N ^ PRINCETON, N. J. 6. How entirely losf. ^ 7. Even supposing; it to uitan good qualities and principles inde- finitely, ij a, 9. What the intended alteration by the Assembly of Divines. § 10. The practical advantages of insisting on this doctrine. § 11. That every good affection is not entirely lost, examined. § 12. The true state of the question. § 13. What the Calvinists really hold on this point. § 14. His Lordship's observations on the parable of the sower, considered. ^ 15. That the prtwer of obeying still remains, examined. The subject stated. § 16. The ambiguity of the term power. ^ 17. The capability of a carnal mind, what, ^ 18. Observations on Cain and Abel. ^ 19. Import of the phrase " inclinetb to evil;" examined. § 20. In what sense Calvinists admit that God gives power to every man. § 1. One of the fairest methods of ex- amining his work that an author can desire, is to state in his own words the sentiments he avoYv^s, and then t* try them by that standard 2 Modern Calvinism Defended. tif. i. which tlie nature of the su])jcct legitimately requires. This is what tlic writer of the follow- ing strictures very sincerely desires to do, in the most respectful manner; and if, in any instance he should fail in the attempt, ho hopes it will not be imputed to an ungenerous design, or a cherished principle of disrespect. The hope of this construction he is the more disposed to entertain, as it is not his purpose to defend every expression or unqualified sen- timent maintained hy that author whom his Lordship of Lincoln undertakes chiefly to refute, — and as he is not conscious of aiming to serve any party, at all hazards, but rather to promote the cause of truth in the spirit of Christian benevolence. ^ 2. On the different subjects debated, many things are advanced by his Lordship which arc maintained alike by himself, and by those whom he professedly opposes. It would be impertinent to enlarge on those things ; and to dwell minutely on the smaller shades of diffe- rence, would lead to a needless prolixity. For every important purpose, I conceive, it will be sufficient to notice the most radical points in wdiich the minor variations are virtually in- cluded. Those points on the subject of original sin, may be reduced to three heads, viz. That original righteousness is notjeutirely lost — that SECT. I. On Original Sin, S every good affection was not eradicated — and that the power of obeying still remains. These positions constitute a prominent part of his Lordship's avowed sentiments, — as will imme- diately appear from his own statements. § 3. yis Lordship's avov/al of the first of these positions is fidl and explicit, in the fol- lowing words: — ' In appealing to the public ' formularies of our church, I shall first notice ' the article upon Original Sin, in which it is ' said, that " man is very far gone from original * righteousness :" this expression implies, that ' origimd righteousness is not entirely lost ; that * all the good quafities and principles, with which ' man was at first created, are not absolutely * destroyed. That this is the plain and obvious * sense of the passage, is evident from the fol- ' lowing circumstance : when the Assembly of ' Divines, in the reign of Charles the First, ' undertook to reform, as they called it, our * Articles according to the Calvinistic creed, ' they proposed to omit the words, " man is * very far gone from original righteousness," ' and to substitute for them, " man is wholly ' deprived of original righteousness." It was ' admitted by both parties, that the two sen- / tences conveyed ideas extremel}^ different ; and ' the proposed alteration was rejected by those ' who wislicd to maintain the ancient and esta- 4 Modern Calvinism Defended. cii. i, * blished doctrine of the church of England, in * opposition to the pccuhar tenets of Calvin.'*' § 4. * Original righteousness is not entirely lost.' Let us cahnly examine this position. While terms are left undefined, upon subjects wherein precision of language is more than ordinarily required, controversy is likely to become progressive and perplexing. If by " original righteousness" one person understands ' good qualities and principles' indefinitely, while another understands the perfection of them, what prospect is there of agreement, however extended the ratiocination? If his -Lordship intend the latter part of the sentence, quoted, to be explanatory of the former, he adopts the first of these meanings. But, ab- stracted from a peculiar connection, the conmion and obvious meaning of the term " righteoii.s-' ness' is rectitude, or perfect conformity to what is right. And the original righteousness of man, all must allow, consisted in nothing less than such perfect conformity. § 5. What evidence, therefore, is there, that the compilers of the Articles intended by " right- eousness," good qualities and principles indefi- nitely, rather than the perfection of them? If they employed the term in a sense so unusual, * Ilcfut. p. 50. SECT. I. On Original Sin. 5 ill sucli a connection, tliey must liave been remiss, in point of precision, not to state it. But to suppose this, ^vhere precision must have been a leadin<>- dcsio-n, is uncharitable. It is not therefore by any means to be assumed, tliat the framers of tlie Articles meant by " righteous- ness," good qualities, and principles indefinitely, rather than the perfection of them. They speak of a standard from which " man is for gone ;" — ■ but an indefinite degree of good qualities and principles can be no standard. This would leave every thing undefined and uncertain. Whereas to say that man is far gone from the perfection of them, avoids an absurd, and establishes an important meaning. § 6. This perfection of good qualities and principles was entirely lost. For nothing less can be intended by being " far gone" from it. If men have gone astray from the fold of God, surely they have lost entirelif the privilege of being in that fold. Their " original righteous- ness" included a complete standing in the divine approbation ; and if that complete standing be now entirely lost, so likewise must that original righteousness by which it was secured. This, however, is not inconsistent with degrees of deviation from righteousness. For though " all we like sheep have gone astray," some by per 6onal disobedience have gone farther than others. 6 Modern Calvinism Defended. ch. i. And the article assures us, that " man (and there appears no ground of exception) is very far gone from original righteousness." Every man, therefore, has entirely lost the perfection of his nature, — which the term " original right- eousness" very natiirall}^, and most properly expresses. § 7. But even supposing, for argument' sake, that the term " righteousness," is intended to express ' good qualities and principles' indefi- nitely, still there is an important sense in which every man has lost it entirely. The same human qualities and principles which are good in one respect, may be bad in another, ev^en in the most important acceptation. There may be in one man, compared with another, a stronger attach- ment to temperance, chastity, veracity, or ho- nesty: but it would be fallacious to infer, on this account, that he is the subject of these virtues in a primary sense. He has less actual vice than many others, while, at the same time, his qualities and principles, operating another way, may be radically vicious. His virtues are merely negative ;— he is less disposed to intemperance, unchastity, falsehood, or dis- honesty. Such partial and comparative virtues may be found in an Atheist; but will any one say, that in such a character " original righte- ousness" is not entirely lost? Persons possessed siX'T. I. On Ori'^hiaJ Sin. 1 of such comparative good qualities and prin- ciples may be utterly destitute of a c-ordial submission to the ^\•ill of God, — a o-cnuine approbation of his holy law, or of liis blessed gospel : and if these good (qualities be absent, is not the being, the very essence of original righteousness, al)Solutely destroyed, — entirely lost? § 8. When the Assembly of Divines, in the reign of Charles the First, proposed to omit the words, " man is \Q\-y far gone from original righteousness," and to substitute for them, " man is uhol/j/ ckprivcd of original rigliteousness," how does it appear that their doctrinal view of the subject was materially different from that of the fust compilers? It would be more accurate to sa)^, with due deference to his Lordship, that the two sentences might convey ideas extremely f' heart ' in the human race ; and that different men ' possess these virtuous qualities i;i different * degrees, since of the seed which fell upon good * ground, some brought forth " an hundred fold, ^ some sixty, some thirty.'" :[; ^12. ' Every good affection was not eradi- * catcd — was not totally extinguished — there is * some goodness of heart in the human race/ These positions appear to be adAanced against the supposed tenets of Calvinists. lint in one sense of the terms employed, they are not at all opposed to Calvinism ; for what Calvinist would maintain that affections, — conjugal, parental, filial, paternal, friendly, patriotic, or loyal, — are not good? The question is, in what sense are * Refut. p. 3. + Ibid, p. 10. + Ibid, p. 14. SECT. I. On Original Sill. 11 such affections good, previous to a supernatural influence ? They are, doubtless, coniparatixely good ; that is, compared with their oppositcs. Yet this they may be, while essentially defective compared with the will of God, and the revealed rule of righteousness ; since they are exercised by many persons who are " fast bound with the chains of their sins," and in a very degraded state of moral depra\ity. A })erson may have a sincere and strong affection to another, w hicli is good compared with " envy, hatred, and malice," without possessing what is essential to real virtue and moral "'oodncss. ■<§ 13. What his Lordship asserts, that 'all ^ idea of distinction between riglit and Mrong * was not obliterated from the human mind,' might lead the reader to suppose that Calvinisls held the contrary opinion. So far however is this from being the case, that they feel no reluctance in extending the asseltion to fallen angels, as well as to men ; and are in the habit of reciting these Avords of their poet with appro- bation : " The devils hiorv, and tremble too ; but Satan cannot love." — But his Lordship proceeds to say, that ' every good affection towards God — * was not totally extinguished.' That a carnal mind, under the dominion of sin, and led captive by Satan at his will, may have some sense of gra- titj.ide to the bountiful Creator and Benefactor, ^.2 Modern Calvinism DffcvdeDc ch, i. and some kind of love to him, is readily granted ; but the question is, whether that lo\c has not in it " the nature of sin," while the object of it is made subservient to selfish ends, — such ends as arc opposed to the standard of righteousness ? This is what Calvinists maintain, according to the sacred oracles, which declare that " the carnal mind is enmity against (jod : for it is not subject to the law of God, neither indeed can be. They that are in the flesh cannot please God."* — " The natural man re- ceive th not the things of the Spirit of God : for they are foolishness unto him : neither can he know them, because they are spiritually discerned."! § 14. The observations made on the parable of the sower, will be thought by most readers, I presume, very remarkable- ^ There is some ' honesty, some goodness of heart in the human * race,' Supposing the four kinds of hearers to represent * the human race,' three parts out of four appear fruitless, — without honesty or good- ness of heart. How then can this be an apology in point for the honesty and goodness of ' the * human racer' And respecting the fourth part, that bare good fruit in different degrees, what reason is there for concluding that the success » Rom. Tiii. 7, 8. f 1 Cor. ii. 11. SECT. I. 0?i Original Sin. 15 was owing to some native goodness or honesty, ratlier tlian to divine grace? IJas the Spirit of God no eflicicncy in preparing the lieart, and ensuring success r The a})Ostle of the Gentiles exphcitly ascribes it to God. " I have phmted, Apollos watered; but God gave the increase. So then, neither is he that planteth any thing, neither he tliat watercth ; but God that giveth the increase."* The Calvinists, therefore, think it more scriptural, and more rational; to ascribe the different degrees of fruitfulncss attending the preached gospel to divine gracious agency, than to ' virtuous qualities' possessed by the human race in different degrees, independently of that agency. Beside, as the truth of the gospel is supposed to be proclaimed in the hear- ing of all alike, if the cause of fruitfulncss be ascribed to native virtuous qualities, and all the Imman race have so7?ie of these qualities; how comes it to pass that so large a proportion of mankind are represented by our Saviour as bringing forth no fruit? § 15. In the next place, his Lordship con- tends, that the pozeer of obcy'mg still remains. For thus he states and argues : ' We are told in * the book of Genesis, that " the Lord had re- * spect mito Abel and to his offering;" and unto ^ * 1 Cor. iii. 6, 7. 14 MoDEnx Calvinism Defended. en. i. * Cain he said, " If tliou docst well, shalt thou ' not be accepted? And if thou docst not well, * sin lieth at the door." j\Iay we not hence * infer that the immediate sons of Adam lived * under a divine law, which they had the prnver ^ of oh eying or of disobeying?'* — 'They M^ere * capable of obeying it .[a rule of life] although in * fact their obedience has been very rare, and ' always imperfect.'-j" — ' The article [on original ' sin] does not pronounce with the Calvinists, ' that man of his own nature c^;? perform nothing ' but evil, but that he " inclineth to evil ;" a * doctrine fundamentally different, since an incli- * nation, though strong, may be conqnered.'J — * Those who saw and heard what Jesus did, ' were of themselves capable of understanding that ' he " was the Christ, the Son of God.'"||— ' God * gives to every man, through the means of his ' grace, a porcer to perform the conditions of the * gospel.' § — These are his Lordship's avowed sentiments on the subject of human power. § 16. To every observant reader of moral and theological discussions, it must be very apparent, that ambiguity often attends the use of the word Power. In writers who do not define their terms, we find it, even in con- *Refut.p.4. + Iblil, p. 9. X Ibid, p. £1. tl Ilud, p. 19. § Ibid, p. 6J. SECT. I. On Original Sin. 1.5 trovcrsy, standing indiscriminately for physical strength, for opportunitv of acting, for a siililici- ent inducement to act, and for niorul a])inty. Kow except a writer explain what kind of power he designs, there can be no close reason- ing on the snl))ect. I know of no Calvinist who denies that fallen man has power, in the sense of pliysical strength, to will or to act: according to his pleasure, — or of opportunity oi acting well if so disposed,— or of a sufficient inducement to act aright. The point, therefore, is simply this, Whether man in his native degeneracy, irrespective of gracious renewing influence from the Holy Spirit, has that kind of power which consists in a good dispf)sition or inclination? and whether it renders a man ' capable, of himself,' to understand the spiritual design of the gospel, to love God supremely, to love the Lord Jesus Christ 'as a holy Saviour, and to approve unreservedly of God's " holy will and commandments?" § ] 7. That many carnal men are capable, in different degrees, of investigating the evidences of Christianity, and have power to point out with considerable tbrce the criteria of revealed religion, is not to be denied. They may iilso perceive a degree of harmony in the divine dispensations, the reasonableness of many com- mands and obligations, and many wonderful traits^ of divine goodness and mercv, as wtU as 16 MoDERx Calvinism Depended. ch. i, the equity of many awful judgments. But is tliis aii}^ sufficient proof that tlicir heart is right with God, or that they have the root of sincere piety ? They may be still under condemnation as practical imbclievers, and destitute of that holiness without which no man shall soe the Lord : though perceiving, and in some respects approving of better things, they may be the blaves of sin, totally averse from the yoke of Christ, and prevailingly actuated by *' the lust of the flesh, the lust of the eye, and the pride of life :" they may habitually be making " the pleasures of sin" their chief good; and, being thus ill the flesh, they cannot please God, though possessed of physical powers, opportu- nities, aiid sufhcient inducements. § 18. The scriptural account we have of Cain and Abel, aftords no good evidence that either of them possessed a native moral ability to please God. Saint Paul explains the passage, and assures us, that " by faith Abel offered a more excellent sacrifice than Cain." But that faith was not " of himself, it was the gift of God," — for why sliould we suppose that it flowed from a source different from that of Cliristian faith? And again, what Calvinist would say, that Cain would not have been accepted, if he came to God with right ends and motives? They both had physical power, SECT. t. O?} Orighia! Sii2. 17 a fiivoiiicil)lc opportunity, and a sufficient in- ducement for oftering an accc))table service. The fault of Cain, therefore, was all his o\\'n ; but it does not thence follow that the faith of Abel had no higher source than his own native power, or that God byliis grace did no more for Abel than for Cain. Should anyone be disposed to think that God was bound m justice to do as much for the one as for the other, let him calmly reflect, lirst, that it is degrading to the divine freedom, to suppose that he is obliged to do all the good that he can; secondly, that it is a reflection on the character of God, since it is evident in fact that he does more for some of his rational creatures in the matter of salvation than for others; and, thirdly, tliat to suppose God is bound 'injustice to exercise vierci/, is a contradiction in terms : for what is mercy, what can it be, but a fa\our beyond the claims of justicej ■r^ § 19. AVhen the article declares that man of his own nature " inclineth to evil," it expresses that very impotence whicli Calvinists ascribe to man in his fallen state. And that this is their meaning, is plain from their constant avowal, that a spiritual change confers upon the soul no new physical power, but only a different inclination towards God and holiness. The intiuence it receives may be called " the spirit of power," c IS Modern Calvinism DEFrNDEB. cir. i. whereby tlic mind is invin-oiatecl for holy ol)e- dience. That an inclination to evil 7)iai/ be conquered, is plain from the fact that in many happy instances it is conquered. But is it ever conqueitd without divine assistance? If the aid of grace be necessary, why should it be ascribed to mans native goodness of heart? If not necessary, why should we be exhorted to pray for it with importunity? And if Saint Paul testified that he was not " of himself" sufficient to think a good thought, with what propriety can it be asserted that an unconverted man, who " of his own nature inchneth to evil," is " of himself capable" of understanding, savingly, that Jesus is " the Christ, the Son of God?" Our Lord tells Peter that such know- ledge was revealed to him by his heavenly Father. And Saint John affirms, that no man can say, that is, to saving purpose, " that Jesus is the Christ, but by the Holy Ghost." The apostle could not mean that no map, without the Holy Ghost, coukl say this in a cursory manner, or maintain it as a doc- trinal truth, because the contrary is a plain fact. lie must tlierefore intend to inculcate, that a just knowledge and cordial approbation of Jesus as the Christ, is from the Holy Spirit. § 20. When his Lordship asserts, that ' God * gives to every man, through the means of ^ECT. ». On On'ghuil Sin. 19 ' his grace, a power to pci-forin tlic conditions of * the gospel,' the Calvinists have no controversy with him, except about the meaning of the tenn. Taking the word " power" for oppor- tunity, or for a sufficient inducement, they a(hnit the assertion as an important truth. But to suppose that every man, through the means of grace, has a prevaihng inchnation to perform the condition of tlic gospel, is contrary to indisputable fact : since the means of grace are to great numbers, through their own fault, " a savour of death unto death." In short, what we maintain is, that the power which man lias lost, through original sin, is — an effectual cu prevailing inclination to good. 20 Modern Calvinism Deiended. cii. i. Sect. II. The Bishop's avourd Scfilinietits on Free-TFilLj € ramified. § 1. Sources of ambiguity in discussions about Frce-AVill. \ill consists. ^ 3. Tlie idea of u-ill, and that of its freedom, of diflercnt kinds. § 4. The Bishop's opinion stated. § 5. The sentiment that impressions made upon the mind dejjend on reason and Free-^Vill, examined. § 6. The Calvinistic sentiment stated and defended. § 7. God is under no obligation injustice to change any sinner's heart. § 8. That conversion is owing to tlie exercise of our natural poti-crs, examined. § 9. Tlie Calvinibtic notion of conversion, stated and defended. § ]. JViucTi of the ambiguity which attends discussions about Free-AVill, arises from the want of precision in tlic use of this term. It would afford l)ut httle interest to enumerate tlie different acceptations in which it has been taken by controversial writers. What can be rati- onally meant by it, but the will in a state of freedom ? When, therefore, it is said that man lias free-will, it is the same as affirming that his W'ill is free. But free from what? It is not free from divine energy supporting it in existence. It is not free from a perpetual tendency to apparent good ; for in this must consist its glory and perfection; nor is it free from aversion to apparent evil, without which SECT. ir. On Frcc-lJ'ill. 21 aversion it could liavc no excellency. It is not free from beini;- intluenced by the disposition, whether that disposition be good or evil ; other- wise we mio-ht as consistently trust an hal)itual thief, as an habitually honest man ; we might give as easy credit to a known liai-, as to a man of general veracity. When mc a|)prehen(l the disposition to be evil, we always expect, other things being ecjual, the will to be intluenced by it to unworthy ends. On the contrary, when wc apprehend the disposition to be good, we expect the will to be iniluenced In' it to ends and decisions which are laudable. § 2. The question returns, from ^hat is the M'ill IVee? In other words, wherein consists its freedom? I'util this ])()int be clearly ascer- tained by both parties, all , 32 Modern Calvinism Detended. cu. t. ' co-opcmtc, I am utterly unable to explain or ' discover.'* — I do not indeed hesitate to add, with Bishop Bull, " Moduni qiiidem concursus gratias divinas cum humana Aoluntate exacte defmire, ac dicere quid sola prasstet gratia, quid cum et sub gratia liberum agat arbitiium, noii eiiguce difficult atis res est.") But there is an important difference between a subject being attended with considerable difficulty, in our attempts at accurately defining and describing it, and its being utterly unknown. Whatever difficulties belong to the manner and proportion of the co-operation of God and man, there are some considerations which tend considerably to lessen them. § 3. We may be certain tliat the freedom of the human will is not infringed by the divine operation : since to infringe the freedom of a moral agent, is to diminish his accountability, in the same proportion, his freedom being the very foundation on which his accountability depends. The reality of divine operation on some human minds, and the certainty of a future account of our actions, whether good or evil, are fundamental and acknowledged truths. Consecjuently the operation does not infringe our freedom. * EvLh Harm. Apost. Dissert, Post, SECT. 111. On Divine Operations. 33 § 4. We may fuitlicr be certain that t]ic operation is not merely external, in the way of suasion, but internal. We have a distinct idea of moral means, external testimonies and pro- clamations, proofs and persuasive considejarions, addresses to the fancy and the passions ; and it is easy to conceive how such things operate on the mind, according to its previous disposi- tion and preparatory state. We know, as a matter of fact, that the most solcnni divine testimonies, the most awfid proclamations of wrath and mercy, the most conclusive proofs, the most persuasive considerations, the most affecting addresses, the most lively descriptions, and the most powerful appeals to the passions, not only fail to engage many minds to love God and to obey him fjom the heart, but often become the innocent occasion of growing aversion to God and holiness. The discourses and miracles of our Saviour before the Pharisees and rulers, is a case in point. The very same things excited the love of some, and the hatred of others. And this the apostles, and subse- quent preachers of the gospel ever since, have had abundant cause to notice, — and the parable of the sower illustrates it. If moral suasion were of itself sufiicient, addressed to the reason and free-will of men, none of our Saviour's hearers woidd have remained unconverted. J3ut D 34 MoDEii'N Cala'Inism Defended. cii. i. the rejectors of him and his gospel wanted a good and honest heart. § 5. We must therefore conchide, that the operation whicli renders the means effectual to salvation, is internal, or in the person himself. The word of God is in itself perfect^ and needs no operation to make it more excellent : con- sequently it is not in, nor, strictly speaking, iviih the word, in order to make it different from what it always was. It must then he a physical operation as contradistinguished from what is moral. Let not the reader be alarmed at the term7;//j/iic^// operation ; for we do by no means intend by it what some have been pleased to suggest. The term is used by Calvinists — not to convey the idea of producing a superadded physical power, or natural faculty, but — to represent a positive and actual agency by the Holy Spirit, enabling the person to exercise the powers he had before, in a proper manner. It is not used as a contrast to spiritual or super- natural, but rather to any agency which may be supposed to exist in objects of choice presented to the mind. The latter are properly tlcnomi- nated moral means, because they act according to the will and disposition of the person. ^ 6. Hence, the immediate object of the SECT. III. On Divine Operations. 35 Spirit's operation is not tlic will, but tlie heart, as the source of moral actions. A physical, or positive influence on the will itself directl}^ would in the same degree destroy its freedom ; whereas a direct influence on the heart leaves the freedom unimpaired. The will can only be solicited by objecti\'e means, or indirectly influ- enced by an inward principle. And in every virtuous choice there must be both a virtuous principle and. a worthy object of choice pre- sented to the mind, — and each is ecpially essen- tial. A worthy object presented where the principle is bad, will never generate a virtuous choice; and a worthy principle where the object is unworthy, is efpially bairen and in- eflt'ectual. If it be said that an unw(Mthy object may be rejected, as well as a worthy one chosen, and each virtuous ; it is answx^'ed, that such a rejection is virtuous only in a, negative sense. Where the virtue is positive there is always implied a more worthy object preferred, in comparison of it. To reject idols or falsehood is but a negative virtue; but to prefer God to iciols, or truth to falsehood, where that preference is sincere and cordial, is positive virtue. § 7. The entl of divine operations must be to produi-e -i virtuous principle, or in tlie lan- guage of the prophet, to " take aw^ay the heart 36 Modern Calvinism Deiended. ch. i. of stone, and to give a licart of flesli." Five- will, under the direction of this principle, or as flir as the principle exists, ever chooses virtu- ously. It never disapproves of gospel truth fairly presented to it; but, on the contrary, receives and lives upon it. It is possible, indeed, that a person possessed of a holy prin- ciple may be embarrassed, with respect to some very important parts of gospel truth, through the defect of language, or his misconception of terms, or the prejudices of education or of party, — in a word, through some defect of representation : but let that defect be removed, the person still retaining the virtuous principle, and no essential part of holy truth will be rejected. He cannot thus commit sin, " for his seed remaineth in him." His co-operation by free-will with the revealed will of God, will be in exact proportion to the clearness witli which he perceives it, and the godly sincerity of his principle. — To suppose that free-will, while the disposition is good, receives not the blessings fairly represented to it in the gospel of the grace of God, and in the same proportion^ is as unreasonable, as to suppose that a thing acts contrary to its own proper nature. § 8. We may further observe, that the f>rinciple generated by di^\:ine operation illu- SECT. HI. On Divine ()pcrali(^:is. SJ iiiinates the mind; enabling it to discover tlie spiritual nature and superior excellency of the trutlis revealed in the sacred oracles, — to know what is the hope of our calling, and M'hat are the riches of our glorious inherit- ance. Cjod, ^\■ho conmianded the light to shine out of darkness, shines into, our hearts, whereby we discover the glories of the divine perfections as displayed in tiie person and Avork of Jesus Christ. A\'hereas to the unprincipled the light of revealed truth shines without effect; their darkness comprehendeth it not; their un- derstanding continues dark, " being alienated from the life of God, through the ignorance that is in them, because of the blindness (or liardness) of their heart." A\'liile the heart is liard, the understanding will be blind, to the same degree, notwithstanding the outward light of truth in the scriptures. Hence the ablest expositors and preachers have cause to pray that God nvdv prepare the hearts of their readers and hearers, that they may earnestly attend to, that tliey may understand, that they may " mark, learn, and inwardly digest" the truths Represented. § 9. From the premises we learn, that the co-operation of man is subsequent to the opera- tion of God, — and that man co-operates fieely, uillmglyp and cordially ; the holy principle 38 Modern Calvinism Defended. cii. i. generated disponing the subject of it to admire, love, and prefer what is really and relatively excellent. We also learn, that the sul)ject of divine operation, in his religious election^i, acts not onlv from principle but also intelligently. He knows in whom he believes, and ^\h«)m he serves, the only true God, and Jesus Christ whom he hath sent. He discovers the evil of sin and the beauty of hdiness— he is wise unto salvation — he chooses an end worthy of God to reveal, and adopts the means prescribed for obtaining it — in proportion to the principle pro- duced by divine operation. These are truths which cannot be denied, I conceive, without denying that principles operate accordiiig to their appropriate nature, — and confounding free- will with unmeaning chance. § 10. His Lordship next avows, that the communication of the Holy Ghost is subse- quent to belief ' In the following passage,' he observes, ' Saint Paul represents the faith of * the Ephesians in Christ to have been the ' consecjuence of their having heard the gospel ' preached, and the communication of the Holy * Ghost to have been subsequent to their faith, " In whom (namely in Christ) ye also trusted^ ^ after that ye heard the word of truth, the * gospel of your salvation ; in whom also, after * that ye believed, ye were >?^.nled with that Holy SECT. III. On Divine Opera f ions. 39 * Spirit of promise :" The order to be liere ' iiotieed is this,— first, tlie hearing of the word ; * second 1}% bcUef produced by tliat; thirdly, * tlic communicatifin of tlie Spirit in conse- ' qiK-nce o^' that belief. From tliesc examples, ' w' ich comprehend Jewish, S unaritan, and ' Gentile converts, ^\Q conckide in .general, that * those to whom the a]K)stles preached, ex- ' pressed their faith in Christ, hcj'orc the Holy 'Ghost A\'^as poured out npon them; and that * the Spirit was 7iever comnnmicated to those ' who refused to believe.'* § 11. In the passage now quoted there are several objectionable particulars, especially if it be intended to weigh against Calvinism. For, in the first place, it takes for granted what neither is, nor can be proved, viz. That there is but one kind of communication of the Holy Spirit. Now, it is plain that in the Old Testa- ment times holy persons were the subjects of divine influence, in a manner altogether different from the comnnmication of the Holy (ihost to which his Lordship alludes. Is it supposable 4l)at from the beginning of time to the present, there have been any holy persons, who were not the subjects of divine operation, — and yet how few of these were the subjects of extraordinary *Rtf«t. p. 21. 40 Modern Calvinism Defended. en. i. communications and miraculous o'itts? Was not Peter the subject of lioly influence and an enligv.tenino- principle, before he bad any visibly miraculous communication of tbe Holy Gbostr* Had not all tbe faitbful apostles of Cbrlst a sanctifying operation of tbe Spirit before the day of Pentecost? Do not men now praVj tbat God woidd " cleanse tbe tbougbts and desires of tlieir bearts by tbe inspiration of his Holy Spirit?" In short, few things are more plain, relating to divine operations, than the existence of both a merely internal, and a miraculous operation of the Spirit. And their design is evidently different ; — the one being to promote religion and salvation in the individual who is the subject of it, tbe other to propagate Christianity in tbe world, during tbe minorit}' of the Christian church. § 12. In the next place, from tbe unproved assumption now mentioned, bis Lordship draws this general conclusion, ' Tbat those to whom ' the apostles preached, expressed tbeir faith in ' Christ, before tbe Holy Ghost was poured out * upon them.' Tbe question however ought to be, in order to disprove the doctrine of Calvinists, — not, whether faith preceded the extraordinary and miraculous effusion of the Spirit, but * Matt. xvi. I2j^ stCT. III. Of! Divine Operations, 41 whether saving faith is prior to his internal, ordinary, and enhghtening intlnencc. That those to whom tlie apostles preached expressed their faith in Christ, before they received the one, is 110 conclusive argument that they were not the subjects of the other operation prior to the expression of their faith. What is recorded of Lydia is a case in point. It is expressly said, that " the Lord opened her lieart," as the pre- disposing cause of her attention and faith. § 1 3. The statement made in tlie quotation, it may be further observed, confounds the exer- cise of faith with its principle. No Calvinist denies, that the hearing of the word precedes the exercise of faith ; for we constantly main- tain that belief is produced by hearing, or, as the apostle expresses it, that " faith cometh by hearing, and heaiing by the word of God." There can be no belief without a testimony; but surely the thing believed can no more produce the principle or spirit of faith, than the act of reasoning can produce the reasoning- faculty, or the act of volition produce the will, Wc are neither so unscriptural nor unreasonable as to suppose, that believing, trusting, or sealing, are not preceded by hearing : we set forth the testimony of God before our hearers, in order that they may believe and trust in it, and that thejf may be sealed with the Holy Spirit of 42 Modern Calvinism DEFKxnED. en. i. promise as tlic consequent privile^'c: Init we slioiikl offend agviinst scripture and reason, were we to profess that the principle of taitli, any more than the testimony beheved, is " of our- selves," as the production of free-will. § 14. Equally inapplicable to Calvinists is the intimation, that they (for who else can be intended by his Lordship?) pretend that the Spirit is sometimes communicated to those who refuse to believe. We freely grant, and openly profess, that the communication of the Spirit in an extraordinary manner for the first propaga- tion of Christianit}-, was subsequent to belief, and consequently ' was never communicated to those who refused to believe,' — -and we are as ready to deny that any person is the subject of divine influence, and at the same time refuses to believe. But to suppose a person prior to such influence refused to believe, and believed in consequence of it, is neither inconsistent with scripture nor with reason. ¥c^v will deny, that Saul of Tarsus became the subject of divine operation, when previously he had refused to believe; for he was "breathing out threat- enings and slaughter against the disciples of the Lord," at the very time he was arrested by divine power between Jerusalem and Damascus. But no sooner did he experience that heavenly power, than his enmity agains.t_t}ie Saviour and SECT. III. On Divine Operations. 43 his disciples was subdued, and ' lie refused to believe' no lon<>er : for to imagine that he iirst believed, without receiving the spirit of faith, but that this was imparted to him as tlic con- sequence of believing, is at variance with all analogy. But the insufficiency of reason and free-will to make the heart good, or to beget a sj>iritual principle of saving faith, has been already considered. <^ 15. It is very explicitly avowed by his Lordsb>ip, that baptism wasJies awmj sin, and imparts the Tlolif Ghost. ' The rite of * baptism,' he observes, ' was ordained by Christ * himself; and its two-fold office is here [Acts * ii. 38.] described by his apostle, namely, that * it washes axvay the guilt of former sin^ and * imparts the Holy Ghost to those who shall ^ previously \\2iYe. repented and believed. It had * been foretold by John the Baptist, that Christ * should baptize with the Holy Ghost, meaning, * that the baptism instituted by Christ, and * administered by his apostles and their suc- ' cessors, should convey the supernatural assist- * ance of the Spirit of God. This communica- ' tion being made at baptism, at the time of ' admission into the gospel covenant, every ' Christian must possess the invaluable blessing * of preventing grace, which, without extin- ' giiishing the evil propensities of our nature, 44 Modern Calvinism Defenoed. ch, i. ' inspires ho^y desires, suggests good coinifsels. 'and excites to just works/* As to the quo- tation from Dr. Barrow, which asserts that this " hath been the doctrine constant]}^, and with very general consent, dchvcrcd in tlic (^'athoHc church," it proves one tiling at least, — that the Catliolic church has never been so pure but it needed reformation; needed it, in pro- portion as the sentiment here maintained is inconsistent with the genuine sense of the sacred scriptures, and the reasonableness of Christianity. And whether this be not the fiict, let us now proceed calml}^ and impartially to examine. § 16. Th.at the rite of b;i])tism ^vas ordained by Christ himself is admitted on all sides ; but that its two-fold office is to zta^h mraj/ the guilt of silly and to Impart the Hobj Ghost, according to Peter, or any other inspired writer, wants proof. " Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, antl ye shall receive the gift of the Holy Ghost."t Here the first question is, with what remission of sin stands connected? With repentance, with baptism, or with both united ? Let Peter liimself qnswer: " Repent ye therefore and be con- * Rcfiit. p. 29. + AcUii. 38. SECT. III. Of} Divine Oprrafiofi^. 43 verted, that your sins may be blotted out, uhcn tlic times of rci resiling shall come, &c."* We knovv^ from scrijUure tcstimon}' that the peni- tent shall be pardoned, though unbaptized; and we know too that c\ery baptized person was not pardoned, as in the case of Simon Magus. Consequently, the union of repentance and baptism was not an indispensable condition for the remission of sin. It is therefore plain, that as baptism was not, either alrme or united with repentance, inseparably connected, even in the apostolic age, with the remission of sin, it was not one office of baptism to " wash away the guilt of former sins." Peter's expression must mean, to make it consistent M'ith other scriptures, " Repent — for the remission of sins, be baptized every one of you in the name of Jesus Christ;" so that baptism is urged as a suitable mode of testifying their repentance, because an instituted rite of entering into a new visible relation to Jesus Christ, the true ]\ressiah. § 17. Baptism, being " an outward, visible sign, of an inward spiritual grace," represents the washing away of sin ; but it is not the sign that effects it, though by a common figure of speech it is put for that which does so in reality. - ♦Acts iii. 19. 46 Modern Calvin-ism Defended. en. x. Thus David figuratively ascribes to the sign what evidently belongs to the thing signiiied. " Purge me with hyssop, and I shall be clean.'"* What really takes away the guilt of past sins, is the merit of Christ's obedience unto death in our stead, and which, according to the plan of divine mercy in the gospel, we are encouraged to receive by faith for that end. " The blood of Jesus Christ his Son, cleanseth us from all sin." t " I^' the blood of bulls, and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ — purge your conscience from dead works to serve the living God?" J Hence we may see, that to ascribe to baptism the washing away of guilt is to confound the sign with the thing signified. § 1 8. Nor Can it be consistently maintained, that the thing signified is, in its application, inseparably associated WMth baptism. That it may please God, in some instances, to apply the blessing at the ministration of the ordinance is not disputed; because he may do it then as well as at any other time : but tlmt he has laid himself under the obligation of a promi.sA? to do so, does not appear from his word, — and pkiiijf, *Psa. li. 7. +1 Johu i. 7. X ^^'^^' '^' ^^J ^^' 9F.CT. III. On D'rcinc Oprralions. 47 tacts recorded there, as before shewn, prove tlie contrary. The same may be said of inipartnig the Holi) Ghost; for tliis plain reason, that there appears no greater connection between baptism and the gi^ing of the Spirit, than between baptism and the remission of sin. It is allowed, as betore concerning the remission of sin, that God may give his spirit to tlie baptized person at the time of ministration, because lie is confined to no time; and it is proper to prctij for the blessing on that occasion, not only because we may ask it of our Fatlier in heaven at all times, as children may ask a gift of their earthly parents, but also because the use of the sign is calculated to remind us of our need, and to excite our desires after the blessing represented. § 19. Tlie same remark is applicable to the ancient custom of " laying hands" on the hca.d of a person in some peculiarly act of solemn prayer. It is an outward sign whereby the subject is affectionately discriminated from others, and in the use of which blessings have been sought. Hence the employment of it is calculated not only to bring to remembrance God's promised blessing of his Holy Spirit, but also to increase our importunity. The miracu- lous gifts of the Spirit were bestowed upon many in the Christian church long ajter their 48 Modern Calvinism Defended. ch, ?. baptism, — as is evident from the folloM'ing passage ; " Now \\ hen the apostles which were at Jerusalem, heard that Samaria had received tlie word of God, they sent unto them Peter and John. Who when they were come down, prayed for them, that they might receive the Holy Ghost. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Hol^ Ghost. And when Simon saw that through laying on of the apostles' hands, the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whou: soever I lay hands, he may receive the Holy Ghost."* Here, not baptism but the imposition of hands was the outward sign ; not at the time of baptism, but at some future period. Had the Holy Ghost been imparted by baptism, as a matter of course, Simon would not have been destitute of the heavenly gift. § ^0. But his Lordship supposes, that it is tlic office of baptism to impart the Holy Ghost to those who shall ' previously hare reported ami ' believed.'' Here we might ask, did any ever believe and repent without the influence of the Holy Ghost? Is not the spirit of faith and * Acts Yiii. 14—19. SECT. III. On Dl'cinc Operaliom, 49 repentance a lieavenly gift? Do not all tiue penitents and believers readily ascribe this to the Father of lights, and the exalted Lord and Saviour? Does not supplication to God for the spirit of love, of repentance and faith, for unbaptized persons imply the same? Is not this communication of the Holy Spirit's influ- ence different from his miraculous effusion, designed for different purposes, and attended M'ith different effects? and was not that which was extraoidinary given in a manner, and at different intervals of time, sufficient to prove that it was not the office of baptism to impart it? It is well worthy of consideration, whether to pray for the sa}?ie kind of operation now, as w'hat followed the apostolic laying on of hands, be not as much chargeable with presumption and enthusiasm, as to pray for the gift of tongues, or for power to raise the dead. § 21. His Lordsliip, when explaining the meaning of John the Baptist, asserts, that baptism administered by the apostles and their successors, ' should convey the supernatural * assistance of the Spirit of God.' If this, however, was the only use of baptism, it ought to have been discontinued from the time of the apostles, or at least of their immediate successors, when similar effects no longer followetl. How muclnnore worthy of the sacred oracles is the 50 Modern Calvinism Defended. en. i. Other interpretation, viz. Tliattlie eflusion of the Holy Spirit on the day of Pentecost was it.sc/J' a kind of baptism, an initiation into the mys- teries of Christ's spiritual reign, rather than a mystical effect of water baptism ? That the word baptism M-as sometimes used figuratively by Christ and his apostles, as well as by John the Baptist, is evident. When our Lord was about to be initiated into his last sufferings, he says, " I have a baptism to. be baptized with, and how am I straitened till it be accom- plished?"*— " Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism tliat I am baptized with ? — Ye shall drink indeed of my cup, and l)e baptized with the baptism that I am baptized with."'f Here evidently the " cup" denotes deep sorrow; and " baptism" a being devoted to, set apart for, or initiated into that state in which he exclaimed, " My soul is exceeding sorrowful, even unto death." J St. Paul says, that the Israelites were baptized into Moses, when he clearly means initiated into his dispensation : and Saint Peter calls a sincere confession of the Christian faith baptism. Noah and his family, by entering into the ark, were initiated into a new dispensation} and persons entering into the Christian church professed the same; and when their answer • Luke xii. 5. + Matt. xx. 22, 9J5,. + lb. xxvi. 3S. SECT. III. On Divine Operations. 51 proceeded from " a good conscience," purified by faith in the atoning sacrifice of Christ, it was connected with salvation:* the apostle expressly declares that by baptism he meant, " The answer of a good conscience towards God." If, therefore, the word was tlius used figuratively by Christ and his apostles, why must John the Baptist, as above quoted, speak- ing of Christ baptizing with the Holy Ghost, be debarred from the figurative use of it; especially when the literal sense, expressing water baptism, is enr'umbered with so many and such insuperable difficulties. ^ 22. It must be allowed by every well- informed and dispassionate person, that many who have succeeded the apostles officially, were contemptible moral characters. Be that as it may, to suppose that a penitent believer has not the Spirit of God imparted to him imtil he has been baptized, but has this blessing after, if but administered in due form by a successor of the apostles, (even though resembling Simon INIagus in the temper of his mind,) is the direct way to a contempt of the religion that professes it, and to promote the cause of infidelity. That the unworthiness of the minister does not dis- annul the real design of a divinely instituted » 1 Pet. iii. 22. 52 Modern Calvinism Defended. ch. t. ordinance, is fully admitted. The objection lies against the pretended design or office of baptism. Baptism itself, however unworthy the minister, we maintain, exhibits, in a very signi- cant manner, our need of moral purity, — the mercy of God by Jesus Christ in making- provision for it according to the gospel, — and our obligations to renounce every thing incon- sistent with Christianity. The notion of a divinely instituted rite conferring grace e.v epere operato, or as a condition sine qua non, or by any appointed inseparable connection of the sign and the thing signified, ought to ])c buried in oblivion, with other Jewish and Popish pre- judices, lest the holy ordinances of God be exposed to contempt. If we would defend the gospel against unbelievers, or confirm the faith of Christians, let us not insult their understanding ; but shew that its doctrines and institutions are not unreasonable, however inadequate the principles of reason were to discover them a priori. § 23. * Every Christian must possess the * invaluable blessing of preventing grace.' This we cannot allow, unless by ' Christian' be meant, one who bears the moral image of Christ, as distinguished from one who is merely baptized. To suppose that the comnumication of the invaluable blessing of grace^is made ' at SECT. III. On Diiine Opcratums. 53 ' baptism, at the time of admission into the gospel * covenant,' as a matter of course, in virtue of some appointed rule of operation, is not less imscriptural, than the sentiment, that the insti- tution of confirmation communicates confirming grace, or the divine ordinance of marriage conveys the grace of a spiritual union to him who is the head and husband of his church. In short, the sentiment mixes heaven and earth, and confounds physical and moral connections. That God may communicate grace at baptism, was before admitted : but that this or any other institution can hnpart, convey, or communicate grace, or is adapted in its nature to be the channel of conveyance, is an idea perfectl}- incon- gruous and irreconcileablc with just views of divine operations, and of sacred rites. By baptism, indeed, we are brought into a new visible relation; and in an external sense may be said to be made or constituted " children of God, members of Christ, and inlieritors of the kingdom of heaven." But we cannot suppose this new relation to be an inward change, or an introduction into a saving relation to God, and Christ, and hearen, without in effect supposing that a baptized hypocrite is a good Christian ; that a man under the prevailing influence of the Morld, the flesh, and the devil, if baptized, is a spiritual child of Crod ; that a )>aptized person, though full of the lust of the llesh, the 54 Modern Calvinism Defended. ch. i. lust of the eye, and the pride of Hfe, is a worthy member of Christ, and in the way to heaven! Neither baptism, the Lord's Supper, nor any other ordinance can become inwardly profitable to the subject, except according to the proper use he makes of it. This, I am aware, some may controvert; for there are some who do call in question the first principles of knowledge, and the proper nature of things, as well as the verities of holy writ. ^ £4. Until it be made apparent that bap- tismal internal grace has an existence, little need be said about its supposed properties. It cannot be doubted that subjective internal holy influence is the source of holy desires, good counsels, and just works ; but to affirm that it inspires, suggests, and excites them, seems to be an employment of figurative lan- guage calculated to mislead the judgment, and therefore misplaced. Hov.-ever, we are told that this preventing grace does not ' extinguish ' the evil propensities of our nature.' But surely the tendency of all divine grace, is to extinguish the fire of sinful lusts, and to counteract evil propensities ; and a person in whom no degree of flagrant evil is extinguished, though bap- tized, has no degree of holy grace. For if to extinguish and counteract evil be not an effect, by what medium can its existence be proved ? SBCT. III. On Dixine Operalions. 55 If liis Lonlsliip means tliat there is a degree of holy infhience which does not imply a perfec- tion of character, or that persons may he found wlio were not made perfect at haptism, all modern Calvinists, he it remcmhered, are of the same opinion, § 25. * If grace were irrcsistihic,' his Lord- ship asserts, * men could not depart from it, ' and fall into sin.'* In this hypothetical propo- sition we may notice the ambiguity of the terms ' grace' and ' irresistible.' Tlie Calvinists do not maintain that grace, in every acceptation of the Avord, is irresistible. A little reflection may satisfy any candid person, that in scripture nsage it conveys different ideas, according to tlie connection; and especially these tlnee— exliibited favour, an internal principle of spi- ritual light and life, and Christian virtues in exercise. Fact proves, that exhibited favours, as gospel truth, Christ, and salvation, are actually resisted; and therefore grace in this acceptation (which is common in scripture) is not irresistible. And fact further proves, that Christian virtues, as faith, hope, and charity, are resisted by our depraved propensities, at least in some degree. When, therefore, Calvinists maintain that grace is irresistible, they mean un * Rcfut. p. 63. DO MoOjERN Calvixism Defended. CH. I. internal principle of light and life. And the reason why they think, so is, that it is not an ohject exhihited or presented to the will. When there is no option, there can be no voluntary rejection. Thus the principle of reason is irresistible in every subject of it, though its proper use, and those things which are adapted to improve it, are often resisted. In like manner, though the principle of divine grace is irresistible, those things arc often resisted, which in their own nature are adapted to promote gracious determinations, affections, and obedience. § 26. Yet, there is a sense in which we believe that grace, as to its use and exercise, is irresistible by any thing without or within the mind. In what cases, and to what degree, must depend on the sovereign will of God. If God design (and who can question his right to design?) that his internal grace shall not be resisted, is it not in that degree irresistible? When Calvinists plead for the irresistibility of grace, they take two things into account: First, the nature of that grace w^hich they intend ; — not the common favour contained in the annun- ciation of gospel blessings, or in the exhibition of mercy by any divine institution, but the gracious operation of the Holy Spirit producing a new heart, or a right principle of action. SECT. III. On D'rdne Operations. 57 Secondly, they take into the account th.e will of God, supporting and strengthening- the prin- ciple, making it victorious o\er every difficulty. To plead that common ta\'our — the grace of God that bringeth salvation, the proclamation of mercy which is destined tor all men — is resistible, or to set the will of God — his efficacious purpose respecting the vital holy princij)le — out of the (piestion, is to plead without a cause, and to contend without an opposer. M'hat can be plainer in tact, or more reasonable in thought, than that God imparts his favours when, where, how, to whom, and to what degree he pleases? And if he determine that any possessed of a gracious principle sliall continue to the end victorious over every resist- ance, who will be so presumptuous as to say, that hisgrace in them can be successfully resisted? Is it not to limit his mercy and omnipotence? § 27. That good men can fall into sin is a painful fact; and it is equally certain that God is " able to keep them from tailing" — " to keep them by his mighty power through faith unto salvation." Their liability to fall is of them- selves, but their ability to stand is of God. While he " keeps them from falling," they cannot fall ; but if left to themselves they both can and will fall. A deep sense of this de- pendence upon God, is the essence of true 58 Modern Calvinism Dkfendei>. ch, i. devotion ; and its language is, " Hold thou me up, O Lord, and I shall be safe; — without thee, divine Saviour, I can do nothing; but I caiv do all things if thou strengthen me/' Were there no defect in our nature, or were that defect counteracted by confirming grace, there would be no falling into sin. But to contend, that he ought to do this for us, either in justice or in mercy, is surely both impious and absurd : impious, as impeaching his actual conduct; for iie does not keep any of his servants, while in this world, in a state of sinless perfection : " there is not a just man upon earth, that doeth good and sinncth not," and " if we say that we have no sin, we deceive ourselves, and the truth is not in us." The requisition moreover is absurd : it manifestly implies that God ought to confer upon us all the fiivour he can confer, — that his favours are not at his own disposal, — that he ought to act to the extent of possibility in shewing mercy : and to say, that mercy, or grace, or any favour is due to the creature, is clearly a direct contradiction, both in meaning and in terms. § 28. It is further asserted by his Lord- ship, that irresistible grace cannot be employed as an argumait for private care and diligence. His words are : ' God does not so work in us as * to exclude our own care and industry; that incT. in. On Divine Operations. 59 * is, he does not work irresistibly. For, sup- * posing God to work irresistibly, the wit of ' man cannot make an argument out of it for * private care and diligence."* Taking the words ' irresistible grace' in the sense before explained, and as Calvinists use them, the ob- jection has no more force than the following, viz. * supposing God to work irresistibly' in imparting to us the principle of reason, we * cannot make an argument out of it for private ' care and diligence,' respecting the improve- ment and right use of it. Again, the succession of day and night, sunnner and winter, seed time and harvest, is uncontroulable by man, there- fore he ' cannot make an argument out of it * for private care and diligence,' to work while it is day, to provide in summer for th.e winter season, or to sow his seed that he may reap his harvest in due time. Or, because every seed, every plant, and every animal, has its own peculiar nature, and the principles of its nature are irresistibly wrought in it, we * cannot make an argument out of it for private care and diligence,' by improving that nature and cherish- ing those principles. § 29. Surely, if the certainty and irresistibility of principles in physical nature, be no good argu- ♦ Refut. p. 37. bO MoDEP.x Calvinism Defended. ch. t. rnent against the propriety of private care and diligence, or do not supersede our own industrj^ whether these principles be in ourselves or in otlicrs, some good reason should be assigned Avhy the same is not applicable to gracious nature. Nay, if in physical nature the irresisti- bility of a principle, and the certainty of its continuance, is a strong argument ^or care and industry in its cultivation, we are entitled to ask, why the irresistibility of grace, in the sense explained, should not be an argument of equal force for fear and diligence, care and industry? What God requires, should be at- tended to M'ith care and diligence; but he requires belief, love, fear, hope, and universal obedience. Now is it conceivable that the principle, from whence these required graces proceed, being the irresistible work of God, is inconsistent with such requisitions? We do not sa}', with the Remonstrants, that our pos- sessing the principle is the foundation of the requirement, but that the possession of it is a corroborating argument for the exercise of these required graces and tempers. In a word, the irresistibility of a divine nature in its bestow- ment, is a strong argument for its careful, in- dustrious, and diligent improvement. Chap. II. AVOWED SENTIMENTS OF THE BISHOP ON REGENERA:- TION, JUSTIFICATION, FAITH, AND GOOD WORKS, EXAMINED. Sect. I. The Bishop's azozced Scnlij/icfUs on Urges nn at toy ^ examiiicd. ^ 1. The subject slated. \ 2. The word Regeneration as used by Calvinists. \ 3. Admitted by them in dilTercnt senses. § 4. They do not confound Rege- neration and Conversion. § 5. Nor liinii the time of either. % 6. Remarks on being *' born of Water and of the Spirit." ^ 7. In what sense Baptism may be called a new birth. § 8. A spiritual change not an immediate eflect of Baptism. § 9. The formation of Christian virtues and tempers may be called Regene- ration. ^ 10. The Calvin-sts do not confound Regeneration with " indefectible grace." ^ 11 — 25. Passages out of the New Test.ament produced by the Bishop to prove that Regeneration signifies Baptism, examined. ^ 26. Christians have a double birth. ^ 27. Candidates for Baptism were supposed to be regenerated in the scriptural sense. ^ 28 — 31. The meaning of the term Regeneration, as used by the Christian Fathers, examined. ^ ]. Under this head, we find his Lord- ship explicitly avowing, and indeed contending, that regeneration is the immediate effect of baptism — and is never used in scripture or by the Fathers to express any operation upon the human mind subsequent to baptism. Thus he states his thoughts on the term itself and its meaniTig. ' As the term Regeneration, or New- 62 Modern Calvimsm Defended. ch. n. * birth, is frequently used by modern Calvinists, * when speaking of their favourite tenets of in- * stantaneous conversion and indefectible grace, * it may he proper to explain the application * and true meaning of this word in scripture, ' and in the public formularies of our church. — * Those who are baptized are immediately trans- * lated from the curse of Adam to the grace of ' Christ. — They become reconciled to God, par- * takers of the Holy Ghost, and heirs of eternal ' happiness. — This great and wonderful change, * ill the condition of man is as it were a new * nature, a new state of existence ; and the holy * rite by which these invaluable blessings are ' communicated is by St. Paul figuratively called " Regeneration," or New-birth. Many similar * phrases occur in the New Testament, such ' as " born of Water and of the Spirit ;" " begotten * again unto a lively hope;" " dead in sins, and * quickened together with Christ;" ^' buried with * Christ in baptism ;" " born again, not of cor- * ruptible seed, butof incormptible." — "Baptism ' doth now save us, by the resurrection of * Jesus Christ." " According to his mercy he ' saved us by the washing of regeneration, and \ the renewing of the Holy Ghost." " Except ' a man be born again, he cannot see the * kingdom of God."* * The word Regeneratioa * Refut. p. 83. SECT. I. On nrorncrat/oTi, G-i ' thficforc is in scripture solely and exclusively * applied to the one immediate effect of taptism * once administered, and is never used as syno- '■ nymous to the repentance or reformation of a ' Christian, or to express any operation of the * Holy Ghost upon the human mind subsequent * to baptism.'* His Lordship also quotes the following passages ^ith approbation: " The Christians did in all ancient times continue the use of this name for baptism ; so as that they tiever use the word regenerate or born again, but that they mean or denote by it baptism." t " Regeneration in the language of the Fathers constantly signifies the participation of the sacrament of baptism." J § 52. The ' modern Cahdnists/ it is true, use the word " Regeneration," to express something different from baptism ; but not what his Lord- ship ascribes to them — not ' instantaneous con- ' version and indefectible grace.' The previous question here is, whet]:ier they are authorized to use this word, in different connections, with different acceptations, provided they give a definition of their meaning? Supposing, without granting, that the word in scripture usage always » Refut. p. 86. + Wall's Hisf. of Inf. Bapt. Intr. Sect 6. Refut. p. 87. ^^DJicholls on Com. Pray. Refut. p. 88. 64 MoDER.v Calvimsm Defe\di-d. CH. II, denotes baptism, b}' wliat law arc tlicy deprived of the customary privilege ot" using any word, in any language, to denote a determinate mean- ing affixed to it, when that meaning is an- nounced and stated? And if it be lawful thus to use a word differently from the inspired writers, (as is frequently allowed in other instances) much more is it lawful to deviate from the custom of ecclesiastical writers, whe- ther ancient Fathers or Englisli Reformers. This, however, is urged only for argument' sake. § 3. Modern Calvinists admit the term Re- generation in three acceptations, principally, according to the connection. First, as denoting, figuratively, baptism : secondly, the immediate effect of divine influence on the mind : thirdly, the formation of Christian tempers and graces. The Christian Fathers, and after them many of the Protestant Reformers — by a frequent figura- tive use of the term Regeneration for Baptism, the outward sign— have greatly contributed to confound both. At first, they no doubt thought that the figure was sufficiently plain, and that there was no danger of mistaking the one for the other. The thing signified being always more excellent than the sign, there is a propen- sity in the human mind to give the sign the more honourable appellation. Somethnes the thing signified is to be inferred, without any SECT. I. On Regeneration. Go determinate name distinct from the sign. In this case, there is an equal propensity to magnify the latter until the former is totally eclipsed. Thus the Jews made circmiicision, as an out- ward rite, to be both the sign and thing sig- nified ; or, more properly speaking, the latter was absorbed in the former. And when Samt Paul contended that the thing signified might be enjoyed by the Gentiles without the sign, how violent was the opposition! The priests and the scribes, the rabbis and the common people, almost in a body, opposed him. Of the truth of this statement the apostle's letters to the Romans, the Galatians, and the Hebrews, are abundant evidence. § 4. We do not confound regeneration with conversion ; for, by the former we understand an immediate effect of the operation of God the Holy Ghost in the mind ; but by the latter the voluntary act of tlie mind in turning from all forbidden objects and pursuits to God and holi- ness by Jesus Christ, as the consequence of regeneration. The important change expressed by regeneration is the work of God, and may take place in an infant, but conversion, implying a voluntary act upon conviction, cannot take place in an infant mind. Regeneration may also take place at baptism, or bejore, ox after baptism ; but -Trvere we to say that it mmt be at or by F 66 Modern Calvinism Dei ended. ch. ii. that ordinance, we ought to stand reproved as guilty of enthusiasm, as hcing- wise above what is written in the sacred oracles. Conversion also, in our vicAv, max} take place, before, or after, or at baptism; but cannot take place M'ithout regeneration, any more than voluntary motion can be exerted withont a vital principle. Regeneration, as the immediate effect of divine influence, w^e maintain is instantaneous; — and so, indeed, does his Lordship ; it being, according to him, ' the one immediate effect of baptism once ' administered ;' nay, so immediate, so instanta- neous, that it is never ^subsequent to baptism!' ^ 5. To limit cither regeneration or conver- sion to any period of human life, or as the effect of any external rite, while the will of God is sovereign in dispensing blessings, and the will of man is free from constraint, we regard as enthusiastic. An opinion which appears a priori so very improbable, so inconsistent with the analogy of divine dispensations; which makes a ph3^sical act, as water-baptism is, to be a certain medium of a spiritual effect, while the subject is entirely passive ; ought, w^e to conceive, before it can be exonerated from this charge, to have no dubious evidence of divine authority. We study the scriptures, as well as our opponents, and conclude that they contain no such evidence. His Lordship, however, has produced several SECT. I. On Regeneration, 67 passages in support of the contrary opinion. Let us now candidly examine them. § 6. " Born of Water and of the Spirit." There was a dispute among the Jews about purifying, occasioned, it should seem, by the baptism of John and that of Christ's disciples.* Now it seems natural to suppose, that they regarded the terms " baptizing," and " purify- ing," as synonymous; — and indeed what more properly expresses the nature of baptism than a ceremonial purification? The " wasliing of water by the word," constitutes the ceremonial institution ; and the signification is the removal of moral impurity. The Jews hastily inferred, (and Nicodemus was not free from the prejudice,) that baptism itself was enough to constitute a complete disciple. IJut our Lord shews them their mistake, by stating, tliat saving disciple- ship includes a heavenly and spiritual, as well as a watery birth. Hence, to be baptized is to be " born of water;" which introduces the subject of it into a visible relation to the IMcssiah, as circumcision introduced its subject into the privileges and obligations of the preceding dis- pensation ; and to be spiritually regenerated is to be " born of the Spirit," without which no one can be a spiritual subject of Christ's kingdom, * John iii. 22— 2G. 68 MoDCR>f Caltinism Defended. mi. it. or be rendered meet for heaven. For that which is spiritual must be born of the Spirit; as that which is flesh must be born of the flesh, or as that which is natural must arise from the constituted laws of nature. Can any thing, therefore, be plainer than these words to shew, first, that to be " born of water" is to be baptized, by which we enter on a new state of relative existence, or enjoyment of external privileges, and consequently of corresponding obligations : secondly, that to be " born of the Spirit" is an effect of some operation of the Spirit of God in the mind, distinct from and superior to the baptismal rite : thirdly, that those who regard the immediate effect of this operation of the Spirit of God in the mind as regeneration, are conformable to scripture in the use of the term. § 7. We freely admit that to be " born of water" is, in an inferior sense, to be " born ao-ain," when contrasted with our *' natural birth :" for as by the latter we are introduced into a new state of existence, so by the former, in a fio-urative sense, wc are brought into a new state of things, — into new relations to Christ and his church, new privileges and obligations, new associates and services. In a word, by being " born of water" we become externally and visibly related to the Christian dispensation, as SECT. I. On lifo-ftiodlio}?. 69 a iiKin by being ciicuiiiciscd btcaiue related to the Jewish eliureh. lUit to inter tliat an ex- terntil rite, however significant, introduces the subject of it into a spiritual and saving relation to God, was an error into which the Jew s had very generally fallen, and from which many professing Christians arc not free. " For he is not a Jew, who is one outwardly; neither is that circumcision, which is outward in the tlesh : but he is a Jcw% which is one inwardly ; and circumcision is that of the heart, in the spiiit, and not in the letter, wliose praise is not of men, but of Ciod."* Here it is quite clear that cir- cumcision was a rite by which a change " of the heart," a change " in the spirit," was the thing signified ; and, that persons being circum- cised in the flesh was no proof of their being circumcised in the spirit. And from the analogy of divine dispensations we may conclusively argue (mutatis mutandis) with the apostle: he is not a Christian who is one outwardly; neither is that baptism which is outward in the flesh ; but he is a Christian who is one inwardly ; and baptism is that of the lieart, in the spirit, and not in the letter, whose praise is not of men, but of God. § 8. Let the candid reader now judge whethei « Rom. ii. 28, 29. 70 Modern Calvinism Depended. ch. ii. we have any room to infer that a spiritual change is an immediate effect of an external rite ; either of circumcision, of baptism, or, by parity of reason, of any other. As to the words first noticed, " born of water" and " born of the Spnit," (for the word born is evidently implied in the latter clause), there is no intimation, either in the words themselves or in the con- nection, that the one birth is the immediate effect of the other, any more than being born again of water is the immediate effect of being- born of the flesh. A mere nominal Christian, is born of the flesh and of water ; but if changed in heart and spirit, he is also born of the Spirit. And, if I may express my own conviction, every attempt to shew that being " born of the Spirit," " born from above," " born of God," and the like, denote cither baptism itself, or some immediate effect of baptism, has a direct tendency to expose the simple but sublime religion of Jesus Christ to the derision of its enemies;' — and ought to be as strenuously exploded, as the unscriptural and unintelligible dogmas of transubstantiation and consubstan- tiation. § 9. It has been observed before, that the modern Calvinists use the term Regeneration as denoting sometimes the J'ormat ion of Christian virtues and tempers; which acccfxtation also SECT. I. On Regeneration. 71 tiiey deduce from scripture usage.* In order to Ibrin that " new man*' wliich consists in knowledge, faith, hope, and love, humility, meekness, patience, and all holy tempers exer- cised by true Christians — the word and ordi- nances of God, as well as liis Holy Spirit, are. necessary. But these means are not like mecha- nical instruments, producing an efiect on the Innnan mind irrespective of its own choice; since it is a plain fact, that means identically the same, produce effects chrectlyopj)osite. Properly speaking, the means are objects proposed to the view of the mind, and occasions afforded to excite and draw forth into exercise tlie divine life. And thus baptism may be (but not without the voluntary concurrence of the subject) the means of this regeneration; because it may be the occasion of forming knowledge, faith, cha- rit}', &:c. in a mind born of the Spirit. But then, on the same ground, this kind of regenc- lation may also immediately succeed the use of the Loufs Supper, preaching, reading, or any other means of »race. t^' § 10. The Calvinists do not confound Rege- neration, in any sense of the tenn, with ' inde- fectible grace.' If at any time they use the word ' indefectible' as a property of grace, they * Col. iii. 10. 72 Modern Calvinism Defended. ch. ii. distinguish between the act of generating grace as a principle of life, and its continuance without defection, by divine support. — It is time, how- ever, to advert to some other passages, adduced by his Lordship to prove that regeneration means baptism — ' a single act performed upon '■ every individual.' § 11. " Begotten again unto a lively hope."'* These words of Saint Peter, according to his Lordship, relate to baptism. Why he should think so, it is difficult to say; since there appears nothing either in the words themselves or in the context to support that conclusion. " Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten lis again unto a Uvelij hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and unde- filed, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last timc."t In scripture, the word Hope is used to express cither an exercise of mind in reference to some future good pro- mised, or the object itself which is hoped for, or the ground on which that hope rests ; and, if I mistake not, in every place where the word 1 Pet. i. 3. + Ver. 2—5. . SECT. I. On Reg^eneraiion. 73 is used, it may be naturally referred to sonic one of these acceptations. The words of Peter, however, " lively hope," seem very clearly to express an c.vercise of mind, without a figure. For the epithet " lively" is inapplicable to any other; and the ground of hope immediately follows, " tlie resurrection of Jesus Christ from the dead." Then is expressed inmiediately the object (jf hope, " an inheritance incorruptible and undclilcd, o riches of his grace, in his kindness towards us, through Christ Jesus. For l)y grace are ye saved, through faith ; and that not of yourselves : it is the gift of God. Not of works, lest any man sliould hoast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."* The same spiritual and sublime strain is continued to the end of the chapter: but in what one part of the context there is an allusion to baptism, I am at a loss to conjecture. Let us then examine the words lirst quoted, where, if in any part, we may expect to find it. Here is, hrst, two states contrasted, — " dead in sin," and " quickened together with Christ:" secondly, an allusion to tlie resurrection of Christ, whereby he was quickened, or his hu- numity raised from death to a heavenly life ; thirdly, the agent (quickening us from a state of sin is God. But where is baptism? § 15. It is obvious that the two states arc intended as a contrast. As the former state, therefore, is that of sinful death, the latter * Eph. ii. 4—10. V SECT. I. On Iiegenern/io}}. 77 must intend that of holy hfc. The contrast to death is hfe, and the contrast to sin is liohness; not rehitive, but real. The contrast to that relative holiness to which baptism introduces the subject, was a relative uncleanncss. But will any one pretend, that to be " dead in sins" means to be " common or unclean' in an out- ward and merely relative sense, as the Gentiles were, compared w ith the Jews ; or as unbelievers are compared a\ ith professing C^hristians? Surely to be " dead in trespasses and sins," must be .something very dilferent from being " unbap- tized :'' and consequently, to be " quickened" from that state, must be something different from being " baptized." ^ 16. How the allusion contained in the words to the resurrection of Christ, can befriend baptismal regeneration, is next to be considered. It will be fovmd on impartial reflection, I believe, that a Christian cannot be said to be " quick- ened with Christ" any other way than by divine influence, in virtue of a vital union with Christ our divine head of influence, and by faith in him, who was delivered for our offences, and raised again for our justification. To suppose that being " born of water' makes us alive to Ciod, or begets faith in the subject, has not a ray of evidence, either from scriptui e testimony, frorii observed fact, or from rational analogy; 78 MoDi;nN Calvimsm Defended. ch. ii. and to imagine that a spiritual principle of life, is the immediate effect of being baptized, is about as congruous, as to imagine that a sub- stance is the immediate effect of a shadow ! For what is baptism but a shadowy representa- tion of that which is spiritual, as the sacra- mental supper is of the body and blood of Christ ? § 17. The author of this change is God, who is rich in mercy, and great in love. But is it probable, that the richness of his mercy, and the greatness of his love towards us, should be so emphatically extolled, by the baptismal rite? Is it not rather as improbable as, that the same attributes should be commended by the rite of circumcision, or the ordinance of the Lord's supper ? Might we not, in short, with as great propriety exclaim, how rich the genius, and how ofreat the wisdom of Sir Christopher Wren, who has siven us a model of St. PauFs ! It is somewhat more natural, I humbly submit, to connect the genius and skill w^th the grand structure itself, than with the model. Rich ni aQ:ain, not of corruptible seed, but of incorruptible."* His Lordship asserts, that these words relate to baptism. Tlie leading position is, that regeneration Jiicans baptism; and as " born again" is synonymous with " regene- rated," baptism must be intended. The words are found in connection as follows : " Seeing ye have purified your souls in obeying the trutli through the spirit, unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently ; being born again, not of corruptible seed^ but of incoi^ruptible, by the word of God which liveth and abideth for ever."'|' These Christians had obeyed the truth; this obedience was through, or by the assistance of the Spirit; the effect of this obedience was the purification of their souls, and the love of the brethren, which they were called upon to cultivate. In order to enforce this duty more powerfully, they are reminded, that they were regenerated ; and lest there should be any mistake respecting the hind of regeneration intended, they are told it was that which was derived from an incorruptible seed — the word of God. Now, is it possible for an attentive » 1 Pet. i. 23. f Ver. 22, 23, reted the text. They were as liable to err as those who succeed them; they had the same source of fallibility, and in many respects their advantages Averc inferior to our own.* It may be worth while, however, briefly to examine whether this assertion he perfectly correct, viz. — That the ancient Christians ' never use the word reo'cncrate \ SLCT. I. On Rcgoicratmi, 9^ * or born again, l)ur that they mean or denote * by it baptism :' and, in other words, that ' rc- * generation in the language of the Fatliers ' constantlij signifies the participation of the ' sacrament of baptism.' § 2.9. Clemens, of Alexandria, speaking of a woman of snsi)icious virtue, and alluding to the words of scripture " she that liveth in pleasure is dead while she liveth," observes, that " she lives indeed in sin, but is dead to the divine commands: but becoming penitent, as if born again by conversion, she has the rcgcne- ration of life. The old offender indeed is dead, but she who has a birth by rt.pentance has entered into lile again/"* Eusebius applies the term regeneration to the renovation of the icorld at the last day;"! ^"^^ Basil, the Great, em- ploys it in tlie same way, when, in reference to the Stoics, he observes, that they introduce an unlimited number of corrujjtions and renovations (or regenerations) of the M'orld/' J St. Augustine, alluding to ^latt. xix. 28, {av rrj 7ra7^tyy=vz(rla) in the regeneration, remarks, that our Lord * avoLytvvrfizKTct. TtoLKiyyvjzaluv xxtu ixsTocvoiay ysvv^$-,v av^i; a-jxyv^wj-av riixag. TuEOPii. Horn. xli. Horn, xxxiv. V ?p,CT. !. On Regeneration. 95 complete conformity to God.''* Epiphanius, speakino- of the supreme artificer, in allusion to prophetic hmguaj^c, under tlie cliaracter of a potter, ohserves, that " it l)ehoved him to take care of the vessel formed by his own hand ; and though, on account of its being vitiated through disobedience, it was meet to turn it into its original mass of clay, yet in the regene^ ration^ he should restore the vessel, by a resur- rection, to its ancient brightness and beauty/ 'I* Basil, of Cu3sarea, speaking of scornful phi- losophers, says, " they laugh at us inordinately when we tell them of the end of tliis world and the regeneration of life,'''^ or a future period of existence. Athanasius: "■ In the regene- ration we shall all rise as one man/'|| Isidore of Pelusium observes, " I could shew^ from all the sacred writings that the affairs of the Jews are brought to an end, and shall have no rcgeneratiuny^ * £v T»] 7ra?jyy£V=(ria. Diovys. Arcop. de HIer. Ecc!. cap. vii. + ha. avQii sv rrj mxKiyysvciTici avacDteuatrr] to ayyoc ev tje aivua-Txa-et. Epiph. Ileres. xxxvii. + IliPi (TuvTsKziug TO'j xckt/xou to'JTO'J XXI TrahjyyevetTixi otiuivoi. Basil. Caesar. Horn. i. in Hexaem. [j Ev T»5 TraXiy y£VEcr( a ccj £< J avQpwTTOc aTravi TTajaeS*. AtuAW. Quest, xxiv. ad Aiitioch. ? Kxi 7ra2.jyy£v=(r(av ovy e^^*- I*'"- PeluS* ^*^- **■* «pist. "17. 96 Modern Calvinism Defcxded. ch. ii. , § 30. That tlic term {jraT^iyyivsa-ia) regenera- tion is often used by the Greek Fathers, in a figurative sense, for baptism, is undeniable j but the preceding quotations are sufficient to shew -what rehance is to be phiccd upon the asser- tions; That ' the .word regeneration is in * scripture solely and e.rclusivelij appHed to the * one immediate effect of baptism once adminis- * tered ' — ' regeneration, as often as 'tis used in * the scripture books, signifies thebaptismalrege- * neration' — ' regeneration in the Umguage of * the Fathers constantly signifies the participation * of the sacrament of baptism.' The Greek Fathers use another term {avaiykvvr^a li) which literally answers to regeneration in the same way as the former, "oiz. to express, figuratively, the ordinance of baptism, — but not ' solely and exclusively.' Thus Gregory Nazianzen, in allusion to the Holy Spirit, says, that " he effects the spiritual 7rge neration.''* St. C/iry- sostom assigns the reason why the term rege- neration is applied to baptism. " Because baptism is said to be a sign of death and resur- rection, therefore it is called regeneration. "f Cyril, of Jerusalem, speaking of Christs * Jr)jU,js. Orat. de ,Simonc«vi]iblioth. Patrum, torn. xiii. H 98 Modern Calvinism Defended, ch. it-. esepcially considering the pronencss of mankind to content themselves with a form of godhness, while denying the power. If at any time, again, it be taken, in popular language, for couversiou, this also, it must be admitted, is a great change, resembling a birth. And is it not of incom- parably greater moment, to convince men that without repentance, faith, and conversion, they cannot see the kingdom of God, than to con- vince them that without baptism they cannot be saved? Why should so much earnestness be used in urging a matter of such easy acquisi- tion, nay, in urging the importance of what is already performetl upon millions who are never- theless " in the gall of bitterness and the bonds of iniquity?" In theological discussions the Calvinists sufHcicntly distinguish between the two great changes, regeneration, and conversion ; and even if in popular addresses they were occa- sionally to confound them, a little inaccuracy hi the rigid use of terms may surely be over- looked, where earnestness, zeal, and benevolent exertions, are employed in promoting the ever- lasting welfare of mankind. V SECT. II. O/i Jiisti/icafion. 99 Sect. II. The Bishop^s atozi'ed Sentiments on Justification. examined. ^ 1. Importance of the doctrine, \ 2. His Lordship's view of Justification stated. ^ 3, 4. That it is conveyed by baptism examined. ^ 5. The Church of England supposes candidates for baptism to be in a justified state. § 6. The Eleventh Article and Homily on Justification, against the Bishop. ^ 7. Justifying faith productive of good works. ^ 8. These justify our faith, as evidence, ^ 9 — 11. St. Pauls doctrine of Justifi- cation. § 12—14. Also St, James's. ^ 15 — 19. That Justification is lost and recovered successively, ex- amined. § 20 — 22. The true ground of the imputation of righte- ousness, (j 23 — 25. What the condition of continuance in Justification. ^ 26. The difference between the Justification of a person, and that of his actions. § 1. .L HE doctrine of a sinner's justification before God, in tlie character of a holy and righteous judge, is of importance to men, in proportion as the knowledge of the way to happiness is conducive to its enjoyment : and to an intelligent being, who is required to " seek the Lord while he may be found" — to " come before the Lord" with a suitable offering — and to " work out his own salvation with fear and trembling" — it is, beyond all qucstiv)n, of the greatest moment to know the divinely appointed method of pardon and acceptance. Accordingly we find, that when 4iny ^remarkable revival of real religion has 100 Modern Calvinism Deflxded. ch. ii. taken place in the Christian cliurcli, IVoni its foundation to the present time, the minds of men hnxe been powerfully impressed with the hnportance of this doctrine. It is a clear fact, that every extensive reformation has given it peculiar prominence, and that those who liave opposed the work in a mass, have directed mucli of their opposition against the doctrine of justification by faith. Not to mention otlier instances, those of Paul and his inspired associates, and of Luther, with his ablest coadjutors in the reformation, are striking- examples. St. Paul directs the full force of his holy reasoning and cloc^uence to establish the point of justification by grace, through faith, to the exclusion of every thing else, though careful to inculcate the necessity of good works and holy obedience on another ground : and Luther, who had entered far into the views and experience of the apostle, dwelt much on justification by fiith to the exclusion of works, both from the pulpit and the press. As the former, again, was virulently opposed by the Jewish advocates for good works, so was the latter by the Popish hierarchy, who pretended o-reat concern for the cause of religion and the purity of the Catholic faith. In a w^ord, it was not without reason that Luther, speaking on the point of justification, termed it, Articidm .Htatitis I'd cade Jit is Ecckskc, a doctrine iiiti- V SECT. II. Oil Jtislificniion. 101 mately connected witii cither the welfare or the ruin of the Christian church. § C. The Biohop of Lincoln has puhlishcd his views of this Christian doctrine in a manner sufficiently explicit, and I shall give him credit for not being displeased with a candid exami- nation of those views. His Lordship maintains, that baptism conveys justification— that faith ^vithout good works Mill not justify — that simply to profess faith in the Trinity, and to promise future obedience, is sufficient for justification. His assertions, on the first of these points, are : — ' Baptism, administered according- * to the appointed form to a true believer, would * conxty jushjicai'ion ; or, in otlier words, the ' baptized person would receive remission of ' his past sins, would be reconciled to God, and ' be accounted just and righteous in his sight. ' Baptikm would not only ^\'ash away the guilt * of all his former sins, both original and actual, ' and procure to him acceptance with God, l)ut ' it would also communicate a portion of divine ' grace, to counteract the depravity of his * nature, and to strengthen his good resolutions. ' Baptism was invariably the instrument, or * external form, by M'hich Justification was ' conveyed.'* ' It is the doctrine of our churchj * Refill, pp. ij'2, 1:^3. 102 Modern Calvinis'm Defbndeb. ch. h. ' that baptism duly administered cojifers justiji- ' cation.'* § 3. The sentiment that baptism washes away the guilt of sm, and communicates grace, has been examined before. We have now to consider its efficacy to convey jusiijication. The expression itself is remarkable, ' would * coiwey justification.' Elsewhere his Lordship very properly observes, ' Justification is a * forensic term — to be justified before God, ' signifies to be declared and accounted as just * and righteous in his sight.'f Justification then js an act or declaration of God respecting a person; for, as St. Paul observes, "It is God that justifieth." To baptize is an act of man : but how the act of man can conxey a future act of God, it is difficult to conceive. The prophets and apostles ' conveyed' to the people, as a matter of testimony, what God had done, or \\'as about to do; but when they performed miracles, or when miraculous effects folbwcd certain acts or declarations of theirs, there would be, I conceive, no propriety in saying that the appointed sign conveyed the effect. Even supposing baptism were invariably followed by justification as a consequent, it would be an erroneous mode of expression to say, that the *■ Refut. p. 147. + Ibid. p. 98. SECT. II. On Justification. 103 former cojircycd the hitter. And if it be said, that not tlie act of God is conveyed, but the ])rivileg-e resulting from that act; then it is not justification itself, according- to his Lordship's own definition of it, but some other idea to whicli the term is vaguely applied. This, however, is of sniall moment compared with the sentiment here controverted. § 4. His Lordship recpiires, that baptism be ' administered according to the appointed form.' Here it is but an act of justice, not to say liberality, to suppose, that ' the appointed form' refers not to human but divine legislation ; not to any "form" drawn up and enjoined l)y men, but to that \vliich is contained in the New Testament. It would be reflecting unmerited reproach on his Lordship's character, to suppose lie insinuates, that none can administer baptism according to the form appointed in tlie New Testament, but those who administer it accord- ing to the form contained in the book of Common Prayer. Let it however be in any " Ibrm" liis Lordship pleases. It is of greater moment, in the present argument, that he supposes the adult candidate for baptism to be ' a true believer;' a requisition, which, of course, excludes all hypocritical pretenders from a ])articipation of spiritual blessings communicated by die ordinance. Let us now, with his 104 Modern Calvinism Defended. ch. ii. Lordship, ' suppose a person to liave been ' educated as a Jew or a Heathen, and suppose ' him, which was the case of every Jew and of ' every Heathen, to have been guilty of a ' variety of sins ; and suppose him, by attending ' to the evidences of the truth of the gospel, to * have been convinced that Jesus was the ' Messiah, the promised Saviour of the world ; ' such a person could not but feel contrition ' for the wickedness of his past life, and be ' anxious to avoid the punishment to which he ' was liable.'* It is not our province to say, here he must stop, until he is baptized. No; many, very many, among 'Jews and Heathens,' upon hearing revealed truth, have gone much further. There are many Christians who regard the baptism of infinits as unscriptural, and of com'se their children grow up under Christian instruction, and attend the public ministry of the word, while unbaptized. We may then suppose what fact has often vcnfied, that an unbaptized hearer of the gospel is brought tq feel deep contrition, on account of his sins; to be truly penitent, so as to hate all sin ; sincerely to deny himself, to take up his cross, to " pluck out the right eye, and cut off the right hand' that offend ; to believe on the Lord Jesus Christ as the only and all-sufficient; * Refut. p. 132. \ <5ECT. II. O/i Just'ifuation. 105 Saviour; to trust in him for salvation, as tlic prophet, priest, and king of his church; to beheve with the heart unto righteousness; and to confess with the mouth unto salvation; to obey from the heart the heavenly call, and to resolve, by the assistance of divine grace, to render unreserved obediei\ce to what Gods word requires. We suppose this person not yet baptized, but only a candidate for baptism. He is not yet " born of water." — but is he therefore not " born of the Spirit?" In the face of so much evidence, so many merciful declarations, that God will pardon the penitent, accept the returning sinner, justify him that bclieveth in Jesus, — wdio shall affirm, that this man lies in the pollution of sin, and under the load of guilt; that he is not accepted, but condemned, thouo^h he has fled for refuge to lay hold on the hope set before him; and that he is in this dreadful situation because he is not baptized, though made willing in the day of God's power to submit to every ordinance of divine appointment! One might think it impossible, not to say f^r a Christian divine, but for any one reading the scriptures, unattended with corrupt glosses, with a sincere desire to be rightly informed, to harbour any such thought. § ^. It is farther asserted by his Lordship, 106 Modern Calvinism Defended. ch. ii. that ' it is tlie doctrine of our cluircl), tliat * baptism duly administered confers just ijic at ion J I hope this assertion is made through inad- vertence, for the crc(Ht of the cliurch by law established. Were this clearly proved, it would be a strong argument with all unprejudiced men to leave its communion. Any church whatever advancing an opinion so contrary to scripture, to piety, and the plain dictates of reason, would prove itself corrupt in no small degree : and with regard to the church of England I would beg leave to say, that in proportion as it approaches to tlie sentiment ascribed to it, so will be the evidence that it is but partially reformed from the superstitions of dark ages. In tlie Church Catechism, in reply to the question, " What is recpiired of persons to be baptized?" it is said? " Repentance, whereby they forsake sin, and faith, whereby they steadfastly believe the pro- mises of God made to them in that sacrament." Are not the persons who really pos-ess these qualifications, pardoned as penitent, and justified as believers, before they are baptized? In one of the Homilies, entitled " Of gootl works an- nexed unto Faith," a quotation from Curysosto.ai is introduced : " I can shew a man that by faith without works lived, and came to heaven ; but without faith never man had life. The thief, that was hanged when Christ suffered, did believe only, and the most merciful (Jod J ustijicd \ SECT. n. On Justification. 107 hini." Had he lived to receive baptism, would his justification have been defeiied, until that rite " conferred" it? Or, if baptism, be the the appointed mode of '•' conveying" or *' con- firming" justiiication, what riglit have those who hold that sentiment to conclude that this person rr^.5' justified? If it be said, that he gave suffi- cient evidence of repentance and faitii ; so do thousands of converts, in like manner, before they are admitted into the visible and explicit com- munion of Clnistians by baptism. M'hat is done prior to that transaction, certainly cannot be the elfect of it. >§ 6. " Faith without good Moiks will not justify." This is his Lordship's avowed senti- ment, and these are his words: ' Neither in our * articles, nor in our liturgy, is it said, that faith * without Good fl'orks will justify.'* ' Let it be * remarked, that whenever St. Paul, in speaking ' of Justification, uses the words V/orks or Deeds ' he invariably adds of the law;' 'he frecjuently ' says, a man is not justified by the works of the * law, but not once does he say, a man is not 'justified by works.'! It is of little moment what the articles and the liturgy say, any further than they are consistent with scripture and the analogy of divine disjK'nsations. And as the * Rcfuf. p. 155. + Ibid. p. 120. 105 MoDCRN Calvinism DGFENDrD. ch. if, compilers were men of like passions with our- selves, however learned, or pious, or desirous of stating the real trutli, their successors have an equal right to bring their statements to the test, as they had respecting those of their pre- decessors. It is, however, expressly stated in the eleventh article, '' We are justified only for the merit of our Lord and Saviour Jesus Christ by faith, without our ozon works or deservings/' The article cannot mean our bad works, which would be absurd ; and as all our Morks are either good or bad, the meaning must be without our own good works. In the hturgy it is said, that 'God " pardoneth and absolveth all them that tmly rcptnt, and unfeignedly believe in his holy gospel." Now as God never pardoneth and absolveth any who are not at the same time justified, it is clear, that true repentance and unfeigned faith, without good works, in the estimation of the church, justify. The IlomiJv on Justification, to which the elvcnth article refers, obser^•es, ■' The true understanding of this doctrine, we be justified freely by faith without works, or that we be justified by faith in Christ onli/^ is not, that this our own act to believe in Christ, or this our faith in Christy wbicli is Avithin us, doth justify us, and deserve our justification unto us — we must renounce the merit of all virtues and good deeds, which we cither have done, shall do, or can do, as ^ SECT. II. Ofi Justifivation. 109 things that he far too M'cak, and iTisufficicnt, and imperfect, to deserve remission of our sins, und our justiiication : and tliereforc we must trust only in God's mercy, and that sacrifice which our Hioh Priest and Saviour Christ Jesus, the Son of God, once offered for us upon the cross, to obtain thereby God's grace and remis- sion/'— Here two things are maintained ; first, that the converted sinner is justiHed b}' faith in Clnist onlij, or freely by faith without works, and consequently good icorks ; for no one ever supposed that bad works can justify; and, secondly, that faith itself, as well as ail \irtues and good deeds, are renounced in point of merit for justification. § 7. Let tlic reader now reflect what reliance ou lit to be placed upon this assertion: 'Neither * in our articles, nor in our liturgy, is it said, that ' faith Vv'ithout good works will justify.' That the expressions of " Faith only,"' and " Faith without works" were not intended to exclude the necessity of Works for other purposes, we freely allow; but if words have any meaning, tliey were intended to exclude them, however ^ood, in the point of Justification. We also maintain, that a true and lively taith is produe* the of good works, as a good tree bringeth tbrth good fruit ; and that its character may be best kDOWii to us by its effects ; but surely, as 110 MoDEUN Calvinism Defended. ch. it. a cause is distinct from its ciTccts, as a good tree differs from its fruits, and a principle in tlic mind from its operations, so a good faith is a different thing from good xcorks, and therefore should neitlier be identified nor confounded. But though Calvinists avoid this, tliey are in the constant habit of insisting, that a fruitless faith is not saving. They urge the importance of good works on several accounts ; for they know that God requires universal obedience — that they are well pleasing to God — that Christians are justified and renewed, in order that they may walk in them unto all pleasing — that they are profitable unto men — that Christ is the author of eternal salvation to them that obey him — and that they arc bound, in duty and in gratitude, to observe all things whatsoever Christ has commanded. They reprobate with warmth a dead faith, and inculcate with earnestness " charity, and all other virtues and good deeds," as indispensable towards forming the Christian character. § 8. That good works Just ijy the goodness of faith, and of the Christian character, by way of evidence to ourselves and others, is not denied ; as good fruit is an evidence of a good tree. " By their fruits ye shall kmrw them." A true Christian is ingrafted into Clirist, in a higher and far more important sense than by SECT. ir. On Justification. Ill baptism, or an outward profession. By faith they abide in him the true vine ; and tliencc they derive their sap and fruitfuhiess. Tliey are taug-ht by expcrienee, as well as by scrip- ture, that except tliey abide in Christ by faith, they cannot glorify Ciod by bringing Ibrth mucli fruit ; yea, that tliey " can do nothing," — notliing that deserves the name of Christian obedience, or acceptaldc service. They know, that " without faith, it is impossible to please God," as well as that the faith which is dead and not productive of holy obedience is un- available both for salvation liereafter and for justification in this life. Calvinists arc persuaded that we should be careful and strenuous to maintain good works, and to discharge all personal and relative duties; that no sin should have dominion over us, and that- we should have no fellowship with the un- fruitful w^orks of darkness, but rather reprove them. They seek for glory, and honour, and immortality, by patient continuance in well- doing. § 9. Not once does Paul say, ' a man is not 'justified by works.' His Lordship takes it for granted that whenever the apostle mentions the Works or Deeds " of the law," in speaking of justification, he means the ceremonial works of 112 I\IonEiiN Calvinism DefeSdeb. ch. ii. the law.* But wliy should this he supposed, since lie uses the same expression, when the ceremonial law cannot he meant ? For of the Gentiles he says, " Which shew the icork of the laxc written in their hearts."-)' Beside, was not the moral law included in the ^losaic? And was it not the Mosaic law, consisting of moral and ceremonial precepts, the works of which are excluded from justilicaiion? Would St. Paul's reasoning have been fairly answered by a Jew pleading, that he did not expect to be justified by the works of the ceremonial, but of . the moral law? that he devoutly worshipped the true God, observed every moral precept, and performed his duty to God and man? Would not St. Paul have replied, " You are still under a mistake; this is not God's way of justifying and saving sinners. It is not by " works of righteousness which we have done," whether ceremonial or moral, that he saves, much less justifies us, but by his grace." It is not merely the merit of Avorks — the works of any law, w^hether of nature or of revelation, whe- ther ceremonial or moral — that the apostle in his reasonings rejects, but also the performance of such works, as requisite for justification. A cordial reception of Je«us Christ as the end, the * Rcfut. p. 120. + Rom il. 15. «FX'T. II. On Jusfiftcatton. IIS consummation of the law of IVIoscs, for righte- ousness to every one that beHeveth, however deficient his own works of righteousness have been, entitles the returning offender to justifica- tion of Hfc, by a merciful appointment. § 10. His Lordship has hazarded tlie asser- tion too hastily, when he says that whenever St. Paul, speaking of justification, ' uses the ' words Works or Deeds, he invariably adds * of the law.' For thus the apostle reasons : " If Abraham were justified by works, he hath whereof to glory, but not before Cfod."-^" To him that worketh not^ but bclicveth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputcth righteousness without works.'"* And what he says of salvation is a fortiori applicable to justification. " For by grace are ye saved, through faith ; and that not of yourselves : it is the gift of God: not of avorks, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."')- " Who hath saved us (in which justified is necessarily included) and called us with a holy calling, not according to our works, * Rom. if. 2, 5, 6. + Eph. U. s, that ' God is pleased to grant remission *■ of all past sins, for the sake of his blessed Son, • Rkfut. p. 1J9. 120 Modern Calvinism Defended. ch. ii. * on account of Faith only ; but he requires * from those, whom he thus graciously receives * into his favour, an imphcit obedience to his * commands in future : if tliey disobey, the * pardon is cancelled, the state of acceptance is * forfeited, and liability to punishment ensues.'* Now it is natural to ask, is the " faith" on account of which remission of all past sins is granted, and consequently justification, a dead, or a lively faith ? If the former, we have the evidence to seek that they ever were justified, — ■ and how can that which was never granted be ' cancelled?' If the latter, how comes a lively faith not to produce good works, of which they are the appropriate evidence ? But on this point his Lordship is still more explicit. § 15. We are told that, 'as in the case of 'adult converts from Heathenism in the days * of the apostles, the state of justification, thus ' [by repentance and faith] recovered by penitent * Christians, does not necessarily remain; its * continuance depends upon their abstinence ' from those sins which are forbidden, and upon * the practice of those virtues w^iich are en- * joined, in the gospel. By the indulgence of < any criminal passion, or by the neglect of an'y * practicable duty, the slate of justification is * lUfut. p. 121. «ECT. II. O/i Jusf/fuitioH. 121 * forfeited, and the offender becomes a2;ain * liable to the wrath of God. Repentance * therefore and Faith, if sincere, will in all * cases procure justification ; bat obedience must ^ be added, to presarrc the state of justification ' when obtained.'* This it must be acknow- ledged, is also .the opinion of Bishop Bull, as quoted by his Lordship. Again, ' Adults are ' not required to perform any good works prc- * vious to baptism, but simply to profess their ' faith ill the blessed Trinity, and to promise ' future obedience to God's holy will and com- ' mandments : they are then baptized, and by ' this spiritual regeneration they receive re- * mission of all their former sins, both original * and actual. — But, from the corruption of his ' nature, and the enticements of sin, he [the 'justified person] may afterwards not lead a life ' agreeable to the precepts of the gospel — and * if he dies while he continues an impenitent ' sinner, he will not be saved, although he had * justification in this world. 'j' Dr. Waterland, on Justification, seems to regard this as the sentiment of the Church of Enoland. 'S* §16. Setting aside names and human au- thority, as we ought to do, let us calmly examine the sentiment itself. There are two thin<>s of '&' -* llefut. p. 1 n. + Ibid. p. U3. 122 Modern Calvinism Defended. ch. ii. primary importance, which require our attention : iirst, AV'hetlier the justification supposed to be conferred by baptism, on profession of faith in the Trinity, and a promise of future obedience, be not a gratuitous assumption ; and, secondly, Avhether the difficulty proposed to be obviated by this statement, may not be more satisfactorily, that is, more scripturally and rationally, removed on different principles. As to thcj^V^^ of these points, what evidence is there, that adults, con- verted from Heathenism, or persons educated among Christians without baptism, are brought into a state of justification before God, by simply professing their faith in the Trinity and promi- sing future obedience, and being baptized ? That any churches, whether primitive or modern, have acted on this presumption, can surely be no substantial argument for the rectitude of the sentiment. Primitive practice may be as wrong as a modern practice; and if antiquity be a test of truth, there is scarcely an error or absurdity, which may not be proved to be true and correct. May not a hypocritical pretender profess faith and promise obedience, — nay, be baptized, and introduced to the vicible church ? It is true the church ought, in the judgment of charity to esteem them as sincere in their profession and promise, and therefore in a justified state, until they give evidence to the contrary; but the omniscient God cau be under no such obligation i SECT. II. On Jiist'tficution. 123 he sees their iusinceiity of profession and promise, and that their faitli is dead. Surely no one without contradictino; the whole tenor of holy writ, as well as many particular express declarations, can suppose that he apjjroves, accepts, pardons and justilies those whom he knows to be insincere ; nor can any thing be more adverse to scripture and piety than the notion, that baptism was ever designed to sanc- tify hypocrites, and to render those acceptable to God who were before detested by him? § 1 7. It is granted that the apostolic writings regard those who were admitted to the Christian church to be Christians, and partakers of all the benefits of Christianity : but on what ground ? Clearly because it was charitably hoped that they believed and piomised from a pure principle and a right motive. To be thus justijicdy however, by the fallible opinion of the church, is no evidence that they are so before God who searcheth the hearts. By him, such false pre- tenders both before and after baptism stand condemned ; and their being thus introduced to the participation of gospel privileges, and out- ward communion M'ith the faithful, is so far from lesseninsul)seqiient ones, tliere is necessarily this difference, that he could not transgress the law as a rule without at the same time transgressing it as a covenant ; but all his subsequent transgressions were a deviation only from the rectitude of a rule. If he was to enjoy a favour onty on condition of remaining a perfect character, it is evident that the favour was completely forfeited by the first deviation from that perfection. He failed in performing that very condition on wdiich a continuance of the favour was suspended. To insist, therefore, that any sucli condition now exists respecting any of the fallen race, is cliargeable with as much absurdity as to require personal perfection on a condition which is already forfeited, and which, without a plan of mercy in the sub- stitution of a perfect character, is as impossible as to recall the perfection of Adam. As Adam, consequently, could not transgress the law as a covenant of life w^ithout at the same time transgressing it as a rule of right ; so ncitlicr coukl he, after the first transgression, violate it as a covenant, — which, for the same reason, is the case with his posterity, who can transgress it only as a rule. § 22. But now, by a Mediator, there is a new covenant of life. What was required of him, as a substitute, was sinless obedience SECT. II. On Jtistificalhn. 131 rescmbtino-wlmt was rcquhccl of the first Adam ; — and this requirement he fulfilled: for such a Mediator and Iliuh Priest became us, "who ^vas holy, harmless, and undcfiled, separate from sinners." And the condition of this new cove- nant proposed to us, is '• to believe with the heart, unto righteousness,"' or, in order to obtain liis righteousness as our own. Now when this requirement is complied with, " we are not without law to God, but under the law to Christ." The pai-doned offender is not rendered lawless. A justified state is not exempt from obligation. We are, as much as Adam was, required to love God with all our heart; and seeing wc arc bought with a price, from this very consideration there is an additional claim cm our grateful obedience, there is the most reasonable demand upon us "to glorify God. with our bodies and our spirits." But if the condition of our continuance in a state of justifi- cation were the smallest deviation from rectitude, no one in this world, grown up above infancy, could be in a justified state. A failure of con- formity to the law as a rule, in any respect or dcoTce, such as a defect in lovinq-God "with aU our heart, with all our mind, with all our soul, and with all our strength, and our neighboui as ourselves," is a ,sln. If therefore every sin be a breach of covenant, and consequently a forfeiture of justification, we should in vain look 132 Modern- Calvinism Uf.fe-Vdkd. ch. ii. lor any justified character among- men, except, peradventure, at the moment of heh'eving, — and even then, it may be justly questioned wliether any person is entirely free from imperfection. § 23. It is now natural to enquire, what then i.s the condition of continuance in justifi- cation ? — a most important question, and to which his Lordship, and every reader, has a right to demand an answer. This I shall endea- vour to give " with meekness and fear." It is, in general, the continuance of that, be it what it may, which first put us in a justified state. This cannot be a personal freedom from all sin ; else no one would ever be justified ; nor can it be freedom from gross oftcnces, since from these many persons who have only a dead faith, or no faitli at all, are exempt. It must therefore be, the possession of that lively faith which is the inseparable effect of possessing the Spirit of Christ. " If any man have not the Spirit of Christ, he is none of" his :" but " he who is in Christ Jesus, has no condemnation."* When it can be truly said of any man, that ]^ has no justifying faith, has not the Spirit of Christ, or is not imited to him as the living head of his living members, then it may be said that he is not in a justified state ; — but not other- wise. What persons may fancy their state to be is one thing: what it is in reality, in the sKcT. It. 0)i J/fsli/icalioi?. 133 sii;ht of God, is a totally different one. I\Icn may deceive themselves, but they cannot deceive the omniscient God. Every man, in the sight of God, is either condemned or justiiied ; but there are different degrees of attainment in lioliness ; and " whatever a man soweth, that shall lie also reap." Although Calvinists believe, from the testimony of scripture, from the wisdom of God, from the offices of Christ, and other con- siderations, that the living principle of faitli, and the imion from which it proceeds, never utterly forsakes a person thus iavoured, however par- tially foiled in an hour of temptation, yet none, they contend, degenerated from that state of mind which indicated his justilication, lias a right to conclude in favour of his accej)tance, further than he is conscious of repentance towards God, and faith in our Lord Jesus Christ: and he who infers that he was once justified before God, though now he lives in the indul- gence of known sin, has every reason to con- sider himself a miserable self deceiver. § £4. In short, a deviation from the rule of righteousness is sin, and sin displeases God ; the indulgence of it provokes the holy one of Israel into anger, and such disobedience will bring on either the correction of a Father or the severity of a Judge. If they have a j)rinciplc of a living faitlr, but are not so watchful against temptation 134 Modern Calvinism Defended. ch. ii. as they oiig']>t to be, " tlieir trail soression shall be visited with a rod, and their iniquities m ith stripes," but the dixine " fairhfuhiess of mercy shall be with them." Sin is not connived at, but corrected; yet, for the sake o^' his inter- ceding surety, the offender is not cut dovrn as a cumberer of the ground, nor separated from his covenant head : " My mercy will I keep for him for evermore, and my covenant shall stand fast with him : — my loving-kindness will I not utterly take from him, nor suffer 1113^ faithful- ness to fail." The backslider, if left to himself^ or dealt with according to strict demerit, would fall to perdition; (and indeed the smallest sin deserves this exposure, and the cancelling of justification ;) but he who quickened him when dead in sin, who gave him the spirit of repent- ance and fiiith, and who intercedes for him, in opposition to the claims of unmixed justice, renews him again unto the exercise of repent- ance and faith. " I have prayed for thee that thy faith fail not." The gracious interceding Surety looks upon him with an eye of reproof and compassion ; and he " goes out and weeps bitterly :" the divine Head of spiritual influ- ence to his mystical church and membeis, pours upon him a fresh supply of the spirit of grace and supplications, and this makes the penitent look unto him whom he has pierced, and to mourn witli bitterness of spirit : and now he KTCT. II. On Justificalion, 135 cries, "Have mercy upon me, O God, acconlini^ to tliy loving' kindness; according unto the multitude of thy tender mercies blot out my transgressions. Wasli me thoroughly from mine ini(}uity, and cleanse me from my sin. — Create in me a cIcaUi heart, O God ; and renew a right spirit within me. — Restore unto me the joy of thy salvation ; and uphold me with thy free spirit.'' § 25. The reader is requested to judge Avith- out prejudice, whether the statement now given be not more consonant to scripture, more worthy of the divine perfections, the character of the Saviour, and the interests of practical religion, tlian the notion contended for by lifs Lordship ; "viz. tliat a dead faith and baptism will introduce a man into a justified state, but only a liveltf faith will ensure its continuance, or recover it when lost — that the neglect of any practicable duty forfeits a state of justification, whicli may be always recovered by repentance and faith, &c. It seems, from his account, that the first justification, which is obtained by a dtad faith, is expected to produce sinless perfection^ under pain of forfeiture ; and that the same faith and promise of obedience will not obtain a restora- tion into the same state of acceptance. Have \xc not a right to demand, wliy conditions so extremely dilfereiit should be required for an 136 Modern Calvinism Defended. ch. ii. interest in the same benefit? If a dead faith will justify at one time, why not at another; or, if a lively faith be required for continuance, why not the same required for commencement? If a man with only a dead stock be declared in a good condition, why slrould not the possession of the same stock be pronounced sufficient a second, a twentieth, or a thousandtli time, or why should ' the neglect of anj/ practicable duty' immedi- ately declare him a bankrupt? If, on the con- trary, however, we are placed in a good and acceptable condition by partaking of the Spirit of Christ, the continuance of this participation secures the continuance of that acceptable con- dition. Supposing the condition of continuance to be the eMrme of faith, that exercise must be incessant and never-failing, and to fall as^leep would be to lose our acceptance with God ! Whereas, if the condition be a living union to Christ, who is ever present and ever active, then " whether we wake or sleep, live or die, we are accepted of him." To him who judgeth infallibly, this is an adequate ground and evi- dence of the justification of our persons, though to ourselves the evidence must be a conscious sincerity of repenting and believing, § 26\ There is one thing more to be ob- served, before \\q close this discussion ; viz, that there is an important difference between »ECT. II. On Justification. XSf the justification of our pci-sons, and the justifi- cation of our actions. Every sinful act, and every neglect of duty, is condenniable; but it does not follow that every person on account of the failure, is struck off from the list of accept- ance, without involving endless absurdities — ■ such as confounding a federal and personal righteousness — destroying the fundamental dif- ference between a co\enant ami a rule of action ■ — placing a fallen sinner in the same predica- ment of continu ncc in favour with sinless Adam — making the di\ine Head of infiuence, as such, a mere cypher in the recovery of our justification, sujjposed to be lost — and imagining justification and condemnation to proceed alter- nately in rapid succession; a succession as rapid and frequent, for ought we know, as those of individual human volitions: — now justified by a dead faith, next condemned for neglect of ' any * practicable duty,' then restored by sincere faitb, anon condemned for another fiiilure, and 60 on, it may be, ten thousand times over, till the moment of death, — and finally if '^///y' neglect attach to us at that moment, we lie under con- demnation for ever! And these, I apprehend, are the genuine consequences of his Lordship s theory of Justification. — It must be owned, however, that many of the Christian fathers have been too favourable in their mode of ex- pression to that sentiment; expressions which iSS MODFUNT CaT.VIMSM DfiFrNDEl). CH. 11. the corrupt hierarcliy of Rome eagerly caught up for advancing its o\\ n importance, and which an ignorant nudtitude as eagerly adopted, as the easiest way to justification and heaven. SECT. in. Concerning Fdifh. 1*39 Skct. III. The Bi>hop\^ (notocd Sentiments concerning F.UTif, exmnined. ^ 1, His Lordship's peculiar notions conrnnini^ Fail h stated. ^ 2, 3. His notion concerning the Taith of Heathens, exainined. ^4 — 6. That a dead Faith may rise to a lively Fuitb, evamined. § 7. That Faith only will not preserve justification, examined. § 8. By Lis Lordship's own statements, and ^ 9, 10. By scriptural illus- trations. ^ 11. The importance of Faitli and practice deduced from their cix/s respectively. § 12. That Faith is not bestowed arbitrarily, examined. ^ 13. The Calvinistic view of Faith summarily explained. § 1. When treating on this important article of the Christian doctrine, with a view to refute Calvinism, his Lordship advances some very remarkable sentiments that require exami- nation. Among other things he supposes, That the faitli of Heathens was, believing that com- pliance with their law was acceptable to God — that a dead faith may rise to a lively faith — that faith only, -will not preserve justitication — • that faith is the gift of CJod, but is not bestowed arbitrarily — and that faith is the result of can- dour and diligence. § 2. ' The Gentiles were a law unto tliem- * selves, and their fiitli,' his Lordship olvserves, 140 Modern Calvinism Defended. ch. ii. * consisted in belkr'uig that a compliance with ' that law was acceptable to tlie Deity.'* It is natural to ask, what Deity? They had ^loloch and Dagon, Jupiter and ]\fars, Apollo and Bac- chus, Minerva and \'enus; with innumerable others. Faith, in the acceptation of believiijg, it will be allowed, is giving credit to a testi- mony ; and divine faith requires a divine testi- mony ; but liad any Deity of the Gentiles a testimony to give ? If it be said that God bore a testimony to their consciences by the law within them, which they believed ; it may be again asked, why should this be called faith, any more than their believing that they had passions, or that they were the subjects of hunger and thirst ? Or if their consciences bore witness, and their thoughts the mean while accused or excused, what propriety is there in calling this faith ? As well may an Atheist be called a believer, because even he cannot get rid of the suggestions of conscience ; and his thoughts accuse him for doing or designing some things, or excuse him when he does or designs the contrary. And indeed, as the apostle observes, the Gentiles were (a^sai) atheists, " without God in the world," though the visible eifects of an invisible cause, an eternal power * RtXut. p. 102. Note. SLCT. III. CoficetTiius: Foil^i. 14 1 aiul Godhead, rendered ttiem without excuse for being so. § 3. But supposing tliat some of them ad- mitted the conviction oFan eternal and ahnighty Being, and that lie was a righteous avenger of evil deeds, and was an approver of virtue ; and supposing too tJKit we achnit the a])pcllation J((i[h, in rcfeiencc to such conviction; what, influence could a behef ^ that a compliance witli * a law within tliem was acceptable to the * Deity,' have on their salvation from sin and guilt? To bcliere that a compliance is acceptabk^ is one thing; but to comply is another. A be- lief which was not productive of obedience, could be nothing more than a dead faith. Must- we recur again to the notion, that their dead faith, brouglit them into a state of acceptiince with God — without baptism? If it be pleaded, that some of them may possibly have rendered as nmch obedience, according to the means they had, as many Christians who are possessed of a lively faith; I sliall not dispute the possi- bility of it, but must maintain that, on the sup- position, they must have deri\ed it from him who is the Head of all spiritual influence to fallen man. How far he who has power over all flesh, that he should give eternal life to as many as the Father has given him, actually imparts a spiritual influence, which produces a 142 Modern- Calvinism Defended. cii. ii. spirit of faith, to adult Heathens, it is not niy piovince to determine. It is sutTicicnt for me to know, that the Judge of the whole earth does all things right, that he "wrongeth no man in his matters," and that the methods of his mercy, as Avell as of his justice, are adorable. Of this however we may be sure, First, that if such favours are conferred, they must be, not only for the sake, or through the mediation, of the blessed Saviour, but also by his direct in- fluence, and, Secondly, that wherever a spirit of faith exists, it will shew itself by believing the testimony of God in the Gospel, when fairly proposed in a langaiage understood by its possession. As sure as any one has the Spirit of Christ, he will receive the testimony con- cerning him, and devote himself to be governed by his laws, in proportion as he under- stands it. ^ 4. It is one of his Lordship's very extra- ordinary sentiments, that a dead faith may rise to a liveli/ faith. Witness his words, ' It is very ' possible that a sinful or negligent Christian * may be awakened to a sense of his duty by * some calamitous or extraordinary event, and * for a time really feel a true and lively faith ; ' but the impression may be effaced, and by ' yielding to temptation to iin, or by being again * engro.ssed by worldly cares, he may fall from «ECT. Ill (^mccrnins: Faidi. 14-3 Miis jiistilk'd state, without losing- all belief in * the truth of the gospel. This man's faith ' 7^ists from a dead to a I'lvcli/ faith, .-dwd after- * wards relapses into a dead faith again.'* A part of this statement is not controverted, ri.z. That it is ' vcr}' possible,^ that a sinful or negli- gent Christian may he aicakened to a sense of his duty; for with God all things are possible, which do not imply a contradiction. He who quickened the sinner when he was dead in trespasses, no doubt can awaken him when sin- ful or negligent. And this he can do by * some * calamitous or extraordinary event,' provided grace be conveyed to Ins heart; otherwise the rod will be lifted up in vain, and the severest discipline will be ineffectual. This also is /jo5- sible b}' reading, by Hearing the word of God, by the atlmonitions, remonstrances, or the re- proofs of a friend, by musing on the goodness of God, or by other means innumerable ; but none of these things operate on a ^yqq. agent mechanic alhj. The effect will be as the state of his mind is disposed to improve them'; — and I am apprehensive that a dead faith is but ill adapted to produce a lively effect. If he has but a spark of spiritual life, though the spirit of a livino- faith be but as smoakino- flax, these things niay contribute to make the lire kindle, '•■ ll^fut. p. 160. 144 Modern CALvrMSM Defended. en, ii, and to raise it into a flame : but if the life be gone, not a spark remaining, a suppl}^ of fuel will not restore it, except he be baptized with celestial fire. § 5. It is again granted, that many a good ^impression may be effaced,' that the fire of affection may be less warm, and the flame of zeal grow dim ; — and this by ' yielding to ' temptation,' or by being too much ' engrossed * by worldly cares.' But that a person who was once dead to sin and alive to Ciod, ' may fall * from his justified state,' depends upon the good pleasure of him who his is life, his righteousness and strength, who can maintain or dissolve the union from whence his life and righteousness took their origin. And Calvinists think that such declarations as these have some weight : "My sheep hear my voice, and I know them, and they follow me ; and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand."* " He who has begun a good work in you will perform it until the day of Jesus Christ."f Indeed a total falling from the life of faith, Avould not imply ' losing all belief in the truth of the gospel' Since what might be prior to possessing the life of faith, might still remain. * John X. 27, 28. t Phil. i. 6. PKCT. III. Concerning Faith, 145 § a. Now tlie question is, whetlicr in any instance ' tliis man's faith rises from a dead to a livclij faiilj.' One might think that the proper answer to tliis question is about as plain as would be the answer to the following, Whether water left to itself, according to the constituted laws of nature, will rise above its level? With God, indeed, all things are possible, and he who raised Lazarus from the grave, can raise the spiritually dead to life again. If his Lordship will but allow, that the giving or the restoring of the life of faith depends more on the giace of God our Saviour, than on the will of a man dead in sin, the Calvinists will not quarrel about the remaining parts of the question. § 7. His Lordship contends, that faith only will not preserve justification. These are his words : ' Faith only will not preserve a man in * a justified state; it must be accompanied by * works, for faith without works is dead.'* One would think it a very natural inference, that if * faith only' will justify a man once, it will do so a second time, or as often as he needs justifica- tion,— for how can the circumstance of priority or posteriority of time affect the case? If, for instance, his believing in the Trinity and pro- fessing obedience, is sufficient at one time, why ^ *Rcfiit. p. 119- 146 MoBEnX CaLVI.VISM DcrEXDED. CH. IT, not sufficient at another? Or, if nothing less than a lively f^iith will do the second time, why should any thing less do at the first? If it he said, tliat at first baptism was added to his dead faith to make it effectual ; Calvinists will reply, that they cannot admit the argument to be decided by the force of a Popish conceit : they look> (but look in vain,) for scripture and sound reason to confirm it. When however, it is said, * Faith ^nly will not j)reserve,' the terms may be taken two ways: first, a faith without life will not preserve; and, secondly, a lively faith without works, will not preserve. We allow the first, for good reason, because what in its nature cannot introduce us into a justified state, as before proved, cannot preserve that state. But we have some further observations to make upbn the second acceptation of the phrase, viz. that a lively faith w^ithout works will not preserve justification. Candour requires us to understand his Lordship in this way ; for he never would impute to us theabsmdity of holding the notion of a dead faith having the efficacy of preserving us in a state into which it never introduced us. He must have known our sentiments better; nor would he have given himself so useless a trouble. §8. ^ Faith o/z/j/ will not preserve us.' Here several dilficulties arise. First, from his Lord- "^ECT. in. Concerning Faith. 147 ship's own declarations, 'Faith then stands in * tlie place of righteousness, or unifonn obe- * dience.'* Again, ' Repentance and faith, if * sincere, will in all cases procure justification.* It is indeed subjoined 'but obedience must be ' added, to preserve the state of justification ' when obtained. 'I This, however, increases the difliculty: for we are told that 'in reality, true ' Christian faith, and good works pleasant and ' acceptable to God, are in >their own nature ' inseparable. True faith produces good works ' as naturally as a tree produces its fruit.'J If sincere faith 'in all cases' will procure justifi- cation, why not procure its continuance ? And if such fiiith ' naturally' produces good works, and both are ' inseparable,' of what use is it to warn us against the inefficacy of 'faith o?z/j/r' We acknowledge that good works are the proper evidence to ourselves and other men of a true Christian faith; but the appearance of these works does not alter the nature of faith, any more than fruit alters the nature of the tree that bears it. § 9. But, secondly, what can be the preser- vation of a justified state, but the continuance of the same cause producing the same effect ? His Lordship allows, that ' faith ojily, procures* ^* Refut, p. 112. + lb. p. 142. t lb. p. 160. 148 MdDERv Calvinism Defended. ch. tt. the favour; liow is it then tlrat the continuance of the same cause docs not preserve tlic same effect r A ii^ood tree is not equally fruitful in all seasons, and a season may occur when the wonted fruit does not appear; shall we there- fore pass the sentence of condemnation upon the tree, and pronounce it to be bad in the root, as well as accidentally bare in the branches? Or, shall we not rather continue to justify it as a good tree, and as such preserve it, notwith- standing its accidental failure, and employ suitable means to assist its fructification. But if a tree be planted in a fa\'Ourable situation, under whatever promise or persuasion of its producing sweet apples, and it uniformly bears only sour crabs, we condemn it, as being different from the promise and persuasion. <5 10. It will be said, perhaps, tliat the contrast to o-ood works, are bad works, rather than no fruit. We will then change the illus- tration. Christian faith in the human mind, may be compared to a scion of an excellent quality, that in due time bears corresponding fruit. But if any of the other branches remain of the crab stock, these, also may bear fruit of a very different quality. Then the same obser- vations will apply as in the former case. Blessed are those trees of righteousness whose good -fruits abound to the suppression of the bad. Jn SECT. III. LoncerniNs: rakh. 14,9 another view of the same siibjcet, "our lite is liid with Christ in God." From liim we tlerive a quickening influence and fruitt'uhiess. And those who are in liimonly by profession, without a Hving union, he taketh away, and castetli into the fire ; but the brancli that beareth fruit, lie pruneth it, tliat it may bring fortli more fruif; and tiien is our heavenly Fatlier most glorified, when we bring forth most good fi uit. In short, we may safely conclude, that whatever procures justification, /;;r*t';TC6' it; and that good works, or active holy devotedness to the will of God, arc the legitimate evidence in both cases. A vital union to Christ is, in the sight of God, tlic only tiling that can render us acceprable. Tliis union is formed, on Christ's part, by his Holy Spirit ; and on our part, by the spirit of faith aspiring to its divine object. Cut the nature of our Avorks, shews the nature of our faitli ; and their degree, the degree of its prevalence. ^ 11. » We do not magnify the importance of Faith at the expcnce of practice. Every thing should be regarded with reference to its appro- priate end. The end of a testimony given is believing it ; the end of a command is obeying it ; the end of obedience, virtue and piety, is the chief good, which is objectively the infinite, eternal, and blessed God, and subjectively our cnJTDyment of him as our endless portion. The 150 Modern Calvinism Defended. ch. ii. whole of divine revelation is of the nature of a* testimony from God to mankind; hence the importance of believing it without wavering: and much of this testimony is in the form of authoritative command ; whence arises the im- portance of implicit and unreserved obedience. The end of sanctions is an unhesitating compli- ance : the end of benefits proposed, is a grateful reception, and of those actually conferred, a profitable improvement : the end of threatenings is abstinence from evil, and if slighted, condign sufferings. Hence Calvinistic teachers inculcate the importance both of faith and of practice ; the former as the foundation, the latter as the superstructure. Not only the unbeliever, but the offender of whatever class is admonished, warned, and threatened in the name of God and our Saviour, "who will come with flaming fire to take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ." They are in the habit of proclaiming to their hearers that " with God there is no respect of persons," and "whatsoever a man sowcth that shall he also reap ;" that " to be carnally minded is death, but to be spiritually minded is life and peace." I believe they are not behind any other denomination of Christians, in repro\ing sinners of every class, and inculcating personal and relative duties. Look at their societies, their families, their tempers, their conversations, theiv pi;cT. III. Concerning Fditlt. 151 loyalty, llu'ir cliaiitablc contributions, tlicii: exertions to spread the scriptures, and to instruct the ignorant, to promote the j^eace ot" society and the happiness of mankind — view tlicm through an unprejudiced medium, and " by their J'riiits ye shall kmxv tlicm." § 12. His Lordship avows, tliat faith is the i>///r of God ; but that he does not bestow it arbitrarily. AVIiile commenting on the Churcli Article on Free Will, which states that man '•' cannot turn and prepare himself by his own natural strength and good works, to faith and calling upon God,"' he observes respecting true fiith, as contradistinguished from ' a bare ' belief in the divine mission of Christ,' that ' It is indeed the gift of G^d, fur without God's ' assistance, wo man can possess it; but h is a * gift not bestowTcl arbitrarily, capriciously, or * irrespectively.** That the infmitely wise God should bestow a favour, or do any thing else, capriciously, without reason, or irrespectively, without a wise reference to a worthy end, is out of the question ; for his Lordship must be too equitable to impute to Calvinists, a sentiment which they utterly abhor. But they do avow the sentiment that his gifts, as distinguished from rewards, are besto^^•cd arbitrarili/, or accord- * Ktefut. p. 5-1. 152 Modern Calvinism Dkii-nded. cm. h. ing to his sovereign pleasure; — and faith among other gifts. "He has mercy on whom lie will have mercy." And has lie not a right " to do what he \\ill with his own?" Sliould our eye be evil, because he bestows gifts upon others where there is no ground of claim? H;iS he not a right to impart " gifts unto men, yea to the rebellious also, that the Lord God may dwell among them ?" Is there no ground of reason and wisdom in conferring them, beside the worthiness of the receiver? Distributive justice, indeed, in rewards and punishments, is exercised ' respectively.' Jts measure of operation is founded on the worthiness or demerit of its object. But it is the prerogative of benevolence, grace, and mercy, to overlook w^orthiness in their objects ; and the measure of their exercise is adequately found in supreme wisdom. If man since the fall " cannot turn and prepare himself by his own na- tural strength and good works, to faith,'' — and if God^iiJehim asupernatural principle from whence *' faith and calling upon God" arises, though before " dead in trespasses and sins," where is the ground of equitable remonstrance? The receiver, it is self- evident, can have none : nor can the unworthy have any. And as to the Giver, his own good pleasure, directed by a depth of wisdom to us unfathomable, ought to exclude all cavil from his creatures. In short, though he rewards according to the measure of obedience ; he gives SECT. Hi. Couccrnlng Faith. 133 in a manner, in a degree, and in a season, woithv ut'liimscli-j and far beyond our deserving-,s. <§ 13. Once more, it is asserted, tliat 'faith is the result of candonr and diligence.' Thus his Lordship reasons: 'The Bereans were com- * mended, " in that they received the word with ' all readiness of mind, and searched the scrip- * tures daily, whether those things were so;" and it ' is innnediately added, " tlierefore many of them ' believed :"' hence it appears, that the faith of ^ the Bereans was the result of the candour * with which they listened to the preaching of ' the apostle, and of the diligence with which ' they enquired into the evidences of the gospel."* The question is not, whether the Bereans manifested candour and diligence, nor yet \rhether this was commendable; for upon this tliere can be but one sentiment. It is likewise agreed, that their candour and diligence preceded their explicit avowal of the gospel. Nay we may go a step further, and admit that their faith in part resulted from tJiese estimable par- ticulars. But were the Bereans less commend- able on supposition that they were inspired with candour, and divinely excited to diligence.^ ^' They received the word with all readiness of inind;"' but this is no evidence that they were lUfui. p. 21. 154 Modern Calvinism Deiexdek. ch. ir. not graciously influenced to do so. The ques- tion is, whether their faith was the result ex- clusively of their candour and diligence; or whether these were not the fruit of an influence from above? § 14. Faith in the sense of believing, implies several things. First, a testimony; and a divine faith must have a divine testimony, in order to deserve that appellation : secondly, a knowledge of the tiling declared, or a sufficient acquaint- ance with the language in which the message is delivered : thirdly, a freedom of will ; so that there is no compulsion, constraint, or influence whatever from God to bclie\e a false testi- mony; though he may in equity and judgment kcrve the wicked to their own delusions " to believe a lie ;"' and a freedom also from restraint in the exerci?ie of will, when truth is to he credited, is implied : fourthly, a disposition, or principle ; and the nature of faith, as either dead or living, will be according to the de- fective or efficient principle. If the disposition be not spiritually alive, the most awful or exhilarating; testimony will beoet but a dead faith; but where the disposition is alive to God, or divinely spiritual, the testimony will beget a lively belief. Such a disposition will shew itself in various ways beside believing ; and among others by ' candour and diligence/ readiness of SECT. IV. Cuuccrniitg (luod JVorhs. 155 niiiul to receive trutli, and an impartial searcJi into its evidences. Admitting tlien, tluit faith is the "result of candour and diligence," these also are themselves the result of gracious inlluence. Calvinists are iar from supposing that candour in listening, and tliligence of enquiry into the evidences of the gospel are of no use ; on the contrary, they consider them of great use. I]ut they cannot consistently draw the conclusion, that the disposition itself from whence they sj)iing, needs no previous tlivine influence to produce that result; — any more than they can infer that there may be au effect without any adequate cause. 156 MoBEUxN CaLVIMSM 1)CF£NDL-B. GH. J1. Sect. IV. The Bishop's avoiced Senfimc?r/s concerning Good ^ I. The Bishop's contradictory statements. (f ?. Ilfs comment on St. Paul's Faith withoot Charity or GooJ Works, examined, ^ 3 — 5. His opinion that we may recommend ourselves to the fevoar and mercy of God, and render ourselves worthy tiie medi- ation of Christ, examined. ^ 6, 7. The imprudence of using^sucb language. { 8— 11. Winisterial addresses employed by CaJvinists, described and vindicated. § 12. His Lordship's view of the importance of recommending Good Works, considered, with an appeal to tbc actual ejects of dillcrcnt modes. § I . On the subject of Good Works we have several statements made in his Lordsliip's " Re- futation,*' which require no small degree of ingenuity even plainly to reconcile them. In one place we read thus : ' Indeed tliat there is * no necessary counc.vion between faith or belief ' and good works, even according to St. Paul, ' who is the great advocate for the doctrine * of justification by faith, is evident from * a passage in his first Epistle to the Co- * rinthians— " Though I have all faith so that I * could remove mountains, and have not charity, * I am nothino'." Could St. Paul have described * faith in stronger terms — or could he have ' inculcated the necessity of good works m .fECT. IV. Concerning Good Jforkx. 1,57 * stronger Iuni2;iia«;c ?"* In aiiotlicr place \rc read : ' In reality, true Christian fliirh, and good * works pleasant and acceptable to God, arc in * their own nature 'uiseparahlc. True faith pro- * duces good works as naturally as a tree pro- ' duces its fruit/j" In a note we have this explanation : ' Faith, or tlic general belief of * the truth of Christianity, is not necessarih'- * connected with good works. True Christian ' faith and good works are inseparable.' Again : * The ministers of our church are unquestionably * authorised i)y our Articles to speak of faith, as * signifying a firm reliance upon the merits of ' Christ for salvation, necessarily productive of ^ good works.' J § 2. Now, if St. Paul, in his fu'st Epistle to the Corinthians, intended ' a true Christian * faith,' how ciin his Lordship's remarks upon it be reconciled witli iiis other declarations, that taith and good works are inseparable : and if St. Paul did not intend such faith, but some otlicr — as a general belief of the ' truth of * Christianity,' or, the faith by which miracks were performed, wliich appears from tlie con- nexion to be the case — of what use arc the observations upon it? Need any one to be assured by proof — a professed ajjpcal to scrip- ♦ Refut. p. 130. + lb. p. ICO. X lb. p. 163. l.)S MuDLUN Caltimsm Dlfended. cir. II* tiiie evidence— that a faith Avliich no one ex- jDects to produce good woiksj has no 'necessary ' connexion' with tliem? At least, did any Cal- vinist suppose any such connexion? His Lord- ship asks, ' coukl St. Paul have described_/^//V// * in stronger terms?' What faith? The terms indeed arc strong to describe tlie faith of mira- cles ; but the following arc stronger to indicate justifying or saving faith. " Faith unfeigyiedr " The faith of God's elect.'* Faith which is " the substance of things hoped for, and the evidence of things not seen." " Prectoiis faith." Faith which " overcomcth the world." " Most holy faith." That by which a man is justified, by which his heart is purified, and his person sanctified ; by M'hich he has access to God, by which he has power, or privilege, to become a son of the Most High; that by which Christ dwells in liis heart, by which he offers a sacrifice acceptable to God, and walks with him : — these are superior (jualities, and more excellent eflfects, than those of which St. Paul speaks in the passage above referred to. § 3. We are again told, That \\c may recom- mend ourselves to God by good words. ' i\Ien, ' as they now are, are not capable of perfect * obedience, but they are capable of endea- * vouring to attain it. Such an endeavour is their * indispensable duty ; and although it may not ':tcT. lY. Conceruins; Good JVorhs, 159 * in all instances, and on every occasion be * effectual, it is Immbly hoped that it may be * sufficient to recojiimend them to the Javoiir of * God, forasmuch as what their infirmity lacketh, ' Christ's justice hath supplied.' His Lorrlship avows, that a minister of the Established Church ouglit not to be blamed for ' hoping that his * congregation will recommend themselves to the ' faioar of God by a regular attendance upon ' divine ordinances, and an uniform practice of * religious duties' — and for ' urging the neces- * sity of recommending ourselves to the mercy of * God, and rendering oui^selves icorthy the medi- '■ ation of Jesus Christ by an lioliness of living * and by an abhorrence of vice.' ^ 4. That good works are pleasant and ac-- ccptable to God, through our Lord Jesus Christy is language that any Christian may approve, but the plirases above printed in Italics appear inconsistent with the economy of grace, and not a httle offensive to Clmstian humihty, especially in the connexion in which they are introduced. How much more suitable and pious the language and sentiment of the patriarch Jacob, " / am fiot i^orthi/ of the least of all the mercies, and of ail the truth which thou hast shewed unto thy servant." Or of the Centurion, " / am not tcorthxf that thou shouldest come under my leof."" loO Modern Calvinism Defended. cii. il. § 5. As words ac(|uiie different acceptations, according to their connexion, so we find the term " worthy " denoting different things. Christians are exhorted, to " walk worthy of their vocation," — " worthy of tlie Lord,'' — " worthy of God." In such phrases, the oh- vions meaning is, that they conduct themselves in a manner suitable to their privileges and relations. In this sense we may say, that a man conducts himself worthili/ in certain cir- cumstances; as Solomon said of Adonijah, "If he will shew himself a worthy man, there shall not a hair of him fall to the earth. " Sometimes the term " worthy" denotes deserving ; as when a man is said to be " worthy of death," or "worthy of punishment," — or, when it is said of God that he is " worthy to be praised ;" and of the divine Saviour, that he is " worthy to receive glory and power, &c." Again, when it is said that *' the labourer is icorthy of his reward;" that the saints " shall walk in white, for they are worthy" it implies not only suitableness but also a kind of desert. Where there is a stipulation, cither tacit or expressed; on performance of the condition, the notion of desert is attached to the reward stipulated, however unnieritorious might be the performance independent of promise. ^ 6. But in which of these acceptations, or ?i-CT. IV. Cotfccnii/>^ Cood JVorks^ \G\ in what otlicr, arc wc to understand the phrase which his Lordship has undertaken to vindicate? Is there any sense in uliich it can be vindicated, when addressed to a m'hved audience, in which it is more than probable there are many uncon- verted persons, or in a piibhcation addressed to professing Christians promiscuously, the far greater part of whom have little more of Christi- anity than the name ? To urge on tlie imcon- 'verted the necessity of ' rcndei ing themselves * worthy of the mediation of Jesus Christ by * holiness of Jiving and an abhorrence of vice," has a direct tendency to delude them. It tends to foster pride and presumption. Pride, be- cause it leads them to self-sufiiciency, rather than to " repentan e towards God,'' and self- abhorrence before him, on account of their mul- tiplied offences. This was not the method our Saviour took in dealing with the unconverted and self-righteous. I said also that such lan- guage tends to foster presumption in the uncon- verted; because it leads them to conclude that they are in a justified state, or converted already. Instead of this they should be alarmed of their danger, until signs of contrition and some un- equivocal fruits of repentance are su])posed to shew themselves. To urge a profane swearer, a drunkard, a gambler, a fornicator, and the like, many of whom attend public worship, and ]62 Modern Calvinism Deflnded. cii. ii. some of tlicin rend a book of flishionable divinity, — to ' render themselves worthy the me- • diation of Jesus Christ by hohness of hving, &c.' is an exhortation egregiously misplaced, and calculated to subvert the gospel order. The address would not probably be disliked by the ignorant, the proud, and presumptuous ; but for that very reason it is the more likely to delude them, as exciting hopes of success in a way which will never be realized, and which in the common order of the divine procedure, never can be. Even the truly pious, know^- ing the address to be promiscuous, so as to include the impenitent and pharisaic, would be rather grieved than edified : and the more they knew of themselves, and of the spiritual design of the scriptures, to humble the sinner, to stain the glory of all flesh> to exalt the Saviour " m all in aU" in the work of a sinner's acceptance before God, the less could they approve of it in such connexion. ^ 7. The phrase • to recommend themselves * to the J'avour' or, ' to the onercy of God,' in the same promiscuous manner, is equally objec- tionable, and for the same reasons. They have enough of native pride and of habitual presump- tion to fancy, that by a few pharisaic endeavours, which to them indeed is a mighty effort, they are sure to obtain the fiivour of God ; Whereas SECT. IV. Conceniing Good Works. l63 tjie axe should be laid to tlic root of tlieir sin; the aim should be to humble them, to make them feel tlieir unworthiness, their guilt, their exposure to the holy vei^geance of God as transgressors; to excite them to pray for mercy, " to seek the Lord whi'e he may be found, and to call upon him while he is near.*' That * endeavouring to attain perfect obedience,' is every man's indispensable duty, is freeJ^ admitted ; but to urge this promiscuously on men, because they bear the name of Christians, thougli full of sinful lusts and passu;ns, is " zeal without knowledge," because* as proposed to them, it is duty misplaced, — as much out of place, as would be the duty of an adult to be baptized, and to partake of the Lord's supper, previous to repentince and faith : tor though it is the " indispensable duty" of every man in a Christian country who haS not been baptized, to submit to that ordinance; yet to urge this directly and promiscuously, without insisting on the previous requisites, would be the ready way to profane a divine institution, to multi- ply hypocrites and pharisees, and to ruin the honour and purity of the Christian church. § 8. Habitual transgressors, then, should be alarmed of their danger, by shewing them the error of their ways; reproved, and convinced of &Ln, of righteousness, and of judgment; in- l64 Modern' Calvinism Defended. en. ii, formed of the odious nature and ruinous con- sequences of sin, and of their own sins particu- larly; and assured, from tlie higliest authority, that if they repent not, they shall perish, and if they believe not the gospel-record from the lieart, they shall be condemned. While so employed, the preacher, or the practical writer, may hope, that the Holy Spirit by his gracious fftfluence will succeed his humble and faithful efforts. If not, he has delivered his own soul ; but if his message have the desired effect, or if he have room to suppose it, he describes the state of such persons, and sets before them the gospel remedy. Like a skilful pliysician, he adapts his prescription to the nature of the complaint, and the circumstances of the patient. The other method, which prescribes remedies and regimens to all alike, without a proper dis- crimination of diseases and circumstances, and without observing the symptoms, is empiricism of the most dangerous kind. § .9. Wlien there is good reason to conclude that persons are the subjects of " godly sorrow that w^orkcth repentance not to be repented of," let them be instructed in the exercise of Jail h in Christ as " the end of the law and the pro- phets," as the great ordinance of God for righ- teousness to every one that believeth with the heart, as " the rraj/' to the Father, "the truth" si:cT. IV. Coticenuiig Good fVorls. 105 of tlie promises and tyj)cs, and "the lilc" evoi- lastino-. '' He that has the Son liath htc;" tlie life of lightcousncss, the life of liolincss, and tlie promise of the hfe of glory. Let hhn be clearly instructed, th^t true faith receises the divine testimony on the authority of Ciod, and the Lord Jesus Christ as the only and all- suificicnt Saviour from sin, as Avell as from future misery ; that it implies a firm trust and confidence in him as the divine prophet, priest, and king ; and an unreserved surrender of the soul and hotly, in life and death, to his disposal. Let him now be directed to " live by the faith of the Son of God," who loved him, and gave liimself for him ; to walk worthy of so exalted a relation and privilege ; to abstain from fleshly lusts, that war against the soul's welfare and comfort, yea, from all appearance of evil ; to run the race that is set before him, looking unto Jesus, and for that purpose to lay aside every weight, and every besetting sin. Let liim now be exhorted not to be wTary in well- doing, but to maintain the profession of lus faith without wavering, hokling the mystery of faith in a pure conscience ; to be steadfast and immo- vable, always abounding in the work of the Lord, being assured that his labour, his work of faith and labour of love, shall not Ix' in vain ii^ the Lord. Let him now he remindetl of the l66 MoDERx Calvinism Defended. ch. ii, greatness of gospel privileges, in order to awaken his gratitude. ^ 10. Grace, however, in its highest attain- tnent, does not, cannot alter the nature of sin. It is still the abominable thing which the Lord hateth. Hence, thanksgiving for past delive- rance from the guilt and dominion of sin, should be accompanied with watching unto prayer for assisting grace, with all perseverance, and that a belief of the doctrine of the perseverance of the saints, will save no one without actually perserer'wg in the Christian course of obedience. He should recollect that he is in an enemy's country, that if left to himself he is unstable as water, that he is every moment in danger of backsliding, of grieving the Spirit of God, and wounding his own soul. He may profita- bly call to mind, that many high sounding pro- fessors have been apostatized to their eternal ruin, and that he has no certainty of being chosen to eternal life, or of enjoying future happiness, but by persevering in the way of holy obedience, — for Christ is become the author of eternal salvation to them who obey him, and to them only : " Be thou faithful unto death, and I will give thee a crown of life." While he is often reminded of his own weakness, he is as often directed to the strong SECT. IV. Conccr/iing Good JVorks. lo7 lor strengtli, to be obtained in tlie way of duty. This is the true Christian : he has been con- vinced of sin by tlie law of God, which is holy, just and good ; he has confided in the merits and righteousness of Christ; old sinful courses and habits are past away, and the whole soul in its views, its judgment, conclusions, and the direction of its passions, is become new ; he trusts in Christ Jesus, having no confidence in the flesl), and loves him in sincerity ; he casts off the works of darkness, and ])uts on the armour of light, walking honestly and decently as in the day, foigetting past attainments, so as not to trust in them, he presses forward to the prize of his high calling; he sincerely endeavours to do all things, whatsoever Christ lias commanded, and by gracious encourage- ments, has an eye to the recompence of reward. But after all, he reckons himself an unproiitable servant. He renounces all merit and worthiness of his own, rejoicing only in Christ Jesus, the Mediator and Surety of the new covenant ; that covenant which is ordered in all things and sure. Standing by faith on the rock of ages, he re- joices in liope of the glory of God, but with holy fear and trembling, while contemplating liis own weakness and insufticiency, or if dealt with in strict justice, according to his hourly failures. " Shouldest thou, T.ord, mark iniquity, 168 Modern Calvinism Defended. ch. ii. O Lord, who shall stand ? l]ut with thee there is foro'iveness, that thou inayest he feared." " Hold thou me up, and I sludl be safe." § II. I make no apology to the reader for dwelling so much upon this point; especi- ally as his Lordship gives a very different account of Calvinism. And as he is pleased to say, that those who are called Evangelical ministers ' not only delude their unlearned ' congregations, and encourage vice and immo- ' rality among their followers, but they really ' delude themselves, and fall into opinions and ' assertions totally inconsistent with the spirit ' of our holy religion,' — that ' the manner in * which they perform the duties of their minis- ' try, both public and private, is injudicious ' and mischievous in the extreme,' — and that ' the dangerous tendency of their tenets and ' practice cannot be exposed too frequently, or ' with too much earnestness,' — it seemed requi- site to give the reader an opportunity^ to form his own judgment, which of the two methods is most conformable to the sacred oracles, and most conducive to the interests of real Christianity. § 12. His Lordship dwells much on the importance of " Good Works," and of the Clergy si:cT. IV. Concerning iiood D'gi ha. Iu9 insisting- upon tluMn as the condition of our salvation, ('crtainly good works are very good things ; hut among wliat congregations are tiiey actually found to the greatest Extent, and in tlie greatest variety r If those of the Evangelical Clergy he candidly compared with those of the gentlemen whom his Lordship defends in oppo- sition to them, they need not shrink at the comparison. Where shall we find most devotion, punctuality in attending divine ordinances, family worship, catechising the young and ignorant, visiting the poor, the widow and the fatherless, abstinence from the schools of levity and vice, charitable contributions, reformation of manners, order in society, and an a^vakening concern to work out their own salvation with fear and trembling? If tlieir hearers be more inclined to frequent circles of dissipation and folly, the card table, tlie ball, the assembly, the play, the opera, or the horse-race ; if they are more addicted to the jovial board, or the deceitful glass, to delight in theatrical exhibitions, no\ els and romances, to frecjuent political clubs and spout- ing societies, to utter profane oaths, and on trivial occasions to take the most holy name in vain; if they are more given to pursue their diversions on the Lord's day, or less conscientious in keeping it holy in religous exercises ; if they are more lax in observinii" the relative duties of J 70 Modern Calvinism Defended. ch. n ]>aicnts and children, masters and servants ; it' l]}ey arc more cruel to men or brutes, or les:? cliaste and temperate, honest and inckistrious — let them by all means be condemned in the comparison. If otherv/ise, the following ad- monition may be seasonably . remembered : " Thou shalt not bear false witness against thy neiglibour," Chap. HI. AVOWED SCNTIMEXTS OF TlIK BISHOP ON REDEMPTION, AND PUF.DKSriNATION, EXAMIM;D. Sf.ct. I. The Bishop's avotccd Sentiments on RF.Di-.MPTioy^ examined. ^ 1,2. The subject stated. ^ 3. The revealed character of God. ^ 4, 5. The actual state of mankind. § 6. A revelation of the divine character to sinners. ^ 7. Though under no obligation injustice, it became his mercy to do this. 5) 8. Thefoundationof the go<;pel call. ^ 9. What is required of the sinner. ^ 10. God's right to influence the heart. ^ 11. The exercise of this right, no hardship upon any. ^ 12,13. The grounds of obligation to obey the gospel. ^ 14 — 16. This point further discussed. ^ 17. The price of Redemption. \ 18. Redemption itself. § 19, The design of God in the sacrifice of Christ. § 20. As a Governor; and § 21. As a Sovereign. ^ 22. Though thi< price is an adequate basis of reconciliation ; yet § 23. Kone will be reconciled to God until they are divinely influenced. ^ 21. Calvin's view of Redemption. ^ 25. That the benefits of Christ's passion extend to the whole human race ; and ^26. That every man is enabled to attain salvation, examined. ^ 27 28» That the remedy is of equal extent with the evil, examined. § 1. U XDER tliis bead we arc taught by his Lordship, that the benefits of Christ's jxu^sioii extend to tlie rchole liuman race — and tliat uni- versal righteousness and pardon are the etrccts of Christ's obedience. As most terms are capal)le of j^lifferent acceptations, asaheady sliewn under 172 Modern Calvinism Defended. ch. hi. the foregoing- discussion, according to tlie con- nexion in which they stand, it is not my present design so much to controvert the use of the general expressions ' the whole human race,' and * universal righteousness and pardon,' as to examine the sentiment intended to be con\'eyed by them in their present situation. For this purpose, it will be proper to produce the passages themselves. ' The doctrine of universal Re- * demption, namel}^, that the benefits of Christ's ' passion extends to the wliole human race; or, * tliat every man is enabled to attain salvation * through the merits of Christ, M'as directly ' opposed by Calvi^t, who maintained, that * God from all eternity decreed that certain ' individuals of tlie human race should be saved, * and that the rest of mankind should perish * everlastingly, without \\\q possibility of attaining ' salvation."* Again, ' It is natural to conclude, ' that the remedy, proposed by a Being of infinite ' power and mercy, would be commensurate to * the evil ; and therefore as the evil operated ' instantly in producing- the corruption of ' Adam's nature, which was soon transmitted to ' his oft'spring, we may infer that all, Avho were ' to partake of that corrupt nature, were to ' partake also of the appointed remedy. — All ' nations of the earth, past, present, and to come, * Rcfut. J). 1S4. oECT, I. On Ilcdcmplion. 17 J * without any exception or limitation, sliall l>c * blessed in the promised Messiah, that is, for * his sake, and throug-h his meiUation.** — ' Uni- ' versal sin and condemnation were the conse- ' qucnce of Adam's disobedience, and universal ' righteousness and pardon tlie effect of Christ's * obedience. "I" § C. A great number of passages are also introduced to prove, that ' in the New Testament, ' every expression which can denote imhersaUtif * is applied to the merits and sacrifice of Christ.'J This is readily admitted, — but the interpretation of them must be sucli as not to contradict, but to harmonize with other passages equally plain, and with the general tenor of scripture: for as we believe that *' all scripture is given by inspiration of God," we must admit that there is a perfect agreement between the parts, without any real discrepancy of meaning, while it is equally certain, that there is in reality a harmo- nizing principle. I shall, therefore, in the first place, produce what appears to me to possess that character; and, in the next place, examine his Lordships declarations on the subject. ^ 3. In my apprehension, the harmonizing principle is found in the rtrtaled character of God^ * Rirfut. p. 185, 18G. + It), p. 189. ; lb. p. 187. I'i4f Modern CvLVixi-iM DrrcNDED. cii. in. in connexion witli tlic cutiiul state of mankind. Without just vie^vs of these two points properly compared, "vve are alwa3's in danger of verging to opposite extremes, and of losing sight of the " golden mean." Now the revealed character of God, in reference to mankind, is that of a gracious sovereign, on the one hand ; and that of an cquitahlc governor, on the other. Both these are alike essential. According to the former, " he worketh all things," worthy of him, " according to the counsel of his own will," he creates, preserves, new-creates, adorns, and glorifies ; all which are worthy of his goodness, Avisdom and mercy. According to the latter, he rules in righteousness, and does nothing but what is right : his laws are holy, the obligation of conformity to them is founded in equity and truth. The physical powers of man are adequate to what is required, if properly employed ; and when not so employed, the fault is exclusively in himself § 4. The next thing to be considered, is the actual state of mankind. With all Christians, who hold the necessity of Redemption by a mediator, it is an acknowledged fact, that man- kind are in a state of apostacy, or, that " man is very far gone from original righteousness;" and, in consequence of this apostacy, that '' man is of his own nature inclined to evil." But no SECT. I. On I2ednnptio}2. 17v> defectio/i or i.->fection of our luiturc, dc-jMivcs man cither of his pliysical powers, or of his unconf trolled freedom to act according to the dictates of his own mind : and the obligation to act aright, therefore, continues unimpared. Were it possible for apostacy from rectitude to exone- rate man from obligation, this most absurd con- sequence would follow, vh. that a creature could at any time by an act of rebellion render himself lawless, or, " u ithout law to Ciod ;" and, of course, place himself beyond the bounds of divine juris- diction! ^ 5. Notwithstanding the sinfulness of man- kind, they have a capability of enjoying the chief good, God all-sufficient ; and they continue under obligation to setk that good. Possessed of understanding and free will, they are bound to choose the best object within the circle of their knowledge, adapted to promote their moral improvement and future happiness. But as man could never possibly recover his original righ- teousness, any more than lie could recall a past transaction, and the sanction of the law con- tinued in force — hence the necessity of a sub- stitute in a plan of redeeming mercv. As the Equitable Governor required his law and govern- ment to be respected and honoured, without which they must be regarded as unmeaning cy- phers ; the Gracious Sovereign found a method of 17^ MoDCRx Calvinism Dkfended. ch. hi, effcctino this I)}' a wondciFul suljstitHtioii. "^VIkiI the law could not do, in that it was zveak through the flesh " (i. e. incapahle of effecting, on account of our depraved state,) " God, sending his own son in the likeness of sinful flesh," (i, e. such likeness as was needful for a substitute) " and for sin," (i. e. a sin-oifering) " condemned sin in the flesh ;" (i. c. made satisfaction to justice, in our nature :) " that the righteousness of the law" (i. e. what the law required, whether moral or ceremonial, as the ground of imputation,) " might be fulfilled in us :" by our appropriation of it on the terms proposed for justification. And the proper evidence, the genuine fruit of such privilege, is " walking not after the flesh but after the spirit.."* § 6. ^fen after the fall, became vain in their imaginati(ms, giving themselves up to sinful indulgencies and idolatry. Hence God raised up witnesses, to testify his abhorrence of their crimes, and their desert of punishment, accom- panied with exhibitions of meicy, in virtue of the great atonement to the penitent and believing. The requisitions of the supieiia; ruler of men •\verc inculcated, the sanctions of his govern- ment were adapted to their circumstances, and preachers of righteousness were in^'ested witli * Rom. viii. 3, 4. ^ SECT. 1. On Redemption. 17/ his authority, and "moved by the Holy Ghost," to proclaim his righteous and gracious will. The settled plan of redemption was gradually re- vealed, until by the apostles it was set in the light of open day. Now, the whole of tliat revelation which was intended for the use of future ages, is contained in the canonical books of the Old and New Testament, which a gracious providence has wonderfully pre- served. ^ 7. Though God was under no antecedent obligation injustice, as the equitable Governor, to give mankind a revelation of his will, or to form a plan of redemption; yet, having formed such plan as a gracious Sovereign, it became his wisdom and mercy to announce it. Therefore " God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son."* This great salvation " at the first began to be spoken by the Lord," but afterwards " was confirmed by them that heard him ; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will."f And now the gospel of salvation, the message of reconciliation from God to -* Ueb. i. 1,2. + Ueb. ii. 3, 4. 178 Modern Calvinism Dlilndi d. cii. iii. man, is commanded to be proclaimed " to all nations " for the obedience ol' faith. •^ 8. The foundation of the gospel call to evangelical repentance for the remission of bins, and to cordial faith in Christ for justiiica- tion, is " Jesus Christ, and him crucified ;" " who was made sin" (i. e. a sin offering) "for us, that we might be made the righteousness of God" (i. e. constituted righteous by the righte- ousness which God has provided) "in him" who is " the Lord our righteousness." This message of reconciliation, " to wit, that God was in Christ reconciling the world to himself, without imputing their trespasses unto them," was the great means of conversion in the apostolic days, and has been ever since. By this, " God caused them to triumph in every place." It is a message worthy of God; of sovereign (i. e. arbitrary) grace, in its provision ; and of his equitable government, in the manner of dispensing it. § 9' Man, in every stage of his existence, being indispensably obliged to obey the call of God, who is incapable of proposing inequitable terms of compliance, requires of every one to whom the message is addressed, unreserved submission ; " to shake off his sins by repent- ance," with the p.'omise of pardon, and to SECT. I. On Redemption. 179 " submit to tlic righteousness of God" b}- faith for acceptance: and as mankind are aheady under tlie sentence of condemnation for the breacli of divine law, both as a covenant and as a rule ; by their refusal of the appointed plan of mercy, their condemnation is not only con- firmed, but also aggravated. "This is the con- demnation, that light is come into the world, and men loved darkness rather than light." § 10. Notwithstanding this general pro- vision, God has not relinquished his right of access to the human heart, " to tuin it as rivulets of water." He can make it hunger and thirst after righteousness, and direct it to himself as the source of its happiness, while the will is left perfectly free in its choice. Though man in his sinful depravity has no claim upon God for any supernatural influence, God must relinquish his essential character of a gracious sovereign, before he can give up his right of influencing the hearts of men, under the direction of infinite wisdom. He is gra- cious and merciful in proposing conditions so advantageous to the fallen creature; and who shall say to him " What doest thou?" if he proceed still further with some, and open their hearts, and shine into their minds, and implant in them the spirit of faith .^ How can he, in this, be unjust to others, while all are under 180 Modern Calvinism Defended. ch. hi. the same condemnation? Has he not a sove- reign (or arbitrary) right to confer his favours on whom he pleases, when all alike are destitute of just claim? § 11. If it be urged, that this distinction in '-favour of some bears hard upon others, I ask, bow, and why ? There would be some force in the objection, if they were willing to comply with the terms proposed, and God unwilling : but if he is infinitely gracious and sincere in the terms proposed, and urges them with pro- mises " exceeding great and precious;" if he puts no hindrance of any kmd in the way, but removes innumerable stumbling-blocks and dif- ficulties; "are not his ways equal, and their ways unequal r" May he not say to them, as he. said of old to the inhabitants of Jerusalem, and the men of Judah, " Judge, I pray you, be- twixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes?'"* No one can question that it was in the right and power of a gracious sove- reign, to take away from that people " the heart of stone, and to give them a heart of flesh"— to " put his fear in their hearts" and * fsa. V. 4. SECT. I. On Redemption. 181 " liis Holy Spirit within them," that tliey miglit " not depart from him " — without de- priving him of his essential character of supreme Benefactor. Yet this did not exculpate tliem, because tliey had every requisite to constitute their obhgation to comply; — otherwise, \vhat meaning can there be in those and similar ex])Ostulationsr To suppose that the restoration of a spiritual principle, once possessed, but since forfeited and lost, is the basis of moral obligation, is a sentiment fraught with endless absurdities, — though this, however, is not the place to point them out. § 1^. Every one to whom the gospel is addressed is under obligation to seek the bles- sings it proposes, as well as to obey the pre- cepts it contains ; — such as, remission of sin, by repent-'nce ; acceptance hito divine favour, by faith ; gracious assistance, by prayer ; holy conformity to Jesus Christ, by the use of all appointed means; and everlasting life, by walk- ing in the ways of Avisdom and \miversal obedience. These blessinu;s flow throuoh Jesus Christ, and him crucified. And were there no sense in uliich Christ " gave himself a ransom" fdr all those who arc morally obliged to seek these blessings for his sake, I acknowledge that there would not be an adecpiate basis for thcir^obligation to do so. If Jesus Cluitit, in 182 Modern Calvinism Defended. ch. hi. rto sense, lived and died for tlieir sake, how can they be obhged to seek these blessings for his mediation sake ? Without adequate means, or objective sufficiency of merit, ready to be laid to their account on compliance, how could they be consistently exhorted to seek them? — - since it is unworthy of God to propose to them, on any terms, what was in no sense intended for them. It is idle to say, that they are obliged to obey the command of God, until it can be shewn that he requires men to be- lieve a falsehood. I know it has been observed, that God requires no man to believe that Christ died for him, in particular ; but for sinners. But if he died for sinners indefinitely, is not each individual included in that indefinite num- ber? And if by "sinners" be meant a definite number, how can evei^y sinner to whom the gospel comes, be laid under an indefinite obli- gation, to seek these blessings for the sake of what Christ has done and suffered? § 13. These considerations, among many others, constrain me to regard the blessed Saviour, in the whole of his mediatorial under^ taking, as the great ordinance of God, prO' posed to mankind without limitation, for the aake of whom they are encouraged to seek all the blessings they recjuire. If they need an aton- ing sacrifice, a justifying righteousness, in short, SECT. I. On licdtmption. 3 85 a perfect Hiciitoiious cliaiactcr as tlieir substi- tute ; these blessings are proposed to the destitute sinners indefinitely, and eonsequently to tlicm. IF it be said, that tlie proposal is made to those \\\\o fiel their need, and on this condition; if they experience their case to be miserable, and sincerely desire to obtain the blessing : it is oranted, that tliere are special encouragements to such cliaracters, — as in our Lord's sermon on tlie mount : but how can others be threatened for rejecting what was never, in any sense, intended for them ? If it be again urged, that no sinner k/iows but that Christ died for him, or, does not know but be is included in the atonement made; I reply, does God require tlic ignorance of his creatures as the basis of liis government? or, is it worthy of his character to make it the ground of human obligation? § 14. The (pieslion is not, whether special promises are made to persons under certain gracious exercises of mind; but whether any impenitent and unbelieving persons are con- demned, finally condemned, for not accepting what God graciously offers, or seeking to ob- tain gospel blessings, through tlie mediation and meritorious sufferings of Ghrist. If none were, in aiii/ sense, designed for those who eventually perish, how can they be said to rejecir them r Or, how can they be condemned 184 Modern Calvinism Defended. ch. hi. for not seeking an impossibility, — and an im- possibility too, founded in the appointment of God, and not merely in their own im- potence? § 15. The atoning sacrifice of Christ, his sufferings, bloodshcdding, and death, make a very prominent part of the apostolic writings. These being the substance and reality, to which all the typical sacrifices under the Old Testa- ment dispensation referred, nothing could be more proper and important, than the stress laid upon them by the apostles. But surely, the Redeemer's incarnation and obedience, without which there could have been no atoning sacri- fice, must be equally important and necessary in themselves, nor indeed can I perceive any good reason, why e'very part of the Saviour's under- taking should not be considered as equally essential to our Redemption; — and I would humbly propose it to consideration, whether every part of his substitution be not of the same character and extent? Why sliould one part be more limited than another? If his death be limited, why not his obedience and incar- nation? If he assumed the nature of mankind indefinitely, why not their sorrows ? If he obeyed the law without limitation, why not suffer the penalty threatened by it, to an equal extent? And if his mediatorial obedience unto death. sr.cT. I. Oil llcilcmption. 185 being of infinite Mortli, iidiiiitted of no increase or diminution; on what piincijjlc can we sa\% that the atoning merits admitted of any? Is it conceivable, tluit by a supposed increase or diminution oi' objects ultimately saved, his incar- nation; conformity to the law, or suffering at the hand of justice, could have been otherwise, than they were ? Can we, even in thought, add to, or diminish from iiilinite worth ? § 16. It has been said, that the sacrifice of Christ is sufficient for all, had it been the design of God to include them. Is not this, however, a virtual acknowledgement, that tlic limitation is not in the sacrifice itself, but in the objects ?• If the atoning sacrifice were even capable of any diminution or limitation, for that very reason it would not be commensurate to the demands of justice, and infinite perfection. "What law and justice required was a person of infinite worth in human nature, and that nature to become a sacrifice without spot or blemish; less was not sufficient, and more Avas not necessary, — irrespective entirely of the number of objects. As the sun is neither diminished nor increased on account of the blindness or tlie sight, the increase or diminution, of terres- trial inhabitants; so the sun of righteousness, in his incarnation, obedience, sufferings, merits, atanement, righteousness, and federal perfec- 186 Modern Caltinis.m Defended. ch. hi. tion, knows no diminution and increase, on account of the objects, as either many or few, who are ultimately benefited ])y him. To suppose that the design of God respecting a hmited number, who shall be. finally happy, can alter the nature of the sacrifice itself, or even the extent of its intrinsic efficacy, seems highly derogatory both to God and the Redeemer. ^17. It does not appear to me, that we are authorized by scripture to regard the sacri- fice of Christ as our redemption itself, so much as that by which we have redemption ; or, 7fitk xchich Me are, or may be redeemed. It is the meritorious cause, the grand means, the inesti- mable price, and the divine foundation of ouv lledemption. And so are his incarnation, and his perfect obedience, as well as his death. It is that without- which there was no remission, no justification, no eternal salvation. It is a foundation of infinite worth, and of unbounded extent, both in itself considered, and as the medium of moral government conducted by a merciful sovereign and an equitable ruler and judge. § 18. Redemption, properly speaking, and in scripture usage, is deliverance from some- thing, which must needs be effected by some means. Thus Israel was redeemed from Egyp- SECT. I. On Redemption. 18? tian bondage bi/ miraculous power; the cap- tive is released from confinement bj/ price, ex- change, or force : and the church of Christ is redeemed J'row all evil, guilt, sin, satan, and hell, by the acts of Christ, his federal engage- ment, incarnation, spotless obedience, his vo- luntary sufferings, bloodshedding, death, resur- rection, ascension, intercession, the power of his Spirit, and his mighty energy at the resur- rection. The p?ice, or meritorious cause, wa.s his humiliation ; by virtue of which, in his exalted state, he actually redeems by his power. And all the members of his mystical body, from the beginning, were redeemed by divine power on the credit of that humiliation unto death of the promised Messiah. No sinner, therefore, can be properly said to be 7xdeemed until he is personally delivered from some enemy or evil, by tlie interposition of an adequate price, and the exertion of an adequate power. Price without power, is but a preparation, provision, or means, without any effect or saving benefit ; and power without a price, is not worthy of justice or wisdom, the holiness of God's nature or the honour of his moral o;overnment. &^ ^ 1.9. Here it is proper to notice the design of God in the appointment of an atoning sacri- fice. And for illustrating this important point, it appears to me of great use to recollect the 188 Modern Calvinism Defended. ch; iii. twofold character of God, that of an cquitahle governor, and that of an arljitraiy dispenser of benefits ; in other words, a Judge and a Sove- reign. In both characters God is supreme ; having none above him, in whatever capacity he acts. Tlie reader therefore should be aware, that I do not use the terms sovereign and sore- reignty, as synonymous with supreme and su- premacy. In all my discussions on these sub- jects, I consider sovereignty, when applied to the supreme Being, as expressive of the arbi- trary pleasure of a benefactor ; because in no other capacity can he exercise arbitrary plea- sure. He is supreme in the exercise of his justice, in judgments and punishments; but not arbitrar}-, or without a just cause, or demerit in the object. When he acts as supreme ruler and judge, his proceedings are founded in equity; but when he acts as a sovereign, his proceedings are founded in favour, dispensed with wisdom. § 50. As it is evident from the whole tenor of scripture, and from the nature of the case, that CJod acts in these twofold characters towards his rational creatures; it follows, that it is worthy of him to have corresponding de- sig-^ns. Let us apply this to the mediation of Christ, and the price of Redemption. As a Governor, I humblv conceive, his design in sGCT. 1. On Rcdemptton. 1 89 this great and glorious nieclium of happiness, was to lay an adequate foundation for every human suhject of his government, on which he may hope for the favour of God ; and on which he may seek remission of sin, justification, holi- ness, happiness, — in one word salvalion, on the terms prescribed; terms worthy of God and our rational nature. But on tiie rejection or nesilect of these terms, the sinner has no one to blame hut himself, and the supreme ruler will appear clear and glorious when he judges and condemns him for neglecting so great salvation. ^51. But when we consider tlie design of God in the character of a Sovereign, we may regard the same object, the invaluable price of redemption, as an adequate foundation for actu- ally redeeming from all evil those who arc eventually saved; and for imparting to them the influence of the Spirit, whereby they comply with the terms proposed, and enjoy the pro- mised blessings. As God docs nothing without design, and without an adequate ground for it ; and as forming a vital union with Christ, a spiritual renovation by the Holy Spirit, up- liolding the soul in the midst of temptations and formidable dangers, and finally investing soul and body with eternal life and glory, arc the ac^s of his sovereign pleasure ; his design, 190 MoDEn.v Cal^'in'ism Defended. cii. hi. I apprehend, in substituting the atoning sacri- fice, was to lay a suitable basis for these acts. § 22. Thus the atoning sacrifice is one, unchangeably the same. In whatever hght we consider tlie divine character, compared with the actual state of mankind, it is an ade- quate basis of reconcihation, and of the divine proceedings towards them. Viewing them as morally free, and accountable agents, what can be desired by them more suitable to their wants? Through this medium they are encou- raged, invited, requested, commanded with awful denunciations, to seek pardon and peace, grace and glory, by compliance with the most reasonable terms — by casting away the armsof rebellion, by penitential submission, by cordial belief in the divine testimony concerning Christ, by returning to their allegiance, and by re- signing themselves to the direction and govern- ment of him who has all power in heaven and earth. " This is my beloved Son, in whom I am well pleased, hear ye him." But, he who Obeyeth not the voice of this prophet shall be condemned and cut off. "These mine enemies who would not that I should rule over them, bring them hither, and slay them before me." § 23. But it is a humbling and awful fact, that man is not only " far gone from original- SFX-T, I. On RtJcmpUun. IQl righteousness," but also of his own tallen na- ture is " inclined to evil." Me has a carnal mind, and '* the carnal mind is cnniit}- with God." He is " not inclined " to deny himself, to take up his cross and follow Christ, to pluck out the right eye, and cut off the right hand. The lust of the flesh, the lust of the eye, and the pride of life, reign over hiuL Ikit shall the want of inclination, a good will, and a ready mind in man, render the sacrifice of Christ of no effect? God forbid. As a sove- reign he had a design in laying such a wonder- ful and glorious foundation, wliich no blindness, enmity, pride, or wickedness of mankind should frustrate. The sacrifice of Christ shall become the foundation of triumphant grace. For the sake of it, the Redeemer '^ shall see his seed, and the pleasure of the Lortl shall prosper in his hands." A goodly multitude shall be *'made willing in the day of his power." He will slay their enmity by spiritually uniting them to him- self, and at the same time constitute them rig]\teous. They shall submit themselves be- fore him, deny themselves, take up their cross, and follow him. ■ He puts his fear in their hearts, draws them with the cords of love, iind it is " given to them, on the belialf of Christ, not only to believe on Irim, but also to suffer for his sake.' 192 Modern Calvinism Defended. cii. hi, § 24. Having endeavoured to explain and illustrate what I presumed to call " the harmo- nizing principle," in reference to the great topic of redemption, I will now advert to his Lord- ship's declarations on the suhjcct. It is as- serted, in the first place, that ' the doctrine of * universal redemption — M'as directly opposed ' by Calvin.' His Lordship I hope will excuse me for asserting, in return, that this eminent reformer did wo/ 'directly' oppose the doctrine of universal redemption, in the sense now ex- plained, as far as I have been able to collect by a frequent search into his voluminous writings. He admitted a universal price of redemption ; but he had reasons innumerable against the notion of an actual redemption of all men from sin and misery. He maintained that the remedy was universal, and that it was universally proposed to mankind, according to God's rectoral design; but not that it was the sovereign design of God by it to make man- kind universally and indiscriminately submis- sive, and compliant with the terms on which the blessings resulting from it were to be enjoyed. Had this been his design, not one of the human race could perish; for " who hath resisted his will?" If God were to design this, and to exert his power on the heart accord- ingly, who could prevent him? What Calvin's SECT. I. 0/i Redemption. 193 ill digested rcprobatrng decree implied indi- recilj/, is another consideration. § 25. Calvix, liowever, certainly did ' op- pose' his Lordsliip's notion of universal redemp- tion,— which we now proceed to examine. The explanatory clauses, indicating what was in- tended by the phrase " universal redemption," are these : * namely, that the benefits of Christ's ' passion extend to the xcliole human race ; or, * that every man is enabled to attain salvation ' through the merits of Christ.' If by ' the * benefits' be meant some benefits, what Calvi- nist, ancient or modern, ever denied it? But if by Uhe benefits' be meant all the benefits of Christ's passion, surely his Lordship will not deliberately maintain it, as it is * directly op- ' posed,' by obvious innumerable facts. For instance, a clean heart, a light spirit, justifi- cation, adoption, divine love shed abroad in the heart, being kept by divine power through faith unto salvation, an introduction to the heavenly Jerusalem, a glorious resurrection, and eternal life, — all these are benefits of Ciirist's passion; but are they extended to 'the whole * human race?' If it be said that they are ex- tended conditionally, proposed objectively, or in such a manner that all may obtain them, were it not for their own fault ; this I have already admitted. But such is the present state 194 MoDERyCALvivisM Defended. vn.uu of mankind, that were there no absokite, as well as conditional benefits, it is possible, that n(;t one human being would in fact be finally saved. With his Lordship's notion of free will as going before, and turning the balance in every In- stance, while human nature is " inclined to evil," even in his own sense of this phrase, where lies the prohah'ility, much less the cer- taint)^, of the final salvation of any individual ? It is of no nse to contend, that God will assist mankind if they will faithfully employ the powers and talents with Avhicli they arc entrusted, without producing the evidence of probability, at least, that they will do this. But was it worthy of divine wisdom to prepare a kingdom of eternal glory on the precarious basis of free will exclusively, — on a bare per- adventurc that some would surmount their native depravity, and thus prepare the way for obtaining efficacious grace ? That mankind ought to improve their powers and means, is one thing; but that any xc'dl do so, witliout the internal, efficacious grace of Christ ' going ' before to give them a good will, ' is quite another. § 26. It is again included in his Lordship's notion of universal redemption, ' tliat every ' man h enabled to attain salvation through the ' merits of Ciirist.' "What is the precise import SECT. r. On RedeinptioiK !£)-> of tlic word 'enabled' in this connexion? If it !)e, tliat the merits of Christ not only con- stitute an adequate provision, hut also that they are placed within the attainment of ev^ery man for his salvation, if it be not his own fault, this is not denied by modern Calvinists, but fully admitted. This, however, is a very unusual acceptation of the term ; nor in fact, does the use of it in this, appear more appropriate than in the following connexions: a man is 'enabled' to ?ecd himself and grow healthy, because he has an invitation to an entertainment, and free access, if he please : or, a man is ' enabled ' to paint a good likeness, because he is presented with all the requisite materials. If, however, the meaning be, that every man is endowed with a suitable disposition, or the requisite ability in point of inclination to good, where is the evidence for such an assumption ? If every one be thus well inclined, how comes it to pass that every one does not attain the salvation set before him ? Doubtless ' every man ' has physical powers, adequate to the attainment and these he has from the bounty of the Crea- tor : but is ' every man ' so ' enabled ' as to have " the thoughts and desires of his heart cleansed by the inspiration of the Holy Spirit?" Or is there any sufficient evidence to prove, that any man, since the beginning of time, attained salvation without it ? Did ever any man 196 Modern Calvinism Defended. ch. hi. sincerely desire, and earnestly seek the bles-, sings of salvation, through the merits of Christ, in God's own way, and on his appointed terms, who vv^as not thus ' enabled' to do sor If these questions could be answered, and proved in the affirmative, something to good purpose might be effected against the Calvinists. § 27. If a modern Calvinist uses the terms " possibility " or " impossibility," in reference to the attainment of salvation, we should not immediately infer that a decree of prevention is implied. The actual state of man forms the barrier. That Calvix's notion of a reprobating decree was an unfounded conclusion, will be noticed under the next subject of examination. We are now to advert to his Lordship's remain- ing argument in favour of universal redemption, in his sense of the term, founded on a compa- rison between the extent of the evil and the supposed extent of the remedy. If this argu- ment prove any thing, it renders itself useless by proving too much, on the one hand, and by opposing plain fact on the other. The evil consisted not only in guilt incurred, which might be removed by righteousness ; but in threat depravity. If therefore the remedy were * commensurate to the evil,' all diat depravity which was introduced, ought also to be re- moved But this proves more than his Lord- SECT. I. On Redemption. 397 sliip can intend; and, in reality, forms a con- tradiction; for it would be the same as to pre- vent that evil which at the same time is sup- posed to exist. The argument also militates against plain revealed and experienced facts; for nuich of the evil introduced by Adam's delinquency, continues from age to age, and will continue for ever. § 28. If the meaning be, that tlic remedy ' proposed, ' though not applied, may be ex- pected from ' a Being of infinite power and * mercy,' to be ' commensurate to the evil ;' it appears from the preceding pages, that this is not disputed; and modern Calvinists, both in the church of England and out of it, give the most cogent proof of this as their prevail- ing sentiment, Ijy taking a very active part, in sending missionaries and bibles to every quart-er of the globe. As the evil is universal, they endeavour, according to the will of God, that the * proposed ' remedy should be equally un- limitc(], — that repentance and remission of sins should be preached among all nations, in the name, and through the merits, of Jesus Christ : but alas how few receive the message ; for " darkness hath covered the earth, and gross darkness the people." Were the influence of the Holy Spirit, however, which is an important part of the remedy, conferred upon every man, 198 Modern Calvinism Defended. ch. hi, the gospel remedy would experience a far dif- ferent reception in the world. That ' a Being ' of infinite power and mercy' could effect this, as that he could send his Son into the world to become a sacrifice for sin, and a price of re- demption, and could ensure the reception of the remedy, and salvation by it, who can doubt? But he is a Being of infinite Wisdom and Jus- tice, as well as of Power and Mercy SECT. II. On Ptedcstinaiion and Election. 199 Sect. II. The Bishop's avoided Scntim€?i(s on PREnESTiXATioy and ELLCTJoy, examined. i, 1. Thesul>ject stated. § 2 — 4. That Predestination is irreconcilable ^vith divine Goodnp-.j and Justice, examined. ^ 5, 6. A reprobating decree is not implied in Non-Election, 'j 8. Xor in Prctcrition, ^ 9. The Non-predestinated arc not denied, re- pulsed, or hindered. § 10. Remarks on the terra Reprobation. § 11 — 13. An enquiry, Whj' Calvin- and some others inferred a decree of Reprobation, and Prelerition, or Non-Election, § 1-1, 15. The notion of a voluntary restriction of Prescience, con- sidered, (j 16 — 20. Whether there be any other ground oi certain futurition beside a divine decree, discussed. \ 21, Inferences from the preceding discussion. ^ 22 — 25. That we cannot recon- cile Prescience with other divine perfections; and \ 24. Witb Free-agency, examined. i. 25. That the actions of Frce-agcnts arc only permitted, eiamined. § 26,27. His Lordship's account of divine decrees and appoint- ments, and of Llectioi., examined. § 1. Xhe remarks made by his Lordship on the subject under present examination, are so numerous, that it is no easy task to reduce them to any general heads. However, the most prominent are tlie following: That Predestina- tion is irreconcilable with the divine goodness and justice — that absolute election and repro- bation are inseparable — that we cannot recon- cile prescience with other divine attributes and free agency — that the actions of free agents are only permitted — that God did aj^point the power of believing and obeying to all who hear 200 Modern Calvinism Defended, ch. hi. the gospel — but did not appoint that the bene- fits of Clirist sliould be enjoyed by some only — that the prescience of our being ordained to eternal hfe, is founded on our compliance — that the idea of a covenant is inconsistent with tlie Calvinistic system — that there was no dif- ference between Judas and the other apostles, except good works — that an exhortation to walk worthily, is incompatible with certainty and salvation — that the general teims of God's love, are irreconcilable with his electing some and leaving others to perish — that election is not confined to those who will actually be saved — that to choose in Christ, is to make known the gospel of Christ — that the " predes- tination " of the 1 7th Article, is God's gracious purpose to make a conditional offer of salvation to men — and, finally, that Calvinistic Election is disclaimed and condemned in the strongest terms in the 17th Article. § 2. In the first place, his Lordship sup- poses, that predestination is irreconcilable with divine goodness and justice. * I reject the Cal- ' vinistic doctrine of Predestination, not because * it is incomprehensible, but because I think it ' Irreconcilable with the justice and goodness of ' God.'* In another place it is said, ' It is not * Kefut. p. 252. SECT. xr. On P rede:;tinalion and Election. 201 * denied that God had a right, founded on the ' uncontrovertable 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, altliough there ' was in themselves no ground whatever for * such distinction. — But the question is, whether * such a conduct would have been consistent * with infinite justice and infinite mercy.** This last quotation appears to me very singular — and very objectionable — as containing the most exceptionable part of Hypercalvinism ! That must be a very anomalous and strange kind of * right' which is not consistent \\ith injlmfe justice. If men were consigned to eternal misery without desert, and this founded in right, what is it but saying that the Creator had a right to hQ unjust ! But if men so consigned, deserved it, by pre\ious delinquency, how would it be inconsistent \\\\.h. justice? Is it fiot of the essence of justice to give to every one his due? To ascribe to the Creator, preserver, and bene- factor of his creatures a right, an ' arbitrary' rio-ht, of conferring benefits upon them beyond their due, is infinitely worthy of him ; but to ascribe to him the same right to render the undeserv- ing miserable, is to offer him a compliment which he must needs reject with infinite disdain, ^ * Rcfut. pp. 258, 259. 202 MoDEUN" Cah-ixism Defended. ch. hi, — a right to be unjust, were he not infinitely just, good, and merciful ! § 3. But what is the Predestination of mo- dern Calvinists, and how is it irreconcilable with the justice and goodness of God? What we maintain is, that all mankind are in a state of guilt and sinful imbecility — that God foresaw this from eternity — that he therefore predesti- nated an adequate remedy in the sacrifice of Christ — that this should be announced to men, as commensurate to the evil. — We further maintain that there was not in the present state of man any ground of certainty, that any one, without preventing gracious influ- ence, would avail himself of the proposed remedy — and therefore, that God predestinated, under the direction of infinite wisdom, to influ- ence the hearts of some, i. e. those who are finally glorified, to repent, believe, obey, and persevere in a holy course, as the way to evei- lasting happiness. Heaven is the end, but holy obedience is the way to it. We hold no Pre- destination that separates the end and the means. We do not presume to conjecture, a priori, who are predestinated to eternal life ; but rather infer, from the imbecility of man, that if any one is penitent, faithful, diligent, persevering, and finally glorified, these great effects are from the special and distinguishing energy of God ; and SECT. II. On Predestination and Election. 203 that whatever he does in thnc lie purposed to do from eternity. This is our Predestination. § 4. And what is tlicre in this *■ irrccon- * cilable with the justice and goodness of God ?' Is it unjust to sliew favour to tlie unworthy? We own it is not the proper effect of justice, but this is far from implying that it is unjust. Mercy, a species of divine goodness, is sove- reign ; but to confer a favour arbitrarily, under the direction of wisdom, does injury to no one. If God were just mili/, there would be no room for mercy. If he had not a right to act the part of a sovereign benefactor, there could have been no plan of redemption and salvation. What is required by justice, is to give to every one his due ; but in the plan of redeeming mercy, justice is honoured, while " grace reigns through righteousness unto eternal life, through Jesus Christ our Lord." In this Calvinistic Pre- destination, therefore, it is difficult to find even the semblance of infringement of either justice or goodness. It is not inconsistent with good- nois, that some should be made holy and happy, who did not deserve it, nor inconsistent with justice, that God should " have mercy on whom he will have mercy," § .5. In the next place, his Lordship main- stains, that absolute election and jeprobation are 204 Modern Calvinism Defended. ch. iij. ' inscparahh^ That Calvin and other eminent divines before and after him, have drawn this iufcrence is allowed, as their writings testify; — • and it is equally manifest that their opponents have seized the concession with avidity and triumph. But if the concession has been erro- neously made, which I am fully satisfied was the case, and shall endeavour to substantiate ; the strongest objection ever made to the doc- trine of Calvinistic Election, falls. While a decree of Reprobation, Preterition, or Non- election, is admitted, as the inseparable conco- mitant of a decree of Election, it is not to be wondered at that the latter should have so many opponents, or that the Bishop of Lincoln should he of the number. ' If reprobation be unfounded. ' which some modern Calvinists allow, it follows, * upon their ov/n principles, that election is also * unfounded, since the latter cannot e.v'ist without ' the former.'* — ' " So that, says Dr.WniTBv, there ' is no pnssibiU I y of asserting one of these decrees, * without owning the other also ; and so whatso- * ever argument holds good against an absolute ' decree of Reprobation, must certainly destroy * the oi)posite decree of absolute Election." '* ^ 6. It might appear an adventurous attempt, to encounter what Dr. Whitby, and with him * Refut. p. 256. + lb. p 255. SECT. 11. Oh Piahslinalion and Election. !205 the Bisliop of Lincoln, deem impossible; or to assert tliat " which tliere is no possibiUly of asserting." But the reader will be pleased to recollect, that many things have been for a 'time considered as impossible paradoxes, which after all were great truths, and which have been fairly demonstrated to be such. For want of patient investigation and the use of proper means, with Mhich God has furnished lis, we are too a])t to pronounce one thing unfathomable, and another impossible to be surmounted, — as a person in a labyrinth asserts that ' there is no possibility' of his getting out of it. IVIany, for example, throw into the way of truth such a stumbling-block as the following : " Let us suppose the number of mankind to be two millions of men ; if out of these, one million only, by the decree of Election, be infallibly appointed to eternal life, and these certainly and absolutely distinguished from others, 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 abso- lutely comprized under the decree of Non-Elec- tion or Reprobation, as the others were under the decree of Election and Predestination." As this argument, borrowed by his Lordship to refute Calvinism, contains a summary of man}'- scattered objections, I shall now attempt to shew its fallacy. 206 Modern Calvinism Defended. ch. hi, § 7. In the first place, It takes for granted what can never be proved, tliat Non-Election imphcs a decree. Non-Election is a negative idea, 72oi electing; but to decree a negation is as absurd as to decree nothing, or to dec7re not- to-decree. Tlie notion of decreeing to permit^ involves the same absurdity ; for to permit, in this connexion, is not to hinder: but to decree not-to-hinder, is the same as to decree to-do- nothing, or, as before, to decree not-to-decree. The fallacy consists in the supposition that Non- Election is a positive idea, and therefore requires a positive determination, by way of decree. The truth of the case is, that on supposition of one million being elected to hohness as the means, and happiness as the end, the other million is not elected to holiness and happiness. These two things are as opposite as doing and not doino-, but to suppose an infinitely perfect Being to decree what he does not do, is incom- patible ; for it supposes him to decree to do what he decrees not to do. It is indeed per- fectly scriptural and rational, to say, that what- ever is done by an infinitely wise Being, is done according to design, an unvarying purpose, which is commonly termed a decree ; but what meaning can there be in his designing to do the contrast to his doing? § 8. The same reasoning is applicable to sr.cT. II. On P rcikstinaiion and Election. 207 preteritio)L The mind, without due attention to caution, is Hablo to be deceived by the fallacy which attaches a positive idea to the term, or the thing intended by it. "^Ve are disposed, by common associations, to conclude that as to pass by is an act of a person, so the object passed by requires a designed determination for that purpose. But this is a fallacious conclusion. "When a shepherd, for instance, passes by a luimber of sheep, and fixes upon one, a voluntary act of choosing tliat one does not imply another voluntary act to pass by the others. He knows all alike, and his wisdom suggests the object of Ills choice, and this object lie actually chooses ; the others he passes by; but what is thus expressed by a positive term, implies nothing positive with respect to the objects. They arc no more affected by it, than they are by simple knowledge and wisdom. Thus we suppose the divine Shepherd of Israel knoAvs all mankind with infmite precision. He sees them in a wandering and deplorable state ; and as they arc rational and accountable belng*-^, he pities their condition, and makes adequate provision for their wants by a INIediator. He causes the appointed remedy to be proclaimed as glad tidings; and he orders this gospel of the king- dom to be preached to all these creatures, among all nations, for the obedience of faith. JVe also suppose, that not one is of himself so inclined 208 Modern Calvinism Defended. cii. hi. to good, as to repent lieartily and believe witli unfeigned faith ; in short that no one is so well disposed, in himself considered, as to comply with the terms, or conditions proposed, though per- fectly equitable and highly advantageous. Hence we suppose, that no other mode is left for securing a flock of true converts, who will devote themselves to God in order to serve him in righteousness and true holiness, but those whom he draws with the cords of love. His wisdom dictates whom to discriminate, though alike destitute of claim on his mercy; and, for a reason worthy of himself, though to us inscrut- able, he effectually renew^s their hearts, by whicli they are rendered, willing and able to comply with the terms required. They repent, believe, obey, persevere in a holy life, and enter into bliss ; blessings which they would never have enjoyed if left to themselves, or without discriminating mercy. This discriminating favour, including the means, as well as the end, is divine Election. § 9. Were we to maintain that any are denied, repulsed, or any way Jdndered from parti- cipating the same blessings, on their compliance with the terms proposed ; there would be indeed a just ground of complaint, as it would imply a positive act of refusal, in opposition to just claim, a claim founded on fulfillinsj a condition SECT. II. On Predestination and Election. 209 graciously proposed. But this is not the case ; we hold no such opinion. Tliis would be unworthy a good, gracious, merciful, and just Being. Even for a good desire to be repulsed, involves incom- patible ideas; for all good is from God, and therefore all good desires: but for an infinite good to repel and refuse good, is absurd. All the good, the virtue, and the holiness in the universe, is from God, ultimately, therefore must needs be approved by him. Into our notion, therefore, of Preterition and Non- Election, nothing positive, in the way of resistance, enters; and we suppose that the objects who are not elected are no more affected by non-election than by mere know- ledge,— simplex intelligentia, qucc ponit 7iihil in esse. § 1 0. The term Reprobation is more equivo- cal, being used in different connexions to denote different ideas. Some have used it to signify the positive idea of rejection, as an arbitrary act of will. Others consider it as synonymous with Preterition and Non-Election,— still in the posi- tive sense ; and some, as denoting rejection by an act of justice : while others make it to signify a simple act of disapproval, irrespective of demerit. The use of words is an arbitrary and often a capricious thing; but not so ideas. The first idea p 210 Modern Calvinism Defended, ch. hi. appears to me unworthy of the divine character, as before explained ; the second has been shewn to be a fallacy ; the third indentifies it with an exercise of justice ; and the fourth makes it an act of the same quahty with the first, but not to tlie same degree. In no other sense can I conceive the phrase ' a decree of reprobation admissible, than as it denotes a determination cither to reject unjust claims, or to devote to misery persons as rvicked, which is the third idea, — and to this our opponents can have no objection. § 1 1. Plere I would propose, with becoming deference, an. enquiry, how the celebrated refor- mer, Calvin, and many others who hold the doctrine of Election, so readily concluded, that a decree in favour of some, implied a decree of reprobation, in any sense but as an exercise of justice towards the wicked. And this I con- ceive to be, their assuming as an undoubted truth, that there is no other assignable ade- quate cause of any event, beside- the divine will. But when pressed with the striking con- sequence of this maxim, that it made God the author of sin, they invented the distinction between a decree to effect and a decree to per- 7?nt. This, however, was only a vcibal subter- ftige; for it still ascribed the cause of sin to SECT. 11. On Predcslhmtlon and Election, 211 the decree and will of God. When pressed furtlier on the suhject, liow it can be wortliy of an infinite!}^ good and benevolent being »to pennit sin by a decree, they liave been found to confess, that wliat is evil in the perpetrator is good in the decreer. His end in so doing, they liave pleaded, is to promote the highest ultimate good; but the sijiners end is self gratification. This mode of reasoning, how- ever, can never remove the odium cast upon the decreer of evil, by whatever words, or in whatever shape, the idea of decree may be represented. Much ingenuity and subtlety may be shewn in attempting, on that assumption, to clear the divine character: but after all, the cloud remains ; and on such principles ever will remain : and if we are accpiainted with none better, a modest retractation, and a humble acknowledgement of our ignorance, is the most pious and becomino- conduct. § 12. But, it will be said — by those who endeavour to satisfy themselves with the notion, that every event, the sinfulness of an act not excepted, requires a decree — if we reject this principle, we shall be obliged to adopt an acknowledged absurdity, i. e. that there may be an effect without an adequate cause. Or must we, it may be asked, admit tvvo^ eternal principles, one good and the other 212 MoDEHN Calvinism DErENDED. en. in. bad r Certainly not ; for this would lead us to endless contradictions. The idea of eternal evil, is the most senseless of all others; for what is evil but a deviation from or a contrast to good? Were there not a first absolute good, evil would be an utter impossibility. To every mind that duly reflects, the notion of eternal evil must appear to overturn itself Is there then, it may be further asked, any me- dium be i. ween this delirium of the Persians and Manichces, and the admission of God's decree or fixed purpose as the cause of every effect.'* Is it the human ivill when human actions which God disapproves are in question? It is conceded, that there is certainly no human action displeasing to God, where the human will is not employed: but what disposes that will to act in opposition to the will of its Maker and preserver? § 13. If there be not some other cause to which this may be ascribed, we are reduced to one of these considerations, — that a cause opposes itself, or, — that there is an effect with- out a cause. But where shall we find an ade- quate cause? Is it contingence? What is contingenee? It will be probably answered, that a contingent being or event, is what may or may not happen according to free will. Granted ; but it also follows, that in this sense, SECT. II. On Pi eJeitinatiun and Election. 213 every being is contingent except the fust, wlio does not owe his existence to free-will, — as every other being may be or may not be, accorch'ng to the free-will of the Creator. And as to events, there is not one which is not, in this respect, contingent ; for, antecedently, it miglit not have l)een. Either the interposing will of God might ha^'e prevented it by a miracle, or the secondary figent might have been annihilated. If by a contingent event be meant, that which is not known until it takes place ; then it follows, that what is foreknown is not contingent to him who does foreknow it, though it may be so to others. § 14. Can any thing, hi this respect, be con- iingent to God? Is he not infinite intelligence itself? Some indeed have strangely fancied, that though he might foreknow every event before it takes place, if he pleased ; yet that he does not choose to know it. But is not his knowledge of all things, both in himself and out of himself, an infinite perfection? "What can be more fanciful, than tlie notion of an infinite perfection being abridged, or limited by an act of choice ? If so, any other perfection may be limited. And if limited in wme degree, why not in 1 still further degree, until nothing of it be left! Absolute infinity limited by will! Yet, it may be said, that God can do all thing"?, if he 214 Modern Caltinism Defended. tn. iii. pleased to exert his omnipotence ; but be does not choose to exert it to the utmost. That be can do all things which do not involve a con- tradiction, is very true; but to suppose that be can limit an essential perfection of bis nature, is surely the grossest contradiction. The idea of omnipotence is one tiling, but the ei'ertion of power is another. The former, like intelli- gence, is an infinite perfection of the divine nature, and therefore cannot be limited by will, any more than the divine existence. The idea of power exerted ad extra, stands related to a limited object; and as the idea of a limited object excludes infinity, the exertion of power cannot be infinite; for it implies a power to> produce infinite effects, — that is, effects equal to the first cause, and as numerous as there are objects of power! Still, it may be said, that the attribute of knowledge is not limited, but its exercise. But is there any conceivable me- dium between knowledge and ignorance? — and a voluntary ignorance, if in this case it were possible, is of all others the worst. § 15. Knowledge is essential to wisdom, and to be voluntarily ignorant is a voluntary limi- tation of wisdom. Is it then conceivable that the all- wise God either would or could be volun- tarily unwise? Besides, the right exercise of power implies knowledge ; and if that exercise SECT. II. On Predeslhialioii and Election, 21 5 be infinitely right, how can this consist with a vohnitary ignorance ? If the divine knowledge do not include all beings and events, liis designs (if on the supposition he could have any) may be continually frustrated; and if it do not in- clude all possibles, how could anif design be infinitely wise, since it possibly might be wiser? In short, the fallacy lies in this false assumption, — that knowledge is an active principle ; which is in fact to identify it with power. The mo- ment we conceive a possible change in divine knowledge, were it indeed compatible, we mnst borrow the idea of power to effect it : that is, we must borrow one attribute in order to lessen another ! In short, there is no end to tlie absurd consequences of a sentiment which now struggles for popularity as an instrument to oppose Calvi- nism. I must, however, do justice to the Bishop of Lincoln by observing, that this docs not appear to be his avowed opinion ; and an apo- logy might be made to the reader for detaining him in making an exposure of it, were it not that it contributes to my design to expose false principles which are levelled against modern Calvinism. § 16. We know from the most unequivocal testimonies of scripture, as well as from the nature of infinite perfections, that God does fore- know future events which are to tis contingent, 216 Modern Calvinism Defended. ch. hi. otherwise liow could the free determhiations of men and devils be accurately foretold through the whole system of prophecy? Now the question returns, can there be any principle of certainty beside the divine decree? Must not the divine xvill be the ultimate source of all certainty? No. But before I assign my direct reason for this laconic answer, let me be allowed to ask another question. Is the divine will the ultimate source of a mathe- matical point? This is neither matter nor spirit, neither substance nor form. It has neither length, breadth, nor thickness ; it has neither thought, consciousness, nor, in brief, jmy positive being: it is a mere relative nothing: it is nega- tion of length, breadth, and thickness, as related to something that has these properties. Yet will any say, that it is not a source of certainty ? Rather, what can be more certain than many mathematical conclusions drawn from this nega- tive idea? Without the idea of a mathema- tical point, we can have no idea of a mathe- matical line ; and consequently of a circle, a triangle, a square, or any other diagram : but by the admission of this non-entity as it stands related to dimensions, we have demonstrations of the highest certainty. § 17. This, however, is but a specimen of a negative principle inseparably related to every SECT. II. Oh Predestination and Election. 217 portion of tlie created universe. Were I to say- that a negative principle pervades every por- tion of created existence, some minds, led away by fancy, rather than corrected by judgment, might connect with the positive term a positive idea. Language was fust formed on the princi- ples of sense and physical natuix?, wlicre so much positive energy is discoverable ; and tlie farther we remove from these ajjjicarances, to abstraction of thought, for instance, and to negative ideas especially, it is scarcely possible to employ terms by which we are not liable to be misguided, if not attended with either settled definitions, or frequent explanation of the meaning intended to be conveyed by them. Language, however, is of arbitrary appoint- ment;— and it 'is a pitiable prejudice too often indulged, that thouglits must be governed by words, as if these were the unerring standard of accurate conception, or that the mind was made for language, and not language for the mind. § 18. If there be in every created being a negative principk, itself not created, and if such negative principle may be an adequate reason of certainty, then a divine decree of what is good, does not necessarily imply that any real evil in the universe (of which there is much) is decreed i nor does it follow that a divine decree 218 Modern Calvinism Defended. ch. hi* of election is * insepaiTible ' from adeci-ce of repro- bation, in the obnoxious sense of the term. That there is in every created beinc: a neo-ative principle which is itself no created object, is necessarily implied in the negative ideas of limitation and dependence. No proof is re- quired to shew that a creature, however exalted, is limited in his being and properties; and it is as evidently impossible that he should be other- wise, as it is to multiply absolute infinities. It is no honour to the Deity to suppose that he can create an unlimited being : for, in reality, to assert that this cannot be done, is the same thing as to assert that God alone is absolutely infinite. It is equally clear that this limitation is a negative idea, implying a comparative defect, — and no one will affirm, that negation, or defect, as related to the created object, is itself created, — because whatever is created must have a positive existence. It cannot be denied, again, that such limitation involves innumerable certainties. It is certain, for in- stance, from the very idea of limitation, that a creature zvill not do a great variety of things. The same remarks are appUcable to the negative idea of dependence. § 19. Now seeing innumerable certain con- sequences ?k^/j/ arise from negative considerations, and these negations are no objects of creating «ECT. II. On Predestination and Election. 219 power, though the beings to which they stand related, are so ; it follows that some events may be certain which are not decreed, and if certain, may be foreknown as such. Thus God may foreknow a sinful defect, without decreeing it, thougli he has created and therefore decreed the being in whom the defect is found. He may foreknow the defects of ignorance, moral weak- ness, and sinful neglect, which are no objects of his power, and consequently of his decree, though the persons to whom these sinful defects are attached are the objects both of his power and purpose ; — and who can consistently doubt, that what he rnay know, he actually does know. Now as certain and certainly foreknown conse- quences, may be the necessary result of a nega- tive principle, involved in the ideas of limitation and dependence, the idea of a decree is excluded from these consequences, as involving the notion of doing what is superfluous. Impute to God the decreeing of that which is certain to take place, (as that a dependent and limited creature will not do some things) without a decree, and you impute folly to infinite wisdom. § 20. But, on tlie other hand, human persons and faculties, though limited and dependent, iiavc a. positive existence: nor can it admit of a doubt, that certain consequences may arise from a positive principle. Such a principle is the first 220 Modern Calvinism Defended. ch. m, cause, without wliosc energy (and consequently purpose) no positive effect can possibly take place. Hence it follows, that whatever is posi- tive in any human act is from God, as its energetic cause, and is therefore good; but whatever is negative in the same, is not front God, and thcrelbre not good, because he is the only source of good, and of good only, — for to say that any evil proceeds from infmite good, is precisely the same thing as to say, that it is not evil. LJefore we can assert, that no moral evil is attached to human beings in our world, we nmst deny not only the testimony of the inspired writings, but also that of our consciences : and to assert that sin, or the sinfulness of action*;, is a positive thing, is to make God the ultimate cause of it, — which is virtually to assert that it is a good thing. §21. From the whole of the preceding con- siderations, I humbly conceive, we may safely infer the following particulars: 1. That there are negative principles of consequences which are infallibly certain; and therefore that there are some events which come to pass without a decree. 2. That a decree to elect some in wisdom and mercy, while not even a good thought or desire of any one is opposed but rather approved, docs not imply a decree of Non-Election. 3. That all the good in the srcT. II. On Predeslination and Eledioiu 221 created universe is from tlic will and consc- quentl}- the decree or purpose of God; because good effects can have no other adequate cause. 4. That no evil in the universe is decreed by a Being of inlinitj goodness and benevolence; because this would be to oppose himself 5. That the laws of physical nature, the moral law, and the operations of justice, are in themselves good, though the innocent occasions of evil to individuals. 6. That all holiness and happiness in creatures arc foreseen, because the effects of divine energy and purpose, inasmuch as what- ever God effects, he designs, and what he designs he must needs foresee. 7. That evil which is unworthy of God to effect, and consequently to purpose, is foreseen in its negative principle, which is not from God, though related to crea- tures and their actions which it is worthy of him to create and support. 8. That the real origin of moral evil is a negative principle as related to a positive and active being-, viz. 2L free agent in search of happiness. 9. That the divine sovereign power could prevent moral evil in every instance, or remove its effects, but that such a prevention and removal are not, in all cases, consistent with God's infinite wisdom, and with the glory of his. perfections, a position which is abundantly confirmed from scripture testimony and plain facts. 10. That the doctrine of Election, as before stated, is founded on two 222 Modern Calvinism Defended. ch. hi. principles, first, the foreseen insufficiency of sinful creatures to secure their own happiness, and, secondly, the sovereign mercy of God, under the direction of supreme wisdom, — inscrut- able by creatures, of whatever order, and in Avhatever state, — resoh'ing to effect that for its objects, which iiis infinite knowledge foresaw they would not effect of themselves, however suitable the means offered them, or strong the ob- jective inducements. 11. The final inference is, that the Predestination or Election here main- tained— and which I consider as precisely the same with what is expressed in the 17th Article — is infinitely worthy of the divine character and perfections. § 22. It is now time to advert to his Lord- ship's assertion. That we cannot reconcile prescience with other divine attributes and with Jree ageticy. His words are, ' We are utterly ' incapable of comprehending how God's pre- * science consists with the other attributes of * the Deity and with the free agency of man.'* It is the part of Christian humility to acknow- ledge that there are innumerable things which we cannot comprehend; and the remark might be extended to the most exalted of created intelligences. There are^ however, many things * Refut. p. 252. €ECT. IT. On Predestination and Election. 223 which \vc may sufficiently apprclicnd for the purposes of piety and useful practice; and it becomes us to be cautious how we fix our own capacity or incapacity as the standard for all others, or even for ourselves. M'hat we know not now we may know hereafter, even in this life, if divinely taught- God is the fountain of wisdom; and " M'ho teacheth like him?" He can not only presAit the objects (the utmost that otlier teachers can do) but bestow the capacity to learn; and where he does this, it is not humility but ingratitude to disown it. § 23. God is infinitely wise and therefore knowing ; but what attribute of the Deity has even the appearance of being inconsistent with this acknowledged fact? It is acknowledged that Prescience is included in infinite know- iedg-e ; I ask again, what attribute even appears to be inconsistent with it? Is it goodness, or hohness, or justice, or -mercy ? But is it not most apparently consistent, that an infinitely good and holy, just and merciful Being, should have a perfect knowledge of all beings and events, which we call past, pre«:nt, and futuie ? It seems to me an undeniable truth, for which evidence has been produced, that all the good in the created universe, of every description, is the eftect of God's will and purpose, iiis 224 MoDERNT Calvinism Defended. cii. hi, power and energy. How consistent then with all his attributes, that he should foreknow every thing he eftects? Again, all evil, properly so called, results from a negative principle, A\liich neither is nbr can be the object of will, or of divine causation, though related to what is so. Now is there any appearance of inconsistency between a divine attribute, as justice, mercy, &c. and the prescience of events in their ade- quate causes? What can be more consistent with the attributes of Deity, than that he should perfectly foreknow, what his creatures ought to do, according to the capacities, powers, means and opportunities which he would gi\'e them ; and what they would not do in some circumstances, as well as what they would do in others? § 24. But, it may be said, the chief diffi- culty consists in comprehending the consistency between the divine prescience, and the free agency of man. Granted. But it does not appear to be an insurmountable difficulty, except when the solution is attempted on false principles. Adopt the true, and the difficulty vanishes. We all agree in the idea of agency, in general; but probably not in the idea of freedom. The last term, in my conception, is properly and consistently expressive of a negative idea — not a power, nor a faculty, but SECT. I r. On Predestination and Election. 225 exemption relatecl to the will. But, as in tlie view of iniinitc intelligence nothing can be fortuitous or contingent, though man}' things are so to limited knowledge ; and as all know- ledge implies a ground of it; and as every event has for its ground either an efficient or deficient cause ; and as alf causes, both efficient and deficient, arc equally clear to the divine mind; — what appearance of inconsistency is there between prescience and free agency ? If indeed we adopt the false principle of free will liaving no cause of its determination, either effi- cient or deficient, the difficulty of reconciliation will be insurmountable, and it may be justly said, * We are incapable of comprehending it.' Who is capable of comprehending the truth of a false principle, or the harmony of error with divine verity? But if all the good determina- tions of free will proceed from a good principle of which God is the author ; and all evil deter- minations from a negative principle related to what is good, as the human will is, in itself considered ; the consequence is conclusive, that it would be unworthy of every divine attribute, and especially prescience, to suppose that any determination of the free ao;ent is not foreseen. True principles may give us a knowledge that is clear and decisive, if the fault be not in ourselves; but erroneous principles never can. With the latter we may perplex ourselves and Q 226 Modern Calvinism Defended. ch. hi. others for ever; but with the former we may arrive at certainty and repose. § 25. We arc again told by the Bishop, that the actions of free agents are only permitted. ' The actions of free agents can only be said • to be permitted by 'God.' This, as a general assertion, is highly exceptionable. That this is the case as to the fall ' of Adam, and every ' other human transgiession of the divine will,' is not doubted : but \\\\\\ what propriety can the general assertion be applied to the good actions of free agents? Are these only ^ per- ' mitted?' Does not the page of inspiration ex- pressly declare, respecting the good result, that '* God workcth in us both to will and to do, of his own good pleasure?" What is it less than a perversion and confusion of language, as well as of ideas, to make permitting and working synonymous ? Is it consistent with Christian or scientific moral principles, to sup- pose that fallen man will do good, if only per- mitted, or not hindered ? We cease to wonder that any writer, though adorned with various knowledge and erudition, holding an opinion like this, should so frequently fall into inconsis- tencies with himself, as well as with divine truth. Surely the actions of free agents have a causey an adequate cause, as well as all other clfccts in the uni\crse; but is there any SLCT. II. Oti Prcdestinalion and Election. 227 adequate cause of good actions beside good principles; or of these, beside divine efficiency ? Free will witliout some cause, and a free will to good, witliout a good cause, are notions worthy of a bad cause, and of a worse name than I shall permit myself to bestow upon them. § 26. His Loidship furtlier avows it as his opinion, that (iod did appoint the power of believing and obeying to all who hear the gos- pel ; but did not appoint that the benctits of Christ should be eHJ03ed by some only. ' To ' send Christ into the world that mankind ' might be saved, was indeed the eternal pur- 'po.se of God; this he ilecreed from the be- ' ginning ; but, in making this decree, he did ' not appoint, that the benefits of Christ's mis- ^ sion should be enjoyed by certain individuals ' only, but that they should extend to all who * believed and obeyed ; and that every one, to * whom the gospel should be made known, * should liave the power of believing and obey- ' ing. There was 7io absolute Election oi'parti- ' cular persons who must necessarily be saved, * but a conditional offer of salvation to all.'* In this paragraph, as in several others of the same tendency, there appears to me a singular * Refut. p. 244. 228 MoDER.v Calvinism Dei ended. ch. hi. mixture of truth and error. I regard it, with liis Lordship, as a great truth, tliat it was the eternal purpose of God to send Christ into the world, that mankind miglit be saved — and moreover that the benefits of his mission should extend to all who believed and obeyed. It is also a great truth, that every one to whom the gospel should be made known should have the power — that is, the means, the opportunity. the privilege — of believing and obeying, if he pleased ; so that the fault is exclusively in himself if he does not believe and obey. Bufe some part of the passage quoted appears to me very remote from " sound speech that cannot be condemned." § C7. ' No absolute election of particular * persons, who must necessarily be saved, but ' a conditional offer of salvation to all.' That there is in the gospel a conditional offer made to all addressed by it, is not the point in dis- pute,— but whether an}^ perform the condition, without being chosen and disposed, with ^ peculiar discrimination. According to his Lard- ship's theological sentiments, millions of the human race " who are of their own nature inchned to evil," not only can but certainly xciU perform the required conditions of repentance towards God, and faith in our Lord Jesus Christ, without any other assistance but what SECT, II. On Prcckstinaiio)i and Election. 21? 9 is common to all. The degeneracy is alike in all, and tlie assistance is the same; but one man makes himself to differ from another. Nobody doubts tJiat one man does differ from another, tliat the penitent difiers tVoni tlic im- penitent, the believing from tlie nnbelieving, the obedient from the disobedient; the ques- tion is, Avhence docs the difference originate? This difference is an im])ortant good, — but is there any good of which God is not the source? It is granted, again, that believing, repenting, and obeying, are voluntary acts; but is there any ground of certainty and foreknow- ledge of a good icill without presenting grace, or a divine princij)le imparted from tlie Fatlier of lights? " Of his own will begat he us by the word of truth."' To deny particular persons to be the subjects of special grace, and of an Election for this purpose, is to limit the h<^Q operation of mercy, and to measure infinite wisdom by our own standard. " Thou thono-litest that I was altogether such an one as tliysclf ; but I will reprove thee, and set them in order before thine eyes." All Election is to benefit the crea- ture; but who shall say to infinite beneficence, " Hitherto shalt thou go, but no further," when one is favoured beyond liis just claims, an(J when no one has less than his due " ISO Modern Calvinism Dli ENDED. ch. iii. Sect. III. 71ie same siihject conthmcd. ^ J 1. That the Prrsricnre of bring ordained to eternal life i? founchd on oar compliance, examined. fj 5 — 9. That the idea of a Covenant is inconsistent with the Cal- vinistic System, examined. § 10,11. That absolute Decrees reject all Conditions, examined. § I'i. The same event may be absolutely decreed in one respect, and conditionally in another. ^ 13 — 15. This exemplified in the mediation of Christ. ^ 16. Inferential Remarks from the discussion of a Decree, a Covenant, and a Condition. ij IT; That an Exhortation to walk worthily, is inconsistent with fer<(7JH/i/ of salvation, examined. ^ 18 — 20. The idea of Motive, considered. ^ 21. Exhortation to dilij;ence an essential part of the motive. ^ 22, 23. That an infallible Decree cannot be made sure, examined. § 24. The doctrine of Motives recapitulated. § 25, 26- General conclusions di'awn. ^ 27—30. That the Predestination of the 17th Article is God's pur- pose to make a conditional offer of salvation, examined. ^31 — 34. That Calvinistic Election is disclaimed and condemned in the 17th Article, examined. fj 35, 36. That there was no difference between Judas and tlic other Apostles, except Good Works, examined. § 37, 38. That the f^eneral terms of God's love, are irreconcilable with his leaving some to perish, examined. § 39. That Election is not confined to those who will actually be saved, examined. § 1. VV E are again told, that the prescience of our being ordained to eternal hfe, is founded in our compliance. ' It being the declared will * of God, that none to whom the gospel "was * made known, should obtain eternal life, who ' did not believe, and God foreseewg who would ' believe, it might be said, that those believed SECT. III. On PicJestinat ion and Election. 231 * who were oidainctl to eternal life, that is, * those who God foresaw xvould comply with the * ordained condition of faith in Christ, upon * which eternal life was oftered.'* ' In oppo- * sition to the Calvinists, I have there [Elc- * ments of Christian Theology] represented Pre- * destination as founded in foreseen obedience * and disobedience ; and I have added, This * appears to me the only sense in w Llch Pre- * destination is reconcilable with the attributes ' of God and the free-agency of nian/f Here are supposed eftects, tiz. believing, coinplying, obedience, and disobedience. Ikit every cftect mnst have an adequate cause. That there is an adequate cause of disobedience, as of every evil, lias been proved before ; but where shall we find an adcfjuate cause of tlie other effects ? It will be probably answered in Free \\"\\\. Free- dom, as pertaining to the Will, it has been sliewn, is a mere negation or exemption, \\hich in the nature of things can have no positive effects; but believing, complying, &c. arc po- sitive effects; consequently all must be reduced to Will. That this may be a secondary cause of positive effects, is granted ; and also the in- nocent occasion of the sinfulness of actions; but if will, in man, be the deciding cause of his actions, and nothing more, how comes it to pass * Refut. p. 234. + lb. p. 251. 232 Modern Calvinism Defended. ch. hi. that this cause which is found in every man, does not produce the same kind of effects ? for it is an acknowledged axiom, That hke causes produce hke effects. § 2. If it be said, That this axiom belongs only to physics, but not to morals, I ha\e a right to demand of the objector a reason of the dif- ference, without his begging the question. No such reason, however, I am satisfied, can be given. If there be no other cause beside Free- will, this palpable absurdity is the consequence, that the same cause produces contrary effects, or, which is no better, that one of the effects is without a cause. God's infinite knowledge, and consequently his foreknowledge, sees all effects in their adequate causes; but how can the same thing be an adequate cause of oppo- site effects? To recur to the arbitrary nature of the human will, as the image of the arbitrary will of God, is an assumption without proof that there is any such will in the Deity. For will any one seriously avow, that such is the arbitrary nature of the divine Will, that it ?nai/ do evil, as well as good? How much more worthy of supreme excellence is the sentiment, that the divine will cannot be so arbitrary as not to have an adequate cause of its determina- tions, viz. the perfect rectitude and infinite wis- dom of the divine nature. The absolute nature siEcr. III. On Prcdcstinalion and Election. 233 of God excludes all cause of defectibility, and consequently of evil effects; and the same ab- solute nature infallibly secures the goodness of all the effects it produces. The very nature of God, as absolutely perfect, therefore, is incom- patible with that self-sovereignty of will in him, to which the human will has been supposed to bear a resemblance. But if it })e incompatible with the divine nature, with how much less reason can it be assumed to be a property of the human will. Indeed were such a property possible in the nature of things, as a will with- out any other cause of its determination beside itself, it would be no excellency ;— why then should it be claimed for the human will } \ 3. For these reasons, among others, we are constrained to conclude, that every act of the human will, whether good or bad, has a cause or adequate reason of the effect, beside the mere will itself. And if we view the sub- ject in any light whatever, consistent with the nature of God and of the creature, which I would call the nature of thini»s, we are brought constantly and infallibly to this conclusion, — that every good will is from a good principle, and therefore from God; and every evil will is from some kind of evil principle, and therefore from ourselves. I said, " some kind " of evil principle ; in order to distinguish it from a ^34 Modern' Caltimsm Defended, cii. iiif sinful principle, which would not be true as a general maxim. For though in flillcn creatm'es there is a sinful principle from which evil effects proceed, it would be a direct contradiction to say that the first sin of any being was from a sinful cause or principle. We should there- fore carefully distinguish between a morally evil principle which belongs to depraved creatures, and the merely defective principle which alone accounts for the first sinful act or desire. § 4. Good acts, therefore, as those enume- rated by the Bishop, are not foreseen as spring- ing up of themselves without an adequate cause, but as the effect of holy energy producing them. And a determination to effect this, is to predestinate tlieir existence; — which is the same thing in substance as is expressed by this grand theological axiom, All good is from God. If so, how can any one consistently assert, that Predestination is ^founded in foreseen obedi- * ence ? ' It is admitted, that God determines or predestinates enjoyments to the obedient, and misery to the disobedient ; but to say that * this is the only sense in which Predestination • ' is reconcilable with the attributes of God ' and the free-agency of man,' is extremely objectionable. The Trpwrov \}/et>Sof, or the radical fallacy of this error, is a gratuitous assumption. ?ncT, III. On Prcch'stinatio)! and Election. 235 that good and evil must proceed tVoiii the vSame identical principle; — and it has been adopted by persons ot" even opposite sentiments. In the one extreme are those who reduce all events to the predestinating will of God; in the other, are those who reduce all moral events, without distinction of good and bad, to the will of man as their ultimate source. Both these extremes, however, pursued to their just conse- quences, are demonstrably absurd. Neitlier of them gives unto God the things that are God's, nor imto man the things that are his. The more we investigate the subject without inju- rious prepossessions, and with a humble mind, the more clearly we shall perceive, that though the human will is the agent, yet the ultimate cause, and the only adequate cause of every good effect, is the will of God, operating accord- ing to his beneficent and infinitely wise nature ; and the only ultimate and adequate cause of every bad effect, though, as observed before, the human will is the agent, is a negative prin- ciple peculiar to the creature, as inseparably related to it. That there is in every creature such a principle of defectibility, which is, how- ever, under the control of supreme beneficence and wisdom, has been proved before; and that there is no such principle in the self-existent, independent, and all-.suihcient Jeliovah, needs no proof. 236 Modern Calvinism Defended. cii. ui. ^ 5, His Lordship says, That the idea of a covenant is inconsistent with the Calvinistic System. ' God was pleased, both by the law * and by the gospel, to enter into covenant with * his chosen people the Jews and Christians ; . * to promise reward to the o])edient, and to * threaten punishment to the disobedient. But * neither in the law nor in the gospel, docs he '■ promise certain and infallil>le salvation, or ' threaten absolute and inevitable perdition, to ' any number, or to any description, of persons, * except as they shall or shall not comply with ' the expressed conditions. Under both cove- * nants, the rewards and punishments are made ' to depend upon the voluntary conduct of each * individual. — The very idea of Covenant is in- * consistent with the Calvinistic system. Cove- * nant implies conditions ; absolute decrees re- *jcct all conditions. A covenant says, you * shall have such and such a reward, if you act ' in the manner stipulated ; absolute decrees * say, that it is irreversibly determined by the * arbitrary will of God, that you shall or shall * not be saved, xvithont any respect to your con- ' duct.'* Now setting aside all irritation which might be excited by such a statement of Calvinism, — as our object is truth, and as the best way to it is calm investigation " with * Refut. p. 225. SECT. III. On Predestination and Election, 237 meekness and fear;" let us impartially examine this account. § 6. The Calvinlsts, as a general boch', believe that tlie Avord covetiant in Scripture (n^"13, ha^r^xYj, f(Edus) is used, like most other terms, in different acceptations according to the subject and connexion. It ofteit denotes a grant of some privilege, as to Noaii, Abraham and his postciity, &c. ; and sometimes it signifies the sign or seal by which that grant was repre- sented and confirmed, as the rainbow, circum- cision, &c. : but most properly an agreement between two or more parties is expressed by it, — an agreement which is either expressly made, or tacitly implied. In this latter sense we consider the existence of a Covenant between the Father and the Son, respecting human redemption. We think that our blessed Saviour voluntarily engaging to humble himself to become incar- nate " for us men and for our salvation," and " obedient unto death, the accursed death of the cross," contained the nature of a federal condition, on the performance of which he acquired a right of suretyship to give eternal life to as many as the Father gave him to be re- deemed, to confer " gifts upon men, yea the rebellious also, that the Lord God might dwell among them." By his acts of humiliation, from tiiie womb to the grave, being in every step a 538 MoDETiK Calvinism Defended. ch. hi. perfect character, he paid a price of redemp- tion, in virtue of wliich he is invested M'ith all power and authority in heaven and earth. ^ 7. Wc also believe that a Covenant was implied between God and the first Man. The Condition of it was perseverance in that state of rectitude in which he was created. The first transgression was a breach of Covenant; and consecjuently the favours which depended on the condition were forfeited. The nature of the case excluded the po$siI)ility of this or a similar Covenant with man to be repeated, ex- cept with one who was originally free from sin. Hence the necessity, the conditional necessity, of the immaculate conception of the second Adam, the Lord from heaven, and of his con- tinuing " holy, harmless, and undefiled, separate from sinners:" and hence he received the Spirit without measure, not only for himself but for others. Out of his fullness, who is made head over all things to his church, all his spiritual members receive, " and grace for grace." § 8. That God entered into Covenant with Abraham and his posterity the Jews, needs rio formal evidence. The condition of it was willing obedience; and while the benefits of compliance were many, the threatenings for nou- «;ect. hi. On Predestination and Election. ^3f) iompliancc were awful and tremendous. Mer- ciful promises were interwoven with the whole Mosaic code, and in no instance were they exempt from performing the equitable condi- tions, including faith and repentance, love and obedience. The Christian church also is dealt with in the way of a Covenant, with conditions and sanctions. The basis of it, as addressed to mankind, is divine mercy testified, in virtue of our blessed Sa\iour"s adc(juatc price of redemp- tion. The conditions are, — if we would obtain pardon, it must be on our unfeigned repent- ance; if we would be justified, it must be on our believing with the heart God's testimony concerning Jesus; if we would be saved, it must be in the way of unreserved obedience to God's revealed will ; if we would be happy, it must be in tlie way of holiness. This is our notion of a covenant and its conditions. Now what is there in this Calvinistic system ' incon- * sistent with the idea of a covenant ?' The mis- chief, it seems, lurks out of sight. But what is it? When all were disabled by sin to perform the conditions cc^uitably required, we further liold, that some are enabled to perform the required conditions by special J ax our and purpose. God foresaw that all v»'ith one consent would fail in performing them, if left to t^iemselves^ with nothing more than promises and sanctions, or a declaration of an ail-sufficient Saviour, 240 Modern Calvinism Defexdld. ch. hi, blessings on compliance, and misery on refusal ; and therefore determined that tlie covenant should not he without eifect. " My counsel shall stand, and I will do my pleasure." " lie shall see his seed, he shall prolong his days, and the pleasure of tlie Lord shall prosper in his hands." § 9. That God was pleased, under different dispensations, 'to promise reward to the obe- * dient, and to threaten punishment to the dis- * obedient,' is so very plainly taught in scripture, that no person of common understanding is ever likely to controvert it; beside that the equity of the case carries its own evidence of propriety. Destitute as Calvinists may be of penetration in other things, and especially the moderns, ' the enthusiasts of the present day,'* they are very willing to admit the idea of a Covenant, and of course the ' conditions' which belong to it. They also can distinguish between a promise and a purpose ; and that the former is never connected, properly speaking, with ' cer- * tain and infallible salvation' to any who ' shall * not comply with the expressed conditions.' Much less do they suppose that < absolute and * inevitable perdition is threatened to any num- * ber, or to any description, of persons, except as * Refut. p. 171. SECT. III. On Predestination and Elcetion. 241 * tlicv sliall not comply witli the expressed coii- * ditions.' And yet his Lordship roundly asserts, that * the very idea of a Covenant is inconsist- * ent with the Calvinistic system !' But liow ? Because, he thinks, ' absolute decrees reject all * conditions.' — ' Absolute decrees say, that it * is irreversibly determined by the arbitrary will ' of God, that you shall or sliall not be saved, ' zcitliout any respect to your conduct.' § 10. I am very willing that his Lordship's ohjections should have all the force that can be imagined iu this argument, without any palli- ation or concealment, in- hope that the answer to it will be received with equal candour. Do absolute decrees ' reject' all conditions? It is a plain fact, recorded by divine inspiration, that God had purposed or ' decreed' that the crew mIio sailed with St. Paul in his voyage to Rome, should, with himself, remain in safety. " And now I exhort you to be of good cheer ; for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not Paul ; thou must be brought before Ca.^sar ; and lo, God hath given thee all them that sail with thee. Wiierefore, sirs, be of good cheer : for I believe God, that it shall be even as he told me." — Here is not only a decree, but one revealed ; but docs it 24^ Modern Calvinism DcFEVDED. ch. ni, ^reject all conditions;' No, for St. Paul very rationally and consistently " said to tlie centurion, and to the soldiers, Except these abide in the ship, ye cannot be saved:'* If his Lordship sup- poses that Calvinists caimot distinguish between a conditional and an absolute decree, he may be under a mistake. We believe that the decree, for instalice, of creating the first chaos was absolute, for non-existence could furnish no con- ifition. But the decree to adorn existing matter was conditional, because without the condition of substance, there could be no form. Every series or chain of events decreed, implies that one link is to be connected with the other; — nor can we admit that free-will is qualified to charm away or to dissolve this connexion, for these reasons, among many others : first, because the infinite wisdom and power of the Decreer is sufiicient to maintain it: secondly, because nothing is decreed by God but good, which is therefore worthy of all his perfections : thirdly, because no link in a chain of events can start into existence and occupy its place without an adequate cause: fourthly, because the will itself (though absolutely free from constraint to evil, as well as restraint from good,) is a link of the decreed chain: to which we may add fifthly, that there is no good volition but what is the * Adsxxvii. 22—25, 31. SECT. III. On Prcdcstinalion and FJcdion. . 243 effect of a good principle, nor any good prin- ciple in a creature but what is from the will of God, and consequently from his purpose or decree. § 11. In every series of decreed events, the last of the series, as to tlie order of operation, is founded on the condition of the orderly exist- ence of the events preceding-. Suppose, for instance, that God has decreed a series of events relative to an individual, the last of v, liich is the enjoyment of himself in heaven. But this is executed under the indispensable cotidition of holiness ; for " without holiness no man shall see the Lord." He has therefore decreed that he shall be holy. But no man can be holy without a vital union to Christ, the true vine, as an indispensable condition. Pie has therefore de- creed this union, and every connecting link of events preceding (worthy of his formation) till we arrive at his first existence. How then can we be said to hold the decree of happiness with- out conditions? ^ 12. Will any one object, that this series of decreed events is not a Co'veiiant ? I o-rant it : but the Bishop's objection to our sentiments is that they reject all * conditions,' and I have shewn that our view of decrees does not reject all conditions. But it may be said, that he 244 - Modern Calvinism Defended. cir. iir. admits of conditional decrees, but rejects those that are absolute. I reply, that the same event may be absolutely decreed in one respect, while conditionally in another. Thus human happiness may be absolutely decreed, though the condition of faith and obedience precede it ; because the condition itself may be decreed with the same absolute certaint}-. We do not hold, but rather abhor the sentiment which his Lordship imputes to us, ' that it is irreversibly determined by the * arbitrary Mill of God, that you shall or shall ' not be saved, whJiout an\) respect to your 'conduct.^ Our sentiment is, that if it be irre- versibly determined by the arbitrary will, or the sovereign pleasure, of God, directed by infinite wisdom and mercy, that any one shall be saved, it is no less irreversibly determined that salva- tion shall be attained by a right conduct. We hold that every preceding step of the means and conditions connected with the end, is as absolutely secured l^y God's decretive will, as the end itself § 13. That di federal condition is not incom- patible with an absolute decree of its fulfilment, which is the precise point in question, is capable of undeniable proof from acknowledged facts. It must be 'acknowledged, that Jesus Christ, by his voluntary obedience unto death, performed a. federal condition, without which his exaltation SKCT. III. On Prcdrst/fialion and Election, 245 {•OLilfl not follow ; and yet who will say, tliat his exaltation was not absolutely decreed r Here is a scries of decreed events, the end of which is Christ's heavenly glory ; the condition of it- was, his perfect obedience unto death ; the condition of that, his incarnation. If his incar- nation Avas not absolutely decreed, neitlier could his exaltation and glory as Mediator be feo decreed. This decidedly proves, not only that one event depending upon another, as an indis- pensable condition, may be absolutely decreed, or irreversibly determined, but also that an intervening part of the series of events may be a federal condition perlbrmed by a voluntary agent, and consequently by the exercise of Free- Will. If the will of " the man Christ Jesus,"' than ■wJiich none could be more free, formed a link in the chain of events, by his voluntary obe- dience, without which the end, the reward of a glorious exaltation, could not be attained, can any argument be more conclusive than this, that ' absolute decrees' do not ' reject all conditions' of a covenant ? § 14. If it be urged, that llie man Jesus was assisted by his divine nature to perform the condition, I admit tliis in its amplest force; nay, further, his human nature inquired that assist- ance, in order to perform with absolute certainty the stipulated condition, — and this proves, that 246 Modern Calvinism DefexVDED. cii. ih. an absolute decree to give assistance whereby the condition may be infallibly performed, is not ' inconsistent with the idea of a (Covenant.' " Thus saith God the Lord, he that created the heavens, and stretched them out ; he that spread forth the earth, and that which cometh out of it; he that giveth breath to the people upon it, and spirit to them that walk therein: I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles/'* — " The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek : he hath sent me to bind up the broken hearted, to proclaim hberty to the captives, and the opening of the prison to them that are bound : to proclaim tXy^ acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn : to appoint unto them that mourn in Zion, to give unto them beauty for ashts, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified."f \ \5. On the passages above cited I would offer a few remarks which appear to me to have t Isa. Ixi, Ij %. srcT, III. On Prcdstination and Ekdion. 247 a strono; bearing on the point under discussion. First, that they relate to the ]\Iessiah in his federal capacity : secondly, that they express u purpose ' irreversibly determined by the arbi- * trary will of God,' to give assistance for per- forming the conditions of a Covenant, and not merely as a reward upon the performance: thirdly, that the Mesyah, thus divinely assisted to perform his condition of a stipulated Cove- nant, should also assist others to obtain that holiness which is to them the federal condition of happiness: fourthly, that these prophetic declarations (to which more might have been added) are abundantly confirmed dnd illustrated by parallel declarations in the New Testament ; for there we are assured that " he received not the Spirit by measure," and the very existence of his humanity was from the Holy Spirit by a decretive determination, — and yet his assump- tion of humanity was a part of the federal con- dition. § \6. From these considerations we may safely infer, that Bishop Tomline had not suffi- ciently considered the subject, nor the senti- ments of Calvinists, when he asserted, that ' the * very idea of a Covenant is inconsistent with ' the Calvinistic system' — and that ' absolute de- ' crees reject all conditions' — or even ' any ' respect to conduct.' We have seen that the '24cS Modern Calvinism Deflndcd. ch. in, decree of an ultimate event may be absolutely certain, thougn a condition precede it; and that the same remark is applicable to each event in the series. We therefore contend, on the firmest ground, first, that a ' decree' of absolute Election to gloiy, does not irject but include conditional events preceding the ultimate ones: secondly, that divine, effectual assistance, absolutely secur- ing a performance of the conditions by the federates, is perfectly consistent with the idea of a covenant: and, finally, that though pardon, justification, and eternal salvation, be suspended on the conditions of repentance, faith, and obe- dience to be performed by us, yet the reward may be consistently bestowed, no withstanding it be * irreversibly determined' by the merciful and wise Jehovah, that his gracious and power- ful assistance shall secure the pcrforniancc of the condition and the ultimate event. § 17. His Lordship M^ould fain persuade his readers, that an e.vhortation to walk worthily, is incompatible with certainty of salvation. ' St. * Peter says, " Give diligence to make your call- * ing and election sure: for if ye do these things *ye shall never fall :" thcrcfoie the salvation of * these elect, of this chosen generation, was so * far from being certain that it depended on ^ their own diligence; thpir "not tailing" was * so far from being infallibly decreed that it SECT. III. On Prcdcsfi/uilion and Election. 249 * depended upon their doing those tilings which * the apostle commanded.'* Of St. Paid, writing to the Ephesians, it is observed, ' instead of * representing their salvation as certain, he * earnestly e.vhorts them to walk worthy of the * vocation wherewith they were called ; guards * them against those deceits whicli bring down * the wrath of God upon the children of disobe- * dience, &c.'t ' The Thessalonians by enibrac- ^ ing Christianity, were now enabled to obtain * salvation ; but that this salvation was not * certain and infallible, is evident from the ' numerous e.vJiortations and precepts contained * in these epistles.':]: The preceding discussions are virtually a reply to this objection. An ex- hortation, it is evident, is intended to furnish the person exhorted with a suitable motive of action : and as rational beings are not expected to act w^ithout a motive, so the obedience ex- horted to, *which is a prerequisite to attain the end, requires the exhortation as an essential part of a suitable motive. <§ 18. But so apt are we, wdien discussing moral and religious subjects, to use terms in a a lax and undefined manner, that the following question may be thought by many readers quite superfluous. What is Motive? — Ilow^ever, 1 do * Rcfut. p. 205. + lb. p. 207 + lb. p. 210. 250 Modern Calvinism Defended. ch. hi* not think it superfluous to explain my oxin mean- ing wlien I use the term in an argument that requires precision of ideas. By motive I under- stand, tliat which actually moves and determines the free will of an agent to one choice rather than another. Is any thing beside the exhor- tation and the will required to effect this? Yes; for the will, however free, must in its elections cither move itself, or be moved by something else, in order to comply with, or to reject the ex- hortation. If it move itself, it is both the mover and thing moved ; that is, it is at once both cause and effect. It has been often imagined by those who oppose Calvinism in this point, that the hu- man Will is a self-moving power resembling the self-moving power of the divine Will, which, as they suppose, has no other cause of its activity and choice than itself: but it appears to me de- monstrable, that the divine will is not of that character. For what is divine will, in accurate conception, but the medium of power? Power therefore moves the divine will. Even power however is never exerted, nor can consistently be conceived to be exerted, without a moving cause. And what can there be in God anterior, as to the order of our conception, to will and power, but his nature as infinitely good and wise ? § 19. Now, if the divine will be not a self- moving princijile, much less is the human. The srcT. ni. 0/2 Predt'sli nation and Election. 251 human will, as well as tlie divine, is the medium of active power, of which God is the proper source, without whose voluntary energy, there is no conceivable cause of its continuance. A aelf-determining human mil, therefore, is a com- plete absurdity. But what does actually deter- mine or move it to action ? In a word, what is it beside th^ exhortation that constitutes the motive? We have proved it cannot be the will itself; it must, therefore, be some radical prin- ciple of prior consideration. The radical source, of all active power, or agency, is God; and this power, as flowing from him, is good, since nothing but good can possibly proceed from infinite goodness. Nevertheless, this power in a crea- ture, as well as the will, stands related to dcfec- tibility, and the negative cause of that defecti- bility, as essential to a limited and dependent being; and the same active power may stand related to the indefectibility of God, by parti- cipation, in such a manner and degree, that the tendency of defectibility may be counteracted. Here, then, we see that the human will, which is a medium of power, and the power itself which directs it, stand related to two principles, — the cause of defectibility, and the cause of indefec- tibility; but not in the same respect. The cause of the former, is inseparable from our limited nature; the cause of the latter, is in God, And at his disposal, not our own, — for to sup- 252 Modern Calvinism Defe.vded. ch, hi. ])Ose a clcpcndcnt nature to be essenliallif re- lated to the cause of indefectibility, is the same as to say, that indefectibility is essentially related to a defectible being;, which is incom- patible. "OJ §_ 20. Hence avc perceive, that the human Avill may be the medium of active power in pro- ducing good or evil, according as it stands re- lated to either of the fore-mentioned principles. AV'hilc under the influence of God, the cause of indefectibility, the effect must be good; but while under the influence of the cause of defec- tibility, which is a negative principle, the effect will be evil, — each in a moral sense. The for- mer principle is from God, the latter from our- selves. These are essential constituent parts of motive, in a good or bad choice respectiveh". The other constituent part of a motive, is the objective consideration that solicits the will through the medium of the understanding. If objective considerations constituted the whole of a motive, every will would be moved alike ; and indeed endless absurd consequences would follow : and, on the other hand, if the principle constituted the whole of a motive, all ' exhor- * tations,' pcKsuasions, and solicitations of the ■\\\\\, the heart, or active power, through the medium of the understanding, would be super- fluous ; which is contrary to universal experi- «F.CT. III. On Predestination and FJeclion. '!^b^ encc, acknowledged propriety, and the nature of things. § 21. The way is now prepared to meet the objections of his Lordship fairly and directly. ^Exhortations' to diligence, &:c., constitute an essential part of motive; for thc}^ point out con- siderations whicli solicit the will, and which, according to their nature, have a tendency to move it: but these considerations actually move the will, as to compliance or non-compliance, good or evil, according to the nature of the principle, which is the other essential part of the motive. For the exhortation is addressed alike to those who are under the influence of each of those essential principles; conse- quently, if we take away what is common to both, the remainder of the motive in each case will be the principle. If the principle be good, the exhortation to obedience will be successful in proportion ; but if the principle be evil, that is, either morally evil or negatively defective, it will not be successful. Without motives, of which objective consideiTitions addressed to the free agent, constitute an essential part, the will is not actually moved to choose either good or evil; and where there is no choice of good, there can be no active compliance or obedience. Where there is no compliance with and obedi- ence to the will of God, there can be no arrival 2o4 Modern Calvinism UErcxDED. ch, hi, at that state of happiness which is the end of obedience. lie, therefore, who would be finally blessed, must seek it by obedience to the will of God. Consequently, exhortation is one event in the series of divine decrees, without which the last, eternal happiness, cannot be rationally expected. § 122. The Bishop observes, in a note, that * the Apostle could not call upon the Christian ' converts to make an hj fallible decree sure.'* But why could he not? Even supposing that St. Peter did not mean " their calling and Election sure " in their owii apprehension, or to the satisfaction of their own mind; might not the holy ' diligence' be a part of the infaUible decree, and the apostle's 'exhortation' an essen- tial part of the prevailing motive to it? To imagine that the certainty or infallibility of an event, rejects those very means which are ap- pointed to render that event certain or infallible, is of all conceits the most unreasonable. Sup- pose it were apprehended by the father of a young man of family and genius in the esta- blished church, that God had revealed to him his having ' infallibly decreed ' that his son should be advanced to an archiepiscopal see, through the medimn of piety, learning, and * Refut. p. 205. sccT. HI. On Predestination and EUdiou. 2i)j worthy conduct ; would there be any incon- sistency, rather would there not be the utmost propriety and good reason, in the father exhort- ing the son to piety, learning, and worthy con- duct, as things inseparably connected with the ultimate event so much valued ; would not his neglect, under the pretence of an infallible de- cree, be regarded as highly censurable ? § 23. Yet, it may be urged, is it not possible that one person may neglect his duty, or that another may not comply with reasonable mo- tives ; what then becomes of a revealed bifalli- ble decree? This objection is very weak, and the proper answer to it is plain. If the former fmally neglect his duty, or the latter through non-compliance fmally fail of attaining the end; the event would prove that the supposed reve- lation was not from God, who is incapable of declaring a future event to be certain, which proves in fact to be the contrary. But if the event corresponded with the supposed revelation, it is clear that the duty of the one, and the com- pliance of the other, were included. God is never at a loss to accomplish his purposes, as all liearts are in his hand, and at his disposal. If he determine to preserve his church against the gates of hell, to call into his fold the fulness of the Gentiles, or to bring in the scattered seed of Abraham^ he can prepare and animate suitable 256 Modern Calvinism Dlfendlu. cir. iii. instruments to accomplish his design, and cflfec- tually (Hspose the heart to comply with the ex- hortations. And a revelation of the certainty of such an event would he a powerful motive to any heart subject to his holy influence,' for a more vigorous exertion in promoting its ac- complishment. This was eminently the case with his holy apostles and evangelists. In pro- portion as they were certain respecting God's fixed purpose to set up a spiritual kingdom among men, or to advance any of the human race to eternal glory, the more ardent was their zeal, and the more unwearied were their endea- . § 24. In the course of this Examination it has been if I mistake not, abundantly proved : 1. That the fiiculty of Will, whether in God or a creature, is not a radical power, but only a me- dium of power : 2. That it is not a self-determin- ing faculty, but is determined by motives: 3, That every motive, which determines the free agent to act, choose, or prefer, consists of two essential parts, viz. the object to be chosen or rejected, and the principle : 4. That the radical principles which determine the character or moral quality of actions, as good or bad, are two, and can be two only, primarily considered, *oiz. the negative cause of defcctibility, which cannot belong to God> and the positive cause srcT.' m. On Predeslinatluii and E!ectio)K 257 of indcfcctihillty, wliicli belongs to him cssen- tiall>' : 5. That the infkience of the indefectible })iinc-i})le is at tlic sovereign disposal of God, whieh influence is no more claimable by the creature than any other favour which is in fact not granted him : 6. That when God is pleased, in goodness and Avisdom, to grant this influence to man's heart, that renewal of the heart and mintl takes place which constitutes a gracious principle : It follows, 7thly, that as the princi- ple constitutes the whole of the difference in both motives, (the objective part being common to both,) the successj'ul effect must be as the principle, which is the fruit of divine gracious operation. § 25. Known unto God are all his own ope- rations, all principles produced by them, all negati\-e principles counteracted, all objective means afforded to men, and where any motive will prove efficient, as well as where any inefficient. These are not conjectural opinions, but demon- strable verities. The holy scriptures indeed furnish the data^ without wdiich no human in- genuity or power of reasoning could avail us; but with their aid, throwing light on thq cha- racter of God and the real state of mankind, the conclusions fairly drawn are no less certain than those of mathematical science. And from the whole of this part of the subject, wc may ^& ^oS Modern Calvinism Defended. «n. iir, draw these general inferences: first, that the Calvinistic doctrine of Election is perfectly con- sistent with exliortations, invitations, cautions, warning's, threatenings, &c. : secondly, that gra- cious influence, which is at the sovereign dis- posal of divine goodness and wisdom, absolutely secures the event, eternal glory, notwithstand- ing all possible freedom of the agent: thirdl}--, that personal election originates, not in the free will of man, but in the good and wise pleasure of God, — " that no flesh might glory in his presence :'' fourthly, that as personal election does injury to no one, the character of God therein appears infinitely amiable and merciful: fifthly, that tlic opposers of personal and certain election, can obtain no conceivable advantage by any scheme of their own, either as it relates to the character of God or the happiness ot* men, § 26. Suppose, for argument' sake, that there were no such thing as personal election ; what could be gained by the supposition? Would no men continue wicked, or would more of man- kind attain happiness? Both parties allow that: " wide is the gate and broad is the way that leadeth to destruction," and that " many arc they that go in thereat ;" and, on the other hand, that in fact, " straight is the gate and narrow is the way that leadetli unto life, and sccT. 111. On Predestination and Flection. 2^9 few there be that find it" On any scheme of thought whatever, the J'act is the same. The question then returns to this, what scheme gives most advantage in deahng witli men, as to tlieir imn^ortal concerns, and reflects most honour on the character of God? — or, whicli amounts to the same thing, what do tlie sacred oracles teach us on the subject? No one is at liberty to interpret one part at the expense of another J and the appeal is now made to every competent reader, whether Bishop Tomline's scheme does not set up one train of thought contained in the scripture at the expense of another equally im- portant; and whether the doctrine of election^ as previously explained, be not consistent with scripture, consistent with itself, and consistent with the Articles of the Established church. \ C7. His Lordship supposes, that the Pre- destination taught in the seventeenth Article, is God's gracious purpose to make a conditional offer of salvation to men. ' " Those whom God hath * chosen in Christ," that is, those to whom God * decreed to make known the gospel of' Christ.'' — " They be called according to God's purpose, * hi/ his Spirit ivorking in due season: they through * grace obey the calling: they be justified /)'e6Vj/: * they be made the sons of God by adoption; * they be made like the image of his onl3'-bcgot- * ten Son Jesus Christ : they -ivalk religiously in 260 MoDER.v Calvinism Defendeo, cir. in* * good. M'Oiks ; and at length hy God^s mercy * they attain to everlasting feUcity," that is, * they on their part conform to the conditions * of the gospel covenant by obeying tiie calling, ' and walking rcliginudy m good works, under * Jhe influciice and assistance of the Holy * Spirit; and, as a racardy they are justitied ' in t)).is M'orld, arc made sons of God, by ' adoption, are maxlc like the image of Christ, "' and nt length attain everlasting felicity. Pre- * destination to life therefore is not an absolute * decree of eternal happiness to certain indivi- ' duals, but a gracious purpose of God, to make ' a conditional offer of salvation to men, through ' the merits of Christ." '* Surely never was there a)i Article so inflexibly opposite to the opinion of its expositor ! " Those whom God hath chosen in Christ;" that is, according to his Lordship, ' those to whom God decreed to ' make known the gospel of Christ.' If this be the true exposition, tiie compilers must mean, that those to whom God ' decreed to make known the gospel of Christ,' or, to make a con- ditional offer of salvation, " obey the calling," are " justilied freely," are " made the sons of God by adoption," are " made like the image of Jesus Christ ;" that " they walk religiously in good works, and at length by God's mercy, ^ Rtfut. p. 266. sr.rr. III. On Predestination and Eh ({Jon. 26 1 they attain to everlasting felicity !" Ar.^ there not millions to whom the gospel is made known, anrl to wlioni is made a conditional offer of sal\ation, wlio are ntter strangers to these effects? How then could the compilers say that these effects are found in those who are " endued with so excellent a benefit of God" as *' predestination to life," M'ithont pointedly contradicting an obvious mutter of acknow- ledged fact? § L^8. The question is not whctlier ' God * decreed to make known the gospel of Chiist/ or, ' graciously purposed to make a conditional * offer of salvation to men through the merits of ' Christ,' or, wliether any 'on their part conform * to the conditions of the gospel covenant by obey- ' ing the calling, and M'alkingreh'giously in good ' works;' for these things are confessed on both sides. Tlie question is, Avhat is the real cause of these effects? or, Avhat God does on his part? Men " obey the calling ;" but from what cause ? Is it an inexplicable self-determining power in tlie will, or is it grace in the heart, — the power of man, or the Spirit of God " working in dwQ season?" They are "justified;"' but do they obtain this great privilege '^ as a reward," or " freely?" They are " made the Sons of God by adoption ;" but where does this privilege originate? in the will and purpose of man, or in the wise choice of God ? The question is 26% Modern' Calvinism Defended. ch. iit, not, whether the privilege belongs to the wil- ling and obedient ; but, who made them willing and obedient? Was it free will in the adopted, or, the grace of God ? That the elect are *' made like the image of Christ," is not dis- puted; but does man effect it by the potent energy of self, self-will, self-determination, — or, does God eiftct it by his grace and spirit, whereby they are '' transformed into the same image from glory to glory?" The elect * walk * religiously in good works.' No Calvinist de- nies this ; but we " affirm constantly, that they who believe in God shouhl be careful to main- tain good works," and that the disciples of Christ ought *' to observe all things whatso- ever he hath commanded them." We " charge those who are rich in this world, to be rich in good w^orks ;" and that all Christians should be found " diligent in business, fervent in spirit, serving the Lord," according to their situations. Now the question is, when Christians have ' walked religiously in good works,' to what are we taught to ascribe this effect? How .should we give unto man the things that are his, and unto God the things that are God's? If man was the willing agent, was it his own u-l/l made him willing; or was it '^ God that worked in him both to will and to do, of his own good pleasure?" § 29. True Christians * at length attain to SECT. III. On PvedesdnaUon and Eltclion, 26'3 * everlasting felicity ;' and I have no objection to add, that th -y are * rewarded,' — not of merit, however, but " by God's mercy." But liow passed the inhabitants of heaven successfully througli this wondcjful process, the wliole scries of events, from tlie first moment of their lives to tlicir enjoyment of * everlasting- feli- *eity?' Not to mention their first existence as rational beings, their preservation in life, and that in the wise providence of God they were placed in favourable situations as to religious privileges ; we will suppose tliat God has ' de- ' creed to make known to them the gospel of * Christ,' and * to make a conditional offer of ' salvation to them.' Now, God liaving done all this on his part, let us sec what more is to be done, in order * to attain eternal felicity.' Jeliovah proclaims by his servants, " Incline your heart to the Lord God of Israel." " In- cline your ears to the words of my mouth.'' J]ut man by nature is " inclined to evil :" and as he cannot incline contrary ways at the same time, there must be some cause of a change of inclination from evil to good. This is the iirst difficult}'. The thing is not impossible, else no one could be saved. " The condition of man after the fall of Adam is such,'' observes the Article upon Frce-Will, "that he cannot [which is the same as will not] turn and prepare him- ^*!elf by his own natural strength and good 264 Modern' Calvinism Defended. rn. in. works, to faitli and calling upon God." But what is impossible with men is possible Avith God : and when he has been pleased to effect this change of inclination, the true converts ^re (Constrained to acknowledge, " Of his own will begat he us by the word of truth." *' He hath made us willing in the day of his power." One of the best passages in the Book I am examin- ing is the following : ' A man cannot, by his * own natural faculties and unassisted exertions, * so counteract and correct the imperfection and * conuplion derived from the fall of Adam, as * to be able of himself to acquire that true and * lively faith which would secure his salvation, * or to call upon God with that sincerity, fer- ' vour, and devotion, which can alone give efifi- ' cacy to our prayers. The human mind is so ' weakened and vitiated by the sin of our first * parents, tliat we cannot by our own natural * strength prepare it, or put it into a proper *■ state, for the reception of a saving faith, or for * the performance of the spiritual worship re- ' quired in the gospel : this mental ])urificatiou * cannot be cillcctcd uitlwut divme assistance,'* § 30. ' AVithout divine assistance.' The term ' assistance ' which the Bishop not infre- quently uses in reference to God, or tlie Holy ♦ Refut. p. 54. SECT. 111. Oil PrcdcsUnaliun and K lection. 265 Spirit, is extremely equivocal, as applicable to very different and almost opposite ideas. The effectual ' assistance ' which a vigorous parent gives to a helpless cliild, differs much from the occasional and feeble ' assistance' which an aged parent affords to a son who is qualified to take the lead in every important undertaking. A fisherman, after having hoisted the .sail of his boat, is 'assisted' by the wind; and he again assists the wind by the skilful plying of his oars. In short, the phrase 'divine assistance' may be used in a lax way by persons of contrary senti- ments, as to the natwe and degree of that assist- ance. It is true, there is a co-operation between the Spirit of God and the spirit of man, and this is fully admitted by his Lordship, though he professes that he cannot account for it. ' In ' what manner, or in what proportion, if I may ' so say, God and man co-operate, I am utterly 'unable to explain or discover.'* I will ven- ture an opinion, however, that the subject itself is neither undiscoverable, nor inexplicable; — and that the obscurity is not in his Lordsliip's intellect, but in some false principle that hangs over the subject as an impenetrable veil. As long as any one clings to a principle so useless, 50 unmeaning, so self-contradictory and demou- itrably absurd, as that of free-will being a self- * Rcfut. p. Z5. 266 Modern Calvinism Defended. ch. iti, determining power, under whatever terms tliat principle may be couched, it is by no means hazardous to predict tliat he iiever can ' explain * or discover in what manner or in what pro- * portion God and man co-operate.' Let the incrustation formed by this false principle — an Assumption no less degrading to the human mind that adopts it, than affronting to the spirit of truth and grace — let tliis covering be re- moved (and may it be removed from every mind.) and the glorious truth will shew itself. God is the source of all active power ; from him " every good gift, and every perfect gift" pro- ceedeth : he is the author of every good prin- ciple in the moral as well as in the natural world. But the will of man, as well as every other will, is determined by some principle ; and when to an act morally good, by a good principle. Consequently, God, according to his purpose and grace, is the sole and exclusive cause of every motive that actually determines a free agent to choose and act virtuously. Of every thought, desire, effort, exertion, and ope- Tation, that is truli/ good, God is the true parent, '" according to the counsel of his own will." If our work be good, it is because God worketh in us ; for except liis operation in us were good, our works would be certainly evil. But as no evil principle of action can possibly proceed from him ; the evil of our work is exclusively our own. SJX'T. 111. On Prcdtslinalion ami Election. 25/ § 31. In tlic face of so inuch evidence to the contrary, the Bishop draws this general inference respecting the 17th Article : ' It * appears, then, tliat the Calvinistic doctrines of * Election and Reprobation are not only not * maintained in this Article, but that tliey are *■ disclaimed and condemned in the strongest * terms.''* To some parts of this remarkable sentence, in a divided sense, I do not object. For instance, it does not appear tliat the doc- trine of reprobation, as taught by Calvix, and some others distinguished by his name, is main- tained in this Article. But to say tliat the Cal- vinistic doctrine of election ' is not maintained * in this Article,' is to overstep the bounds of polemical candour, and offend against the inge- nuity that is soliv_ited to make the assertion plausible. But through what medium did the Bishop view the Article when he concluded in his mind, and communicated by his pen, that in it Election is ' disclaimed and condemned,' in the strongest terms?' Where is even Reprobation * condemned,' much less in * the strongest *■ terms ? ' If we deal in assertions Avithout proofs, we may boldly affirm that red is blue, or that white is black. § 33. In what manner, however, docs his * Refut. p. 269. 268 Modern Calvinism Dcfenoed, in. in, Lordsliip attempt to prove tliat tile Prcdestma- tion of the 17th Article is uot Calvinistic? I hesitate, and enquire, Is it possible for a learned prelate to choose for his middle term, his own assumed sense of the Article ? The sentence of Predestination he has been considering, it seems, is that ' by which God purposed and decreed * to save all who shall believe and obey the ' j^ospel,' a ' merciful and consolatory doctrine ! ' But the Calvinistic Predestination is attended with ' much mischief and danger :' Therefore^ the Calvinistic doctrine of Election is not in- tended in the Article. This is, truly, not a common mode of arguing with convincing rea- soners,— and indeed is much about as admissible as the following : The Calvinistic doctrine that secures the happiness of sonic, " is full of svreet, pleasant, and unspeakable comfort to godly per- sons :" But the Tomlinistic Predestination which consists in 'making known the gospel of Christ/ and in ' making a conditional oifcr of salvation ' to men,' without any purposed certainty of sal- vation to anj/ individuals, must be most gloomy and dreadful; because on this plan it is possible, if not probable, or even certain, that no human being will ever be saved: Therefore, the 17th Article which administers comfort, is Jo?' the Calvinists and against his Lordship ! <^ 33. There arc two points totally overlooked. SECT. III. On Predestination and Elect on. 269 which yet ought to be ascertained in order to an accurate view of the Article. First, wliether tile compilers had in view two kinds of predesti- nation, one full of comfort, and the other tend- ing to desperation : next, whether the very same hind of Predestination may not be to the godly pleasant and comfortable, but to the ** carnal and cmious," the reverse. I sec no reason to infer, that the compilers referred to any other doctrine than that which they thought to be necessarily included in " Predestination to life.' Yet I think it highly probable, that they were not free from the prevailing, though unfounded, sentiment, that predestination to life implied a predestination to death, although they very prudently did not express it. "VMiatever were their views of reprobation, however, they say nothing alx)ut it. The Article expressly treats of Predestination to life, which clearly must be the same as Election. Now if they had respect to two kinds of Predestination, one to life and the other to deMtii, and if they thought these •■ inseparable,* — one is expressed and the other implied. Godly persons dread neither part, and '' curious and carnal persons, lacking the Spirit of Christ,'' can find no comfort in either. Those '' who love God, and are the called according to liis purpose," know that " all things work together for their good :" but the ungodly, who neither love God nor liave the Spirit of Christ, j270 Modern Calvinism Defended. ch. iii^ are disposed to quarrel with the conduct of Providence, with the divine purposes, and indeed with the divine Perfections, — and if so, it is no wonder if tliey quarrel with themselves, and rush either into desperation and suicide, " or into wretchedness of most unclean living." It must he remembered, however, that a far greater proportion of those who run into such Avickcd- ness and folly, are the opposers of Calvinism. And it further deserves to be recollected, that no one is supposed by the Article to abuse the doctrhie, but " curious and carnal persons ; " who also abuse the bounties of Providence, only by slower steps, to their everlasting ruin. - § 34. I will now add, that the " Predesti- nation to life" maintained in this volume, is precisely the same as wdiat is e.rprcssed'm the 17th Article. But if the framers of it believed, as the Bishop of Lincoln professes to do, that a decree of Election is 'inseparable' from a decree of Non-Election, I differ from them as well as his Lordship, for reasons before adduced. If there be any thing terrific in the sound of Pre- destination, it must be from false associations ; whereby persons darkly ascribe to God's purpose the evil no less than the good. Let this mist of error roll away, and the doctrine appears as cheering as the sun, from which proceed neither cold nor darkness, but light, and warnitb, and SECT. III. On Predestination and Eleclion. 271 vivifying influence. What advantage can the Bishop's view offer, which this docs not com- prehend? None, This includes no evil any more than his; but it includes more good. Does lie hold a decree * to make knoAvn the gospel * of Christ,' and ' a gracious purpose of God, to ^ make a conditional offer of salvation to men, * through the merits of Christ?' So do we. Does lie discard a purpose of excluding any? So do we. What then is the difference? His Lord- ship's predestination denies any divine influence that shall make the salvation of any individual certain; a doctrine assuredly fraught with the most dismal gloom, and inexpressibly degrading to the mercy and grace of God ! Ours, on the con- traiy, while it takes away nothing, but allows every natural faculty, and religious advantage indiscri- minately, which the other can possibly require,. ensures the spiritual vivification, the renovation, the holiness, the voluntary and cordial obe- dience of some. And who are these ? The vei y .same persons as those whom the Bishop acknow- ledges will be saved ! There is no dispute about liow many, or how few. They are precisely those to whom the Judge will say, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." On both schemes, the Calvinistic and the Anticalvinistic, they who * attain to cver- ' lastiii^ felicity' arc identically the same. On 272 MofiERN Calvinism DErrxDCD. ch. tit» both schemes, men must have the same quali- fications for heaven, and all shall be judged according to their works. " They that have done good shall come forth unto tJie resurrection of life; and they that have done evil, unto the resurrection of damnation." We desire none to- be brought to heaven in virtue of Predestination or Election, but those who are actually suitable m their state, temper, and conduct, to see God and to enjoy him for ever; in short, none but those who shall be introduced by the final judge. These we call the Elect: they reckon them- selves, when they ha\-e done all, unprofitable servants, and cry out, " Not unto us, not unto us, O Lord, but unto thy name give praise.'' Had it not been for thy discriminating mercy and special grace, we should never have in- herited these realms of ' everlasting felicity.' § 35. His Lordship supposes that there was no difference between Judas and the odier apostles, except good works. ' If the Calvinists * sa}^, that Judas was never in reality one of the * elect, we may ask, what proof they can bring * of any difference between him and the other eleven apostles except works?'* What we say is, that as Judas is not in heaven, he w\is not elected to be there; and all who are there, * Rcfut. p. 209. " ' stcT. in. On Piedcslinathn and Eltclio)i. ^21 ^\ or ever shall be there, attained to tliat end, and to all the re(juisitc steps leading- to \\, in virtue of a divine purpose, or " the election of grace." V^c allow that Judas was, in another sense, one of the elect; he was cho.scn to he an apostle, he was endowed with apostolic f^ifts, he was favoured with extraordinary privile^-es, and probably did many wonderfid works in the name of Christ, which were also in a sense * good,' as conducing to the good of men and the advancement of Christ's kingdom. ' What 'proof of difference, except ivork^?' If by ^ works' be meant the root and branches of moral actions, the principle as ^\ ell as the act, all the difference as to his state at any given thiie was indeed constituted by ' works/ for he had within him the germ of avarice, treachery, and ingratitude. If it be said, that his former good works were an evidence that he once had a good principle; I ask, what good work did Judas ever do which was a decided proof of a good principle of action ? Are we to presume that he had it, except we can prove the con- trary? What! are we to conclude that men have supreme love to God, and a saving spirit of faith and repentance, until they break forth into dishonesty and treachery? Are there no hypocrites in the Church of Christ? And is there no ' difference' between a hypocrite and a sincere disciple, until the veil be drawn aside? T 274 Modern Calvinism Defended. cir. iii, § 36. There was one striking 'difference' between Peter and Judas, as to the divine pur- pose, independently of ' works.' Peter, having " the root of the matter" in him, notwith- standing his lamentable fall, was still an object of special care and preservation. " And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat : but I have prayed for tJiee, that thy faith fail not.''* Peter had a spark, or a vital principle of faith, which the force of temptation was not suffered to extinguish. He, of \\ horn it was said that lie should " not break the bruised reed, nor quench the smoking flax, until he brought forth judgment to victory," took a special interest in Peter's recovery. " I have prayed for thee." And Avhat was the subject matter of the prayer? " That tliy faith fail not." Now what proof is there that Judas ever had a principle of lively saving ' faith ? ' Did he ever perform any ' work' that proved he was no hypocrite at the time, or that he had the true fear and lo\e of God, with a sincere and decided attachment to Jesus? In short, good works are the best criterion whq-eby to judge of characters and principles in our inter- course with each other, and this our Lord has clearly sanctioned by his conduct towards Judas; SECT. III. On Predeslinalion and Election. 27.'5 but it would be erroneous to inter, that there was no difference between Judas and tlie other apostles, except in ' 'works^ in the obvious and natural acceptation of this term, inasmuch as there is abundant proof that Jesus, who knew his heart, regarded him as a liypocritc, and a traitor, before any of the otlier disciples enter- tained a suspicion of his faithless principle. " For Jesus knew from the beginning who they were who believed not, and who should betray him."* Had Judas possessed a principle of faith hke Peter, why not pray for the former as well as the latter? If he never had a faith like Peter's, which was a heavenly gift, as every spiritual principle is, then more had been done for Peter than for Judas, independent of 'works.* To imagine that such a favour was conferred on Peter rather than Judas, on the gromid of their different good works foreseen, is subversive of itself; because no works are supposed to exist in future, but what sprung from the favour then conferred. The reward supposed is a good principle, the spirit of faith, without which it is impossible to please God ; how then can this faith, without which no works are good, be the reward of good works? But if the difference be not of works, it must be of sovereign grace ; whereby the other apostles were more highly * John Ti. 6 i. 76 MoDniN Calvinism Defended. favoured than Jiulas, though what he liad in common \\ ith tlic others, and wickcdl}' abused, rendered him ultou'cthcr inexcusable. »^ § 37. "SVe arc again told, that the general terms of God's love are irreconcilable with his electing some and kavitjg- others to perish. * " God so loved the world, that he gave his ' only-begotten Son, that whosoever believeth in ' him should not perish, but have everlasting * life." In this and many other passages of the * New Testament, relating to the motive and * design of Christ's Advent, God's lo^"c for the * world is declared in general terms ; and surely * these texts are irreconcilable with the idea, of ' God selecting out of mankind a certain num- * ber whom he ordained to save, and of his ' leaving the rest of mankind to perish everlast- 'ingly.'* The difliculty here, is to iind out some- degree of plausibility in the objection. For wdiat is there like inconsistency, between a general love to mankind, and a more special love to some of them, under the direction of uner- ring wisdom? Love and hatred indeed are irre^ concilable, except when used in a comparative sense, as they are often used in scripture; as when hatred denotes a k^s degree of love. Thus a true disciple should " hate'' (i. e. love iu a less * Rcfut. p. 193. sr.cT. in. On Predestination and Election. 277 tlcg-rcc) Ills father and niotlicr, l^'c. for the sake of Christ: and tluis God loved Jacob, but did not love Esau to the same dcg-rce, or in the same respect. It was a great instance of (hvinc love that Cod shoidd give his son as an all- suificient ransom for the sins of mankind ; but great as it was, if nothing more were done, every soul of man might perisli evcrlastingh'. We have need, in order to have a good hope througli grace, and an inheritance among them that are sanctified, to be redeemed by j&orrcr as well as ])y price. The sacrilice of Christ is the ransom, but the Spirit of Christ is tlje redeem- ing power that makes " frcQ from the law of sin and death." § 3S. ' Lcnxing the rest of mankind to perisli ' everlastingly.' f.s it conceivable that God could not sa\e one soul more than will be even- tually saved' Then that soul which will not be found among the saved eventually, -w ill be UeJV by him to perish everlastingly, on tJie Bishops own system. If it be said, that in tlic latter case it was their own fault, and no arbi- trary decree, which denied them tlie means of salvation ; I return precisely the same answer respecting the former case. There is no arbi- trary decree, as bef(jre shewn at large, to the injury or the annoyance of any ])ortion of God's universe of intelligent beings, (or indeed particle 278 Modern Calvinism Defended. ch. hi, of created existence of any kind, if that expres- sion be more acceptable,) without previous demerit. If any one of the human race be disposed to go to heaven, on the declaration and assurance of God's general love to the world of mankind, I am fully satisfied that there neither is, nor can be, any decree of God to prevent him. Jesus Christ has " opened the kingdom of heaven to all believers ;" nor is there any decree to prevent any one from believing in Christ as the way to the kingdom. But God, foreseeing that none will believe, repent, obey, or fall in with his general love and proclamation of mercy, if left to themselves, will ensure a " seed to serve him," both on earth and in heaven. § S9. Finally, his Lordship insists, that election is not confined to those who will actually be saved. ' The word [elect] is applied gene- * rally to collective bodies of Christians, to all * who in one or more cities or countries professed * Christianity, without any discrimination; and * it is not confined to individuals who must * necessarily be saved, or who were predestinated * by God to certain salvation ; or even to those * who will actually be saved.' * Now, admitting all this, what is the fair inference, but that the * Rtfut. p. 206, SECT. III. On Predestination ami EUction. 279 -word " elect," ill eonimoii with many others, admits of (Hfferent sigiiifieatioiis. There is an election to gospel privileges, to cliurch fellow- ship and a participation of sacraments, &c. ; but this is no argument against an election to partake of special grace and future glor}^ A choice made of collective bodies, does not exclude another more special choice of .individuals among then), who were " redeemed from among men," and from that collective bods', to partake of a divine principle, a lively saving faith, to " walk in white," and " by patient continuance in well-doing," to inherit eternal life and glory. — These are his Lordship's principal objections, and virtually the whole of his objections, as far as I can perceive. The reader will judge whe» ther they have been fairly answered. ClIAP. IV. SOME TIIINfiS ARE ASCRIBED BY HIS LORDSHIP, TO CALVIMSTS, WHICH ARE NOT APPLICABLE TO THLM. Sect. T. Some things arc imputed to Calvinisls, zcJiich belong to -vo EXIST/ XG Sect of Christians. Cl,2. That the Calvinisfs srcm to trust in (he ^racc of Simon Magus; and ^3. To maintain that matter is 7ncapflft/e of salvation. ^4, That there are two sorts of men formed by Jngeh. ^ 5. That some men arc good and others bad by Nature. ^ 6. That men have earthly, spiritual, and middle natures. % 7. That some are autho> rized to sin because of their perfection — examined. § 1. JLhe Calvinistic reader will probably be surprised to learn from tlic Bishop, of Lin- coln, that he is cliarged with believing in the grace of Simon Magus! His Lordship quotes a great number of ' Opinions of earliest Heretics * greatly resembling the pecidiar tenets of Cal- ' vinism f and from the writings of luEN.iius tliis is one notable proof of it. ' " He says, ' that one of the doctrines of Simon Magus was, * that those who trust in him [i. c. Simon Ma- ' gus] and his Helena, should have no further ' care, and that they arc free to do what they * like ; for that men arc saved according to his * grace, [i. e. Simon Magus's grace] but not 282 Modern Calvinism Dgfended. cii. iv. * according to just works.'"* ' 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 [i. e. Simon s] grace, ' and not according to just works,' contains in it * the essence of Calvinism ; and it clearly appears ' that iRENiEUs considered this as an heretical * opinion.' t Now, I ask the reader, is there any existing sect, is there any individual on the face of the globe, who holds, or is ever likely to hold, this heretical opinion? Does any one pro- fessing Christianity in the present day " trust in Simon Magus and his Helena," — and that men are saved according to " Simons grace^'' and not according to just works ? Is there any reader of the Refutation so credulous as to believe, that this heretical, monstrous opinion, ' contains * in it the essence of Calvinism ! ' Calvinists indeed believe and profess, that " we are saved by grace," that is, the grace of God, " through faith ;" and that all true Christians arc " new- created unto good works," in which it is divinely " ordained that we should walk ; " and that Jesus Christ is become " the author of eternal salvation to all them that obey him'' § 2. Perhaps his Lordship thought that Cai- * llefut. p. 515. + lb. p. 571. SECT. I. Imputations applicabk to jio existing Sect. 263 vinists have no access to the works of Iren.eus^ or that sucli atrocious lieretics do not under- stand Latin ! Is it sufiicient to constitute the similarity, tliat hoth Simon and Calvin adopted the word "Grace" to express their tenets re- spectively ? On this supposition, the Bishop himself cannot easily escape. What however, does Iren/EUS say? " Prophetas autem a mundi fabricatoribus Anii;elis inspiratos dixisse pro- phetias : quapropter nee ultcrius curarcnt cos, hi qui in einn et in Sdcnen [vel, Ilelenam] ejus spevi habcant, et ut liberos agere quci3 velint : se- cundum enim ipsius gratiam salvari homines, sed non secundum operas justas."* Th:it is, "That the prophets uttered their predictions as inspired by angels, who are the creators of the world: wherefore, they who trust in Jiim and in his 7/d/e«« need no farther care; and, being free, they may act as they please : moreover, that men are saved according to his grace, but not according to just works." Here is not one word about the grace of God, but all about the grace of Sluion Magus, and of Jiis Helena, a Tyrian strumpet that he carried about with him ! And as Simon blasphemously declared himself to be " God the Father," so he conferred on this woman the honourable title of " the mother of all ! " So much for the heresy of Simon JMagus * greatly ^ *Iren.t;i opera, p. 116. Ed. 1639. 284 Modern Calvinism Defended. ch. iy. ' resembling the peculiar tenets of Calvinism 1 ' Great I If j^eacjubling ! § 3. Again, the Calvinists, it seems ' greatly ' resemble ' the Valentinians, who asserted, ' that ' matter is incapable of salvation.' — ' For as it is ' impossible that the material should partake of ' salvation (for they say it is not capable of it) so * again it is impossible that the spiritual, meaning * themselves, should be subject to corruption, ' whatever conduct they pursue. — Wherefore, ' those of them who are the most perfect, do *■ without fear all things which are forbidden."* Calvinistic reader, did ever any mirror give you a more striking resemblance of yourself? As you are so like a Valentinian, of course you cannot believe that Jesus Christ is " the Saviour of the body," or that there is any resurrection of the dead. You must have expunged from your bible and your creed that Jesus Christ will " change this vile body, and make it like unto his glorious body." You must have renounced what the Valeniinians (the very image of your- self) considered impossible, viz. that the mate- rial part of you sliould partake of salvation, a salvation of which it is ' not capable.' While you so nearly resemble tliese heretics, you must hold it an impossibility that you should be sub- * Rcfut. p. 513, 514. From Ihen.eus. SECT. I. Jiiipul'adons applicable to no cxisiing Sect . 286 ject to corruj)tioii of any kind, ' whatever eon- ' duct you pursue.' And as you believe your- self to be one of the most perfect of human beings, you cannot scruple to " do without fear all things which are forbidden." But if you dis- own the resemblance, can you point out any other existing sect of Christians who bear it'' § 4. The Calvinists are represented as hold- ing tenets resembling the heresy of Saturninus, I'iz. Tliat there are trvo sorts of men formed by Migels. * " He (Saturninns) iirst asserted, that * there are t7i-o sorts of men formed by the * angels, the one good, tlie other bad. And, ' because demons assist the worst men, that the * Saviour came to destroy bad men and demons, * but to save good men."'* This is the whole of the quotation, and therefore some part of it at least must be intended as a resemblance of Calvinism. But where shall we find it except in the first part, without involving the Bishop himself, wlio will allow, no doubt, that the Saviour came to save the good and to destroy the wicked among men as well as evil spirits; and that demons assist the worst of men by diabolical temptations. It remains then, that if there be any thing peculiar to Cakinism re- sembling the heresy of SAXurtNiNus, it must bo *Refutp. 515. From luEX-rus, 2S6 Modern Calvinism Deieptdeo. cm. iv% the formation of Izco sorts of meji by the angels ! An attempt to defend Calvinism from this charge, would be an insult to the readers' know- ledge and common sense. But we may just put tlie question, Is there any existing sect of Chris- tians that holds an opinion bearing any resem- blance to this heresy ? § 5. Again, The Calvinists are charged w^ith resembling the heresy of the Vakntinians, by raaintainirig. That some men are good and others bad, by nature. The following are two complete quotations brought for this purpose. ' " Sub- * dividing souls themselves, they say tliat some * are by nature good, and some by nature bad.'** " "They (the Valentinians) say, that some men * are good by nature, and some bad."'t But where or when have the Calvinists, or even any one of them, maintained any thing resembling this notion? Need I repeat our sentiments, that " God made man upright," but that since the fall of Adam, all his descendants are de- praved, and their corrupted nature is " inclined to evil?" We never say, that any men since the first apostacy are by nature ^' good." If they are made " good," it is by a gracious influence from God. Why excite the odium of one part of Christians against another, by feigning a * Refut. p. 514. f lb. 515, From Iuen^eus. « fee T . I . L/ipuhtliuiis npplicahlf to no existing Stct . - 87 resemblance to the Viilcntiniaii heresy, while no sect in tlie present day ];ears to it any degree of similarity? (^ 6. The Calvinists arc charged with main- taining, That men have earthly^ spiritual, and micld/e natures. * " Wlien you hear the expres- * sion • to whom it is given,' do not adopt any * heretical notion ; do not fancy that there are ' different natures, earthlj/, ,spiritiial, and middle *■ natures. For certain persons are so ill disposed^ * as to imagine that some are of a nature wliich * must absolutely perish, others of a nature which * must be saved ; and that a third sort arc so * circumstanced, according as their will may Mead them to vice or to virtue."'* If ajtif persons are " so ill disposed," they must of course be the Calvmists of the present day : but as among these we seek in vain for this crude, stale, ancient and long exploded philosophic dogma, among what existing sect of Christians shall we find it ? . Truly, no where. It has dis- appeared for many ages, and it is to l)e ex- pected that it never will reappear, whatever dignified name may attempt to conjure up its ghost. ^ 7. Calvinists must needs be heretics, it * Refut. p. 522. From Gregory of Nazianzen. 288 MoDERv Calvinism Defended. ch. iv. sccnis, because they hold, after the example of the odious Basihdians, that they are authorized to sin because of their perfection. For thtis writes Clemens of Alexandria : * " I have * quoted these words in reproof of tlie followers ' of IjasilideSj who lead incorrect lives, as per- ' sons who are authorized to sin because of their * perfection ; or who will certainly be sared by *' nature, even though they sin now, because of ' an election founded in nature."'* Is it possible for eveiy Calvinistic reader, not instantlj^ to re- cognize his own likeness in this picture of the Basilidians drawn by Clemens, framed and set up by the Bishop of Lincoln, to be viewed by all the world as a ' great resemblance ? ' Un- doubtedly no reprobation can be too severe for those, if any such there are, who with the fol- lowers of Basilides, " authorize themselves to sin because of their perfection"' — that imagine, under whatever pretence, that they" will certainly be saved by nature^ But for the Calvinists — his Lordship may rest assured that; they abominate the Basilidian fraternity, and these monstrous dogmas, equally with himself. I will venture to affirm indeed that they would find it difficult to point out any other sect of the present age bearing any resemblance to them, — or even to form any charitable guess, how the right * Refut. p. 517. srcT. I. linpulalions opplicuhle to no existing Sect. 28.0 reverend prelate came to imagine a resemblance ? Seriously, by such modes the pen of contro- versy becomes tm instrument of discord among brethren, and he who employs it to use a homely but not unapt expression, " lets himself down." 290 Modern Calvinism Defended. ch.iv, Sect. II. Some thhigs imputed to Calvinists in a sense which they DISOWN. §1,2. That all Christian graces are communicated by the sole operation of the Spirit, without any concurrency on the part of Man. § 3. That Faith docs not require any voluntary steps, or exercise, but is forced. (j 4. That the controV of sinful passions, is physicalli) impossible. \ 5; That irresistible grace necessarily and solely produces a godly life. (, 5. That Calvinists lay claim to private revelations. S T- Pretend to instantaneous and forcible conversions. 5, 8. To the sensible ope- ration of the Spilit. ^ 9 — 11. To Experience.':, as suggestions or perceptions by immediate inspiration. ^ l2. That they maintain sinless obedience and ntcorrjViJ/c pollution. ^ 13. That man has no concern in working out salvation. § 14. A mora! iucaparify tending to melancholy or profligacy. § 15, 16. Preach Faith s;o as to encourage licentiousness. § 17. Are incon- 5i'--tem in holding salvation through Faith alone. § I. His Lordsliip imputes to Calvinist.^ this notion, — that all Christian graces are com- iiiumcated by the sole operation of the Spirit. This he states as one of their positions, as con- stituting an extreme opposite to the Socinians : ' that faith and all the Christian graces arc com- * municated by the sole and irresistible opera- ' tion of the Spirit of God, without any endea- ' vour or concurrence on the part of man.'* Our sentiments are not here fairly stated, be- cause the terms 'faith* and 'Christian graces,' * Ref-it. p. 2. SECT. 11. Impulatiom in a Sense Disozsnecl. 2Q1 are used by us in one sense, and by the Bishop in another. We, according to the scripture, consider "faith" in one sense as the gift of God, and in another, as the duty of man. The spirit of fiith, or the spiritual principle, is the gift of God, preventing or precechug, and ex- citing the will to believe, according to just evidence, the whole testimony of God. But the act of believing that testimony is ours, and implies an " endeavour and concurrence on the part of man." Each of these ideas we, accord- ing to the circumstances of the case, express by the word faith: and indeed the scripture authorizes us to use the term as denoting other ideas beside these principal ones; particularly the object believed. The blessed Saviour is called the author and finisher of faith, i. e. the gospel believed by us ; and Paul after his con- version is said to preach the J'aith which he once destroyed. § 2. Similar distinctions may be made on the term " grace." Thus we maintain that * Christian graces,' as to the renovating prin- ciple, are from the sole operation of the Spirit of God, in contradistinction from the assumed notion of a self-determining power in the human will to renovate the heart; but the ejcercised * Christian graces' which require a perceived object of their existence, imply an ' endeavour 292 MoDEiiv Calvinism Defended. ch. iv. ^ or concurrence on the part of man.' Thus, it is not the Holy Spirit, but we ourselves, by virtue of his assistance, love God and our neighbour, fear the Lord and the glory of his majesty, trust in him at all times, rejoice with trembling in contemplation of promised bles- sings and our own impotence amid surrounding dangers, and hope for distant good things pro- mised. And thus St. Paul terms " love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," which are exercised * Christian graces,' " the fruit of the Spirit."* Their origin and principle is from the Spirit, but considered as exercised by us, they are properly ours. The term " grace " is also used frequently in scripture for exhibited -favour; as " the grace of God that bringeth Salvation hath appeared unto all men ;" " the gospel of the grace of God," &c. § 3. In the same manner we fairly meet a great variety of similar insinuations and charges with which the " Refutation" abounds. Among these we might notice, for instance, that be- lieving does not include an act of the will: ' These commands to ask, to seek, and to knock, * prove, that our Saviour required some voluntary ' steps to be still taken by those who were * Gal. V. 22, 23. See also Eph. v. 9. SECT. H. Imputations in a Sense Diauz^-ntd. 293 ' already persuaded of the divine origin of tlie •doctrines he taught/* An incautious reader of the "Refutation"' might be led to suppose, that the Calvinists deny w liat is liere proved ; Avhcreas, in fact, we maintain it not less strenu- ously than his Lordship. Again : ' We are au- ' thorized to attribute \.\\q\v faith to the rolun- ' tari/ e.vercisc of their reason. 'j' "What Calvi- nist ever maintained that " faith," in the sense of believing a testimony, does not include ' the "voluntary exercise of reason?' ^Moreover: * Now it must be allowed, that it is one thing ' to give a man poxcer to act, anotlier to force * him to act.' The reader of this remark might be induced to think that the Calvinists held the latter idea. We hold, however, no such thing; but, that the Spirit gives the power, while the will acts freely. § 4. * It is only contended,' sa3's the Bishop, * that the temporary or occasional control of * their sinful passions was never phi/sically 'mi- ^ possible' X V>\ his Lordship professing to 'con- *• tend ' this point, the idea is excited in his reader's mind, that Calvinists hold a ' physical ' as contradistinguished from a moral impossibi- lity ; whereas the contraiy is the notorious fact. All the ' impossibihty,' we hold, of controlling * Rcfut. p. 15. + lb p. 18. i lb. p. 0. 294 Modern Calvinism Defended. ch. iv. sinful passions, is a prevailing criminal indispo- sition to do so. ' Even St. Paul allowed the ^possibility of his having received the grace of * God ' in vain,' and surely the same possibility ' must be admitted with respect to all other ' Christians,'* Surely it was very ' possible ' both for Paul and ' all other Christians' to " receive the grace of God in vain " if left to themselves, or to their unassisted free-will. Election does not operate as a charm, to the exclusion of the intermediate steps of " keeping the body under and bringing it into subjec- tion, &c." — ' : e Sp rit /ufps, lut d > s not con/pel us.'t Very true, for m Mhatever respect we are compelled, in the same nspe.rweare not free; and freedom is essential t) rccountability. But why should the reader's mind be led to suppose that Calvinists hold, as a part of their creed, a ' compulsion ' whic i is inconsistent with moral agency ? To the same effect is the fol- lowing insinuation: ' By the suggestion there- * fore, and with the help, of God's grace, we * endeavour to follow the example of Christ, * which shezvs that the grace of God does ?wt * act with compulsory force, but only directs and * assists our endeavours.' J What reader, who was not previously better informed, could avoid supposing that the Calvinists held the absurd » Refut. p. 32. + lb. p. 40. % ^^' V- ^9* SECT. II. Iniputatiom in a Sense Disozcned. 2Q5 notion of 'compulsory force' rather than divine amstance ? They differ indeed from his Lord- ship, respecting the precedency of tliat assist- ance,— but utterly disclaim the notion of ' com- ' pulsory force.' § 5. ' Were grace irresistible^' we are told^ * did it necessarilij and solcli/ produce a godli/ lift^ * there would be no room for faithfulness on our 'part,'* Here the words marked in italics ap- pear to be applied to us \r\ a sense which we disown. When we use the word 'irresistible' in connexion with ' grace,' we do not suppose that no kind of resistance may be made to ' grace ' in any sense. St, Stephen says to the envious and persecuting Jews, " Ye do alway resist the Holy Ghost." They and their fore- fathers were in the habit of resisting the Holy Ghost, as to his holy words, his lioly prophets, his miraculous gifts and operations, the holy tendency of the evidence he afforded, &:c. There is a kind of resistance implied in " quenching the Spirit," as to the flame of holy affections of which he is the original cause; and when any temper of mind is indulged, wl]en any thing is done, or any duty omittetl which lias this ten- dency, in that respect, and to that degree, the Holy Spirit may be said to be quenched. * Befut. p. 70. 296 MoDERx Calvinism Defended. ch. iv. Throwing water upon a flame may be called quenching it, for that is the real tendency of that act, whatever may be the final result. So Christians are warned against destroying a weak brother by uncharitable conduct, for that is the tendency of such conduct, — the very reverse of edification. What we profess, therefore, is, that the operations of the Holy Spirit in the saints, will prove efficacious and victorious, over " the world, the flesh, and the devil," when God purposes that event, whatever momentary resist- ance may be uiigratefuUy made. In this sense Calvinists have sometimes said, that grace is 'irresistible;' though the other terms just men- tioned appear more strictly accurate. Whereas the Bishop explains its import by the words * necessarily and solc/y producing a god/y life,' which we disown, except in a qualified sense, a sense perfectly compatible v/ith free-agency and moral obligation. Necessity in the accep- tation of certainty, is one thing, but necessity in the acceptation of force or compulsion, is another. And grace ' solely ' producing a good principle of action, denotes a very different idea from the same grace producing ' solely ' a * godly life.' § G. The Bishop remarks, that * the real * orthodox divine maintains — that every true * Christian is inspired, enlightened, sanctified, SECT. II. Inipiitalions in a Saise Disoicncd. 297 ' and comforted by tlic Spirit of CJod.' I am liappy to learn from his Lordship's own pen, that the modern Calvinists are ' orthodox,' thus far. But is there not " a fly in their pot of ointment?" For ' the real orthodox divine — ' rejects all claim to privale 7Xvc/atio?i, all pre- * tensions to instantaneous and forcible conver- ' sion, and to the sensible operation of the * Spirit; in short, he discluims wiiat in the lan- * guage of modern Calvinists, arc called e.vpe- * riences ; that is, suggestions or perceptionSy *■ known and felt to he communicated by the * iw7«ef//r//e inspiration of God.'* Here indeed many " flies" are brought to buz around the Calvinistic " pot," and it is but too apparent that the Bishop of Lincoln has wasted nuich of his time and ingenuity in labouring to force them in, — but with little success. For where has his Lordship learnt that Calvinists lay claim to *■ private revelations?' We ' reject' the claim in the sense here insinuated. We profess that divine revelation of truth for the use of the church and all its members is complete in the canon of scripture, and that no Christian ought to expect a ' private' revelation of any new truths which are not there revealed. But if by * revelation be meant a spiritual discovery of the real meaning of religious truth, as the effect » Rt^fut. p. 73. ^QS Modern Calvinism Defended. ch. iv, of being ' enlightened ' by tiie Spirit of God ; we "acknowledge it. But tiicn, docs not his Lordship claim the very same for ' the real prthodox divine?' § 7. Much has been said of late al)0ut ' instaji- * taneous 3.ndJo?xible conversion.' Now granting that any Calvinists have used such phrases in re- gard to some very rare instances of conversion — as perhaps in the case of Colonel Gardner, and a few others — is it candid to interpret them capriciously, in a sense never intended by the writers or speakers ; nay, in a sense which they explicitly disavow? One is led to suppose from the Bishop's statement, that Calvinists urge the nectssity, or at least the importance, of conversion being ' instantaneous,' But, I appeal to their writings, to their sermons, and to the constant plan of instruction pursued by them in their families, in evidence that they avowedly disclaim any such opinion. That an ' instanta- ' neous' change of heart, and a consequent speedy change of mental operations and of con- duct, may take place, and in some striking instances actually do take place, we frankly acknowledge, as not incompatible with the real state of man, nor with the gracious power of him " who commanded the light to shine out of darkness." The gracious pleasure of the Almighty is not to be limited by the precoiv SECT. II. Imputations in a Sense Disowned. 299 ceived opinions of puny mortals. Far be it from us to prescribe to the Allwise God, 7ihe7i he must influence the minds of his creatures, or how instantaneously or gradually. We regard it as of incomparably greater importance to turn men's attention to their own hearts and lives, " to examine themselves whether they are in the faith," and to walk worthy of their " professed subjection to the gospel of Christ." And as to * forcible conversion,' in the obnoxious sense intended in the objection, we reject the senti- ment; while we plead that conversion, whether slow or sudden, is an effect of divine gracious power influencing the heart. § 8. It is further objected to modern Calvi- nists, that they pretend to ' the sensible operation * of the Spirit.' As this is imputed to us a devi-- ation from orthodoxy, we hasc a right to ask his Lordship, what he means by the word ' sensible' in this connexion? Surely he is too candid and just to impute to us the gross absur- dity of holding as a religious tenet, that the Operations of the Holy Spirit are subjected, or made visible, audible, or tangible, to our corpo- real senses. But if he mean only, that we liold the effects of divine operations to be ' sensible,' in the acceptation of " apprehensible;" or that we may be " conscious" of eff^ccts which can be rationally asciibed to no other caiise; wg 300 Modern Calvinism Defended. ch. iv. must stand convicted: Who, indeed, that is con- scious of loving God supremely, or of loving the Lord Jesus Christ in sincerity, can rationally ascribe such effects to any other source than divine operation? " If our heart condemn us not, then have we confidence towards God.'' " By this we knozv that we have passed from death to life, because we love the brethren.'' " Examine yourselves whether ye be in the faith; what, know ye not your own selves?" If Christians may not be 'sensible' or conscious of gracious effects in their own minds, what rational interpretation can be given of these passages of holy writ, and many others of the same import and tendency ? In this acceptation of the phrase; * the sensible operation of the * Spirit,' which is the only one we acknowledge, does not ' the real orthodox divine' concur with us? § 9. * The real orthodox divine,' we are again informed, * disclaims what in the lan- * guage of modern Calvinists, are called e.rpe- * ricnces.' This expression is certainly to be found in the Calvinistic nomenclature. But what is meant by it? Is it, some enthusiastic * suggest mis or perceptions known and felt to * be communicated by the immediate inspiration 'of God?' Nothing less. This is only his Lordship's arbitrary intciprctation of the term. «>ECT. n. In}ptitatiu}?s in a Scrt'e Disoicncd. 301 Wlicn \vc speak of an ' eApcric?icc(r Chrhudu, wc designate one wlio has learned sjiiritual wisdom by trials, and especially by mental exercises. When wc speak of * experiences,' related or written, we mean those exercises of mind which are of a religious nature ; in other words, how our minds have been affected with the consider- ation of certain truths revealed in the scripture, or by the contemplation of God, of his provi- dence, and of our own state before him. That some persons, both Arminians and Calvinists, have not been entirely free from enthusiasm, in giving an acconnt of their mental exercises, is not to be concealed. But who can say, with truth, that these occasional mistakes are counte- nanced by the party here accused ? Wc expect, very generally, of persons who wish to enter into communion w^ith us, some account of their religious sentiments, what effect these have had on their views and tempers, how they obtained relief when made sensible of their sinful nature and practice, by what means they were induced to repent and believe in Christ, &c. But do we ever cxp*ect to receive from them an account of ' suggestions and 'perceptions known * and felt to be communicated by immediate in- * spiration' in an ew//z//w,sY/c sense? No. If at any time, which very seldom happens, we dis- cover a propensity that way, we rather check it as wrong, than encourage it as excellent. But if a person mention cither the time, the place, 302 Modern Calvinism Defended. cir. n% or the occasion of his undergoing any remarkable change, either of his views, his resolutions, his affections or conduct, we call it his ' ex- * perience ;' if it be scriptural and rational, we approve it, if otherwise we (hsapprove it. We are not quite so destitute of discretion, as to imagine, that " all is gold that glisters :" and we can assure his Lordship, that many un- lettered rustics in our societies have delivered such ^ expaiences^ as the heart of a good man might rejoice to hear; manifesting in these simple records such acquaintance with their bibles, such improvement in religious know- ledge, such traits of Christian sincerity, of repen- tance and lively faith, such genuine humility, meekness and charity, as powerfully to fix the conviction, that there is a reality in religion, and that the kingdom of God consisteth not jn word but in pozver. It is incumbent on me moreover to add, that we make it a rule, rather it is a rule made for us by scripture and reason, to institute suitable enquiries respecting their discharge of personal and relative duties, their moral character, and consistent deportment. And if admitted into our communion, we watch over them to see that they " adorn the doctrine of God our Saviour in all things."' If they do not " walk worthy of the vocation wherewith they are called," we warn, admonish or re- prove them ; if they backslide, v\ c endeavour to ** restore them in the spirit of meekness;" and •'^LCT. Ti. f/tipulations in a Senae Disoicncd. 30^ if any arc not reclaimed by scriptural and prudential means, we exclude them iVom our communion. 5 10. I appeal to the impartial reader whe- ther our proceedings, as now related, be not founded on scripture, on right reason, and on just principles of a voluntary society,, such as every Christian congregation ought to be.^ As true religion does not consist merely in a set form of words, or even just notions of truth, but also in a great measure in an * experience,' or a consciousness of the influence of truth on the heart, temper, and conduct ; " a congregation of Christian people," associating voluntarily for the worship of Almighty God, to promote his glory and the good of immortal souls, according to the directions of his word, have a right to expect an appropriate evidence of a similar design in every member uf their communion. • If any one appear to be essentially defective, on a charit- able construction, we reject his proposal, as proceeding from one who is more likely to injure than to promote the spiritual design of a Chris- tian church. But we do not sit as judges on liis state towards God, as if we thought there was no salvation to be obtained without the pale of our communion. We do believe, however, that there is a kind of ' inspiration' to be enjoyed by Christians,--and does not ' the real 304 Modern CalvIxVism Defended. cir. iv. * orthodox divine' believe tlie same, when he prays to God that he would " eleanse the thoughts and desires of Iiis heart, by the inspi- ration of his holy Spirit?" If there be no such thing to be experienced, it must be a very unmeaning and presumptuous service. If he claims the use of it in a good sense, why may not the same sense be intended by a Calvinist? Wc hope and pray for a divine influence on our hearts, to enable us to love God, and to keep liis commandments; in other words, that he Avill " have mercy on us, and incline our hearts to keep his laws."' Surely, this inclining of the heart implies some kind of inspiration or influ- ence from the Spirit of God; — except men can satisfy themselves with words without a §11. As to ' suggestions and perceptions ^ known and feU-^tt) be communicated by the * immediate inspiration of God,' which are expressions imposed upon us, rather than ap- proved by ourselves, we consider them as capable of a bad and a good sense. If by ' suggestions' be meant mysterious whispers, or certain unac- countable intimations presented to the mind, unconnected with any truth revealed in the scriptures, we consider them as mere delusions : but we believe that the influences of the Spirit may animate, and exhilarate the soul, in its SECT. II. Imputations in a Sense Disowned. 305 contemplations and other religious exercises, so" that the effects may be " know^n and felt." " The wind blowcth where it listeth," and though the manner of the operation be not known, the effects may be both known and sensibly experienced. The same may be ob- served of ' perceptions.' We may not, and ought not to expect to know the agent or the agency, yet the fruits and consequences may be of a nature entirely unequivocal. § 12. The Bishop brings many other charges against us, which are founded entirely on a misinterpretation of our meaning. A few more specimens may be here mentioned. ' It cannot * therefore be pretended that this article [on * original sin] gives any countenance to the * Calvinistic notions of sinless obedie?we and ' unspotted purity in the elect, and of incorri- ' gib/e pollution and inevitable xtickedness in the * reprobate.'* It would, perhaps, be uncharitable to suppose that his Lordship invented this crude notion for the purpose of exposing Calvinism to contempt, jet I am utterly at a loss to conjecture where he found it. We acknowledge no ' sinless * obedience,' except the Redeemer's, in this world : but all who are true believers are " complete in him," that is, completely " accepted in the » Rofut. p. 51. 306 Modern Calvinism Defexded. ch. iv, "beloved." Instead of professing ' unspotted purity, we lament our momentary imperfection. " If \vc say \vc have no sin, we deceive ourselves, and the truth is not in us ; but if wc confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness/' Whatever some of the ancient Calvinists have ad- vanced about * incorrigible pollution' and ' inevit- '■ able wickedness in the reprobate,' I hope none of the moderns approve either of the language or the sentiment. § 13. His Lordship records the following as an error of the Calvinists, viz. ' that man ' has no concern whatever in working put his 'salvation:'* but as he produces no evidence, a diiect and explicit denial of the charge is sufticient. I may, however, observe, that some preachers, and perhaps writers, have used the phrase ' a finished salvation ' in reference to Christ's obedience unto death, and in allusion to his own words " It is finished." And why should the Calvinist alone be denied the com- mon privilege of a candid interpretation ? In such connexion, the word ' salvation' must intend tlie /(r/.v/^ of salvation, as the word redanp- tion is used for tlie price or the fundamental consideration of redemption. * Refut. p. 48. SECT. II. Imputations in a Sense Disowned. SO? § 14. An unguarded reader of the Refutation miglit be induced to apply the following languao-e to Calvinists indiscriminately. ' The equally erro- * neous and baneful doctrine of ?/w?'al incapacity^ ' in the extent unhappily adopted by Calvix, * tends to produce hopeless melancholy, or hard- * ened profligacy.' * By 'moral incapacity' we arc naturally led to understand a disinclination, a dislike, or a want of good will to what is right or excellent, in a moral sense. Now it would be difficult to find in the writings of Calvin a greater moral incapacity than is expressed in the formularies of the Church of England, especially in the Article " On original sin." However, neitlier Calvin nor any other person, ever expressed it in stronger terms than St. Paul, when he said, that " the carnal mind is ounity agaimt 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." | — " The natural man receiveth not the things of the Spirit of God : for they are foolishness unto him ; neither can he know them, because they are spiritually discerned.''^ Is it possible for language to express a greater degree of *' moral incapacity?" Indeed I allow and lament it, that Calvin and some others after him, have illegitimately inferred an *'■ incapacity " beside what is " moral ;" I mean, an incapacity J* Rofuf. p. 78. + Rom. Till. 7, 8. +1 Cor. li. 14. 308 Modern Calvinism Defended. ch. iv. implied in a supposed decree of reprobation. Nothing, I am persuaded, has more impeded the progress of theological and moral truth, or set the sentiments of real Christians more at vari- ance, than an attempt to establish this unfounded dogma. And to speak my mind impartially, I freely concede to his Lordship that its tendency is ' to produce hopeless melancholy or hardened ' profligac3\' But then, his Lordship ought to have known, that very few modern Calvinists ever advance it, and with the great body of them it is a sentiment utterly exploded. After all, too, it is a totally difterent thing from a ^ moral incapacity.' ^15. I am at a loss how to make any con- ciliatory concessions on such charges as the following. ' If he be told that he has only to ' cheiish foith in his mind, and he will be eternally ^ happy, he will be apt to persuade himself that * he has this faith, while he is guilty of every * vice within his means to which he feels any ' temptation. Pie will remember that the * preacher only told him to hcLvcJait//, and that ^ he did not enjoin him to abstain from lying, ' drunkenness, theft, and fornication — and who- * ever has lived in the neighbourhood of certain * preachers, zvill testify that it [this mode of, ' reasoning] has taken place.' * I w^ould fain * Refut. p. 1G5. SECT. II. Imputations in a Sense Disowned. 309 discover a scintilla of candour in this statement, l)ut am unable. If there ^eany such preachers in our country, why class them with Calvinists; why not give them their proper denomination, Solilidians or Antinomians? The Calvinists, indeed, after the sacred scriptures, consider genuine, operative faith, — the faith that worketh by love, purifies the heart, and overcomes the world, and by which, it is recorded, *' the just shall live,'' — of unspeakable moment. For by a believing consideration of re\caled truths — both promises and precepts — doctrines and duties — every Christian grace is im])rovcd, and every obligation to obedience appears more important: a belietUNg view of God and his glorious perfections, of Jesus Christ in his person, offices, and mediatorial work, of the Holy Spirit and his promised aids, in short, of the divine law and the blessed gospel, must be rationally supposed to have a decisive influence on a man's mind and conduct. But we utterly disown and condemn the practice — if there be any such — of telling an audience that they have ' ofili/ to cherish faith ' in order to be eternally happy. § 16. There are indeed individuals in most audiences, who are " servants of corruption^" and such will be ever disposed to " pervert the Bcripturcs," to " hold the truth in unrighteous- 310 Modern- Calvinism Defended. en. iv. ness," to " turn the grace of God (i. e. gracious tmths) into lasciviousness," (i. e. lascivious prac- tices.) Such characters there were in the apos- tohc churches, and in every age. But I will venture to affirm, without fear of heing fairly contradicted, that the presumptuous doctrine of human ability, or the power of free-will, in connexion with the mode of preaching recom- mended and adopted in opposition to the importance of faith,is far less efficacious in form- ing the conscientious and consistent Christian. Viewing the evil consequences of each extreme, if one has " slain its thousands," the other has " slain its ten thousands." Facts are stubborn things, and they are the best evidence that the case affords. To these we appeal ; and let any true and impartial witness who lives ' in the 'neighbourhood of certain preachers' decide, under what n^^inistry ' lying, drunkenness, theft, * and fornication' prevail most. If one presumes, through criminal ign(- ranee or perverseness, that " fiith only" will save him; the other presumes, through ignorance no less criminal, that some fancied good works will counterbalance all his vices. We are told that ' even a doubt of the * efficacy of virtue will lead to a disregard to its * laws.'* But the counterpart is at least ecjually true, that even a doubt of the efficacy oijaith * Refut. p. 172. SECT. II. Imputations In a Sense Disonncd. 311 will lead to a disregard of its laws. *' What God hath joined, let no man put asunder." § 17. ' Calvinistic ministers,' we arc informed, ■* with all their zeal to support the doctrine of ' salvation tJirough faith alone, and all their ' anxiety to depreciate the importance of moral * virtue, cannot avoid the incoiishtency of allow- ' ing that " good works will in any sense he *' rewarded." '* Salvation, wc all know, is a relative term, implying some evil or danger from which a person is saved. Now, is there any other \vay, his Lordship being judge, of being saved from condemnation, but " through faith alone?" If this be not a doctrine taught by the formularies of the Church of England, it is difficult to know v.'hat they teach. Again, * depreciation' denotes a comparative idea. The same thing may l)e highly valued on one account, and yet ought to be depreciated on another. Gold may be highly valued as a medium of commerce, and in many otlter respects ; but gold formed into an idol, and set in competition with the true God, ought to be ' depreciated.' That glorious luminary the sun, is highly and justly valued, as the source of light and the attracting centre of our system ; but when a Persian, exalts it into competition * Refut. p. 182. 312 Modern Calvinism Defended. ch. iv. with its maker, and claims for it religious ado- . ration, it ought to be ' depreciated.' Thus, also, good works and moral virtue, though truly valuable in their proper place, yet when they are produced in order to save us from con- demnation, or procure our justilication before God, ought to be ' depreciated.' But there arc other things from which we have need to be saved beside condemnation for a breach of law and covenant. For instance, we have need to be saved from a charge of being destitute of moral virtue, and good works, which are due to God from all his rational creatures; and I know of no salvation or deliverance from this charge but by being actually virtuous, and by actual good works. Now what 'inconsistency' is there between depreciating moral virtue and good works in one case, and highly esteeming them in another. Is the Sun of no value be- cause he is not a proper object of religious confidence ? «ECT. III. LupiUaliotis pccnUar to Other Sects. 313 Sfxt. III. Some things imputed to Calviiiists zohich are peculiar TO OTHER Sects. ^ 1. To profess a state of sinless obedience and unspotted purity in this life, is peculiar in one sense, to Antinomians. h 2. In another, to Amiinian Methodists. ^ 3^r5. The Calvinistic view of Christian perfection, explained. ^ 6- To vindicate dreadful crimes, abominations, and reproaches, pecu- liar to the refuse of civil society. ^ 7. The representations of Irex^us, Epiphanii/S, &c. probably overcharged. ^ 8. This probability increased by modern Facts. ^ 9. To profess private revelations, peculiar to Enthusiasts. § 10. That a continual progress in obedience is not necessary on our part to secure salvation, peculiar to practical Antinomians. That Calvinists endanger the established church, and ^ 11- That their doctrine is liable to abuse, examined. ^ 12, 13. That tlie greatest danger of the established church, is peculiar to itself. § 1. U NDER this head of our Examination I shall consult brevity ; yet as it is my design in this work not merely to shew that the Bishop's numerous charges against the modern Calvinists are unfounded, but also to explain our views of Christian doctrines, I shall dwell a httlc longer on some articles than otherwise would be necessary. For instance, his Lordship calls the notions of ' sinless obedience and unspotted * purity' Calvinistic. Here, in order to an answer sufficiently fair, I might content myself vith denying the imputation, except he had brought proofs of it. He might suppose that the notion is of public notoriety- and I might assert with 514 Modern Calvinism Defended. ch. iv. confidence that the contrary is a fact of piibhc notoriety. If any persons, preachers or authors-, express themselves in similar terms, they belong' to other denominations. Antinomians have said some crude things about the elect being sinless, as considered in Christ who is so,- that Christ was made a sinner for us and that we are pure or Avithout spot in him, &c. For my own part, I can give them credit, that their real design is far less exceptionable than their expressions, interpreted with rigour, would import. If it be urged that these may be termed Calvinists, because they hold many points in common with Calvin; his Lordship himself may be so termed. For what denomination of Chris- tians is there that does not hold many points in common with Calvin? ^ 2. The Arm'mians also in connexion with Mr. John Wesley, at least many of them, have said much about * Christian perfection ' and * sinless perfection.' And some of them have contended that the latter is attainable in this life; nay, that some characters have actually attained this exalted distinction. Indepen- dently of the notion being justifiable or unjus- tifiable, I appeal to any one who has an accurate and extensive acquaintance with the Calvinists, is there one to be found among them who makes this profession.^ I know not any. Is it fair, is SECT. III. Impulatlons pecidiar to Other Sccls. 315 it accurate, to impute to one dcuouiination tliat Avhicli is peculiar to another? But, as before hinted, I wish to CTplabi^ as well as to defend the sentiments o'i motlern Calvinists ; and I sIkUI therefore attempt to put my readers in possession of their sentiments on the subject. § 3. Absolute perfection belongs to God only. Compared with him, every creature is imperfect. " The heavens are not clean in hi.s sight, and he chargcth his angels with jolly'^* that is, conlparati^'ely speaking. And yet the apostle Paul speaks of Christians as perfect : St. John supposes "perfect love*" may be in the disciples of Christ, " casting out fear :" Noah and Job are said to be " perfect ;" and it is the declaration of Bildad that " God will not cast away a perfect man." Were we, therefore, to renounce every idea of perfection, as applied to Christians, who live under the most perfect dispensation of religion, we should be chargeable with a most notorious contradiction of God's word. What we maintain is this : First, that ever?/ true Christian has the perfect righteous- ness of Christ imputed to liim. In this per- fection he is so interested, as to be perfect or complete in the point of acceptance v/ith God, since without such pcrfec tion nnd personal interest in it, we think it not conceivable how ah imperfect treature could be accepted or 3l6 Modern Calvinism Defended. en. iv. justified. Secondly, that every true Christian has a perfection of sincerity and aim : for the very idea of sincerity, or a " single eye," excludes alj imperfection of principle; imperfect sin- cerity being a contradiction in terms — no less so, than impure purity, or a feigned unfeigned- ne.ss. Thirdly, that some Christians have a per- fection of exercised graces, compared with others of lower attainments, •^ 4. Their knowledge of revealed truths, for example, is more clear and comprehensive : they have a more accurate acquaintance with the perfections and character of God, and with their own real state compared with him and his law : their love to God and to the Saviour, is more steady, constant, and operative ; they have that perfect love that casteth out fear : their faith is strong, giving glory to God, and rises to full assurance of the reality and importance of the things believed : their hope is more firm and steadfast, under the various trials of life : they delight themselves in the Lord more con- stantly : their confidence in God is less waver- ino' : their affections are more set on thino-s that are spiritual and heavenly : they are more zealously affected in a good cause : they more uninterruptedly cleave unto the Lord with full purpose; and follow him more fully. The kingdom of God is more powerfully set up iit ^L'CT. III. Lnpidiitions peculiar fo Ot/wr Sects: 31? their souls, consisting of rig-htcousncss, and peace, and joy in tlie Holy Ghost. Compared with others, they may he said to rejoice ever- more, and to pray without ceasing. They are of a meek and quiet spirit, and are clothed with humility : they put on the whole annour of God, anfl stand in the evil day of temptation: they grow up more and move into the likeness of Christ, and inwardly hut humbly triumph in expectation of the glory tliat is promised them. And, to crown all, they sink into their proper insignificancy and nothingness, that the Lord alone may be exalted, reckoning themselves unprofitable servants. § 5. Though every true Christian therefore is. equally perfect as interested in the perfection of Christ, and equally perfect as to the reality and sincerity of grace, considered as a principle in the soul; yet, there is a great differtncc as to exercised graces. There are, in this respect, babes, young men, and fathers in Christ. Their actual attainments admit of a great difference, wliich may be compared to the blade, the car, and the full coin in the ear. But those Vvho are most perfect, in this comparative sense, do not pretend to ' sinless obedience and unspotted ' purity.' Their best prayers and praises are defective ; often " when they would do good, the evil is present with them, and liovv to perform 318 Modern Caivinisji Dei ended. en. iv. that which is good they find not." They sincerely intend the glory of God that they may enjoy him for ever: but the flesh lusteth against the spirit and the spirit against the flesh, and these two are contrary. And the more they know of themselves, the more ready they are to confess, " I have seen an end of all perfection, but thy commandment is exceeding broad." " O wretched man that I am, who shall deliver me ? " " I have not already attained, nor am I already perfect," compared with a state of sinless perfection. There is still room for greater exertions, in keeping the body under, and bringing it into subjection, in taking up the cross, and following Christ. While in this tabernacle of the body, they groan, being burdened, wishing to be cloathed with their house which is from heaven. Yet they rejoice in hope of the glory of God, yea in tribulations also, because the love of God is shed abroad in their hearts by the Holy Ghost given unto them. This is the ' Christian perfection* maintained by Calvinists. § 6. Through the convenient medium of ancient heretics we are represented as ' guilty * of dreadful crimes ' and ' doing many abomi- ' nable and ungodly things,' and ' inveighing * against those who, from the fear of God, are ' cautious not to sin even in thought or word> SECT. III. Iniputatiofis peculiar to Other Sects. 319 * as idiots and fools.* ' I will not say, that Calvinists have never transgressed the bounds of perfect charity, that " hopeth all things, and cndureth all things," when opposing error, or condemning sin. They are men of like passions with others, and therefore when slandered and traduced they must needs feel it: must feel it sometimes with resentment as well as, pity, and occasionally an indignant word may escape them. It is not true, however, that they sanction or countenance any conduct or ex- pressions that appear inconsistent with charity any more than with truth. It is one of their principles to " overcome evil with good," and " by well doing to put to silence the ignorance of foolish men," as directed by apostolic autho- rity. But really one might be led to suppose, that the quotation from Iren^us regarding the Valcntinians, represented by his Lordship as ' resembling the tenets of Calvinism,' was pe- culiar to none but the refuse of society, — to the inmates of Newgate or the colonists of Australasia. It would be a curious and not an unprofitable investigation, to ascertain, what proportion of Calvinists and Anticalvinists are executed, or sent to the hulks, as " guiltv of a great variety of dreadful crimes." § 7. Low as we think human nature is sunk ^Refut. p. 511. 320 Modern Calvinism Defended. cif. iv, by the original apostacy, we may suspect that its degraded state is too strongly marked by Iren/Eus, Epiphanius, and others who have written against Heretics. There is too much reason to suspect that these \vriters were not so intent upon a fair estimate of truth and error in their opponents, as they were solicitous to sup- press and degrade them altogether, — and that the easiest way of doing this was by drawing a strong caricature of their opinions, and ex- hibiting them in the most forbidding light. I am far from thinking that these fathers had no just ground of complaint; but they did not act fairly, they kept no bounds, their pictures were too highly and extravagantly charged, and scarcely compatible with the real state of man's nature. We too well know to what excesses zeal without knowledge, or without charity, is in danger of being betrayed. ^ 8. Now, if in this advanced period of the Christian church, the Bishop of Lincoln, sur- rounded with adequate means of information, himself a man of acknowledged learning, talents, and respectability, is capable of drawing such a caricature of modern Calvinists, as we find con- tained in his " Refutation," the just inference is, that little dependance is to be placed on the bare assertions of interested parties in whatever period they may chance to wrangle. * And SECT. III. Imputalhns peculiar to Other Sects. 32 \ "" doing- many other abominable and uno^odly ' things, they [i. e. the Valentinians resembling * the Calvinists] inveigh against us — as idiots * and fools.' Surely this portrait, on a cool review, cannot be sanctioned by his Lordship as an exact portraiture ! Why these are notions and this is conduct * peculiar' rather to iniidel revilcrs, to the disciples of Paixe or the Hcen- tious admirers of Voltaire! O when will tlic ministers of Christ learn to " speak the truth in love," and shew themselves worthy of their 'holy and divine Leader ! § 9. There are many other things in the " Refutation" ascribed to Calvinists, which are peculiar to other sects ; such as a ' claim to * private revelation,' — which is peculiar to enthu- siosts, whose distempered phantasies, like Jonali's gourd spring up in one night and perish in another, as their falsehood becomes manifest, to the confusion of their prophetic authors. If any reputed Calvinists fall into such deliriums, we disown them, as having deserted sound prin- ciples. Again, to represent ' instantaneous con- version' as one of the "favourite tenets of modern Calvinists," is to confound their senti- ments with those of another denomination of Christians. If this be a peculiarity of any class of Christians, it is to be found among those who agree with his Lordship in the chief points of 522 Modern Calvinism Defended. cii. it. theological controversy ; and especially on the cardinal point of the sovercig-n power of free will to produce instantaneous conversion in connexion with the promised influences of the spirit; and who in this respect consequently stand opposed to modern Calvinism, which attri- butes more to the sovereign power of Grace. I must remark, however, that many of these Christian brethren, controversy apart, unite with us occasionally in acts of religious worship, and in the exercise of kind affections. For men of this stamp, " who, from the fear of God, are cautious not to sin even in thought or word," we have an unfeigned respect : and God forbid, that we should on any occasion regard them * as idiots and fools.' While we disapprove of their creed in some respects, we can embrace them as fellow Christians in the arms of affec- tion. We consider ourselves bound to respect and love those who " fear God, eschew evil, and work righteousness," among all denomina- tions. " Behold the fear of the Lord, that is wisdom, and to depart from evil is under- standing.'* § 10. As to the notion imputed to us, that * a continual progress in obedience' — is ' not ' necessary on our part to secure salvation,' if it be peculiar to any sect, it is to be found among practical Antinomiatis with whom we have no SIECT. til. Imputations peculiar to Other Sects. 523 fellowship, — nor do they desire ours. But the most weighty charge, in tlie estimation of many who read the Bishop's Refutation, yet remains, viz. ' that the established church is in no small * danger, from the active hostility of tliose who * profess Calvinistic doctnnes.' * Now for my own part I am at a loss to conceive how these * doctrines' wear an unfavourahle aspect on the * established cliurch,' or in what manner those who * profess' them are so peculiarly implicated in the allcdged hostility. As Calvinists, of what- ever description, M-e are in the habit of express- ing our decided approbation of the doctrinal Articles of the Church of England, which we also consider as closely interwoven with its Liturgy. As Calvinistic dissenters, our chief objection lies against the plan of discipline, though many other dissenters (and I may add, a great number of persons who profess adiierencc to the established church,) are hostile to its doctrines. We strongly object indeed to the general principle of requiring subscription to articles of faith drawn up by any set of unin- spired men, however excellent those Articles may be; persuaded that such requisitions have operated to the injury of real Christianity in e\ery age, and that the arbitrary imposition of synodical decrees, canonical rites, and creeds, * Refut. p. 284. 324 Modern Calvinism Defevded. cir, iv. whether orthodox or heterodox, have kindled flames in the Christian church, from the second century to the present, which all the wisdom, meekness and patience of the best of men, have not been able to extinguish. § 11. Controversial equity requires, that I should notice, in this connexion, a conciliatory concession made by the Bishop in favour of ' many Calvinists.' It is the following : ' I am ' most ready to allow that many Calvinists have ' been pious and excellent men; and I am fully * 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 constitution in church or state.'* This is the voice of candour; but it is over- powered by a very grievous exception. ' I ' contend that Calvinism is a system peculiarly ' liable to abuse. The perversion of its tenets ' lias in former times been made, by wicked ^ and designing men, the instrument of great * mischief It is but fair to ask, what good thing is there ('virtue indeed excepted, as an ancient philosopher well observes,) which is not ' liable to abuse?' Are not the divine laws themselves, and " the blessed gospel of the grace of God," thus 'liable?' Nay, are not * Refut. p. 284. SECT. III. Imputtttions peculiar io Other SeUs. 325 those tenets which are the very hcst, the most exposed to ' perversion, hy wicked and design- ' ing- men?' It is needless in this place to enter into the history of Calvinism, in order to esta- blish its exculpation in comparison with the sentiments of its opposers; but I will venture to say, that the Canons of Councils, provincial and ecumenical, and Acts of Uniformity in religion, have been a thousand times more mischievous to ' the interests of real Christianity,' than Calvin- ism. I cannot indeed return the compliment, that these have been * abused' and ' perverted,' because it would be an implied acknowledge- ment, that in themselves they were good things; but I am constrained, by the fullest evidence, to regard them as an actual abuse of power. § 12. Before I dismiss the idea of the esta- blished church being in ' danger ' from Calvin- ism, may I be allowed to submit my individual opinion w ith regard to a ' danger,' a substantial, not an imaginary danger, which seems to menace it from another quarter, and appears to me far more formidable. I allude to the modish practice of some of its own clergy to inveigh against Calvinism, as a frightful enemy. If I am not mistaken, the natural tendency of this is to excite the attention of the people to enquire what it is, which is " every where spoken against." They examine the Liturgy, the Articles, and perhaps 326 Modern Calvinism Defended, ch. iv. the Homilies ; and the consequence is, that they see or suppose they see, that they are all Calvinistic. The most enquiring among them he- come dissatisfied with their ministers, when they strongly suspect that the desk and the pulpit are at variance. They then discover, at least, they think they discover, that the modern doctrine which they hear preached in the church, is very different from that which was taught hy the reformers, and by those excellent men who drew up her formularies. By degrees, they Avish to learn what the * Calvinists' have to alledge in their own behalf, — they are astonished to perceive the prevailing similarity between their scheme of doctrine and that which they find in the Liturgy and the Thirty -nine Articles — and infer that their own teachers have apostatized from the faith of their pious ancestors, ^ 13. In order to cure this growing process, it would be at least prudent, instead of waging a war of extermination against the Calvinists, to preach the established doctrines more plainly and faithfully, appealing to the judgment and the consciences of the people, as well as to the scriptures. This method, when accompanied with holy tempers, upright conduct, and watch- ful prudence, would do more towards preserving the church from danger, than ten thousand weekly moral essays intermixed with bitter SECT. III. Imputations peculiar to Other Sects. 327 invectives against Calvinistic and Methodistic ' fanaticism.' In the one case, they might reason- ably hope to attach the people to their own church upon principle ; in the other they arc labouring to the utmost of their ability to drive them away. The one method addresses itself to the understanding, to the cool judgment, to the best feelings of an audience ; the other to the prejudices, the bigotry, and the angry passions of unprincipled or ignorant men. — I do not presume to dictate in this matter, but have simply taken occasion to state my opinion frankly and impartially. Chap. V. QUOTATIONS FROM THE CHRISTIAX FATHERS, PRODUCi:ii BY THE BISHOP, E\A.MI\LU. Sect. I. Quotations from the Fathers ichich have \o bearing on the points in question. h, 1. The subject stated. How we ought to estimate the sentiments of the Fathers. § 2. Quotations which relate to what belongs to inea and to God, from Ctril. § 3- Concerning what is not e.rctisab!e, from Hilary. § 4. The consequence of not believing, from Ambrose. § 5. Concerning divine assistance, from Jerome and AcGosTiNE. § 6. The act of sin voluntary, from Augustine. (j 7. Christians the subjects of two births, from Augustiste. § 8. The danger of falling into opposite extremes, from Augustine. § 9 — 12. Errors condemned, from Augustine and Chrysostom. ^.13. Certainty of divine pro/nise* to those who are willing, from Chrysostom. § 14. Concerning divine permission, from Chry- sostom. § 15. Concluding remarks. § 1. Were I to say, that more than one half of the pile of quotations from the Fathers, consisting of ahout two hundred and forty pages, produced by the Bishop of Lincoln against Cal- vinism, has no bearing on the point in question, I should be far from transgressing the boundary oi' truth. Of the ether moiety a considerable part militjates ag-ainst the Bishop's avowed principles ; a part consists of quotations which arc doubtful, only in expressions against the Calvinists, but 330 Modern Calvinism Defended. ch. v. not in meaning; and the remainder appears to be unscriptural both in language and in senti- ment. Before we proceed to particulars, it may be proper to premise, that these uninspired Fathers lived in the infancy of the Christian church — tliat they hn.ve no just claim to supe- riority over the moderns, who, in many respects, are their superiors, as they are their seniors in point of advantages — that the controversies agitated in their days were very different from those under consideration — that we possess the same scriptures that they possessed — that the rules of just criticism are now better understood, tlian in their days — that a more accurate logic may be naturally expected in the present age, than that to which they were accustomed — and that, notwithstanding their zeal, piety, and elo- quence, in many instances, they are very indif- ferent guides in controversial theology. The ultimate appeal must be to the genuine sense of the inspired volume. § 2. Some of the quotations relate to what belongs to men and to God. Thus Cyril of Jerusalem says, ' " It belongs to me to speak, to * you to give attention, to God to make perfect ''* Again, " ' It belongs to God to give grace, but to * you to receive and preserve it. Do not there^ * Refut. p. 347. SECT. I. Quotations zchic/i finve?w Bcarins;. 331 * fore despise the grace, because it is given * freely, but liaving received it, preserve it with * reverence."'* Whole panes to this cfl'ect are quoted ; but M'hat have they to do with the points in debate? Whole volumes of similar quotations might be extracted from the Fatliers, but what tendency could they have to settle controversies about Calvinism? § 3. Other quotations refer to what is not excusable. Thus Hilary remarks, '"The^v?-- ' cuse of a certain natural necessity in crimes is * ?iot admitted. For [on that supposition] the * serpent might have been innocent, who him- * self stops his ears that they may be deaf.'"| Again, * " There is not any necessity of sin in * the natui^e of men, but the practice of sin ' arises from the desire of the will, and the * pleasiire of vice." 'J Here the author evidently refers to a fatal necessity, as maintained by the Valentinians, Basilidians, Marcionites, and other heretics of those times ; but what relevancy is there in such quotations against modern Cal- vinists? We cordially concur with Hilary in condemning such dogmas. § 4. Some quotations are produced to shew the consequence of not believing. Thus Ambrose : » Refut. p. 349. + lb. p. 359. J lb. p. 360. 532 Modern Calvinism Defe.ided. cn.r^ ***If any one does not believe in Christ, he * defrauds himself of the general benefit, just ' as if one should exckide the ra}s of tlie sun * hy shutting his windows."* Again, ' " Pie 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 whoso- * ever shall perish, may ascribe the cause of his * death to himself, who Avas unwilling to be cured * when he had a remedy, by which he might ^ have escaped." 't Of what possible use is it to multiply quotations on this head, while there is no difference of opinion ? "§ 5. Many quotations relate to divine assist- ance. Thus Jerome : ' " We so preserve free- * will to man, that we do not deny the assistance * of God m each thing." 'J And thus Augustine : * " If he (Pelagius) will agree that the w ill itself, * and the action, are assisted bif 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 the assistance of the grace of God."*j| And 6o say the Calvinists. As these lines con- tain the whole of the quotation, what could be his Lordship's design in producing it? On what Refut p. 380, + lb. p. 378. + lb. p. 410. S(Ib.p.44S. SECT. I. QaoUitions which have no Bearing;. 533 information could he rest, it' he supposed such passages as these arc adverse to modern Calvinism ? § 6. Other quotations are produced to prove that the act of sin is vokmtary. To this effect we have a long quotation from Augustine : * " If * that defect, which is called sin, like a fever, * seized a jjcison contramj to his xall, the punish- * ment which follows the sinner, and which is * called damnation, would appear to be unjust. * But now, sin is so far a voluntary evil, that it * is by no means sin, unless it be voluntary : and ' and this, indeed, is so clear, that not any of * the learned, and no considerable number of ' the unlearned, dissent from it. Wherefore it ' must either be denied, that sin is committed; * or it must be confessed, that sin is committed * with the will. — Lastly, if w^e do not act wrongly ' with the will, no one is to be reproved at all, ^ or admonished ; and if you take away these ' things, the Christian law, and the whole disci- * pline of religion, must necessarily be destroyed. * Therefore sin is committed Inj the xciliy '* Again, ' " A distinction is to be made between the lav/ ' and grace. The law commands, grace assists. ^ Neither would the law command, unless there ' were wull; nor would grace assist, if tlie will « Refut. p. 415. 534 Modern' Calvinism Defended. ch. t. ' were sufficient.""* I have inserted these pas- sages because they give a good ilkistration of the Calvinistic sentiment upon the point in question ; • — what could be the learned Bisliop's design in producing them, it is distressing to conjecture. § 7. Wc have a prohx quotation from Augus- tine to prove, that real Christians are the subjects of two births. ' " There are two birthsy * one is of the earth, the other of heaven ; one * is of the flesh, the other of the spirit ; one is * of mortality, the other of eternity; one is of * male and female, the other of God and the * church. But each of tliese two takes place * only once ; neither the one nor the other can ' be repeated. Nicodenuis rightly understood * the birth of the flesh. What did Nicodemus * understand? Can a man enter a second time * into his mother's womb, and be born ? ^Vhoe^'er ' shall say to you, that you may be born a second * time spiritually, answer him what Nicodemus * said. Can a man enter a second time into his ' mother's womb, and be born? I am already * born of Adam ; Adam cannot generate me a * second time. I am already born of Christ ; * Christ cannot generate me a second time. *. As the natural birth cannot be repeated ; * so neither can baptism.'''^ I have added * Refut. p. 417. + lb. p. 41\. SffCT. I. Quotations a/i/cA have no Bearing. 335 this last clause, to complete tlie quotation, for the purpose of shewing in what manner the term *' baptism" is used. The wliole of the passage evidently shews, tliat the name of the sign is made to stand foi- the thing signified. Here the Calvinistic sentiment is clearly ex- plained. The true Christian is born of heaven — born of the spirit — born of God; and this birth *' cannot be repcattdr Baptism, literally con- sidered, not only may, but often is repeated ; as first privately, then publicly — one time by affu- sion, another time by immersion, Sec. ; but the spiritual baptism, the thing signified, '^cannot be repeated." '^ 8. Another passage from Augustine de- serves to be inserted here, not only as an instance of those quotations Avhich have no bearing on the point in question, but as an edifying exemplification of Calvinistic senti- ments on the danger of falling into opposite extremes. * " The mind of man wavering and * fluctuating between the confession of infirmity * and the boldness of presumption, is generall}^ * beaten about this way and that, and is so * impelled, that he is in danger of falling doxvn a * precipice on either side. For if he should en- * tirely give himself up to his own infirmity, ' and incline to this opinion, so as to say, Because ' the ?ncrcj/ of God is in the end so ready to all 336 Modern Caltinism Defended. cii. v. * sinners, in whatever sins they may persevere, * provided they believe that God dehvers, that * God pardons, tliat no one of tlie wicked who * have faith (fidelium iniquorum) pcrislies ; that * is, no one of those perishes, who say to them- * selves. Whatever I may do, with whatever * crimes and wickedness I may be defiled, how ' much soever I may sin, God delivers me by * his mercy^ 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 and judgment are sung [Ps. ci. * 1.], not mercy only, but judgment also, fmds * the person wrongly presuming upon himself, ' and abusing the mercy to his own destruction, * and must necessarily condemn him.' Such a * thought then throws a man down a precipice, ' through fear of which, if any one sbotdd raise * himself to a certain boldness of presumption, " and shall presume on his oxvn strength and * righteousness, and shall propose in his own * mind to fulfil righteousness, and so to do all ' things which are commanded in the law, that * he offends in nothing, and to have his life in * his own power, so that he no Avhere fails, no * Avhere stumbles, is no where in darkness, and * attributes this to himself and to the pozver of * his will; even if he should happen to fulfil all * things which seem just in the sight of men, SECT. I. Quotations zohich have fio Bearing. 337 ' SO that notliing is found in his hfe wliich can * be blamed by men, God condemns this very ' presumption, and boast of pride. What tlicn ' happens if a man sliould justify himself, * and presume upon his oicn right tommss? He 'falls. If, consideiing and thinking" of his own * weakness, and prtsuming on the mcrcij of God, ' he shall neglect to purge his life of his sins, * and shall plunge into every gulph of wicked- ' ness ; he too falls. — Again, I say this short ' thing, which you mav all keep fixed upon your * minds. Presume not on your own righteousness ' to reign ; presume not on the mercy of God to ' sin." * Can any cautions be more strictly con- sistent with Calvinism? Were it not that the language is not of modern construction, one might suppose it an exhortation from a modern Calvinist to his audience. § 9- ]\Iany quotations are introduced with a view, apparently, to condemn errors, — which ft errors, however, are equally condemned by modern Calvinists. A few of these must suffice. Augusine: ' "Abraham offered his son Isaac to * God, to be sacrificed — a great work, but of * faith. I praise the edifice of the a'orA-, but I ' see the foundation oi' faith. I praise the fruit ' of good works, but I acknowledge the ivot * Refut. p. 425. 338 "Modern Calvinism Defended. ch. v. ' in faith. But if Abraham did this without a * ri<>ht faith, tliat work, of whatev^er kind it ' might be, would not profit him. Again, if lie ' had faitli, so that when God should command ' liim to offer his son to be sacrificed, he should ' say with himself, I do not do it, and yet I believe * that God delivers me, even though I despise his ' commands ; faith without works would he dead, ' and would remain, as it were, a barren and ' dry root, without fruit." ' * What Calvinist does not heartily concur in this condemnation } ^ 10. CiiiiYsosTOM: ' "Not every one that ' saith unto me, Lord, Lord, shall enter into the ' kingdom of heaven ; but he that dpeth the ' will of my Father which is in heaven." In ' this passage Christ seems to me to reprove the * Jews, who placed every thing in their dogmas, ' without ant/ regard to their lives. Therefore ' St. Paul accuses them, saying, " Behold thou ' art called a Jew, and restest in the law, and ' makest thy boast of God, and knowest hi5 * will ;" but there shall be no advantage to you ' from thence, unless there be a correspondence * in your lite and works. But he did not stop * here, but said, much more; " For many will ' say to me in that day, Lord, Lord, have we not ' prophesied in thy name?'' For he says, not * Rofut. p. 429. SECT. I. Quotations XL'hich have no Bearing. 339 * only he who has faith, but leads a careless life, is * excluded from heaven, but although with his * faith a person shall have performed many ' miracles, and have done nothing good, he also * is equally excluded from those sacred gates."'* Excellent remarks. Again, the same Father, CiiiiYsosTOM, answers erroneous cavillers, (whom the Bishop of Lincoln it appears, deems like the Calvinists,) in the following manner: ^ " 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, \\ hence * came he such ? From himself, and from his ' own neo'lio-ence. What, from himself? Ask ' thyself; for if the bad be not bad from them- * selves, do not punish your servant, or reprove * your wife for her offences, or beat your son, * or accuse your friend, or hate your enemy wlio * injures you. For all these deserve pity, not * punishment, if they do not offend from them- ' selves." t There is much more to the same purpose in this quotation, — and all truK Calvinistic. §11. Of the same evangelical and Calvinistic *Refut. p. 481. + lb. p. 4S2. 340 Modern Calvinism Dcfexded. ch. t. tendency is the following quotation from Augus- tine, against the error of those who separated faith and works. ' " When the apostle says, * that he concludes that man is justified by faith ' without the works of the law, he does not ' mean that the works of righteousness may be ' disregarded, after faith is perceived and pro- ' fessed ; but that every one may know that he * may be justified by faith, although the works * 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 aposto- ' lical Epistles of Peter, John, James, and Jude, * principally direct their zeal against it, to prove * with great earnestness, that faith without ' works is of no avail ; as even Paul himself * has not defined it faith of a/ii/ sort, by which ^ men believe in God, but that wholesome and ' plainly evangelical fiiith whose works proceed * from love: and faith, he says, which worketh 'by love."'* In this manner Augustine re- proved the false teachers of his day ; — a manner precisely similar to that which is adopted, when occasion demands it, by the modern Calvinists. § l£i. Chrysostom refutes the error of ^ Rcfut. p. 43f). fr.ct. I. Quolalions zc/iich have »o Bearing. 541 thos.^ who hold tliat men arc good by force, in opposition to choice. ' " Since he bus made us ' masters of the clioice of bad and good actions, ' and wishes us to be vokmtarily good ; therefore * if we be not wilhng, he docs wot force, he does * not compel; for to be good hij force is not to 'be good at all."'* Notliing can be more decidedly Calvinistic. Through Avhat medium then, it is natural to ask, could his Lordship look at the doctrine of modern Calvinism, when lie imagined that this quotation had any bearing against them? With equal astonish- ment they will find their learned Refuter adducing from the same Father, the following passage containing a censure on some professing Christians who had imbibed the Heathen absur- dities about fate. ^"God says. If ye be mlling, ' ye shall eat the good of tlie land ; but Fate ' says, although we be willuig, unless it shall be ' permitted us, this u-ill is of no use. God says, * If ye 7vill 7iot obey my words, a sword shall ' devour you ; Fate says, although we be not ' willing, if it shall be granted us, we are cer- ' tainly 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 * shamelessly declared against the divine oracles? * Refut. p. 456. 342 Modern Calvinism Defended. ch. v. * But, as I have said, that demons and men like * demons (I mean the Greeks) should believe * these things, is no wonder : but that you, who ^ were thus enjoying the divine and saving ' instruction, should despise these things, and ' adopt those absurdities, which destroy the soul, * this is of all things the most grievous." ' * What reader can his Lordship expect to apply this language in opposition to modern Calvinists, except one here and tliere profoundly ignorant of their principles? Does even the Bishop really wish for his readers to regard them as *' the diabolical teachers of wickedness," resem- bling those who are here opposed, by Chry- sosTOM? Where is knowledge, where is candour, where is common equity ? I believe we have not a member nor a catechumen in our societies, who Avould not cordially approve of Chrysostom's reasoning. § 13. An unsuspecting reader of the " Re- futation" would be induced to regard the follow- ing quotation, also, from the writings of the same Father as adverse to our principles, from the mere circumstance that it is inserted there for that purpose; while at the same time it is perfectly consonant with our professed opinions. It relates to the certainty of divine promises to those who are willing. ' " But some one may * Rofut. p. 458. SETT. I. Quotalioiis :chi Augustine to suppose him to intend by " a good nature," a nature which was ojice good, though now corrupted, or natural powers which are in themselves good; he must be concluded to mean, that " a good nature" existing in some, is from God as its immediate source, while the " bad will " in others is " from themselves." ^ 7. The following observations of Augus- tine are also truly excellent, in proof of the same point, — that God is the immediate source of our graces, from whence flow good works, ' " Let not any one say, Therefore God choie * Zfor/iS in him ^vhom he loved, although they ' did not yet exist, because he foreknew that ' they would be : but if he c/wse works, how 'does the apostle say, that the election was 7iot ^ made of works? Wherefore it is to be under- ' stood, that good works are done through love, ' but that love is in us through the gift of the ' Holy Ghost, as the same apostle says, ' The ' love of God is shed abroad in our hearts, ' by the^ Holy Ghost, which is given unto us.' ' Therefore no one ought to glory in his works ' as if they were his own, xchich he has hi) the ' S'fi ?/ ^od, since lore itself works good in ' him."" '* As far as the testimony of this; * Ilcfut. p. 424. KF.cT. II, Quotations militating against the Bishop. 35 J Christian Fatlier goes, what can be more de- cisive ot" the point in question? — and be it remembered that I do not quote all the pas- sages that might be produced, but merely a few specimens. § 8. There are some passages in the Fatlicrs, contained even in tlie ^•ery quotations which the Bishop has himself selected, that militate against his own avowed notions of baptism. Thus, for example, Justin jMartyr: ' *' AMiat ' advantao-e is there in that baptism xchich mahes ^ dean flesh and hodi) only? Wash your souls *■ from wrath, and from co\'otousness, from envy, ' from hatred, and behold the body is pure." ' * And thus writes Augustine : * " Water exhU ' biting externallu the sacrament of grace, and * the Spirit internally operating the benefit of * grace, loosing tlie bond of crime, and restoring * the goodness of nature, regenerate the man in * one Christ, born of one Adam." ' f Here Justin regards water baptism not as cleansing the soul, but terminating, as to its efficacy, on "flesh and body only:'' and Augustine con- templates baptism as a sacrament " exhibiting" grace externally ; w hile the internal change is the work of the Spirit. The man is regenerate4 externally by water baptism, but internally by * Refat. p. 998. f lb. p. 41C 356 MoDERx Calvinism Defended. ch. v. the Spirit's operation. — That these are ^ iiise- ^ parable,' we have before shewn to be a popish conceit. § 9. The Bishop openly avows, that to rege- nerate means to baptize, — or that regeneration is never used either in the scriptures or the Fathers but in connexion with baptism. Of this let the reader judge from the following passage in Iren.eus : ' " The Lord is ' the first ' born from the dead,' and receiving into his * l}osom the ancient Fathers, he regenerated them ' i)2to the life of God, he himself being made the ^ he ginning of those who live, as Adam was made ' the beginning of those who die. Wherefore ' Luke, also beginning the genealogy from our '' Lord, carried it back to Adam, signifying that ' the\j did not regenerate him hut he them into ' the gospel of life." '* The Lord Jesus is here said to " regenerate " the ancient Fathers " into the life of God;" but did he baptize them? luEN.EUS evidently uses the word " regenerate," as the Calvinists often do, — for that spiritual change, or the beginning of a life from God, which baptism only represents externally, with- out any necessar}^ connexion between the sign and the thing signified. § 10. The Bishop of Lincoln strenuously ♦ Ilefut. p. 301. SKCT. 11. QiiotatiomviUital'ing against the Bishop. 357 opposes the Culvinistic sentiment, respecting- Predestination to Life. Let ;is now examine whether some of his ecclesiastical auxiliaries arc not guilty of treachery. Cle:\iext of Alex- andria writes thus: ' " We say that there is one * ancient and Catholic church, collecting- into ' the unity of one faith, according to its own * testaments, or rather according to one testa- * nient, delivered at sundry times, by the will of ' one God, through one Lord, those xvho had * been already ordained, whom God predestinated^ ' xcho he knew, before the foundation of the * world, woii/d be just.''' '* If it be said, that Clement means, God foreknew that some of themselves would be just, and on that account they " had been already ordained " or " predes- tinated;" I reply, that this would be sinking the Father far below mediocrity as to Christian knowledge, and involving him in absurdities which his expressions do not necessarily imply. He must have known, in common with every Christian, that no descendant of Adam can make himself just. He therefore must liave intended, by the mode of expression, to guard against the pernicious heresy which discarded all discrimination of character, which founded every thing on the determination of Fate. Those whom he ordains, not Fate, to be living * Refut, p. 317, 358 Modern Calvinism Defended. cu. y. members of the true cluirch, are foreknown to be "just," as well as to be saved: nor will any one surely hence infer that they made themselves just, as the basis of divine foreknowledge? If God makes anyone just, it must be from design, such must have " been already ortlaincd, and predestinated " to this end. § 11. In opposition to the same stupid heresy the same Father thus argues: '"Either the ' Lord does not care for all men, and this pro- * ceeds either from his not beinq; able to do so, ^ which it is wrong to suppose, as it would be ^ a sign of weakness, or from his not being ' williug, although able, which would not be ' compatible with his attribute of goodness, for * he who for our sake took flesh subject to * suffering, is not slothful ; — or, he does care for ' all men, which is becoming him m ho is Lord * of all ; for he is the Saviour, not of some and 'not of others, since he distributed his farour ' according to the fitness of every one, both to * Greeks and to Barbarians, and to those of them ' who were predestinated, being called in his oxen *■ time, the faithful and elect.'"* Here Clement asserts, that the care, and government, and merciful dispensations of God, had an univerv sal aspect, and not to one privileged nature or ■^ Rtfiit. p. 316. SECT. II. Quotations miUtaling against the Bishop. 35i) class of men to the exclusion of others. Jesus Christ is " Lord of all," both able aiul A\iniiig to " care for all men," who a\ail themselves of the common salvation. He " distributed his favour," or sent the gospel message, not to classes of natures, but to vat tuns, " to Greeks and to Barbarians" indiscriminately, as his pro- vidence prepared the way, and as any people discovered an inclination to receive it, — which the author expresses by the phrase, " according- to the fitness of eveu^' one." He could not mean a spiritual fitness among the " Greeks and Barbarians," as a reason why the Lord " dis- tributed his favour," or sent the message of mercy to them without involving a great absui- dity, — for what " fitness" of this kind could there be in gross idolaters? It must, therefore, refer to the external admission of the means of salvation, as opposed to a determined rejection of them. But while the Almighty Potentate thus distributes his favour among the nations, the (juestion returns. Who of them became *' faithful and elect," spiritual and worthy cha- racters in the church? Clement answers, not those who had a fatally good in opposition to others who had a fatally bad nature, as main- tained by many heretical disturbers of the Christian church ; — but " those of tliem who were predestinated, being called in his own time." These arc " the faithful and elect." among all 3o0 INIoDERx Calvinism Defended. cii. r, nations, and in all ages. These, beside the common favour distributed to all their country- men, and beside the common call of the gospel, addressed to all alike, have also the privilege of a distinguished character, — " the faithful and elect." But did they acquire this character < f themsehes? What had they whicli they did not receive ? Who made them to difi'cr from others around tliem? If God made them to differ, was it a sudden determination of his mind, M'hen they, by a peradventure, made themselves good ? If not, they must have been ^ predesthiatciV to be first favoured with the gospel, then to be ctfectually called, and after- wards to be faithful and approved charac:tcrs, and consc(iuently saved. § 12. Jerome is very explicit on the same point. ' " In whom also we have obtained an ' inheritance, being predestinated according to ^ the. purpose of him, who workcth all things ' after the counsel of his own Avil!.' ' It is to •' be considered, that predestination and purpose * are here placed together, according to wliicli * God workelh all iJi'mgs after the counsel of his * own will. Not that all things yvliich are done * in the world are done with the will and counsel 'of God; for then wicAxY/ //^/7?5-9 might be im.- ' puted to God ; but that all thhtgs ichich he -'.does, he docs with counsel and will, because ii'CT. II. QiiGlolionsmililaliiig agaifist !he lii.Jwp. o6\ ' they are full of reason, and of tlie power of ' him who acts. M'e men will to do most thin secure a good will. As an eifective will follows an effective nature, so a defective will follows a defective nature. All men, however, liave, in themselves considered, a defective nature, and, as fallen, a corrupted nature, ever " inclined to evil:" At the same time the will remains free. What tlien is requisite to secure a good will in ^free-agent? An influence from God, I answer, tiie source of all good, on man's nature, or ■ heart, as the scriptures often express the idea, while the v.ill, the medium of his power and nature, remains perfectly free, or exempt from compulsion and restraint. Here we have a satisfactory j)rinciple to reconcile certainty on tlie part of God, and freedom on the part of man ; a principle, I will venture to alhrm, against which no argument can be brought, no denial asserted; which may not be fairly met by S64 Modern Calvinism Defended. ch. t. a reductio ad ahsurdum. As I am conscious of having no object in view but truth, — the esta- bhshment of true primary important principles in theology and moral science, I hope jt will not be thought unsuitably presuming, if as a private hidividual I solicit the attention of thinking men to this point, and, if they are so disposed, to bring it to the test of clear and rational objec- tion. Pure gold need not fear the heat of the furnace; — and what honest man would wish to give circulation to base coin? § 14. We now advert to what the Fathcr.% quoted by the Bishop, say regarding Perseverance. There is one passage from Ambrose, which though already produced for another purpose,must not be omitted in this place. * " Perseverance " is not of the man who willeth, or of him who * runneth ; for it is not in the power of man : ' but it is of God, who pitieth, t/iat you may be * able to complete what you have begin?" ' * What Ambrose evidently designs to inculcate is this ; that, though it is our incumbent duty to will and to run, that is, to use our utmost exertion in the way of holy obedience, the source of our perseverance is " God, who pitieth.'' If they who have begun well in the race of spiritual and holy obedience, obtain the prize of perfection, * llofut. p. 381. SECT. II. Quotations militating against the Bishop. 36'j this completion is " of God." I believe the modern Calvinists will be very well satisfied with this conclusion, riz. That all those who finally attain the perfection of glory, by perse- verance in holiness, attain it by the " power and grace of God." For my own part, I consider all other points, related to the subject, of com- paratively little moment. This point is of prac^ tical utility, as tending to draw the heart to God every moment of time and every step of our progress; to him from whom our strength is derived, and who alone can crown our efforts with success. But the discussion of the question a priori, Who shall persevere, is apt to degene- rate into useless speculations, greatly resembling another question, " Are there few that be saved?" The answer of incarnate wisdom was not to gratify speculative curiosity, but to rouse to holy solicitude and suitable exertion, "Strive to enter in at the straight gate." <§ 15. Augustine makes these remarks: * " The thief was justified, who, when all his * limbs were fixed upon the cross, and having * these two things at liberty, with his heart he * believed unto righteousness, with his mouth * confessed unto salvation, and immediately ' merited [obtained] this assurance, " To-day ' shaltthoube with me in Paradise." Yor his good * :twh uoiild have foUoxirjIj if he had li\'ed any S6j Modern Calvinism Defended. cir. r. • considerable time among men, ofttr he ' received grace; they had however not pre- * ceded."'* Tliis proves that, in the view of AuGUSTixE, "grace received" wa.^ r sin'C priji- cip/e of good works following. And it is for this we contend, that grace received by the will and purpose of God, ensures persevering obedience and well-doing. — The reader will recollect, that my present object is not to collect from the writings of the Fathers all the passages on the respective points in de- bate, but to produce from the Bishop's own extracts a few passages that militate, in their fair construction, against his own avowed prin- ciples. § 16. Let us consider next what the Fathers say on the subject of co-operation. If at any time they contradict themselves or one another (as they often do), that is not my concern. To avoid inconsistencies the first principles of truth ought to be strong and clear, and well settled in the mind. Neither ingenuity nor even piety (though the latter will avail more than the former) will prove a sufficient substitute in close inves- tigations. However, some of them were far better reasoners than others. Augustixe : ' " I ' have applied my heart to fulfil thy statutes * Refut. r- 438. 5ECT. II. Quotations mUdating against the Bishop. 3(j^ ^ alway." lie who says, I have applied my ' heart, had aheady said, " incline nij/ heart ' unto thy testimonies;" that we may undei- ' stand that this is at the same time both the * sift ?/ ^^^^ ^'^'^ ^^'^ e.fertion of our own icill. — * The words ot" the apostle are, ''A\'ork out your ' own salvation with tear and trembling." M'hy ' then do I work out my salvation with fear and ' tiembling, since it is in my power to work ' out my salvation ? Do you wish to hear, why ' it is to be done with tear and tremblinc; j^ * "For it is God which worketh in you:" there- * fore with fear and trembling. Because what * the humble man obtains, the proud man loses. ' If then it be God which worketh in us, why ' is it said. Work out your own salvation? Be- ' cause he so nwrketh in us, that xce also work. *■ " Be thou my helper," points out that he also Ms a worker, who calls for a helper.""* Here Augustine acknowledges, with the Psalmist, that it is God's gift to incline the heart, or to infu>e the principle ; yet that '' he so worketh in us, that we also work," or " exert our own will." The duty is ours to seek, but the operation is fust God's, that ours may follow. ^ 17 The same Father has the following ♦ Refut. p. 430. ^6S AfoDERy Calvinism Defevded. tir. v. observations, among many other to the same purpose : ' " To be strengthened with might,' ' he [the apostle], says, ' bv his Spirit.' This Vis the spirit of grace. Observe what he ' desires. He asks from God tit is rerij tJt'ing 'which he requires from men; because that * God may be wilhng to give, you also ought to ' suit your will to receive. How can you be ' xdlliug to receive the grace of divine goodness, ' who do not open the bosom of your icill? He * says, * that he may grant you : for you have * it not unless he grants it you ; ' That he may * grant you to be strengthened with might by ' his Spirit :' for if he grants you to be strength- ' ened Avith might, then he will grant you not * to faint — The xvhole is from God ; not however ' as if we were asleep ; not as if we exert no endea- * vour; not as if we do not will. — You w^ill be * the work of God, not only because you are a ' man, but because you 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." He however adds, " He * that made you without yourself, does not 'justify you without yourself. — He made you ' without your knowing it, he justifies you Mheii * you arc willing." ' * In these passages ^ve observe * Rcfut. pp. 433, 434. SECT. II. Quotations mUUat'mg ugainsl the Bishop, 3G^ what God requires ofman, that is, " to be willing- to receive ;" and " this is tJie veri/ t/iiz/g which we ask from God." We ought to have a suitable will ; but we have it not of oursehes ; therefore we " ask from God tliis very thing which he requires." This clearly sliews, that our duty is one thing, our ability another : and consequently, that without God's immediate and predeterminating influence, the effect will not follow. " The whole is from God," 3'et not so as to excuse our supineness. If we could not " make ourselves," much less can we " make ourselves righteous." Yet, is our voluntary concurrence required, without which \\c have no right to expect the blessing. The same author observes elsewhere, that ' " the liill * itself and the action, are assisted by God, * and so assisted that we cannot will or do any ' thing; well without that assistance."' And again, ' " We have proved by the foregoing * testimonies of the holy scriptures, that there ' is free-will in man, to live well and to act * rightly, so let us see what the divine testimo- * nies are concerning grace, without which zee can * do nothing:' ' * § 18. Chrysostom, speaking of Judas and Peter, observes : ' " The one etijoying great Refut. pp. 448. 449. 370 Modern Calvinism Defevded. ch. v. * assistance, was not benefited, because be was * not wilHng, and did not contribute bis own * exertions; but tlie otbcr [Peter] having a ready ' zv'dl, fell because he did not enjoy any assistance, ^ for "cirtue is composed of these txvo things^ * Wherefore, I beseech you not to be supine, ' rtferring every thing to God, nor to think * that, being dihgent, you can do every thing ' right ])y your own labours. In these mysteries, * it is the part of God to give grace, and o/' man * to supply faith" ' * In one part of this passage we have a very important truth, that " virtue is composed of these two things," divine assistance and "a ready will." But when the author represents Peter as " having a ready will " mhen he " fell," his notions are confused : and when he speaks of Judas as "enjoying great assistance," he is more declamatory than jucHcious. For what evidence is there that Judas had more assistance than Peter, or that Peter Zi:hen he fell had a more ready will than Judas? That Judas had "great assistance," in one sense, is plain, from the circumstance of his being one of the twelve apostles : he enjoyed converse with Christ, heard his discourses, saw his miracles, preached repent- ance, partook of the sacred supper, &c. But this " assistance," or more properly privilege^ was conniion to all the apostles, irrespective of *Refut.pp. 488, 491. SECT. II. Quotaliom mililal'ms; agaoist the Binhop, 37 1 the state of tlieir minds. In representing Peter as " not enjoying any assistance" when he J^e/l, tlie meaning of the words is evidently changed from tliat of external privilege to in- ternal operation ; for it is a plain f ict that the former continued with Peter, as well as with Judas. It was, therefore, the internal operation of grace that Peter did not enjoy when he fell, — in other words, he was left to himself Nor is there any evidence that this was not the case always with Judas, as far as relates to real piety. When Chrysostom says, " it is the part of God to give grace'' he must mean, in order to he con- sistent witli himself, internal influence; since it is that, in connexion w ith a ready will, of which " virtue is composed," which must needs be inward grace. This is further evident from its being represented as that " assistance " which Peter " did not enjoy " when his fall was occa- sioned ; while he did enjoy every external assist- ance as at other times. Of inward grace, there- fore, and a ready will, " virtue is composed." Consequently no exercise of will can be virtuous, which has not grace for its principle. Yet this principle itself, is not virtue^ but the basis or principle of virtue, which influences the will to what is properly called virtue, or a virtuous action. Thus " virtue is composed of these two "things;" and thus also "it is the part of God 372 Modern Calvinism Defended. cii. t. to give grace, and of men to supply faith/' or to exercise kdhj'. § 19. Wc shall now, finally,' examine what the same Father, Chrysostom, says upon human weakness. * " In proof of what I have said, I * will quote to you the words of Christ himself: * he said to Peter, * Behold Satan hath desired * to have you, that he may sift you as wheat; * but I have prayed for thee, that thy faith fail * not :' What does this sifting mean ? 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 uwidd * have failed. "" ' * This passage is explanatory of the preceding, shewing that the assistance which Peter " did not enjoy," was a partial not a total defect. The assistance so fiir continued as to preserve the existence of faith as a })rln' ciple, but not so far as to preserve its victorious exercise. For while the principle, as well as the exercise of faith, admits of deorees of vigour, its existence depends, not on its own indefectible nature, much less on the potency of free-will, but on the power and continued influence of Christ. So great is human weak- » Refut. p. 459. SECT. IT. Quotations militating against the Bishop. 373 ncss, even in tlic vessels of mercy, in proficients, in Peter the courageous, zealou!?, determined disciple of Christ, tluit " if he had permitted, liis fiuth," root and branch, " would have failed." That he had free-will is certain : hut free-will of itself is weak and unstiible. If faith cannot stand its ground Avithout the substratuiTi of grace, assisting and upholding grace, — liow 374 Modern Calvinism Defended. ch. v.; Sect. III. Quotations from the Fathers doubtful in Expression, but § 1. Passages respecting two natures, from Ignatius, Iren.eus, and Origen. § 2. Remarks on ancient Heretics who held two natures. ^ 3. On Bardesanes and Valentinus. § 4. Basilides and Carpocratbs. ^ 5. Manes. § 6, 7. Observations on these Heresiarchs and their dogmas. ^ 8. Quotations on Christ's purchase, from Clement of Rome. ^ 9. From Athanasius ; and ^ 10. From Jerome. < ^11. Concerning Auman Mior 37. From Justin Martyr. § 38. On Election, from Jerome. fj 39. Concluding Remarks. § 1. JVJ-ANY quotations are produced by the Bishop against tlie Calvinists, in which the Fathers reprobate the notion of two natures in man. And this is done, probably, because SECT. III. Quotalions douhl Jul onJ^ in Expression. 375 Ave sometimes speak of two natures in the Christian, one corrupt and the otlicr holy. We maintain that every true or spiritual Christian has a depraved nature from the fust Adam, and a spiritual nature or principle from the second Adam. — How, indeed, any one can deny this statement without at the same time impugning; the authority of the inspired wiiting-.s .npon tlic point, is to me inconceivahle: nor am I able to form a conjecture how the Bisliop of Lincoln can controvert the sentiment we contend for, w ithout condemning a great part of his own " Refutation." — Let us, however, attend to some of the Fathers upon the subject oUiconaturef! in men. Ignatius : * " I do not speak of two nalKvcs of mcn^ but * that the one man is sometimes -of God, some- *■ times of the devil. If any one be pious, he * is a man of Ciod ; but if any one be impious, * lie is a man of the devil, being made so, not * by nature, but by liis own will."'* Tin's is an entire ({notation. Another follows from IiiEx.rus.- * " Subdividing souls themselves, they say that * some are by nature good, and some by nature * bad."'t Again, from the last mentioned au- thor : * *' They (the Valentinians) say, that some 'men are good by nature, and some bad."' J Again, from Clement of Alexandria we have this insulated extract: '"He (Valentinus) too, * Refut. p. 288.- + lb. p. 51-4. X lb. p. 515. 376 Modern Calvinism Defended. ch. t, ' like Basilides, supposes a race (ysvog) which is * saved by nature."'* Of the same kind is the following passage from Origen : '" Those who, ' coming from the schools of Marcion, and Va- * lentinus, and Basilides, have been taught that * there are different natures of souls." ' t § 2. The reader may well express his surprise at the Bishop's conduct in producing these ex- tracts against the Calvinists. Indeed the words *' two natures" may be found occasionally in Calvinistic writers; but is there any similarity of sentiment, between them and the quoted lieresies? Not the least. The Saturninians, Marcionites, Bardesanians, Valentinians, Basili- dians, Carpocratians, &c. according to a corrupt philosophy, or rather a visionary hypothesis, held that two Creators formed two kinds of men, possessed of two natures directly opposite, according to the characters of tlie two Deities ; that is, one benevolent, the other malignant. Saturn iNUS held the doctrine of two eternal principles, one good and the other evil ; that Jiis world and its inbabitants were created by subordinate Deities ; that the " nature" given to men by their immediate creator was a mere animal life; that the good eternal principle added to them another nature, which was a * Refut. p. 518. + lb. p. 520. SECT. III. Quotatiom douhtful onfjj in Expression. '377 rational soul. Thus, according to this insane dreamer, every man had " two natures,*' derived from two Creators ; — and, to perfect his folly, he further held, that there are two kinds of men; the one kind, just mentioned, who are by " nature" well disposed ; the other kind, formed by the evil deity, who are by " nature " wick- edly disposed ; and that the difference now subsisting among men, as good and bad, must arise from these causes. § 3. IVIaiiciox also had similar notions respecting two eternal principles, one good, the other evil, and a middle deity besides, who had himself two mixed natures, composed of some- thing good and something bad. Mankind, he fancied, had " two natures," good, and bad; and this middle deity and the evil principle, were perpetually contending for dominion over these '• two natures" respectively. Baudesanes also lield that mankind had " two natures," one formed by the Su})reme Being, the other by an evil principle, the prince and author of all M'ick- edness and misery. From the former proceeded reason; iVom the latter, passion. To this he added, that all matter was of a " malignant nature," and consequently all human bodies, whose oiiginal framer was the evil principle. Valentinus, in like manner, maintained that mankind had " two natures," consisting of an 378 Modern Calvinism Defended. ch. t* equal portion of wliat was subtle and what was gross; while the framcr of these two natures was not the supreme Being, but a generated deity whom he called the Demiurge. This offspring of two of the Eons (of whom Valen- tin us created more than thirty) is represented as arbitrary and arrogant, aspiring to supreme dominion, as the God of the Jews, keeping- mankind in slavery, &c. : but Jesus, one of the Eons, came to our world to chastise Demiurge^ and to deliver mankind from his tyranny ! It must not be omitted that the mother of this tyrannical pretender resolved to add to the two natures which her son gave to mankind a third nature far better than the other two. § 4. Basilides was a mystic of no less extravagance. He held that mankind had " two natures," derived from two sources, that is, one nature from malignant matter, self- animated and eternal, but moulded originally into human foiTn by angelic hands ; the other nature was a principle of reason added to it by the kindness of the supreme deity. But still he left them under the dominion of their first formers; who themselves, in process of time, fell into a state of depravity. To complete his blasphemous nonsense, he asserted that one of these was the God of the Jews, to counteract whose preten- sions, and to delixer mankind from the " two SECT. III. Quotations doubtful onhy in Expression. 379 natures " now enslaved, Christ was sent by liis Father, the supreme deit3\ Carpocrates dif- fered Hrtlc from Basilides, except by adding a still sjreater portion of impiety to his philoso- phical reveries. § 5. These heresies, among many others of minor consideration, made their appearance in the second century. In tlie third, the Mam- chceans made themselves prominent. Manes, the Persian, also held "two natures" in man- kind, one sensual, the other rational ; the latter derived from a good, the former from an evil deity. This impious magician, in common with the rabblemcnt of Gnostics before mentioned, pronounced all matter to be eternally corrupt, and therefore denied a resurrection. The human body, he supjiosed, was originally formed by the prince of darkness, and was the prison of man's " two natures," or " two souls;'* and the design of Christ, in coming into our world, was to liberate the better nature both from its lust- ful companion and from its prison ; when, having completed his mission, he returned to liis native residence, the sun, favouring the better part of mankind with Manes as his Paraclete ! § 6. Such is a concise account of the fan- ^ tastical impieties of these hercsiarchs, — who S80 Modern Calvinism Defended. ck^t, leaving the plain scriptures of trutli, be^vildered themselves and their followers among the fables and mythologies of the oriental heathen philo- sophy, falsely so called, — and to whom the Bishop of Lincoln would apparently be very glad to persuade us that the Calvinists are closely allied. " Opinions of earliest Heretics resembling tenets of Calvinism,'' proved from the ancient Fathers ! Nothing can be plainer : as these Heretics held, that there are " two natures" in men, so the Calvinists maintain^, that ** by nature we are children of wrath," Jiave a " carnal mind," which is " enmity against God,'^ and that, by a plan of mercy and grace, some are " made partakers of the divine nature." § 7. On the heresies above recited I would make a few remarks. 1. The specimens produced of the tenets of their leaders, are but a small part of their profane jargon. 2. Some of them put forth their germs in the apostolic age, and by degrees grew up, and infested a great part of the Christian church, for many centuries, though often assuming different aspects, accord- ing to the prepossessions of each prominent leader. 3. Many of them, not content with dogmatizing with a fertile imagination, unre- strained either by judgment or any tolerable con- sistency, permitted their infatuated adherents to indulge in the most licentious practices. iSEcT. III. QuolcAlons doubtful on! j/ in Ejpres^ipn. 381 4. It is not surprising if tlic ancient Fathers frequently adverted to their tenets and practices in their discourses and writings. 5. A proper knowlctlgc of the prevaihng heresy which each writer or speaker IkkI in view, is the true key to open the meaning of many arguments and phrases employed hy the Christian Fatliers. 5. The Bisliop of Lincohi has widely erred of the mark, while comparing the Gnostic and Mani- chean notions of "two natures" in men, with the sentiments of Caivinists, who keep closely to God's holy word, respecting the true cha- racter of Jehovah and the real state of man, as cither sinful or gracious. § 8. Wc shall now examine what some of the Fathers remark on Chri.sfs purchase. Cle- ment of Rome has this passage : ' " Let us look ' stedfdstly at the blood of Christ, and see how ^precious his blood is in the sight of God; * which being shed for our salvation, has obtained * the grace of repentance for all the world. Let * us search into all ages, and learn that our * Lord has in every one of them given oppor- ^ tumtyfor repentance to all such as are willing 'to turn unto him."'* This quotation \\\iy have some appearance of opposition to modern Caivinists, otherwise it would not have been * Refut. p.28«. 382 Modern Calvinism Defended. ch, v, produced by liis Lordship as an entire extract, unconnected with other matter: but where is the reahty of opposition ? Clement explains what he means by " the grace of repentance " by an " opportunity of repentance ;" — and wc maintain precisely the same. ^Ve profess that " the blood of Christ '' (expressive of his whole humiliation unto death,) is a price of infinite value ; that the proclamation of this plan of mercy is a " grace," a great favour ; affording to the children of men an " opportunity for repentance;" and that " all such as are willing to return" unto God through Jesus Christ, shall obtain " forgiveness of sin, accordiug to the riches of his grace." Nor is it true that we hold, (whatever might be the conclusion of Calvin) that there is any reprobating decree to prevent repentance. § 9. The following passage from Athana- sius has more an apparent than a real opposition to our sentiments : * " By his death salvation * came to ally and every creature uas ransomed. * He is the life of all, even he, who like * a sheep gave up his own body to death, as * a ransom for the salvation of all'' — *' That * he might take away sin from all the race.'' ' * These expressions, I conceive, must have been * Refut. p. 345, 346. SECT. III. Quotatiom doubtful onhy in E.ipirs.^Io/i. 383 designed to convey one of these two itleas : either, first, . tliat " all the race " of mankind are to be actually delivered from the guilt, power, anil effects of sin ; or, secondly, that the death of Christ is an ade(juate ransom, or price of redemption, for all, in such a sense as to entitle all who apply for an interest in it on gospel terms. The former, his Lordship will not assert, I presume; and with tlie latter meaning we agree. The provision made, or divinely constituted means, is all-sutlicient, and thereby an opportunity is afforded to all, to whom these glad tidings are proposed, for the remission of siu, and for obtaining salvation. § 10. The quotation from Jeromk, which follows, indicates a degree of rashness in the manner of assertion, but his meaning is far from being opposed to us : and I may add, that many passages might be easily adduced out of Calvin's works of a similar tendency. Jerome's words are : ' " John the Baptist utters a false- * hood when he points to Christ, and says, * * Behold the Lamb of God which taketh away * the sin of the world,' if there be still persofis * in the world whose 3i?is Christ has not taken *azi'aj/"'* What can the author intend, but that the atonement made is of adequate suffi- * Refut. p. 411. 384 Modern Calvinism Defended. ch. v. ciency for all? Surely he could not mean that the minds and consciences of all persons in the world were freed from the dominion of sin, or " purged from dead works." But as there does not appear any middle meaning, and as he could not intend the latter, we agree with him in the fojmer. . " The blood of Jesus Christ, the Son of God, cleanseth us" to whom it is applied, " from all sin." To assert that it takes away sin from those persons to whom it is not applied, is to contradict the whole tenor of scripture, and to outrage common sense, while the senti- ment itself is of the most licentious tendency. But to maintain that the sacrifice for sin is ade- quately sufficient for every person in the world, and is mercifully proposed as such to be received, pn the terms of repentance and faith, without any reprobating decree to the contrary, is, in my apprehension, " a doctrine according to godli- ness." I must, however, observe, that neither chance, nor yet the potent force of free-will, is ever likely to put any person in possession of its efficacy, without the assistance of sovereign grace. § 11. His Lordship has quoted some pas- sages out of the Fathers which relate to human wortJimess, that appear adverse to our senti- ments;— the opposition still being more in sound than in sense. For example, Justin «FXT. III. Quotations doubtful onljj in Expression. 385 Martyr says: * " Wc maintain that no wicked * or covetous person, no traitor, no virtuous ' person can escape God ; and tluit every one * will go into everlasting punishment or salva- * tion, according to tlte merit of /lis actiom. — ' That punishments and chastisements and good * rexvards are given according to the xcorth of the * actions of every one, having learnt it from the ' prophets, we declare it to be true."'* Here probably the Bishop supposes that Justin main- tains a doctrine which we deny. We some- times say, tliat we have no merit of our own to recommend us to the favour of God ; and he says that rewards and punishments are (xur a|/ai/ rmv TTpa^saiv) " according to the worthiness of the actions" of every one. In the original the phrase in both places is precisely the same; though in one place translated " worth," in the other " merit." Perhaps these terms are con- sidered as synonymous; however, we hold no doctrine inconsistent with what Justix evi- dently intends. Actions have worthiness in one respect, and not in another ; or for one end, and not for another. § 12. When we profess, that we have '• no merit of our own," or, *' no worthiness of our own," to reconmicnd us to God; we mean, that ♦Rcfut. p.e9i, O Q 586 Modern Calvinism Defended. ch. v. we have nothing which can he a ground of par- don and acceptance, in the sense of the apostle, " Not by works of righteousness which we have done, but according to his mercy he saved us.'* The contrast here is, between our works, \y'nh. any worth or merit they may have, and another ground of recommendation and accept- ance appointed and revealed. This is no other than the mercy of God through the atoning sacrifice of -Christ. " Other foundation can no nian lay, than that is laid, which is Jesus Christ," who is the foundation of apostolic doctrine, and the foundation of our faith, re- pentance, and hope. But should any one tell us, that there is no difference in the quality of actions, that one is not better or more worthy than another, as some of the heretics opposed by Justin did, and some sceptics now do ; we would reply with him, that human actions have a quality of vv^orthiness or unworthiness^ that there is an essential difHerence between obedi- ence and disobedience, and that this difference will be produced in judgment. This the holy scriptures abundantly testify. " For God will bring every work into judgment, with every secret thing, whether it be good, or \\hether it be evil."* " Wherefore we labour (or endea- vour) that whether present or absent, we may ^ Eccles. xii. 14. .SKCT. III. Qiiotaliom doubtful u)ih/ in ErprcuKion. 387 be accepted of liini. For mc must all appear before the judgment scat of Christ; that every one may receive the thino-s done in liis body, according to that he hatli done, wlicther it be good or bad." * § 13. " AVortln'ness " is a comparative idea. Only a person properly divine, is '' worthy " of religious adoration. No one in tlie universe, but " the Lion of the tribe of Judah," the di\ine Redeemer, was found "r90 MoDEHN Calvixism Depended. cii. v. * enjoy aid from above.'"* What Calvinist ever supposed that men ought to remain in a state of stupid indifference or criminal negligence, in order to obtain " assistance from God," and enjoy " aid ftom above," without which " we cannot rightly do any thing which is goodr'" Do not we also, with Ciirysostom, endeavour to rouse men from their lethargy, exhorting them to search the scriptures, to examine them- selves, to consider their ways, to attend to God's testimony, and assuring them that they have no right to expect either divine assistance or any blessing from God, but in a diligent use of appointed means ? ^16. To the same purpose are many other passages of this author ; particularly the follow- ing : * " Since then there are such snares, and * such attacks, do thou lead me in the way ; for * I have need of thy assistance. For to be led in * the way is deiived from him ; but kt it be our * endeavour to be worthy of being conducted by * that hand. For if you be unclean, that hand * does not direct you ; or if you be covetous or * have any other spot."'t ^^ fVorthy of being conducted," that is, guidable. Now this is what we constantly inculcate upon our children and domestics, our auditors and associates. Does * Refut. p. 463. t lb. p. AQ9. srxT. III. Qitolatiom doullftd onJij in Jlrpre'ision. 391 his Lordsliip suppose that \vc \v\^\\ them to continue obstinate and rcfiactoiy, or icniaui like bh)cks until they arc spiritually animated? Again : ' " lie speaks of the inexpressible bless- * ings of those who received liim, and bricily ' comprehends them in these words, sa\iiig, * As * many as received him, he gave them power to 'become tlie sons of God." Whether tin y be ' slaves, whether they be free ; whether they be ' Greeks, Barbarians, or Scythians; whether * they be umvisc or wise; whether they be 'women, or men; whether they be young or 'old; whether they be ignoble or noble ; whe- ' ther they be rich or poor; whether tliey be * governors, or whether they be governed ; he ' says, a/l arc thought ivorthi) of the same * honour^ '* This passage clearly proves with what latitude Cheysostom, in common with the other Greek Fathers, used the term (aJios)rtwV%. " All are thought worthy," that is, suitable objects, to whom the gospel, the universal favour, should be proclaimed ; the inequality of their conditions, whether external or internal, forming no bar of exception. And when they by "taith, and the grace of the Spirit," as he afterwards adds, receive the proffered blessing, they have " stamped upon them one royal charae- Icr." Thus, in both respects, they are alike " worthy." » Refut. p. 489. 392 Modern Calvinism Defended. ch. v. § 17. In a similar latitude of meaning the sacred scriptures use not only the terms worthy and unworthy, but also clean and unclean, holy and unholy, with many others. Thus it was revealed to Peter, that the Gentiles ought not to be regarded any longer unclean, unholy, or unworthy of the gospel message, in the view of a merciful God. By the mediatorial work of Christ, " the middle wall of partition" was pulled down, and in this respect all nations were thought equally " worthy" of the benefit. " What God hath cleansed, call not thou com- mon or unclean. " If God regard the vilest of characters " worthy," in this relative sense, of having salvation by Christ proclaimed to them, so should we : and hence our exertions to send missionaries to idolaters, and the most abandoned of human characters among the Heathen. But who would infer thence, that they are worthy in a moral sense, before a change in them is effected? When, indeed, any of them become new creatures in Christ Jesus, and manifest by repentance, fiiith, and new obedience, that they have " the grace of the Spirit," they are thought " worthy" of Christian fellowship. And \vhen, as professing Christians, they shew the reality of their fiiith and })rofession of godliness by their works, — walking in the holy ways of Christ, exemphfying the peculiar spirit of Christianity, and persevering therein unto the end of life, — we are bound in charity, judging according to the SECT. III. Quotalio}2s doubtful onlij in Exirressiun. 3^3 testimony of God's word, that they are " x.-urlhg to walk with tlic Lamb in white ;" that is, aic suitable subjects to receive such favour. § 18. "\\'e sometimes speak of the insulFi- ciency of the powers of reason for answeiing certain purposes in religion; and therefore wc are confronted with the following language of JusTiiV Martyr: *" Our original existence was ' not owing to ourselves ; but to follow those ' things which are pleasing to him, through the * pozcers of reason with which he has endowed * us, this persuades lis and leads us to fa'ithr ' * J3ut what Calvinist opposes the use of reason for this purpose? Reason is the faculty by which wc . compare ideas, and draw conclu- sions. By this faculty we are enabled to inves- tigate the evidences of revealed religion, to compare the claims of a pretended revelation with the true, to compare scripture with scripture, and one dispensation of religion with another. By this faculty we examine the divine testimony concerning the person, the work, and character of Jesus Christ, and conclude that he not only claims, but also deserves our hearts and lives; and thus, " through the powers of reason" we are led to believe. In this respect, reason " persuades us, and leads * Rcfut. p. 291, 394 Modern Calvinism Defended. ch. v. us to faith," and this is evidently Justin's § 19. Because the modern Calvinists advocate the cause ot* a necessity of consequence, in opposition to absokite contingencc or mere chance, tlie Bishop has produced many quota- tions from the Fathers, in order to shew that their sentiments and ours are opposed to each other. Justin Martyr: '"But lest any one * should imagine that I am asserting that things * happen according to the necessit}) of fate, * because I have said tliat things are foreknown, * I proceed to refute that opinion also. — And, * again, if mankind had not the power, hy free- * xcUl, to avoid wliat is disgraceful, and to choose * what is good, they would not be responsible * for their actions." ' * We also, as well as Justin, deny a fatal necess'iti/ of persons and actions. Fate, or the doctrine of fate, declares, that persons and actions are necessary in such a sense, that they could not have been otherwise; now this we reject, because we believe that there is neither a person nor an action which jniglit not have been otherwise, had it been the good jdeasure of God. Supposing, however, persons placed hypothetically, in certain cir- Ciunstances, notwithstanding any concei\'able * Uefut. pp. 291, 19>1, sr.cT. HI. Quotallons Juuhtful onlj^ In Expression. 395 ficcdoin of will, nothing is contingent to ilie view of God. lie knows what he will do, and he knows what we will do. If he pleases, wc shall do well ; hut if left to our own defectihility, and its negati\e cause, he knows we will not do well; though every thing which it becomes him as a righteous governor to grant, sl^uld continue the same. The positive cause of all our good is from him, hut the negative cause of all our evil is from ourselves exclusively; free- "will in both cases remaining the same, as before proved. It is a manifest absurdity to talk of a free action, when past, as having no ground of its existence, citlier in God or in the creature, before it took place. Eveiy action had sonic cause, either cflicient or deficient, else it never could have taken place; and this cause, be it wliat it may, must he known to God no less before than after the act. To onniisciencc therefore the act must appear certainly future, \i that foreknown cause be not prevented by him A\dio alone is adequate to prevent it : and this certain futurition of all events which actually take placc^ we properly denominate Jiypothetical necessity, and sometimes a necessity of consequence. These distinctions we arc constrained to make in polemic discussions, though we think it unsuitable and needless to impose them on unlearned auditories. § £0. The subsequent passages are of similar 396 Modern Calvinism Defended. ch. v. import. Justin ^IafxTYr: '"Neither do we * say, that men act or suffer according to fate, ' but that every one does rightly, or sins, ' according to his choice'^ ' * His choice, l^eyond doubt, is the immediate cause of the quahty of his actions: but this docs not imply that the choice itself had no adequate cause ; or that it was not foreknown as a future certainty. Chrysostom : ' " Christ says — ' It must needs * be that offences come ;' not weakening the * freedom of clioice, nor imposing any Qiecessitij ^ ox force npon our conduct; but foretelling * what would certainly happen from the wicked * disposition of men, which was about to happen, * not because of his prediction, but because of * the disposition of those who would admit of no ' remedy. For those things did not happen * because he foretold them ; but because they, would * certainly happe??, therefore he foretold them.'"')' What can be plainer than this quotation in favour our of hypothetical necessity? Vv'e are suffi- ciently persuaded, and so was Chrysostom, that the will of man is free ; and yet there was a sufficient cause of the event, as a ground of certainty. What kind of necessity Chrysostom does oppose, is explained by himself, when he contrasts it with " freedom of choice," and explains it by the term " force;" an explanation in which we fully coincide. To the same effect * Rcfut. p. 297. IbiJ. p. 497. SECT. III. Quotations doubtful 0)il// in Expression. 397 is Irex,t:us's icmaik : ' '' All tlicsc tilings shew * the free-will of man, and the counsel of (iod, ' exhorting against disjobeclieYice, but not forcing; 'our 7vil/s"'* Also Clement of Alexandria: * " Neither praise, nor dispraise, nor honours, ' nor punishments, would be just, if the soul * had not the power of desiring and reject- * ing, and if vice were invoiuiitari/.'''\- \Vc hold no necessity that implies " forcing our wills," and which renders our actions " in* voluntary." § 21. Tertulliax very properly observes: *" Every one has a )-ig/it belonging to man, and * a natural power to worship that which he thinks * right ; nor is any one injured or benefited by * the religion of another. Nor is it any part (jf * religion to force rdigion^ which ought to be * taken up spent aiieously, not b\j force." ' J As the Bishop, in order to be consistent with his profession, must hold, that the established church is allied to, and inseparably connected with the state ; and as he asserts that his church * is not Calvinistic;'|| he must, in self-consist- ency, exonerate the Calvinists from the public enforcing " act of uniformity." Why, then, it is natural to ask, does he produce this entire * Refut. p. 305. + lb. p. 312. X lb. p. 318. [I lb. p. b%>. 39B Modern Calvinism Di:iENDLD. cn.y. quotation from Tektullian against us? Do Ave not maintain that "' every one lias a rig-Jit to woi-bliip as he thinks riglit?" Or docs he suppose that ^yith us it is a " part of religion to Jbrcc reU""ion?" Or docs he imagine tliat \vc liavc some enchanting chains ^^•ith which we are able to drag "by force " an audience ixcov asKovriys Quixco? Were we to judge merely from the tendency of the quotation, we might suppose ii to ]i;ivc been introduced to overthrow acts of uniformity, or to encourage the separatist to stand firm to his principles in opposition to civil '-' force" in matters of religion. But whatever might be his Lordship's real motive for transcribing the pas- sage, he has most effectually concealed it from vulgar scrutiny. § 22. We have in tlie " Refutation'* several quotations from the Fathers which treat ofj'rcc- it'l/l and power, as if they stood * opposed to the * tenets of Calvinism ;' but which, in their genuine import, are perfectly consistent with those tenets. Thus, for instance, Tertullian : * " A law would not have been imposed on a * person who had not in his pou-er [i. e. at his * option] the obedience dwo. to the law; nor * again would transgression have been threatened ' with death, if the contempt also of the law * were not {)laeed to the account of J)-cc-:cin. — ' ile who should be found good or bad by SKCT. III. Quotations douhtfulouh/ in K.rprcssion. 599 ^ uccessiti/ and not roUintarihi, could not with ' justice receive the retribution of cither jrood * or evil. — ]\lorcover, if you ask ichcnce that xrill * comes, by wliich wc will any thing contrary to * the xcill of God, I will tell you : It comes from * ourselves.'''"* The whole connexion shews that tlic author meant b}- the phrase " in his power" the same idea as is expressed by " at his option/* in opposition to tliat which destroys liberty. In the hist sentence, Tertulliax advances a ver}' important sentiment, though it is more tlian probable that he was not aware of all the truth which the expressions are well adapted to convey. The sinfulness of a choice, " comes from ourselves."" He was fully aware that the physical power of willing and choosing comes from God ; what he therefore intends is the source of its " contrariety to the w ill of God,"* and which, in the strictest and fullest sense, *' comes from ourselves" exclusively. This is that negative principle of dcfectibility which God has not in himself, and cannot possibly impart to the creature, because it is no object of power: I will add, that it is the only prin- ciple by which we can possibly account, in a satisfactory manner, for an endless number of phenomena in the moral world. Were it Ix'tter understood by inquisitive minds, it would ex- » Refut. pp. 319, 320. 400 Modern Calvinism Defended. ch. t. elude a thousand perplexities, shew the ibUy of many past controversies, and exhibit in the most amiiible hglit the true character of the blessed Cod. § 23. Origen very well obocrves, (why hi:? Lordship has quoted the passage against the Calvinists, is best known to himself) : ' " The * soul is endowed with free-will, and is at liberty * to incline either way ; and therefore the judge- * ment of God is just, because the human soul, ' of its oxvn accord, obeys either good or bad * advisers."'* The same introductory remark is applicable to the following observation of EusEBius : ' " So that it must be altogether 'acknowledged, that xve have liberty, and the * free-will of a rational and intelligent iiaturc.''"'']' Does his Lordship know any Calvinist, or can he produce any Calvinistic author, who does not accord with Eusebius's remark? Again/ Augustine says : ' " Every one is author of his ^ own sin. Whence, if you doubt, attend to * what is said above, that sins are avenged by * the justice of God ; for they would not be 'justly avenged unless they were committed * with the will, — It follows that nothing * makes the mind a companion of lust, except * its ouiifce-wilCX Who doubts it? * Refut. p. 339. I lb. p. 343. + lb. p. 413. SECT. III. Quotations doubtful unlij in Expression. 401 § C4. Oil tlic same subject, Justin Mautvh. in his Dialogue withTuvPHO, the Jewish tatahst, observes : ' " But that tliose, wlietlier angels oi * men, who are tbieknown that they woukl be ' unjust, are not xnckcd tJirough the fault of God, ' but that each t /trough his oicn fault is wlial ' he is, I have shewn above. But that you * may not have any pretence for saying, that ' Christ must ?ieccssari/j/ liave been crucilied, or * tliat in 7/our [our] race there are transgressors, * and tliat it could not have been otherwise, I * have aheady observed in few words, that God * desiring that men and angels should ibllow his * wmII, determined to make them with full poxver * [freedom] to act justlj/, with the means of ' knowing by whom they were made, and ' througli wliom they were called into existence * out of nothing; and with this condition, that * they were to be judged by him if they acted ' contrary to right reason ; and we men and * angels shall be by ourselves convicted of * having acted wickedly, unless we make haste * to repent. But if the word of God declares * beforehand, that some, both angels and men, * will be he.reafter punished, because he knoius 'that they would persevere to the last in * wickedness, he foretold it, but not that God ' made them such. Wherefore if they will repent, ■* all who are willing to obtain mercy fioni God, * have it in their poxccr [i. e. at their option] ; 402 MoDERx Calvinism Defended. cii. v. ^ and the woi'd pronounces them happy, saying, * Blessed is he to whom God shall not impute ^ ^5. Here Justin evidently comhatsy^//c//- isw. He shews that angels and men " arc not wicked thiough the fault of God," but " each through his own fault." And is not this the doctrine of modern Calvinists? And when he replies to Trypiio's objection (on sqsi Xpigov sa.upcii^YjVoi.i) " that Christ must necessarily have been crucified," and that (sv rco ysvsi r,ixaiv) " in our race there arc transgressors," and " that it could not have been otherwise," he remarks, in opposition to fatal necessity, that it was God's counsel and M'ill (rcuria-ai rouroug avre^oucrig irpog ^IxdioTrpa^iav) " to make them with full free- dom, or at their oxvti disposal, to act justl}-. His object clearly is to establish freedom as opposed to fate : and this is further evident by his denying " that God made them such," that is, tvicked. Then he further shews, against the fatal system, that " all who are xvilUng to obtain mercy from God (ouvavrai) ^^viay,'' ox have it at their option. They " have it in their power," in the sense of a potentia non peccandi; that is, they are not forced to sin, but are left at perfect liberty from sinning. So that neither God nor fate urges them on to be wicked, or to " per- severe to the last in wickedness." And when * liefut. p. 295. SECT. TIT. Quotation<; dmihlfitl onh/ in Erprcashin. ^103 lie says tliat it ^\'as not iircessani tliat ("hrist should be crucified, lie could not mean, without frightful impiety, that it was in no sense neces- sary, but that it was not by fatal necessity : he came to be a Saviour, not by fate, but hy the merciful counsel and gracious pleasure of (Jod. Nevertheless, as the crucifixion of Christ was infallibly certain, before it took j)lace, it was therefore hypothetically necessary. For ii Christ came into our world as a perfect character, according to the divine purpose, and if devils and wicked men (whose wickedness orig'niatcd in fhoii.selres,) Avere not restrained in the execu- tion of their purpose, tliere Mas an infallible jrround of certaintv, notuithstandinii- their freedom to any conceivable degree. All that Avas good in the whole affair was from CJod ; all that was wicked, from the wickedness of the agents exclusively. God's part was effected by him, but the wickedness of the agents was only permitted, or not hindered. And he well knew how to over-rule their evil designs for the good of men and for his own praise. " The wrath of man shall praise thee, and the remainder of Avrath wilt thou restrain."' § 2(7. In the same manner are to be under- stood the following quotations from Oinorx: '" This also is settled in the tloctrine of the ' church, that cccni rational soul has f'/rr-ui/l. 404 Modern Calvinism Defended. cii. v, * and that it has to contend against the devi! * ancj his angels, and the powers which oppose ' it, because they strive to burden it with sins : ' but we, it* we Hve rightly and prudently, en- ' deavour to rescue ourselves from this kind of ' j)urden. Whence, consequently, we may under- ' stand, that we are not subject to riecessiti/, so as * to be compelled bi/ all means to do either bad 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 neces- ' sity to act either rightly or wrongly. — There * is no nature which does not admit of good or ' evil, except the nature of God, which is the '■foundation of all good. — The Creator indulged ' the minds formed by himself with voluntary ' and free motions, that the good in them might ^ be their own, since it was preserved by their ' own will ; but indolence and dislike of exertion * in preserving good, and aversion and indif- * ference to better things, caused the beginning * of receding from good.'' ' * In these passages many important verities are contained. " Every rational soul has free-will." " We are not subject to necessity, so as to be compelled by all means, — although it be against our will''' " The nature of God, ^yhich is the foundation of aU * Refut. pp. 322, 323. siu r. III. Quoidlions duiihtftd onlij in Eipression. 405 good, docs not admit of gootl or evil;" but '' tlrere is Jio other nature which does not." '' Indolence and disHkc of cxei tion in preserving good, and aversion and indiilerence to better tilings, caused the beginii'nig of receding from goocir This last sentence is an attempt to ac- count for the origin of moral evil : and is unob- jectionable, as far as it goes. § *27. But as OiticEX was writing on a point of moral philosophy, an opponent had a right to ask, hoiv came *' indolence and dislike," or how came " aversion and inditierence,'' to take place in free-agents? Is not each of these a moral evil? Is moral evil the cause of itself? Or is it uncaused? Surely to be uncaused is the exclusive prerogative of the self-existent lieing. Here neither Origkn, nor any of the Fathers, have a word to say, — but merely im- pose silence upon the enquirer. Eut why niust he be silent? Because " secret things belong to (rod." The enquirer however urges, that this is a mere evasion, until evidence is produced tiint it ought to be reckoned among the divine arcana : for that there are many things of that descrip- tion, does by no means prove that this is (me of them. — Ijut it is itvprojitablc to encpiire further. — What! supposing the trutii be ascertained, — and one of the most radical of all truths. How can you prove to mc, adds the querist, that any truth, 406 Modern Calvinism Dkfcxded. ch. v. especially any piiniaiy truth in morals, is unpro- fitable. I do not want to pry into forbidden secrets, but tell ine ]:)lainly, without any evasion, what is the true cause of criminal indolence, or disfike, or aversion, or indifterencc? Probably, the right knowledge of the cause of the disease, may lead me to the remedy : and surely this will be a very projitabfe thing.— He receives for answer. If we can but be content with our ignorance of this punctilio " till we get to heaven," we shall then know all about it. — He replies, if you were to call the cause of gravi- tation, or the motions of the heavenly bodies a " punctilio,"' it might be endured ; but I can never admit, while I possess the use. of my faculties, that the cause of " indolence" should be viewed in that light. Besides, if I have not a cure of indolence (towards which the know- ledge of the cause may be very profitable) I may never get to heaven ! I w^ant, therefore, to know it now, if knowable, — and the sooner the better. — But it is one of the tmknozvables. — A bold assertion; how came you to knozv that? Is it self-evident, or ^\ill it admit of proof? And be pleased to recollect, if you cannot prove it to be among the " unknowables," even j/o« must allow, that it may be known. ' § 28. Whatever God in his Avisdom and mercy has revealed, or has not revealed, we may ';r(T. III. Quot(d}am douUful onh/ in Kipra^'ion. 41)7 l)c iiioially ccMtain tliat he lias not piob.ihitcd so prolitahk' a knowledge as that of tlie cansc and cure of " indolence! " If I lo(jk into nivsclf, I may see not only a dcjna\ed nature, hut also a iieo-ative principle of defectihility. \\\ this 1 am alarmed, and tlee to (ion as my ]ielj>er. The more clearly I perceive the canse of indo- lence or indilfercnce, and at the same time the cause of its cure, the more I cleave to (iod all- sulhcient, the more I depend upon him for aid, the more liumhly I walk w iih him : m\' adora- tion of him is animated, my presumjjtion anil self-conlidence are checked, my filial fear is awakened, my g-ratitude for undescrNcd favouis hecomcs strong and ardent. I now see, tliat every creature, in comparison with (Joel, is " less than nothing and vanity:" the mysteries of redemp- tion,— of redemption from impotence, from sin and slavery, I now recei\e with redouhled thankfulness and exultation : now more than c\Tr is the conviction strengthened, that a life of faith, hoi)e, and love, a life of prayer, devotion, and diligence, i^ the only rational and wise life. Most true it is that l)arren suhtleties arc chilling to piety, hut ])rimary truths shine uj)on the heart like the glorious sun, and cheri>h the lieavcnly guest who dwells in it ai> in the temple of the living (lod. § Ci). There arc some quotations from the 408 Modern Calvinism Defended. ch. v. Fathers brought forward by the Bishop, in order to put Calvinism out of countenr.nce, respecting grace and divine agency, which, when fairly examined, are very friendly to our cause. His Lordship thought (else, why should he produce itr) that the following insulated passage out of Iren^us is calculated to refute us : ' " He hath * made 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." ' * Now this we consider as a sound, plain, practi- cal truth. If we neglect to " do justly, love mercy, and walk humbly with our God," what right have we to expect that the Spirit of God will rest upon us? Again, his Lords! lip might suppose the following passage from Hilary a victorious one against us : ' " But perhaps some * one, through this religious modesty of the * prophet, will dare to say thus impiously ; If, ' says he, all things are from God, then human * ignorance is free from blame, because it can * obtain nothing but what it receives, as given * by God. And in the first place this is an * impious sentiment, that a person should think * he does not obtain those thinos which belono- ^ to believers, because he is not indulged with them * by God. But the prophet has removed all 'occasion of this impious excuse. For> fust, * Rcfut. p. 303. prcT. III. Quolalions duuUfid uiil^ In Ejprcssiu)}. 409 ' wlicn a person praj/s he lias perfoniied a duttj * suitable to his ueakness ; then lie has eon- ' nected the exertions of human devotion with ' the gifts of Cod. For when he says, ' Teach ' me, O Lord, the M-ay of thy statutes,' he shews, * by the humility of his prayer, what belongs to ' God. But when he subjoined, * and I shall ^ keep it unto the end,' he declared the ditti/ of ' his devotion. And in other things also he has '.bound both together by a nuilual connexion, * when lie requested to be led into the i)ath, and ' when he himself wished for it. For he pla'.cd * with honour those things first which are from * God, and then he added those things which * are of man, with a confession of humility and * dufi/. He prays therefore God to give. The * begimibig therefore [in point of duty'] is from * ourselves, when we pray that the gift may be *■ from him: then, because it is his gift in come- ' quence of our beg'imnng [as an act of duty] it * is again our act that it is sought, and obtained, * and that it continues."'* ^ 30. These remarks of IIiiary's discover much gr)od sense, as directed against a supine and impious objector. It was a doctrine well-known and acknowledged in his day, 'that grace was sovereign, or at God's peculiar disposal ; hence * R. fuf. p. SCO. 410 MoDERV Calvinism Defended. ch. y, the objection, — and tlie answer is not only ingenious but soHd, when taken in the sense intended. The substance of it is clearly this, That no one has a right to complain of partiahty in the divine distri])ution of grace, or to expect any bestowment of it, while he neglects a plain duty. This, on our part, is the " beginning ;" here lies the order of obligation; and to deny it, as 'the objector did, is " impious." Has he a right to complain, or has he any ground of excuse, •vvho will not begin to act the part of duty, because he is not first indulged with special favours? The supposition is a virtual denial of the whole system of moral obligation. It is with arguments similar to those of Hilary that Calvinists reply to impious cavillers. " Duty- is ours," and especially the duty of prayer, but the gracious answer is from the Lord. " Ask, and ,ye shall receive ; seek, and ye shall find ; knock,^and it shall be opened to you."' He that " restraineth prayer before God," forsakcth his own profit, and foregoes all rational expectation of blessings from him at whose disposal they are. But though we are bound in duty to begin, God is under no oblic-ation. He can " beo-in" when he pleases, in conferring fiivours, without soliciting our permission. " Ye have not chosen me, but I have chosen you." It is oui- duty un- doubtedly to begin choosing him; but he has tlic prerogative of a sovereign Benefactor to choose srxT. HI. Quatalhms (louhlful oiilj/ ill E > prcssion, 411 whom and when lie ])lca.scs ; and to hcstow tinonrs at a time and in a degree (hiceted by iinening \\ isiloni. <§ 31. The foregoing* sentiment is furtlier ex- phiined l)y tliesameanthor: ' " Human weakness ' is ineompetent to obtain any thing of itself; and * tliis only is l/u: dull/ of its nature, tiiat it should ^ be zciltuig to bi'L^ui to form itself into the family ' of God. It belongs to the merey of CJod to * assist those who are willing, to confnm those * who begin, to reecivc those who come, jjut ' the bcg'uwing [in point of obligation] is from ' ourselves, that he may perfect it." ' * The j)oint in question with Hilary was, ^\'hat is " the tlie duty of our nature:"' Is it to negleet, to delay, to stand ca^•illing with our Maker, (mu' Benefactor, our e(juitable Ruler, and linal Judge; or to begin to seek his favour in the discharge of incumbent duty .'^ In similar circumstances, the Calvinists would answer as he did. It would be eas}- to multiply passages to the same import, were it necessary; but these may be sulHcient, as fair specimens, to shew the real meaning of the authors when they speak in some connexions, 4.>f the " beginning"' being from " ourselves,"' and which iiis Lordshij) too hastily suppc.sed to .be ailverse to our sentiment.';^. Allowing that a * lUfut. p. 3Q1. 4V2 Modern CalvIiNIsm Deiendew. cif. v, Calvinist might sometimes say, God begins, and wc follow; or, the true Christian works from Yii'c received; still there is no real inconsistency, because they do not mean the same kind of beginning. Beside, the modes of expression arc directed against opposite erroneous extremes. The Fathers opposed the grossest fatalism among the philosophers and heretics; and the Calvinists have had but too much reason to check another heretical pravity, sprung from the Pelagian school, which exalts human self- sufficiency to the throne of the JMost Higli. § 32. Some quotations are adduced by the Bishop respecting faith which have a verbal aspect of opposition, — but nothing more. Thus, for example, Iuen^.us : ' " God has preserved to ' man a-will^J-ee, and in his 07vn power, not only * in works, but also in faith, saying, ' x\ccord- * ing to your faith, be it unto you ;" shewing 'that the faith of man is his own, because he ' has his own Aviil. And again, ' All things are ' possible to him that believeth :' ' And, ' Go ' thy way ; and as thou hast believed, so be it ' done unto thee.' And all such expressions ' shew that man is in his own power with respect * to faith. And on this account, ' he who be- * lieveth in him hath eternal life: but he who doth ' not believe the Son, hath not eternal life, l)ut ' the wrath of God shall remain upon him.' lu sccT. III. Qualalions doubt fid on! ij ill Evprcssiun. 413 ' tlie same manner, Cod botii shcuiiiLr his ,,\vu * goodness, and sigiilfijlng that man is ui his * 0ZC71 free-'cdU and poivcr, (sui ailntrii, ac suiu * potestatis noniinem signilicans) said to Jcm- ' salcni, " How often would I liave gathered tbv ' children together, even as a lien gathereth her ; chickens under her wings, hut >x; would not! ' wherefore your lu)use shall he left desolate/' ' * Here Ike\.i:l'S is professedly opposing those heretics who pleaded for a fatal necessity and force, to the exclusion of jutlgment and will. They held that some are good and others evil, irom ////.y /iijid of necessity, Avhilc their own election or choice was out of the question. The Father therefore, very properly, asserts that man is a free ag-ent, even in the exercise of faith. On this, his annotator justly observes thaty<'////M.s taken by divines in a two-fold sense ; for it may be considered as either acquired by hearing the word of God, or as an infused principle.f To argue therefore from the one acceptation to the other, is not conclusive. A\'lien \vc maintain * Refiit. p. 307. + Fidcm dtipliceni conslitiiunt Thcologi, priorcin qu:r elec- tione vcl auditiouc vtrbi Dei acquiritur, hinc acqiiisiluni vocant. Haiic Cyuii.ll-5 lerosol. (lugmaticum, Apo.-tolus fidem ex uinlila iiomin.it. — I'osio riorum fid«'m quod a Deo penitus infuiuhitur raentibi-' nostris, infusain appcllanJ. Ilaric domim Dei csso, compImil)us scriptis ostendunt AufitsTiNCs tt CyiuiLi;. Irkn Fi »>n r.i. p. 419. Ed. 16jy. 414 xMoDERN Calvinism Defended. ch. r* that faith is the gift of God, we do not denvy but firmly hold, tliat man, as a free-agent, is bound in duty to " believe with the lieart unto rigliteousuess." § 33. In the same manner we accord m ith these expressions of Cyril: ' " Those therefore ' who receive this spiritual and sa\ing seal, have ' need also of' their oxoi fhie choice ; for as a ' writing-pen, or a weapon, has need of one to ' act w^ith it, so grace also has need of those who ^believe.'''*' In short, what we maintain, in exact conformity with Cyril, is this, that faith as an infused habit, is entirely from God, and his free gift; but as an exercised grace, is our own free choice. So that, in the latter accep- tation, '^ grace also has need of those who believe,^' — for how can any one become a believer Avithouthis own will embracing the divine record or testimony? !§ 34. To the same purport are the following- words of CiiYsosTOM: ' " But perhaps some one * will say, if every thing which the Father gives * comes to you, and to those whom he shall * draw, and no one can come to you, unless it ' be given him from above, they are Jree from * all blame and accusation, to whom the Father * Rcfut. p. 348. ^txT. III. Qiiolations (louhlful oiilij In Kvprauoti. 415 ' (Iocs not give it. This is a rktc lallacy and * pretence. Yorxve' hare iwcdofour oioi J'rcc ui/l. ' For to be taught, and to believe, depend upon our * own will. Ikit by the exj)ressifjn, 'that w liieh ' the Father givetli nie ' lie only means, that to ' believe in me is no common thing, jjut recjuiring * revelation tVoni above, -AmXa niindxehich piou.sli/ ' reeeives (hat revelatiij/i.'' ' * The \'eiy con- nexion shews that CnmsosroM eond)ats tiic fallacious pretence ot" those who would fain excuse themselves tVoin the exercise ot" faith, because the orthodox maintained, as we do, that, in one sense, faith is the gift of Clod. If we would believe, we nuist licar the ward, and be willing to be taught ; antl if we would " be- lieve to the saving of the soul," it beho\es us to cultivate " a mind which piously receives that revelation" which God has graciously afforded MS. <§ 35. The Bishop of Lincoln seems to regard the following quotation from Gregoiiv of Nazi- anzum, as a formidable contrast to our senti- ments on regenerafidu: But we cannot allow that the real meaning of the passage is anv other than what we acknowledge to be scrip- tural, though the mere phraseology may be considered as ambiguous. ' " This is the grace * luru;. p. 191. 416 Modern Calvinism Defended. ch. r. * [the exliibited favour] and power [I. e. obliga' * tio??] of baptism ; not brii>ging a deluge upon * the world, [i. e. this is not its design] as * formerly, but purifyiug- evcr}'^ one from his * sins, and entirely removing the obstructions * or spots whicii arc caused by wickedness. * [This is what it sacramentally exhibits, and * this is the obligation under which it lays us.] * To speak in few words, we are to consider the * power [i. e. the obliging force] of baptism as a * contract with God for a second [i. e. a holy] * life, and a more pure conversation — there being * 710 second regeneration^ ""* It seems to me plain, that Gregory does not treat of Baptism as the mere act of washing, or of any eftect of it e.v opere operato, but of what it sacramentally exhibits, and wliat is the obligation resulting from it ; baptized Christians being considered by him, by virtue of " a contract ^^'ith God," as under an explicit obligation to live a life be- coming their profession, " and a more pure conversation" than they were before accustomed to. And as to the concluding clause, " there being no second regeneration," we admit it as a truth, whether the term " regeneration " be taken for the sign, or for the thing signified ; that is, for baptism, or for a spiritual reno- vation : As there is no divinely instituted * Rcfut. p. 374. SECT. III. Quotaliom doublful onlj/ in Exprcssivn. 417 repetition of tlie sign, so ncitlici is tliciv a second l)irth of tliclloly Spirit: tlicrc hciiv.;- in the appointment of God, but "one Ixiptlsni,"' eitlier saciamentaily or s])iritLially considered. At the same time we profess, that mihions beside Simon ^lagns mail have been baptized \\itli water, witliout being baptized with the II<)I\' Spirit: and consc(picntl}-, that baptismal regeneration and sj)iritual regeneration ouglit not to be eon- founded. Tor my own part, I would not be sohcitous about the term " regeneration,"' jjto- vidcd the idea, or scriptural truth which wc mean to express by it, be allowed. M'e are not so fond of controversy as to contend about \ crljal minutiie -to keep up " a strife ot" words. " § "36. Closely relat"d to the last (piotati(jn is the following from" JusTix Maktyr, with which, if it be taken as it was e\ idently intended by tins Father, we fully aceonl. The difference is merely verbal. ' " Whoever are j)ersuaded and ' believe, that those thi-ngs which are taught ' and said by us are true, and engage that they * can live agreeably to them, are direcfcd to fast ' and pray, and entreat from God forgiveness of 'their fortner sins, we praying and fasting •with ' them. .Afterwards i^hey are conducted by us ' to a ])la(e w here theie is water, and t/icii are ' regvncratcd ]\. e. baptized \\\X.\\ water, m hieli • i- the sacramental sign of a luw birllt unto 'J L 418 IMoDEBN CjTlvimsm Dei-exded. ch. v. ' righteousness], according to the same mode of ' regeneration [baptism] by which we ourselves ' Were regenerated [baptized], for they are then * washed with water in tlic name of the Father * of the universe and the Lord God, and of our ' Saviour Jesus Chri,st, and of the Holy Ghost,. ' For Christ said, " Except ye be horn again, ye ' shall not enter into the kingdom of heaven."'* On this passage his Lordsliip remarks, tliat it "' decidedly proves what was the doctiiuc of re- ' generation in the primitive church of Christ.' With due deference to liis Lordship, I must also remark upon it, that this passage only proves how Justin used the term " regeneration"*' in this connexion, but not the doctrine. It is indeed agreeable to our Lord's words, that with- out baptism there is no entering into his king- dom, the church ; and it is equally true, that no one shall enter into the spirituality of that king- dom without being " born of the Spirit," § 37. It is wortliy of remark that Justin does not confme the term " regeneration," or being "born again," to the ordinance of baptism. In his Dialogue with Trypho the Jew, he observes : " Jesus commanded us to love even our enemies : which Isaiah also declared in many words, (ev 0/5 xoii TO [xuG-TTipiov 7ra7jv rr^^ yevsa-eco^) ■-* Rf'fut. p. 297. SECT. lit. Qitotaliom ihublful onfij in Erprrsuon. 410 in which [words of Isaiali] is tlic iiiystciy of our regencratiou, and in like manner [the rege- neration] of all those who expected Christ's appearance in the [celestial] Jerusalem, and who had lahoured to please him hy their woiks."* The words to whicli he alludes are in Isa. Ivi. :> — 11. Neither in Isaiah nor in Jlstiv i>^ there any allusif)n to hapti^n, hut a totallv diftercnt kind of regeneration, even a spiritual renovation ; a regeneration of which they were partakers who had gone to hea\en, from age to age, prior to Christ's ascension. § 38. There Is one passage in Jerome wliich, ut first sight, seems to militate against our view of election, hut in truth, when properly under- stood, accords with ocr sentiments. ' " Paul a ' servant of God, and an apostle of Jesus Christ, * accordbig to the faith of God's elect; that is, ' of those who are not only called, hut elected. ' There is also a great difterencc in the elect ' themselves, according to the variety of rvork6\ * sentiments, and words. Nor does it follow ' that the elect of God either possesses faith ac- * cording [in equal proportion] to election, or lias ' the knowledge oj truth according 2^0 [proportioned ' to tlie reality of] faith. Whence our Saviour * said to the Jews xi^ho had bclicred in him, ' If ♦ JisTiNi Opera, p. 312 Fd. 168fi. 420 iVloDj:RN Calvinism Defended. ch. v. ^ ye continue in my avorI, ye shall know the ' trutli, and the truth shall make you free.' The ' evangelist testifies that he spoke these things ' to those who did believe, but xcho did not hnoic ' the truth, Avhich they would have in their ^ power to obtain^ if they would remain in his ' word, and being made free, they would cease ' to be slaves."'* The whole drift of this pas- sage clearly shews, that what Jerome intended to assert, was simply this, — that among God's elect there are different degrees of faith, and among believers there are different degrees of knowledge. Is there any Cahinist to be found w^ho would dispute this ? § 39. I am unwilling to prosecute this ex- posure of his Lordship's misconceptions farther lest my readers should begin to complain of weariness. At the same time they must bear in mind that the catalogue is by no means com- plete. It would be easy, indeed, to produce several scores of pages out of those very quotations, which the Bishop has triumphantly brought forward as ' opposed to the tenets of Calvinism,' which, if fairly examined, have no real opposition to our sentiments, and whicli derive even tlie semblance of opposition from a peculiarity of expressions and })hrascs familiar * Refut. p. 407. MX T. III. Quolalions douhlfttl onli/ in Erprcatiu/i. 421 to tlicin, l)ut sckloni used by us, — cxl)l•c■s^i()n.s and plna^cs whicli may be very o-cncrally ac- counted for, by a careful consideration cither of the prcvaihng errors of tlieir (hiy, wliich tliey laboured to subvert, or of the truths wlficli they were solicitous to cstaldish. •i22 MoDEiiN Calvinism Defended. in. v. Sect. IY. Quotations froin the Fathers that are Unscripfural both in Language and Senti7nent, \. Remarks on the Cliristian Fathers as Teachers, ^ § 2. Quotations respecting Man as the cause and preserver of his o>vn gofdneas, from Ihen/EIjs. § 3. From Origen. § 4. From Atha- N.isius. § 5, 6. From Chrtsostom. ^ 7. From Clement of Alexandria. § 8. On the cause of difference and variety iu creatures, from Oricev. § 9. On Frce-Will ceasing with this life, from Hilary, ^ 10. On redemption, from Hilary. ^ 11. On the permission of good, from Jerome, § 12 — 14. Oil (lod being good not of neceaili/, from Jerome. § 15. On Free-Will being iveakened by grace, from Jerome. \ 16, 17. On no one being born icithout Christ, from Jerome. ^ 18, 19. On .a middle life and a middle sentence, from Jero:>ie, ^ 20—25. On the doctrine of Election, from Jerome. ^ 26^28. — On Baptism conferring grace-, from Curysostom. \ 29. On graces given having no crowns, from ("huysostom. % 30 — 33. On grace not preventing our choice, from Chrvsostoji and Theodoret. § 1. Xhe Christian Fathers did not propose tliemselves to the church of Christ as infaUible teachers; in this respect, tliey occupied the same rank with Christian ministers in subsequent ages, those of the present day not excepted. They professed only to explain the sacred oracles, and their explanations have no claim of exemp- tion from being brought to the test of liberal criticism and sound principles. There was a time, indeed, when the ipse di.vit of a canonized \ sncT. IV. Quotations thai arc I'li^niptural. 4C3 J-'atlicr, in tlic churcli, wont as tar in dcfidini:; a ])oint ofcontiovvisy, as an apjical to anv sentence of the 3tao-yritc went to set at rest a knotty point of debate in tlic Aristotelian school. IJut by consistent Protestants those days are viewed with an eye of ])ity, as days ot' darkness and snperstition. ^\'hat is trnly scrii)tnrai, devotional, and rational, we shonld tliankfidly recei\e and improve; but what we may iind in them of an opposite character, is by no means to be imposed ujjon us under tlie patronage of sainted or pompous titles, or by the argmnaittnu ad rcrc- cund'unn. Many of them were learned and pious, faithfid and zealous; and these are our helpers, though not our masters. But manv of them (and occasionally the very best) were fmciful rather than judicious interpreters of scripture; and in such instances therefore are not our guides to tiuth, but are rather beacons to wain us of our danger. To examine their defects is not a pleasant task; but the Bishop of Lincoln, by giving them so much publicity, has rendered some notice of them unavoidable, in a professed examination of his work. § C. Some of these Fathers, after the most ample allowance made for then- circumstances, speak of man as the cause of Ms oau goodness and preso'xation, in an unjustifiable strain. Thus, for example, iRtx.LUs: * " But man, being 424 Modern Calvinism Defended. ch.v. ^ cndov.edwith reason, and in this respect like ' to God, being made free in his will, and ' having power over himself, is himself the cause ' that sometimes he becomes wheat, and some- ' times chaff'.'"' "^ It may be said, he contended against heretical fatalists, who ascribed to every one a fixed and unchangeable nature. Very true; but this is like opposing one heresy by advancing another. JMan indeed has free-will, and " is himself the cause" of the sinfulness of his actions, whereby he becomes " chaff." But it is not true, that, in like manner, he "is himself the cause" of the goodness of his actions, whereby he becomes " wheat." The error consists in ascribing opposite effects to the same cause ; and in confounding free-will with the proper cause of moral good or evil. If he meant to convey this idea — that our good and bad actions may be traced to free-will — we grant it: but Ave cannot admit this as the ultimate " cause'' of either, much less of good actions. We allow further, that the immediate cause of our actions, whether good or bad, is in ourselves, as either an efficient or a deficient principle; but then this is very different from saying that man " is himself the cause of his becomin"- \rheat." The <>reat fallacy consists in making man as much the cause of his good as of his evil : while the holy scrip- * Rcfut. p. 302.' srcT. IV. QitoUdions ih,U arc Unscriplmal. 425 tiircs very explicitly ascribe all our i^ood to God, and all our e\il to ourselves.* Tiie same error is involved in tlie tbllowinu; sentence, l^y the same author : ' " But lie lias placed the ' power of choice in man, as also in angels, (for ' angels are endowed with reason,) that those ' who should obey might justly possess good, ' give}! indeed by CJod, but prcscn'cil by theni- * selves." 'i" Wc think with the scriptures of truth, that Ch)d is our prc.^cr\cr; and that we are " preserved "" or " kept by the power of God through faith unto salvation," The Loril is our keeper, our shepherd, our strong tower. It" it had been said, it is our duti/ to picserve oursilves from the defilements of sin, to keep ourselves unspotted from the world, and in the love of God, it might be received as a scriptural truth. This, however, is widely different from asserting that the good received by men is " preserved by themselves."' § 3. It api)ears tome that the following sen- tence in Qui GEN is not unexceptionable: * " But because these vessels of which we speak, are to ' be considered as rational, and endowed \\ith ' free-will, eveiy one is made a vessel of honour, ' or a \essel of dislinnnm, not by accident or * Sec James i. 1-4 — 18. '2 Cor. iv. 0 — ami i Cor. iv. 7. + llffiit. p. 301. 4^6 Modern Calvinism Defended. en. y * chance ; but he rc/io makes himself such, thai * he deserves to be cJiosen, is made a cliosen vessel ' or a vessel of honour." ' * The author's design, I acknowledge, h to rouse the indolent sen- sualist, lurking under the covert of fatalism : but it seems to me that no design or occasion what- ever can justify this mode of expression, — " he who makes himself such, that he deserves to be chosen." Itappears equally offensive to Christian humility and philosophic truth. How contrary in language and sentiment from the strong affirmation implied in St. Paul's interrogations ; " Who maketh thee to differ from another? and what hast thou that thou didst not receiver"! Do not these questions clearly imply, that God makes one to differ from another in what is good and valuable ; and that no one has any excel- lence but from him ? But on the statement of Origen, a Christian may say, " I made myself to differ, I distinguished myself i\on\ all the unde- serving ones." What though your will was active in worthy deeds, was it not the Spirit of God who gave you both the will itself and its goodness? " Be not high-minded — quench not the Spirit." Give unto God what belongs to him ; " will a man rob God?" § 4. Equally reprehensible, because unscrip- * Refnt. p. 339. + 1 Cor. vi. 7. SF.CT. IV. Quotations that are Unsiriptmal. 4-7 tiiral, is the following assertion of Athanasrs : ' " For the knowledge, and aceuiate coniprc- * hension of the way of truth, ice have ticcd of ' uGthhig but ourselves.'' ' * How tlifteient from the lan_u-iiagc, and how opposite to the meaning of an inspired apostle is this ! " Not that we arc si([ficiciit of ourselves to think any thing as of ourselves ; hut our suhiciency is of God.^'f " But hy the gj-ace of (ioil 1 am what I am; and liis grace whieh was hestowed upon mr, was not in vain ; hut I lahouied more abundantly than tliey all : yet not I, hut the grace of God which was w^ith me."']: Had Paul been asked. Have you " need of nothing but yourself/' — would lie not have contradicted Atiiaxasils in his pre- sumptuous assertion ? Had he been asked, liovi' came you to obtain "tlie knowledge, and accu- rate comprehension of the way of truth," would lie not have replied, " God, who commanded the hght to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ? "jj While the church of Rome blindly followed the sayings of the Fathers, it is no wonder, consider- ing the sehish propensities of our depraved hearts, that they should err so widely from the truth, and blunder on the doctrine of human merit. ♦ Rifut. p. J 14. +2 Cor, iii. T). + 1 Cor. xv. 10. II 2 Cor. iv. G, 428 Modern Calvinism Defended. ch. t. § 5. Of the same selfish and censurable ten- dency is the following remark of Ciirysostom : '" And the very circumstance, that this Patri- * arch [Abraham], who lived before the time of ' grace, and before the law, reached such a ' measure of virtue by himself and from his ' vatural knowledge, is sufficient to deprive us ' of all excuse. But perhaps some one will say, ' this man enjoyed great favour from God, and * that the God of the universe shewed great 'regard for him. This I acknowledge; but ' unless he had first shewn things from himself, * he would not have enjoyed things from God."'* What is this but the Popish doctrine of merit in its most exceptionable form ? This eloquent Father evidently confounds things that differ. He supposed that Abraham, because he lived " before the time of grace," that is, the time of the gospel, had not gospel promises, and was destitute of internal grace, and that his virtue was " from his natural knowledge." Now this is clearly contradicted by the whole strain of scripture : " What shall we say then that Abra- ham our Father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory, but not before God."f He had to glory before men, that his faith was operative ; and his acts of faith and obedience « Refut. p. 464. + Rom. iv. 1, 2. SECT. IV. Quotaiiom tluif arc Uns-rripfiirnf. 42.9 were jiistilicd and liighly appiDwd <>[' Chh\ -. the act of believing was his Qwn, hut the jJiiiuipU' of faith was of God's gracious operation. And his knowledge was not " natural'' hut gracious; not less so than that of Panl, or anv other Chris- tian af'tey "the time of grace." Internal religion is derived from the same divine source at all times; anrl the difference, as to "grace,"* in tlie manifestalivc use of the term which he emplovs, is onlv in degrees — not in kind. § 6'. Tiiere are other passages in the same writer that must sound very gratingly in the ears of those who j)roper]y know themselves. • '' Tor if he be not a respecter of persons, as he '' certaini}' is not, but, looking to the intention, ' co-operates \\\\\\ iis ii? our right actions, it 4s ' evident that :cc an: ourselves ihe cause of our ' o/ttaiiiiriii: his favour '^^* This is no less filse reasoning than fdse divinity. The conclusion is illogical, that, unless " we are ourselves the cause of our obtaining his favour," God must be '' a respecter of persons." For what is the ])roper and scriptural notion of God acting as a re>pectcr of jjcrsons? Is it not to shew p:ir- tiality to one rather titan another in h\^ judicidl character? Hut this he does not; for he will JMdi;e cverv one according as his work shall • Utfut. p. \99. 430 Modern Calvinism Defended, cn.r. have been. On the supposition that he is bound as a sovereign betiefactor to shew compassion and kindness, only according as we do things worthy of them, who could be saved? This Father, therefore, confounds these characters of God, and the true state of mankind ; confounds human ah'dity with human obligation; what a man actu- ally does with what he ought to do. Even supposing man to perform what he ought, in order to obtain any divine favour proposed to him, still it is a sentiment replete with self- ignorance, ingratitude, and corrupt theology, to ascribe this to himself as the " cause " of ob- § 7. Not less unjustifiable is the fallowing cl^claration of Clement of Alexandria. ' '' It ' is in your power, if you will, to purchase this * precious salvation, with your own treasure^ ^ charity and faith, which is the just price of * life. This price God willingly accepts." ' * Because God requires " charity and faith," in order to salvation, is it not to the last degree preposterous to call this " our own trea- ture," with wl.ich we " purchase this precious salvation ! " Some allowance may be made for a rhetorical mode of speaking ; but rhetoric is ill employed when it is made to trample; on * Refijt. p. 3U. sf.cT.lv. Quotations til at arc U/i^criplural. 4^)1 theological truth. It would he (litlicult to fiiul any thing among the most injii(licioiis dcchiinuTS of the present day, however illiterate, of a tendency more injurious to divine truth, or more dangerous to the souls of men, than this passage and the precetling (juotations. To pro- duce expressions and sentiments like these, as the genuine divinity of tlie ancient Fathers, with a view to " rclute" Calvinism, is nothing but to sink their reputation, and to destroy their influence in the puhlic esteem. § 8. Nearly related to the last (juotations is the following passage out of Oiiiokx ; * " The * cause of the difference a)id variety in every * individual creature is shewn to arise from their ' ozcn motions heing uKjre ardent or more slow, ' towards virtue or toward wickedness, and not ' from the inequaliti/ of him who dispemes" ' * This Father has been often, and very justly, charged with corrupting Christianity by philo- sophy. But had his philosophy been good, lie would not have corrupted but illustrated that religion which is founded in tlie highest wisdom, and which emanates from eternal truth. It is a philosophy or a science " falsely so called, " that corrupts Christianity: and we may truly returt upon Origkx the counterpart of what « Rffii», p. :i'i2 432 MoDEUN Calvinism Dkfendi:!). ch. t, has been said of liim; that by rehgion, imper- fectly understood in many points, he corrupted philosopliy. Let us hear the language of St. Paul legarding " the cause of the difference and variety" among some rational creatures. " Now there are dkersit'ies of gifts, but the same Spirit. And there are differences of admi- 7Ust7^ations, but the same Lord. And there are diversities of operations, but it is the same God, which w^orketli all in all. — For to one is given by the Spirit the word of rvisdofn ; to another tlie word of knozvledge by the same Spirit; to another faith by the same Spirit ; to another the gifts of healing by the same Spirit; to another the working of miracles ; to another prophecy ; to another discerning of Spirits ; to another divers kinds of tongues; to another the inter- pretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every one sevcralh/ as he tmliy * IIow difterent is this doctrine from Origen's filse philosopln-, that there is " no inequality of him who dis- penses," and that ' the cause of the difference and variety in every individual' creature arises from their oxm motionsy Though his assertion is universal, " every individual creature,'' and therefore philosophically absurd, I will admit that he means " every ratioiial creature," and * 1 Cor. xii, 4 — 11. SECT. IV. Quotnlions that are Cnsrr'ipturaL 4'!'] .still tlie tlicol()o;y oF the sentiment is both antiseiiptural and in a liigli decree iinreiison- able. " Who made tliec to differ iVoni anotlicr," for tlie better? Does it " ar'h^e from tliy own motion, as more ardent towaid virtue:"' In luuiian characters, tlonbtless, there are (hftc- rences and varieties, and some are more ardent, others more slow: Init what is tlieir cause? ()kic.£n"s answer, as above, can satisfy neither the scriptural divine, nor the sound pliilosopher. § 9. Another absurd sentiment we find among these quotations, is, that Free-xcUl ceases U'it/i this life. Thus Hilary: '' * For wlien wc ' depart out of this life, we depart at tiic same ' time J'tom tlie right of will. — For when the ' liber 111 of the xcill ceases, the effect also of the ' will, ij there be any, will ce^/sr."'* I am willinp^ to make every allowance that real candour can demand ; and will suppose therefore that Hii-ary intended to convey the sentiment o^ probation being confined to this life. Even then, how- ever, the statement is crude, and calculated to make false impressions on the mind. But if he meant what his words naturally express, the notion is alike unscriptural and absurd. Are not the celestial inhabitants free and voluntary agents? " Tliy will be done on earth, as it is H Rifiit. p. 3j8. 434 Modern Calvinism Defended. ch. v. in heaven." " And every creature which is in heaven, and on the earth — heard I saying. Blessing-, and honour, and glory, and power he unto him that sitteth upon the throne, and unto the Lamb for ever and ever." * If these ser- vices in ]]eavcn arc not voluntary, not the effects of free-will, it will be rather difficult to prove, I imagine, that there are any on earth of that description. § 10. Among these quotations we also learn that all mankind are redeemed from all their iniquities. Thus the last mentioned author : * " He is good in whom we hope ; and hope is * to be placed in him, because he is merciful, ' because there is abundant redemption with * him, for he redeemed all mankind from all their * iniquities.'" 'f This is to extend the notion of universal redemption far beyond that of the advocates for universal restoration ! " Redemit ab omnibus iniquitatibus suis universos !"' Surely this is a circle to which his Lordship's ideas of redemption, however universal, cannot expand themselves. Had Hilary said that the priee of redemption is adequate for all mankind, wc cpuld listen to him; but wdiat scriptural senti- ment, what principle of common reason, or what view of human society, can justify the * Rev. V. 13. i Refut. p. 363. SECT. IV. Quotallom that arc Uii<:ciipli(raL 435 representation as here quoted. M'liat tiutli can be more certain, even to ocular c'anion- stration, than the reverse of Hilary's assertion, that all mankind are 7wt redeemed from all their iniquities: and that, on the contrary, a large proportion of mankind arc williui;- captives to them. § II. In these extracts from the Fathers we arc told, that Ciod is not the cause but the permit tcr of good. Thus Jkrome teaches: ' '• Whether, therefore, 'tcith respect to good or ' evil, neither Cod, nor the devil is the ca/isr oj" ' it, because our persuasion comcth not of iiini ' that calleth, but from oiirselres, wiio cither ' consent, or do not consent to him that calletJi ' — he himself /;(77/////(y/ us to will that which is good."'* It would, indeed, have been a great hardship imposed upon any creature, when inclined '• to will that which is good,'' not to liave been " permitted" to do so. But what exalted views of self-sufliciency, and m hat de- grading views of divine operations does this re pr csentation exhibit I One mial)ii- conibunding of terms, the conlounding ot' Ui/ig good and ^/y///" good. A\'lien the Psalmist says. 438 Modern Calvinism Defended. ch. v. " Thou art good, and doestgood,"* he expresses ^•cry different ideas. And when he says " Good and upriglit is the Lord,"! he conveys a very different sentiment from another expressed in these words, "Truly God is good to Israel '''\l The other part of the impropriety affects his argument ; which is founded on a similarity of " good " in God and in man. Whereas what God claims for man as the ground of likeness is " doing good," or virtuous conduct, and not the communication of his goodness to others. And if the author meant by " being good" the same thing as " doing good " voluntarily, and not of necessity, is not such language adapted to perplex rather than convince, to, betray a cause rather than defend it? § 14. In the next place, Jerome supposes, most preposterously, that mail would " not be like God," if he were so made that " he could not admit of wickedness," that is, of doing- evil ! But is not this one essential thing wherein it is absolutely impossible for God to be like man? Man goeth astray speaking lies; but "it is impossible for God to lie." It is God's glory that " he cannot deny himself It is as impossible for God to do wrong, or any thing but what is good, as it is for him to change his infinitely * Psa. cxix. C8. + lb. xxv. 8. + lb Ixxiii. I. SECT. IV. QuolulioHs that me C/ncriptuKi/. 4.'39 perfect holy nature. If it be ol/jected that (Jod could, if lie pleased, do what is morally e\il, but he M'ill not; we arc intitled to ask what evidence there is for sayin<^ that "he will notr' It will certainly never satisfy any one capable of a moment's reflection to be fold that lie never has done wrong, or that he declares in his word that he never rci/l do so. On the other hand, in God's indefectible nature, or his absolutely invariable perfections of rectitude and holiness, we have a solid basis of trust and confidence, of faith, hope and love. Cut Avhat then becomes of Jerome's argument against the Heretics? that man must needs be free to wickedness, other wise lie would not be like Cod.'' ^ IJ./rhis Father advances anotlier unfounded notion, that j'rcc-ivUl /.y weakened Inf grace. * " But wliere there is mercy and grace, free-xvill ' in part ceases ; which extends only so far, that ' we will and desire, and assent to what we think ' right.'** Here the province of free-Mill is professedly and not improperly drawn; it " tood, or dul\- considered, t)ie nature of the will and its freedom, on the ♦ lUfut. p. 411. 440 Modern Calvinism Defended. ch. v. one hand, and of grace in its operations, on the other, he never could have imagined that mercy and grace can have any influence to diminish, to weaken, or any way to counteract our " assent to what We think right." If a degree of grace in man .makes his free7will cease in part, one might naturally conclude that the perfection of mercy and grace in God would make his free-will to cease entirely ! But grace in man is of an enlightening as wxU as of a holy nature; how then can it interfere with our willing what we think right? He who properly con- siders the subject may perceive, that a graceless person is free to choose what he thinks right, at the moment of choosing; and that a gracious person, in proportion as his gracious principle is operative, chooses not only what he thinks right (vvhich is essential to freedom,) but also what really is right ; so that his tliinking and the reality coincide. Jerome's doctrine is no less absurd than the supposition, where there is light, our freedom of movement in part ceases ! § 16. We are again told by this grave authority that 710 one is bom without Christ. Thus he states: ' "It is clear that all men have a natural ' knowledge of God, and that no one is born ' without Christ, and without having in himself * the seeds of wisdom, and of justice, and of the SECT. IV. Quolalious ihal arc Viiscriphiral. 441 ' otlier virtues."'* Were ;i ii-iodcrn wrircr to express himself in tliis iikuhkt, lie would j)e charged, and not unjustly, with niystieism, and perhaps with heretical enthusiasm : and witii tlic utmost deference to the learned jierson who has adduccdthepassage, Iwould suhnut that anticpiity lias no prerogative to change the nature of truth. The fnst clause of the sentence is surticiently vague; hut as it admits of a construction con- sistent with truth, I take no further notice of it. But what can the author mean hy " no (jnc is born without Christ?'' Surely not that the ]\Iessiah's existence continues; nor probably that his mediation is co-existent with the births of all mankind. From the connexion, it should seem, lie means that no one i> born u ithout .some kind of interest in Christ. \\'hat kind of iiiterest liowever, can it l)er Is there in fict, any con- ceiva!)1e interest in Christ \vhich is not founded in umon to him? Union hy faith is out of the question : and Ids being united to our nature by liis incarnation, could be no nu)re a ground of interest to infants than to adult i)rolligates ; the nature of each individual being alike included in the incarnation, lie must tbercfore mean a spiritual union in virtue of m hich every one bom has an interest in Christ. But is tliere a particle of evidence tor this opinion ? Besides, Ucfiit. p. \\i. 442 Modern Calvinism Defekded. ch. v. allow it and you prove too much even for his Lordship, because in that case every one would be justified before he was baptized : it being, is manifest from the whole tenor of the New Testament, that he who is thus united to Christ is in di justified state. " There is no condemna- tion to them who are in Christ Jesus." " He that hath the Son hath life." § 17. Again, what " seeds of wisdom, and of justice, and of the other virtues," without which " no one is born," can there conceivably exist in any human being, except as the effect of a vital, spiritual union? Nay, the notion abetted makes the second birth prior to the first, since, according to him, " no one is born with- out Chri^^t;" or at all events the first and second births are coeval. Now as it is contended by his Lordship that baptism is the new birth, I confess I do not perceive how he can honestly disown the fair inference, that " no one is born without baptism!" Moreover, as there is " no second regeneration," why should any adult persons be baptized, and why should Christ say, "Ye must be born again?" On this author's principle, it might have been replied, We were not born without Christ, we had from the first breath a new nature, " the seeds of ■wisdom, and of justice, and of the other vir- tues ;" and if the design of baptism be to 6FXT. IV. Qitolnllons that arc Unscriptural. 443 *' confer'' or to " convey" tlicsc blcssinns, it comes too late: and as our natuiul hirth can- not be repeated, so neither can our spiritual birtli. In brief, tliis Fatlier's notion nuist be consideied as a groundless enthusiastic h^ po- thesis, until it be niatle to aj)pear that " no one is born without tlic indwillino- spirit (jf Christ," — and in proportion as any one succeeds in the attempt, consecpiences will follow not a little disastrous to his Lordship's doctrine of baptism and regeneration. '^ 18. The Bishop attacks Cahinism, l)y an insulated quotation from the same author, con- cerning a middle life and a middle sentence. As the modern Calvinists are so prone to run into extremes, possibly tlie insertion of the following passage was intended to counteract their eccen- tric propensities, ' " It is not to be feared but ' that there may be a certain middle life between * virtue and sin, and that the sentence of the * Judge may be in the middle, between reward 'and punishment.'"* Now as 1 am at a loss to know against M'hat Calvinistic extremes this middle doctrine is intended to be operative, unfortunately I cannot profit by it. Let us, however, re-examine the passage ; for it was neither written by Jluomj:, 1 presume, nor * Ilcfut. p. 415. 444 MoDERx\ Calvinism Defended. ch. r. quoted by his Lordship without some design. " It is not to he feared r ft'"i"»^ ^l^'s we may infer that it was intended by the autlior as a consolatory doctrine, and calculated to cheer a disconsolate parent on the loss of an infant child, especially if death seized it unbaptized. This, however, will not do; for the author believed, as we have seen, that " no one is born without Christ, and without the seeds of every virtue:" and clearly he who has the seeds of every virtue has a virtuous nature, and he who has Christ is free from sin and condemnation. This middle doctrine therefore cannot apply to new-born infonts : nor is it to be supposed that the ascribed benefit is withdrawn until foiifeited by some actual transgression, as this would turn the scales, and their life would no longer be a medium " between virtue and sin/' § 19. We have sometimes heard it asserted by a certain class of preachers, that the virtues and charities of men arc a count crhalauce to their sins and failings: that, for instance, when the scripture says " Thou art weighed in the balances," the meaning is, that tliy sins are put in one scale, and thy virtues in the other. Now it may so happen that the weights are equal, without any preponderance one way or other. Who can tell but this may be the "middle life" intended by Jerome, which is sr.cT. IV. Quoliitiom Ihnl arc C/i'^cripfitrnl. 445 to receive tVoui the Judge a ''middle sentence " between reward and punishment. JUil I am apprehensive that tliis also will not succeed. J>ecause, first, one unpardoned sin is a lieavier weight than all the virtues of any niari put together in the opposite scale: a conclusion which easily adnn'ts of formal proof, hut for the trutli of which I sliall only appeal at present to the proper nature of sin and of Juunan virtuiL Again, if the man's transgressions are forgiven, or liis sins covered, they are ne\ er likely to he put in the scale: what is blottetl out is not to he j)r(> duced : \iitues and charities liave the whole exclusi\e swa}-, — and what becomes of the middle life, and tlie middle sentence? If we appeal to scriptuie, instead of human fancies ancient or modern, we may soon learn that there is no medium between being in Christ and out ot" Christ; between being justified as united to him, or condemned as not united to liim; and that tliere will be no medium at the final judgment between '• Come ye blessed," and " depart ye cursed." If indeed there were any force in Jkhomks doctrine against the Calvinists, it woidd «4o to otahlish the doctrine of purgatory, a linihus 'mliininiw, or a I'Dnhiui patrum. The Papists nnrst liave felt extreme regret when they found that they could not pre- vail upon the Protestants to abide by an aj)peal to tlie Tatlicrs uj)on all disputed points. 446 Modern Calvinism Uei-endeu. ch. v. § 20. This author is not a httle confused when lie endeavours to ascertain the scriptural doctrine of Election. Of this let the reader judge from the following specimen: ' " What * then did God choose? For if he gives the * Holy Spirit to whom he wills, through which * love works good, how has he chosen to whom ' he gives it? For if it be given in consequence ' of 710 merit, there is no election ; for all are * equal before merit ; nor can it be called elec- * tion, where things arc exactly equal. But ' because the Holy Spirit is not given except '■ to those who believe, God has not chosen the * works which he himself gives, when he gives ' the Holy Spirit, that we may do good works ' through iove; but nevertheless he has chosen ^ faith. — 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 * might also obtain eternal life." '* On this passage I would make a few remarks. And, frst, if there be no election but in consequence of personal merit, (for no other is in question), how came the apostle Paul to be " a chosen vessel," and arrested in his career of sin, before * Rcfut. p. 421. srcT. IV. Quotations that arc Liiscri plural. 447 he had any such merit ? ^^ 1r leas if we view the Redeemer, on tlie ground of his own merit, acting the part of a surety, rescuing Paul from the power of sin and satan, giving liim h«;ht and hfe hy the operation of his Spirit, wherehy he is convinced of sin, of rigliteousness and of judgment ; and if, moreover, as the eflect of this hrst grace, we view him full of agitation, crying out "Lord, what wilt thou have me to dor" then fervently praying from tliis principle of faith for more light and instruction; ue heboid a plain, consistent, scriptural and rational pro- cess. And though the circumstances of this case are extraordinary, there is no reason to conclude that the nature of the divine process, as to causality, is different from other con- versions : but even were the case a solitary one, in this respect, it is suHicient to overturn Jerome's maxim, " if the Spirit be given in consequence of no merit (i. e. in the object.) there is no election."' § 21. I remark, secoytdly, that the ground of his argument, " for all are t(jual betbre merit,'' is fallacious for want of a distinction of the terms. We grant that " merit" is regarded in all election or choice; but what merit, or whose merit? The scripture tells us that the elect are " chosen in Christ," and what can this import less thanybr his sake, or on the ground of his 448 Modern Calvinism Defcxded. ch. V, merits? He who has the Spirit of Christ, has an interest in him, in his merits, and his federal righteousness, M'hile he who "has not the Spirit of Christ, is none of his/' Hence the term " equal " ouglit to be distinguished. Two persons, one interested and the other not inte- rested in the merits of Christ by a spiritual union, are in this respect not equal, and there- fore on Jerome's own maxim, " without merit there is no election," the one may be elected and not the other, witliout having recourse to personal merit by a subsequent act of believing. For, in tlie nature of things, the union and interest must precede a living faith. To sup- pose that a (lead Jaith has merii to procure the Holy Spirit, is surely an absurdity too gross to require a refutation. § 22. I rcmai-k, in the t/fi?^d place, that though in regard to " merit"' or personal worthiness, the Calvinists consider all men " equal," it does not follow from our principles, that God sees no ground of preference. His understanding is infinite, his wisdom is to us unfathomable. He adapts means to ends, in a manner we are unable to scrutinize ; and knows, with unerring- precision, how to select out of the same tfj27ne- ritorious lump, materials for vessels of more or of less honour. None are reserved to wrath, but for their abuse of liberty and the powers and SECT. IV. Qiwfdlions that arc Unscriptural. 41-9 means with whicli they were favoiiied ; nor are. any chosen in Christ without a d'trinc reason. He is the author of our natural powers, he supports and invigorates thcni, he preserves and protracts our hves, and fixes tiie bounds of our habitations. Tai^ino; all into the account, he knows how tlie choice of one, ratjier than ano- ther, is adapted to suit his plan of wisdom, an«I to display " the praise of the glory of his grace." But at the same time that distinguishing bene- volence reigns, in the distribution of benefits, he is infinitely remote from wronging any man, or doing the smallest injury to the work of his hands. § 0.3. In the fourth place, by what logic could Jerome infer that faith is meritorious, while good works arc not meritorious ? JJccause, it seems, God " himself gives rvorh, when he gives the Holy Spirit, that we may do good works through love." But how does it appear tliat " works " are the gift of God, while " faith '' is not? The scripture says, " 13y grace are ye saved, through faith ; and that (xui royro, i. c. fieou TO ^wpov, ncmpe to credere, \q\ Jides) not of yourselves; it is the gift of God, — for we are liis workmanship, created in Christ Jesus unto good Tvorks, which God hath before ordained that wc should walk in them." * " For unto you * Eph. ii. 8. 10. '2 G 450 Modern Calvinism Defended. ch. v. it is given in the behalf of Christ (to eig aorov Trigsvsiu) to believe on himr*' How decisive the evidence that faith is no less " the gift of God" than good works. The actions, both believing and doing good, arc alike ours, but the spiritual as well as natural ability to act, is from God, who " worketh in us both to will and to do of his own good pleasure." Consequently, if it be a good reason that God does not choose works, because he gives works ; it follows, from revealed evidence, that he does not choose faith, because he gives faith. § 24. " He chose faith in his prescience, so that he. chose him whom lie foreknew would believe.'" Here is a difficulty. If a man must not have any influence of the Holy Spirit to enable him to believe, lest it should take away the merit of faith, how is he to acquire it, so that it may become a meritorious ground of his election? In the sight of God, and therefore in his prescience, a dead faith can have no merit, nor can it bring the Holy Spirit into the soul ; it must then be a liveli/ faith that is chosen. But whence comes this ? For supposing, with Jerome, that " no one is born without Christ,"' or without " the seeds of faith;" and supposing too that baptism has conveyed to the subject * Philip, i. 29.' SECT. IV. QuolalioHs tfiat arc C/iscrt'j)tt(iu/. 4j1 something additional; it is more tlian piobahlc liiat these "seeds'" have lost their piolilie virtue by an indolent, careless, carnal or dissipated life. By his loose or profligate conduct, his baptism, and his interest in Christ is lost. If ever he had a lively faith, these things have brought death upon it. And now it rec}uires a resurrection. On this Father's principle, here is a hopeless case. If the man he left to himself, where is the ground of hope? That he oitg/ii to believe is certain, because he has a plain testimony from God for that purpose ; nay more, that he ought to believe with all his heart, that he may obtain righteousness; but still tlie dilli- culty returns, how is he to do t/iis good zcork, '• believing with the heart," without beinir quickened from above? How perplexing the case ! If he be assisted to believe, his 7?ierit is destroyed; and yet if he have no merit, he cannot be chosen ! Though this learned Father, however, leaves us in clouds and perplexities, and encircles us with contradictions, the inspired volume is clear and explicit on the point. " And you hath he (juickencd who were dead in tres- passes and sins ; wherein in time past ye walked according to the course of this world."' *' Wc are his uorkmanship, created in Christ Jesus unto good works.*'* " The new man is created iu • f;:.li. il. 1, -J, 452 Modern Calvinism Defended. en. v. righteousness and true holiness." * " God who is rich in mercy, for his great love v/herewith he loved us, even when we were dead in sins, hath quickened us together with Christ." (r^i^ag — (rvv£^a)07roirj(re ra)Xpia-r(v,'vel ev Xpia-rca.) T.hat is, 7ve, Jezvs and Gentiles together, he has caused to live spiritually by Christ. " By grace are ye saved."! Grace is the alpha and omega of our salvation ; and the mode of its administration is by effecting a vital union with Christ ; which is the only security a fallen creature has for faith and good works. Hence the principle by whicli we believe is called " the faith o/" t/ie opei-ation of God: § 25. If God chooses faith on the foreknow- ledge of one and another believing previous to any quickening operation or energy, there was an infallible ground of that foreknowledge; because to know certainly beforehand wliat is in itself uncertain, is a bald contradiction. Thus God foreknew with absolute certainty that Adam would transgress. His sinful posterity are in circumstances far less favourable for performing any spiritual act. Now I would ask any considerate person, is it easier for a sinner to believe with his heart in the Lord Jesus Christ, than it was for Adam to abstain from * Eph. iv. 24. f Eph. ii. 4, 5. X si;cT. IV. Qitolations that arc Unscripfural. ^53 the [oil)i(l(k'n tViiIt ? And if he tliilccl in circuni-' stances so ta\()urablc to encounter every tenip- tation, what conceivable ground of certainty is there that milHons of sinful creatures will educe from themselves, iDiaidcd by d'u'uic opcn/doji, a i^piritual principle and an etVectual exercise of faith in the Saviour? It is no \vonder that the Romish chuich is so ibnd of resortinu; to the protection of some favourite Fatheis, when they tind them such valuable auxiliaries in uj)hol(ling their doctrine of human merit: but that any Protestant divine should countenance their folly, is in truth too nuich like the desertion of an Israelite to the camp of tlie Philistines. § 2G. ; -The Bishoj) of Lincoln contends thai ^ Baptism confers divine grace, and to confuni his ^^ 0])inion lie appeals to the Fathers. For my own part, I regard his Lordship to the full as good a patriarch as many of them, and could as readily take his word for a sentiment. I shall therefore presume to otfer a remark or two on the Ibllow- ing passage from Chhysostom : ' " For you also ' enjoyed divine grace at your baptism, and uere * made partaker of the Spirit, although not so ' as to be able to ])erform miracles, but in a * degree sufticient to secure a right and correct ' behaviour; so that the pcrversencss lies in your ' own negligence only." "' In the fust j)lace, a.s 454 Modern Calvinism DEFENDEf). cii. v. this is a mere assertion without proof, as there is not even an attempt to produce evidence for it, what uditor or reader could rationally receive it as a fact ? It is so far from being a self-evident trutl-^, that it requires either decisive scripture testimony or some cogent inferrable argument, in order to induce conviction. In the next place, every catechumen was supposed to enjoy divine grace before he was baptized ; otherwise, what concern had he with that sacred rite which requires of adults the believing with the heart? And who can conceive of a person possessed of divine grace without being also a " partaker of the Spirit" of grace in his ordinary operations? If Chrysostom therefore only reminds baptized persons of what they enjoyed at their baptism, but not by their baptism, and that they were then partakers of the Spirit, but not as the con- sequence of tliat rite, on which point the minister and the faithful formed a charitable opinion; it forms no argument for the instrumentality of baptism in coiiveijing these blessings. § £7. And, fmally, if it be said that it was in the days of this Father a doctrine acknow- ledged in the church, and therefore did not require proof; that the catechumens Mere taught to expect the blessings of grace and the Holy Spirit, at that time; and possibly the baptized pight be conscious of possessing these blessings sixT. IV. QiiolaHons t/ial arc U/iscripiurat. 4J.3 by means of the ordinance; I beg leave to oiler a few other observations. If this was a doctrine " acknowledged " in the churcli at that time, we ask, on what ground was it so acknowledged "^ AVas it on the ground of scripture testimony? Let it be produced, and fairly interpreted. AV'as it on the ground of apostolic tradition? A\'ho is evidence for this, and what credit is due to liis testimony? Even supposing the tradition did not pass through a corrupt channel, and assume new aspects from successive retailers, we still demand, who has appointed apostolic tradition as a standard of doctrine in the church? A rational enquirer after truth has no more to do with pretended traditions than Jie has with ecclesiastical councils. " To the law and to the testimony," the appeal should be made, respecting the enjoyment of divine grace and participation of the Spirit. § i^S. How the catechumens wer^ " taught,"' and what they were taught to expect, is of no weight further than as their instructions were .>5criptural. While human nature is ever liable to err, and the best of men arc imperfect, to substitute a question of tact (were it well established) for a question of right, or to sub- htitute evidence for the one in the room of the other, is the direct road to a gul])h of errors. Jhe true (question licre is, not what the Fathers 456* Modern Calvinism Defended. cii. v. or the Church thought or what they taught, but what they ought to think and teach, according to the divinely appointed standard of Christian doctrine and practice? What church is there in the world, however corrupt, but prttmds that its doctrines are founded either on the scrip- ture, or on apostolic tradition united to it? As to the supposition of the baptized being " con- scious " of receiving grace and the Spirit as the immediate effect of baptism, it would come with a very ill grace from any who arc for ever de- claiming against modern enthusiasts. Ought they not rather to infer, that there were enthu- siasts in ancient times, than adopt the suppo- sition, as an example worthy of imitation? I admit that a subject of real vital Christianity may be conscious of the effects of divine ope- ration in his own mind. He may be able to say from consciousness, as one did on another occa- sion, " whereas I was once blind I now see." " He that believeth has the witness in himself" " If any man be in Christ, he is a new creature, old things are passed away, behold all things are become new." He has new apprehensions, new judgments, a new mode of drawing con- clusions, a new method of regulating his thoughts, affections, and conduct, of all which he must be more or less " conscious " when he reflects. But why such effects should be supposed by the baptized to be produced by the baptismal rite, BCCT. IV. Quotations that arc ViurripturaL 4j7 I luive yet to learn. Have these liaj^tized indi- vidiials, or any in modern times /t'^////cY/ llii.s ^ Or it' they Ikivc, what credit is due to tliem? Suppose tliey say, that they have expcrieiued pecuHar deliglit, or weie much animated in devotion and ohetlience after, inmiediately after, the ceremony of baptism ; is this any legitimate evidence of this ordinance having conveyed to them divine grace and the Holy Spirit? May not the same cHect attend any other divine ordinance, as preaching, the lioly supper, or private devotion ? In short, they who can im- bibe the sentiment of CiiiivsosTOM in the passage quoted, need only be placed in favourable cir- cumstances, in order to become as good enthu- siasts as any of their neiglibours; at least their principles will not retard the event. § S2.9. C'liiiYsosTo:^! advances another senti- ment which must not be overlooked ; which is, that graces given have no croxrjis. ' "■ Such is * the nature of graces given, that they have no ' crowns, no rewards. For a gift is not the ' merit of those who receive, but the Hberalit}! * of him wlio gives." '* So then, infants who are not, according to Jerome, born without Christ, and who according to Ciirysosto.m, if ba])tizcd, have divine grace and the Holy Spirit, » Itcfut. p. JW. 458 Modern Calvinism Defended. ch, v, must be cast into a linibiis infant lum^ for they can have no crowns of happiness, nor the re- ward of a Saviour's merits, in heaven, because they had not at death the merit of faith and good works to support them ! A professor, indeed, who pretends that he is a child of grace, ^ho " boasts of a false gift,"' and is as "a cloud without water," or a tree having leaves without good fruit, has just cause to tremble at the judgment which awaits him. put how improper, not to say absurd, to advance tlie above quoted sentence as an oracular maxim ! IVhy may not persons be crowned for what they are^ as well as for what they have done? Surely he who has a renewed spirit and a cleansed heart, though he has not had an opportunity of shewing his fruit of good w^orks, is a proper subject of a crown of glory from God the righteous judge. ^ 30. Again, Chrysostom maintains that grace does not prevent our choice. ' '^ For neither ' God, nor the grace of the Spirit, presents ouii ' choice ; but it calls and w^aits, so that we go ' of our own accord and willingly; then after we * have thus gone, it supplies all assistance from ^ itself." '* To the same purpose is a remark in Theodoiiet : ' '' The God of the universe, as ' God, knows all things, at a distance; he does *■ Rcfut. p. 462. SECT. IV. Quotaiions that are U/iscriptuiul. 459 * not however necessitate one man to practice ' virtue, and another to work wickedness. For * if he himself forced to eitlier, he could not * justly applaud and crown the one, and decree -^ punishment against the other.'"* "G(/d does not prevent our choice, — does not ?itcis.sitatcauy one." Here we recoi^nize something more than rational liherty, even a supposed power in the will to determine itself; a sentiment which I have repeatedly had occasion to notice, as incon- sistent with religion and the nature of things. It is ohservahle how different ^vere the senti- ments of the compilers of the English Common Prayer, from that which is here avowed by CiiRYSosTOM. There we find, in " a Prayer for the Clergy and People," these words : " Send dnicn upon our Bishops and Curates, and all Congregations committed to their charge, the healthful Spirit of thy grace; and that they may truly please thee, pour upon tJiem the continual dew of thy blessing." And in " the second Collect at Evening Prayer" we read, " O God, fjom whom all holy desires, all good counsels, and all just icorhs do proceed, &c." Also in " a Prayer for the King's Ahijcsty," — " and so replenish him with the grace of thy Holij Spirit, that he inay alxcay incline to thy xcill, and walk in thy way." In " a Prayer for the Roy:d ♦ Rr.fiu. p. 50G. 460 Modern- Calvinism Defended, ch. t. Family'' the jNlinistcr and Congrca;ation suppli- cate, saying, " endue them with thy Holy Spirit; enrich them with thy heavenly grace." And even in a prayer ascribed to Ciiry.sostom him- self, it is said, " Almighty God, who hast given jis grace at this time with one accord to make our common supplications unto thee." Surely he cannot mean to acknowledge merely the outzvard favour of assembling together, which was common to the pious and the profane, to the sincere and the hypocrite. He must rather intend imvard grace which is given to those who are true Christians, and which, by charitable construction, Avas ascribed to the Church as an assembly of Christian people. '^ 31. As this point is of great moment, and is in a manner the very hinge on which his Lordship's controversy with the Calvinists turns^ I shall produce a few more witnesses out of the Formularies of the English Church, which ought to have no small weight with its true members. The tenth Article seems to have been drawn up on purpose to oppose the notion of Chrysostom and TiiEODORET held out in the passages above cited. " We have no power to do good works pleasant and acceptable to God, without the grace of God, by Christ preventing ?/.v, that wc may have a good ivill, and working with us when we have that good will." In tliis Article we *r.cT. IV. Quiilnliam Ihnl (ir( Cn-icriplitrdl. 4()1 arc tau.> tlie exercise of this principle, w hen ol)t[iinc(l, is as much our duty, as it is to consult the pre- servation of our Hves and of our lacultics. And as tlic existence of our hves and facuhics neces- sitates thoughts and vohtions of some kind ; so divine grace, existing as a princijjle in the soid, necessitates the goothiess of our tliouglits and vohtions. But not so, cdhibitcd grace, as an object of choice, vliich wiU be received or re- jected, improved or abused, according to the state of the mind. These important difterences Chrysostom and Theodoret, and many others of the Christian Fathers, perpetually confound. § 34. Though much more might have been said on the quotations from the Fathers, whoever has done me tiie lionour to accompany mc through the whole of this chapter will probably think it too long. Considering, however, tiiat his Lordship's chapter on this head is much longer, that many pay undue deference to these writers, and that few English authors have introduced tlum except as authorities, I thought it might Ue of some service to the Christian cause to examine their opinions more minutely than otherwise would have been needful. It would not be difhcult to produce whole voUmic^s of (juotations I'rom the ancient Fathers upon the plan adopted in the Uetutation; but to read, luarkj and translate, without any arrangement, Q 11 466 MoDEUx Calvixism Defexded. en. v, of the subjects, would but little conduce, I ap- prehend, either to instruction or edification. By the classification of their sentiments contained in this examination, the reader has a tolerable specimen of what might be expected in a larger collection on controverted subjects. Valuable and edifying extracts, indeed, might be made iioni their writings, digested under proper heads; but for that purpose the translation should be free, and tiieir inconsistencies excluded. And even such a work, in proportion to the success of its accomplishment, might circulate too high an estimate of their general merit, and lead the injudicious to infer that they are really de- serving of all that indiscriminate respect which the ages of superstition have been disposed to confer upon them. Chap. VI. N K.vQtiRY INTO TUP, niiouNns OF Tiir. i.vro.v. SISTLNCIILS APPAflLNT IN Till. BISHOPS WOWLU SENTIMF-NTS, AND IN HIS QLOTATIO.NS FROM THE T.VTHERS, Skct. I. The misapplicalion of Tfrms zchich arc equivocal in iluir meaning. . 1. Iiiconsistcncifs in (hr " R<>fat.ition," from a mii^pplicalioii oC the TtTmii power, ability, hcin^ enabled, &c. H t?, 3. Exempli- fied in his Lordship's account of Cain and Abel ; and ^ •!. In hi^ account of the Sin of Adam and the Merit!* of Cbrijl. » 5. The misapplication of cause for occasion. ^ f». Of Salcatlon for the Means of Salvation. \ 7,8. Of tfeing elecltd lo means, for being elected to happiness. '.I — 11. Inconsistencies arising from the misapplication of the tcrnu denial, prelerilion, and reprobation. I'i. Observations on equivocal and undefined Termo in controversy § 1. A THINK it has been fully slicwn, in llic preceding parts of tliis volume, tluit there arc many inconsistencies in the Bishop's own avowed sentiments, as well as in the. quotations lie has produced from the Fathers. A scheme of thou'^hts ?fi(n/ l)e, at least in a considerable measure, consistent with itself, without ijcing c-onsistent w ith the true standarijit * of icgenciation." ' * The means, us sueh, are sufficient, and such as becomes a moral governor to afford; hut tlie other kind of ability, Mhich consists in * a sincere disposition to obev,' pro- ceeds from the sovereign grace of God, w hereby they are, properly speaking, * enabled ' to obey. § 5. Sometimes the word cause \s confounded witli occasion, and an argument is drawn Ironi the C(juivocal use of the lirst of tliesc terms. Thus, for example, in the following passage : ' Can wc then suppose that God sees his * rational creatures not only in need, but ob- ' noxious to death and misery, and yet refuses ' his aid to rescue them from impending ruin ? ' The gospel, instead of being a proof of CJod's * ' good will towards men,' would rather shew his determination, that they should add to * their guilt, and increase their condemnation. ' Instead of raising us from a death in sin to a ' life of righteousness, it would be the inevitable ' cause of more heinous wickedness, and of sorer ' punishment, to the greater part of mankind.'! His Lordship must allow, on the most indubita- ble evidence of plain facts, that the gospel does not raise from a death in sin to a life of righte- ousness 'the greater part' even of those who * Rcfut. p. 5J6. i lb. p. lOG. 472 Modern Calvinism Defended. ch. vi. read and hear it. With what consistency then tan he say, that God ' refuses his aid' to those who are not raised from a Hfc of sin to a hfe of righteousness by its aid ? If the gospel * would ^ be the cause of more heinous wickedness, and a * sorer punishment/ because it docs not so 'raise' them, then on his own principle, it is such ^ cause. But, how can a proclamation of mercy be a 'cause' of wickedness and punishment? Surely on no scheme can it be more than th| occasion of these consequences. The gospel, like its divine author, is " a stone of stumbling and a rock of oiFence " to the wicked ; but to them who are well disposed, it is precious. To the one, it is '' a savour of death unto death," to the other, •' a savour of life unto life." In short, in whatever sense w^e understand the word ' cause ' in his Lordship's argument, with- out changing its import, it turns against himself. § 6. The idea of salvation, again, is often confounded with the means of salvation, espe- cially when connected with election, and a conclusion is drawn from the one to the other, which has no force except from an assumed equivocal use of the terms, thus rendering his. Lordship's argument incompatible with his pro- fessed sentiments. Thus he states and infers : * At the close of his first epistle, St, Peter * says, * The church that is at Babylon, elected SECT. I. Misapplication of 'rmm. 473 ' together with you:' here tlie apostle eulls tlie ' whole ehurc'h of liuhylon also elect, which ' again proves that the wonl is applied istency can he urge, that ' those who will aclHtilli/ be saved,' arc not in aiioiher, that is, the Calviuistic sense, •electeiir If the fact of superior means and privileges imply election, as he allows, how can » lUful. p. 205. 474' Modern Calvimsm Defevded, ch. vi. he consistently oppose the Calvinists, who say, that those who are in fact saved, are ' elected ' to that salvation? Divest the terms of their ambiguity, and the case will appear plain; cotlective bodies, because they are favoured -with the ineans of salvation, are ' elected' to those means, and individuals, because they arc favoured with salvation itse}/ in heaven, are 'elected' to that salvation. For his Lordship to oppose this, is to buffet himself !§ 7. Of tlie same complexion is the follow- ing passage : ' St. Paul says to Timothy, ' I * endure all things for the elect's sake, that ' they may also obtain salvation,' &c. — This ' is perfectly consistent with the idea of the * elect being Christia)! converts in general^ who ' might or might not be saved, but cannot be ^ reconciled with the Calvinistic notion, that * the elect are persons infallibly destined to ^ salvation.'* His Lordship allows that ' Chris- * tian converts in general' arc 'elected' that they may obtain the means of salvation, and we allow the same ; but then this is by no means inconsistent with some of these converts being ' elected' to still higher blessings. And if it were inconsistent for St. Paul to " endure all things for the elect's sake " in the latter sense. "O" * Refut. p. 'il2. SECT. 1. MinappJaattou of Tiini^. ^5 was it not C(|u;illy so in liis Lordship's accepta- tion ? Tlic Calvinists may turn his arginnent upon himself; of wliat use was it for Paul to travel from country to country and suffer all things for tlie sake of * Christian conxerts in general,' seeing they were elected to become such in the purpose of God, and included in the plan of his providence r If they were '' chosen" to become such in the divine purpose, whv sliould St. Paul endure so many hardships tv (\m\ iv and liis Loiilsliip, whcivin cunslsts the (lif- fcience between the refornicr and the diLnVi- tary? Truly in this, tliat the former rcu;ard$ a ninnher of iiKinkind inthvidually, and the latter a number of them collectively, repro- bated. The one parcels out liis iiumlxTs in retail, the other (lisj)oses of them in the gross. M'hich of these ideas is the most revolt- ing, as implying- '''nit this in the fullest extent? But if something more be intended, as is probably the case in several expressions and phrases, xvhat is it? If it admit of no descrip- tion or explanation, may not its existence readily be doubted? Is it baptismal grace? Then but a small part are under moral obligation ! Is it a portion of the grace of Clirist,, ;ilforded to 484 Modern Calvinism Defended. ch. vi. every child of Adam? Two considerations oifer themsclves against the doctrine : first, it wants evidence to support it ; and, secondly, the sup- position that internal grace is a requisite ground of moral ohligation, is subversive of the very nature of moral government. Even supposing that every descendant of Adam has, from his birth, a portion of the grace of Clnist, this would not alter the case. As the very notion of moral government implies a possible deviation from rectitude and a loss of the divine favour; if the ground of the obligation did not continue unalterably the same, through all vicissitudes and bereavements, the greater the moral impo- tence, in other word.s the depravity of the sub- ject, the more free from obligation ! If this be not utterly subversive of moral government, it is difficult to say Vv^hat is. On this principle, our first father Adam, by his delinquency, must liave removed himself from obligation to the Supreme Governor, because destitute of an essential re(|uisite : and, for the same reason, the fallen angels are under no obligation to love their Maker, but must have removed them- selves from his government, and have a ground pf accusation against him, because his claims continue, and yet they have no inward grace, as a recpiisite of moral obligation. § 4. Another ground of inconsistency, and s-F.CT. n. Assumed PiincipUs njDhliirnt'ion. 48.> of niucli confusion, is the notion, iluit tlic Liberty wliich is essential to moral ohlio-ation, is a physical power. It is more tlian pioljuble, that this idea was affixed to several of the words and phrases above quoted. Mitiioiit doul)t, how- ever, this is a very common idea with tiic advocates of a self- determining- j^ouer. 'J'iic word ' Liberty' and the epithet ' free' prilixcd to * will,' being positive terms, by the use of which the mind is too a])t to be inliuiiucd iu formino- ideas; we arc in xlanger ot" l)ein<»- be- trayed into tl>c notion that some positive idea is intendetj to be conveyed by them, and there- fore that they express some pliysical power. But if we substitute negative terms conveying the very same ideas, the fallacy may be n^iorc easily detected. Wliat is Jhc-id//, but unre- strained, unconstrained, unbound, or unforced will? M'hatcvcr terms are employed to express it, the idea is decidedly negative, as denoting a denial or exemption. "Who can describe, who can conceive any thing more as implied in the idea of liberty or freedom? The will indeed is a physical faculty by which ])0\\er is exerted, l)iit its freedom is a negation of ail toreign inter- Icrencc in its exercise. ^ 5. As another ground of embarrassment, in r/:ference to moral obligation, we may noti( e 486 Modern Calvinism Defended. ch. vi. the supposition, that the efficacy of moral means does not essentially depend on a pre- vious disposition of the heart. IVloral means are objective considerations presented to the mind, in the way of persuasion or dissuasion ; and the effect as either good or bad, in a moral sense, will be according" to the manner in which the free-will stands affected towards them. The same moral means affect different free volitions in a manner directly opposite ; but this could not take place without some essential difference in the persons themselves. The will in both cases is equally free, and as a faculty it uniformly seeks apparent good. Consequently if there were not some principle in the mind more radical than free-will, moral means would affect every mind in the same manner. Now what can this principle be but the disposition of the heart, as either good or bad, light or dark, according to which the moral means appear either eligible or ineligible? A depraved state of mind sees nothing practically eligible in a holy life, though the person has no convincing argument against it ; nay, though many argu- ments in its favour may be confessed by him to be unanswerable. On the other hand, a vir- tuous or gracious state of mind, styled in scrip' ture '' a good and honest heart," sees a holy life practically eligible ; and the free-will chooses SECT. II. Assumed Principles of OUio^ation. 487 accordingly. In botli ca^cs, tlu- moral uljli^atioii is the same, tliough the results are diumetiicallv opposite. § 6. Nearly similar to tliis is another per- plexing prejudice, that an intluenee, or an efficiency, securing the certain result ol" uioial actions, is incompatible with liberty: but this prejudice is occasioned by mi^tak^n appiehen-' sions ut" the true nature of iibcrt}'. A principle of grace, ameliorating and enlighteniug the mind, has no more tendency to diminish free- dom, than had the spotless purity and superior unction of Jesus Christ to diminish his liberty. It was in consequence of confused notions of liberty, and its incompatibility with preventing grace, that some of the Fathers, (Mhen duti/ was out of the (piestion) advanced this crude sen- timent,— that the beginning must be from ourselves. If indeed they had confmed this notion to the obligation of beginning from our- selves, it might well be admitted ; lor a defect of principle, as before shewn, does not alter the ground of obligation. A deprave* 1 de.'>cen- dant of Adam is as much obligid to Jove (jod, and to live in. righteousness and true holiness,- as Adam himself was in a state (jf integrity. The reason is^ that both alike have the same ground of moral obligation — physical powers, moral means, and freedom. Take a\ray any one 488 Modern Calvinism Defended. ch. vi. of these, and moral obligation ceases ; but while these continue, the obligation remains unim- paired. The design of divine influence, there-- fore, is not to weaken, or in any way to alter the obligation, but to ' enable'' the subject to discharge it. § 7. Another prejudice that pervades the " Refutation" is, that if the event be certain, exhortations and other moral means are super- fluous. One might think that the whole systejti of prophecy is a sufhcient exposure of this false notion. If prophetic events were not certain, how could they be certainly predicted ? and yet we find that they are constantly accomplished by the use of moral means. In fact, these means are an essential requisite for moral deter- minations. If the law or the gospel were not made known to free agents, how could they love or hate them, and how could prophecies of these results be certainly accomplished ? God foreknows not only the free-will of the agent, but also the principle according to which he will view moral means; and therefore what will be his determinations in given circum- stances, with infinite precision, He knows what a free -agent left to his own principle, will do or will not do ; and what the same or another agent, still equally free, when endowed with another principle in different degrees, s£CT. II. Assinncii Principles of O/i/iiralio,!. ■i\ e of all judicial })roccedings. § I I. ^\'ilI it be urged, that none of the iuunan race have any }icc(i ot' inward pi eventing grace * Then, indeed, the bounty in (piestion would be extremely superfluous. But I suspect some ambiguity in the terms, by which the objector is deceived. A thing may be needfid for one end, which is no! so for another ; and to argue from the one to the other would be fallacious. It is granted that none of the human race have need of this bounty, in order to render them obliged and accountable: and this is e(juall} true of the worst and the best of characters. It" -the latter of these be asked, \\hether they had any need of special grace in older to rende: them what they are, I bel-e\e the geneial answer would be in tlie affirmative. II()we\ei- great the diHerence, they will aekno^ ledge distinguishing grace, by the exercise of a di\ine sovereign Prerogative, to be the efficient cau-M- of it. Nor is it supposable that any (haractos finall}' condenmetl by the righteous Judge, w ill imagine that tlu-y h:ul no "need" of what they 502 Modern Calvinism Defended. ch. vi. formerly despised. What is not needful to clear the character of the Judge, or to vindicate his condemnation of the guilty, may be very needful to change their hearts, and to secure tlicir happi- ness. But as all revealed blessings are proposed to men m a conditional form, and these condi- tions are perfectly equitable, they have no plea for transferring the blame from themselves. Though parents, or masters, or ministers, have neglected their duty towards tliem; though Avicked men or wicked spirits tempted them to walk in evil v/ays; and though providential goodness furnished them with that plenty which proved the occasion of pride, luxury, haughti- ness, and other evil passions ; still tliey have no exculpating plea. The wicked man ir.ust die in his wickedness ; and those who have voluntarily neglected their duty towards him, or enticed him to evil, shall bear their own portion of guilt. § 12. Nor can it with truth be asserted that this exercise of the divine Prerogative would be injurious to any. Not to the subject of grace ; for the very design of it is to make him better and happier. It implies no force upon his freedom ; he is equally free to good and evil as he was before. The difference is, that after he has received the light and life of grace, he freely chooses the good which he before refused; and freely refuses the evil which he 8BCT. 111. Falst Vitii's of Uh- Diiiiie Preros^alhr. jUli before cliosc. Nor can it l)c injurious to ;inv other. For what possible injury can it be to thosq among whom his lot is cast, or to llie worUl at large, that a sinner is converted from the €rror of his w a\ s ? On tlie contrary, it may lie of great advantage to many. His uj)riglit con- versation, his holy affections, liis hea\ enly dis- course, his faithful testimonies, anil his salutary ^varnings, may do incalculable good, as in the case of St. Paul. He may, indeed, j)ro\ e an innocent occasion of exciting a i>ersecuting spirit and conduct, or the evil passions of env\, liatrcd, malice, and uncharitableness; and so was the spotless cliaractcr of the Saviour himself; but is tliis inflicting an injury nj^on those who are so wrought ujjon ? Oh no ! They receive no injury which does not p'oceed from t/iemselves. There is not, in short, a single being in the uni verse who can be fairly said to be injured by the preventing grace of God, and the exercise of his Prerogative to confer discriminated favours. o04 Modern Calvinism Defended. Sect, IV. Wrong Notions respecting the ultimate Sources of Virtue and Vice, ~« I. AVhy many have supposed that the IVi^l \i the ttllhnate sonrcc oi virtue and vice. § 2. The absurdity of that sentiment exposed. i 3- Tiie apparent reason why several of the Christian Fathers adopted this notion. \ 4. The immediate source of vice is not the will but the Heart. § 5. The real cause of an evil heart. \ 6. How this cause may be counteracted. §7,8. Wisdom and Folly illustrative of the nature and character of Virtue and Vice. § 9. Remarks on Virtue, as to what is essential, and what perfective. \ 10. Concluding observations respecting Vice, it5 nature and cause. ^ 1. JLhere Is great reason to think that many sensible persons have been betrayed into the notion of a self-determining property in the human will, from the assumed principle, that the will itself is the ultimate source of virtue and vice : and this assumption they ha\e, no doubt, been induced to make, from the acknow- ledged fact, that there is neither virtue nor vice in human actions xtithout the determination of the will. But the will's determination being essential to the moral quality of a human action, does by no means prove that it is the ultimate source of that action. The exercise of the intel- lect is no less essential, than that of the •will, but no one can thence infer that it is the ulti- mate source of virtue and vice. ^Vhat is now srxT. IV. UUinuUt Sources of i'irtiu ami Vice. .005 coiitciulcd fur, is briefly tliis ; that the ulliiualc source of virtue, and of every jrood moral aiiion, is (rOD, from whom all good in the universe proceeds: or, if we seek for a source, con- sidered as existiuii; in the human mind, it is a gracious principle, the eiVect of a sovereign energy. And it is ilirther maintained, that the ultimate source of all vice, is a necativf. PRINCIPLE OF DEFFCTIRILITV, wlieicby aCtioUS physically good become morally evil. § C. The advocates for self-determination, by supposing the will to be the ultimate source of moral actions, are constrained to hold this absurdity, that things diametrically opposite in their nature, as virtue and vice, proceed from the same ultimate source, — uliich is the same as to maintain, that tilings tliivcily opposite in their nature proceed from that which has the same uniform nature ! Not only the same con- duit, the will, may be the medium of conveying at different times both sweet water and l)itter, which we admit, but also that they spring from the same fcjuntain ! When the apostle James assures us that " every good gift and e\ery perfect gift cometh iVom ai)o\ e, from the Father of lights,'' it is implied that things of a dif- ferent quality do not come from that source. A good will, if any thing in our world, is included in St. James's as^^ertion ; and a bad will is 506 Modern Calvinism Defesdld. cu. m. included in other tilings of a different quality, God therefore, and not the human will, is the ultimate source of virtue. When he enliglitens the mind, and influences the heart, according to his sovereign Prerogative, in a greater or less degree, free virtuous actions will be the sure effects. The determination of the will, indeed, is a condition sine qua non of the virtuous qua- lity of its act ; but without grace in the heart, and without a conniiunication of that grace from God, there could not be one virtuous act, in the proper sense of this epithet, among either men or ano-els. He wlio would denv this, would also deny that God is the fountain of all good, a truth which ought surely to be admitted, by all persons professing Chrktianitij, as an un- doubted axiom. § 3. And yet this proposition, so evident in sacred scripture, and so approvable by unbiassed reason, was very strangely called in question by some of the Fathers, when they asserted tliat good actions are only permitted, — and that the * heginuing' must be from ourselves, not only in point of obligation, but in point of fact. Surely such a representation, so far from being the language of heavenly wisdom, instructing man- kind, betrays a lamentable want of it. If they reflected at all, when penning such phrases, they must have proceeded on the supposition that SECT. IV. LUiinale Sources of Viiiiu and Vice. 507 Otherwise onx bad actions would l)c fVoin (Jof!. Tlie recoil iVoni one extreme carried iIkmii to another. They dreaded the imjjiety of tracin«r our evil deeds to God's will ; ari'l therefore tliey rashly encountered the opposite dang-er, a«, ihev saw no medium, by lixing- upon the human will as the conunon source of < ur s^ood and our evil. This indeed is a short method of simj)lifvini^ the subject, to bring every act of virtue and vice to the same fountain ; — but it is to siiiiplify at the ex])ence of revealed religion, and of genuine philosophy. § 4. Where, then, it may be rejoined, shall we fmd the ultimate source of vice, if not in the liuman will, as a self- deterininiui^j faculty - I answer, in the Heart, according to the scrip- tural acceptation of the term. Our Saviour tells us, that " out of the Juart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, biasplunnes. These are the things Avhich defile a man.'"* This " heart" must be something more intimate and radical than the will ; for it is the source of " evil thoughts," as well as of evil words and actions. To an e\ il heart is often ascribed in scri|)ture, hardness, blindness, impurit}, jiritle, focdishncss, grossness, and insensibility. Over an evil heart there is a * Matt. XV. 19, 20. 508 Modern Calvimsm DErENDEO. cu. vi, veil : and to a blind or hard heart St. Paul imputes ignorance and a darkened understanding."* Solomon addresses fools, as those who have not '• an understanding heart."! He ohservcs also, " that the heart of the sons of men is full of evil, and madness is in their heart while they live." J Such things, in short, through different parts of scripture are ascribed to the " heart," as prove decisively that it is a more internal source of moral actions than the will. The exercise of this faculty is both J'rom the heart, and as the heart. If this be enlightened and wise, so is the choice ; but if dark and foolish, the choice is of the same character. § 5. It was before granted that the free determination of the will is essential in order to stamp any act as vicious ; and it has been shewn that something more intimate tlian the will is intended by the heart. But the evil quality of the heart is neither from God nor from chance; and yet w^e cannot deny it to be without a cause, in some sense of this word, — unless at the same time we renounce the funda- mental axiom, that there is no effect without a cause. It was for want of ascertaining the real cause of an evil heart, and consequently of vice, that the Fathers arc so often found contradicting * Eph. iv. 18. ■)- Prov. viii. 5. J Ecclos. ix. 3. SLCT. IV. VUimate Sourca of Virtue and lice. 509 tliemsclvcs and one another. These eontradlr. tions they would have avoided, had thrv per- ceived that the ultimate souree of all wvr is a negative cause, as contradistinguished Irom a positive. Had they properly considered the attributes of man, or of any one creatiue, thev might have perceived, that lie lias not only faculties ami ([ualities which are efVects from the first cause, but also a principle of defecti- bility. ^\'hile man is in one respect the image or likeness of his Creator, in another point of vie\r iie is a contrast to him avIio " knows no vuri- abkness, neither shadow of turning." CJod is independent, all-sufticient, aiul immutable ; Init man is a contrast, and the attributes of es>»ential dependence, insufficiency, and mutability, are inseparably attached to his being. A being not possessed of these essential attributes, is not a creature. ^ 6. But though man cannot exist without these negative attributes, he is possessed of active faculties, which arc capable (^f virtue and vice. He has an intellect adapted t(; perceive a law and its proper saiu'tioii*^, a will to choose the good and rel'use the c\ il, yet tree to adopt either side. While an ellieient princij)le j)ie- vails, his choice is virtuous; but while (iod is neglected, and influence fiom him is desjiised or undervalued, the choice is vicious. The source of defcetibilitv in man. can be ovcr-nded onK 510 Modern Calvinism Defexdld. cii. vi. by the source of indefectibility in God; and a portion of gracious energy from liim, which he never denies to those who seek aright, is man's only security against vice. The most important part of self-knowledge of which man is capable, is to perceive practically and experimentally this essential difference between himself and his Maker. § 7. The respective natures of virtue and vice are often expressed by Solomon under the terms wisdom and folly, — and witli great strict- ness of propriety. Pure virtue, like pure wisdom, consists in the choice of a worthy end, and in the adoption of laudable means for attaining it. Partial virtue, like partial wisdom, is often found in wicked men. " The children of this Avorld are wiser in their generation than the children of light." They have the wisdom of the serpent, are wise to do evil ; and were their end worth}', while their dexterity in the choice of means is admirable, they would shew themselves truly wise and virtuous. In real virtue something is essential, and something perfective. What is essential, is the choice of a chief end ; what is perfective, is the adoption of laudable means. Hence, a person may be essentially virtuous, without being so perfectively. And this is the character of " the children of light" in general. They choose God for tlieir chief good; but often fail in the means of attaining perfect SECT. IV. VUimatc Sources of Vnlue timt t'lce. !)] 1 conformity to liis will and holy nat\iiv. And tl,cy have always reason for decj) humiliation, when repeated long experience jirovos to thcin thoir miperfcction of skill in accomplishing tlu-ir end. They delight in the law of Clod after tJie inner man, but how to perform that which is noo. eh»sed, it may be remarked, that a failure even in the perfective 512 Modern Calvinism Defended, ch. vi« part of virtue has in it the nature of sin- He who keepeth the whole law, and yet oifencleth in one point, becomes a transgressor. He who knows and loves God is essentially virtuous, though partially defective; and he who knows and loves not God, is essentially vicious, whatever other excellencies he may possess. " Love is the fulfilling of the law," for it is the essential part of holiness and virtue; but the want of it is a breach of the wliole law, and stamps a character as essentially vicious^ and his every moral act has the nature of vice. There are many worthy ends, taking this epithet to denote worthiness in a subordinate sense, and many laudable means, including kuidablcness to any indefinite degree, which ends and means, though harmoniously combined, do not raise the subjects of them above the charge of being essentially vicious. And this is owing to the want of a worthy ultimate and c/iiej end to which all others ought to be subordinated. A person des- titute of the knowledge and love of God, who is the chief good, and therefore ought to be the chief end of the agent, cannot justly plead that he is essentially virtuous because he is, in an inferior sense, a good father, master, neighbour, or patriot; because he shuns many reigning vices, and promotes many virtuous designs. True virtue is not confined within any created circle, and aims at nothing short of infinite, even in the discharge of common duties. SECT. IV. Ultimate Sourre.t of Virtue and Viee. 51. J § 10. Imoiii the prcc-cdiutr account of the ultimate sources and the resjx-cti\c natures of virtue and vice, we may perceive that vice is a species of ilej'tct in moral actions. A vicious act is a xcro/ig act, and the w loni;; (|u:dity is a dejl'ctivc one — the want of Mhat ii^hr to he in the exercise of free v(/liti()ns. lUit we cannot thence infer that tlic principle of the ti<'fect is itself vicious, since the exercise of a vohintary choice is an essential part of vice. Hence it follows demonstrably that the ultimate source of vice is not vicious. There is no vicious act which is not compounded of something positive, and therefore good, antl of something negative or defective, and therefore evil in a compaiative sense. The goodness of the act is its physical energy, which flows from God ; the badness of the act is its moral defect, or a failure in the munutr of exercising the physucal faculties, when they are voluntarilv directed to a wrong end, or to means of attaining it which are not laudable. Arere there no jirinciple of defectihility in the agent, every act woulil be perfectly virtuous ; and were that j)rinciple itselt'of a \ icious (juality, in a nior.il sense, there would he nodillcivncc between cause and etlect : vice would be the cause ot" vice, w Inch is incompatible. 514 Modern Calvinism Defended. ch. v] Sect. V. The TDant of requisite acquaintance icilh reconciling Principles. (j 1. For want of reconciling principles, the Bishop rejects the doctrine of universal and total depravity. ^ 2. Confounds phy- sical powers and moral propensities. § 3. Nature and grace. ^ 4. The passiveness of man, with his agency. § 6. Divine Equitif, wUh Sovereignty. § 6. Exhibited grace, v,\tl\ subjective. ^ T. Taith as a. principle, with faith as a duty. ^ 8. He con- founds the different relations which are sustained by a justified person. ^ 9. The price of redemption, with redemption itself. § 10, That Predestination which includes a series of events, w ith one that is isolated and imaginary. § 1. x*ROM tlie manner in which the Bishop has treated the different topics contained in his " Refutation," and from his numerous quotations from the Fathers, it is manifest, that many things are advanced through tlie apprehension of con- sequences that would follow from a different statement of those opinions ; which consequences however his Lordship might have seen would not follow, had he heen more attentive to re- concihng principles; those I mean, which are necessary in order to reconcile scripture with scripture, and facts with facts. For instance, his Lordship seems to apprehend that if we go so far as to maintain a universal and total moral depravity of mankind by the fall of Adam, it would imply a natural impossibility of recovery, SECT. V. The want of RecomiUng Principles. 5l.j or even of any improvement. He supposes it would exclude every voluntary effort, endeavour, or concurrence on the part ot" man — every idea of distinction between riuht and wrong- — eveiy good affection and moral sen.se. lie also ajjpre- hcnds that the admission of such a degree of moral depravity must render men incorri^d^lc, absolutely incapable of amendment, or of dis- charginjj^ any part of duty — nmst reject all co-operation, and all iujprovemcnt by discipline and exercise. If moral depravity be represented as universal and total, he prognosticates conse- quences if possible still more alarming; as if, none could act according to the determination of reason — all men, in every period, must be alike wicked— neither patriarchs nor prophets could address tlie people, nor the peojde be addressed by them — propensities, aft'ectic>ns, and faculties, would be incapable of controul, cul- tivation and enlargement — there would exist no discrimination of moral character — and there could have been no righteous characters in the time of Christ — no good and honest hearts. These are his Lordship's alarming iipprehensions. ^ C. Does it not strike every intelligeiiL perscjn who reflects uj)on the subjecr, tliat his Lordship has most unaccountably overlooked the distinction, which ought ever to be maintained, hi^tw ccn p/ij/bicai Jwurr.s, or faculties, and vioral 5l6 Modern Calvinism Defended. ch. vr, propensities? To infer the destruction of the former, from that of tlie latter, is as unreason- able as it would be to infer, that not a chord of a stringed instrument remained undestroyed, because tlie instrument is become universally and totally out of tune ; whereas an instrument may be thus of out tune, though every string remain entire ; wanting only the skilful treatment of an artist to render it capable of producing sounds of sweet and varied harmony, as at the first. Such is the energy of divine grace upon the mind. As no physical faculty was destroyed by sin, so no one is added by sovereign grace. The in- finitely wise author of our being, by his never- failing skill, makes the ignorant knowing, the foolish wise, the reluctant willing, the dead lively, the slothful vigilant. He who before murmured, gloomy and dissatisfied, now feels his heart glow with gratitude, and speaks the lan- guage of praise: he who before cursed, now blesses: he who before lifted up his voice in strife and contention, now pours forth prayers and supplications according to the will of God. He was deceitful, he is now upright; he was envious, he is now benevolent; he was con- sumed with unhallowed attachments; he is now devoted to the love of God and his neighbour. " Instead of the thorn is come up the fir-tree, instead of the bramble is come up the myrtle- tree." 9ECT. V. T/ic liumt of liecumilin^ Pfiiuiplts. .51? § .3. Another distinction ovcrlookid by liis Lordship is, tliat cxislinu; moral diHtrfnecs among mankind are to he ascrihed to i;ruec rather than to nature. Some worthy cliaracters, some well-disposed persons, some g-ood and honest Jicarts, have heen i'ound in every age of the world. But how unreasonable to inler from these acknow ledged tactN. that tlie dilUrence is dcri\ed from natural excellence rather than from supernatural grace. From the fact of one human character in any jjcriod of time being fir .supe- rior to others, how illogical the conclusion that he lias made himself to differ, or that nature lias left him less impaired. It is most unfairly to beg the question, that all good is not from God; or, that there may be some moral excellence among men which (lows not from divine grace. Admit this principle, that grace, not nature, forms the diifercnce, and scripture will harmo- nize with scripture; deny it, and contradictions appear in all its parts. Whether liis Lordship has not commited himself in this respect, every attentive reader may easily percei\e. While truth is ever consistent with itself, when viewed through a just medium, it is the proj)erty of error to refute its own pretensions. One w bile it states that all mankind are ' de])rave(i.' with ' a propensity to evil and wickcjlness, universal * in its ixtent and j)o\\erful in its effects;' ano- ther N.hiie, it extenuates the statement by 518 MoDEnN Calvinism Defended, ch. vi. pleading that some of these ver}^ persons were so ' righteous' as to be ' acceptable in the sight ' oi'God,' without any acknowledgement of divine grace. What though ' the heart, the passions, ' the will, and the understanding, and indeed all ' the faculties and powers of Adam, were greatly ^ corrupted, peryerted, and impaired by his vio- ' lationofthe divine command;' and what though * every individual descended from him be born * into the world an imperfect and depraved crea- ture;' still the corruption was not so great but there have been some worthy characters in e\'ery period of time ! For we have upon record the excellencies of Abel, Enoch, and Noah; of Abraham, Isaac, and Job ; beside " seven thou- sand in Israel, who had not bowed their knees to Baal!" § 4. His Lordship does not seem to have been aware of the passiveness of man as in- separably connected with his agency. If man were merely an agent, what conceivable ground of his happiness would there be in the nature of things? Absolutely exempted from the influ- ence of preventmg grace, while, undeniably, free from controul in his choice, every man might fail alike of happiness. Admitting human depravity to be precisely what his Lordship admits ; I ask, what is there in the nature of things that can secure the salvation of any ?r.rT. V. The rrant of Reconciling Principles. 5i9 in(li\ i(lllal^, except llic j)R'r()i:::itivc ami i^nic-e of (i()(l <^i\iii<:; liiin a l>;()0(1 will? On \\w oiIht liand, it" man were Mcrc/i/ passive, he eouM not l)e accountable for liis actions: laws and sanctions woiiUI he useless things, and future judgment an unnicaninu; eerenionv. Separate one of these attrii)uti's from the l)eini;' "f man, and notliiiii;- is rationally exj)laine{l ; ti,e w liole of tlie scrijjtural representation of hun heeome*; an inexplicable paradox ; rather, a series of per- ])rtual contradiitions. Admit the tact, dud the whole appears lucid and beautiful, coherent ami harmonious. § 5. Another ))rincip]e ot" the utuiost im- portance, closely connected uitli the preceding, and greatly overI(Joked by hi^ Lordshij) and the Fathers, is the union of Ecjuity and Sovereignty in the divine character. Nut that either i«> denied in words, but their appropritifi- exercise 16 not brought into the account. In his J.ord- ship's theory. Sovereignty has no effect in man. but only toicards liim in providing a Saviour. Every princij)le of discrimination origifiatcs witli man, though in a fallen state; ami eveiy act ot iii'ter bounty is only an exercise of Kijuity in rewarding tiie creature's goodness. In a ward, the whole i> reduced to this one view of (iod, a niercitlil (ie of pro\ iflcnce a door of access is o()cr.('d : it is grace in its ex- ternal dis])ensatii'n, pn^poscd to free agents, who are the subjects of a gracious moral government. To the latter belongs the actual existence of divine influence in the souls of individuals, whereby they are enriched with life and light, and whereby exhibited blessings become effec- tual to salvation. To the one, the agency of man stands essentially related ; to the other, his passivcncss as a subject of antecedent I)cne- fits. Without exhibitory grace, how could any be judged according to the gospi'l? M'lthout subjective grace prc-venting us that wc may iiave a good \\\\\, what soul could be sa\vd? 522 Modern Calvinism Defended, cii. vi. § 7. Many discordant passages in his Lord- ship's discourse about faith, are owing to an over- sight of the momentous difference subsisting between this grace considered as a principle and as a duty. In the former sense, it is tlie gift of God; in the latter, it is the act of man. The promises made to faith, regard it as the act and duty of man; who, on believing, receives justifica- tion, and grace for grace. By faith, in this sense, tl>c believer looks unto Jesus, trusts in him for righteousness and strength, relies upon the promises, overcomes the world, and walks in the path of duty. By faith, in the other sense, he is made moralh' able to belive with the heart, and to pel form, in the way of duty, other fiducial acts required. The one is, in a sense, of our- selves, because it is our own act ; the other is exclusively from God, who (juickcneth whom he will, and who bestows his blessings, as a sovereign Benefactor, according to the profun- dity of his wisdom. Faith, as a duty, is itself a good work, and draws other good works in its train, as exemplified in the eleventh chapter of the epistle to the Hebrews; but faith, as a prin- ciple, is no good work of ours, but " of the operation of God," enabling the soul " to do those things which are pleasing in his sight." Taith, as a divine principle, or when taken figuratively for its object, or for its foun- dation, stands opposed to works, in several SECT. V. The -want of Jitconci/inp; Pilnciples. r)G3 passages of the apostolic writings; but taitli, as a duty, is included in works. § 8. Some inconuruitics are obvious in the chapter which tieats ()\\jiusfi/icatio/i for want of distino-uishinu,- the ditferent relati(jns which a justified person bears. In scriptural accej)tati()n, a person is considered iia ji(s//ficii in Christ, i)y grace, hy faith, and bv ri-or/x Justilicati{;n in Christ, expresses the relation of union to iiini, effecteil by an act of divine sovereij^n jjrcro- gative. Justification by grace, expresses the relation of our personal unworthiness, who, had it not been for grace providing a substitute, must have continued guilty, and under condemnation. Justification by faith, expresses the relation of an arraigned criminal who is set at the bar of divine justice to plead his defence in opposition to the charge of being destitute of a perfect righteousness. A perfection of righteousness is required by divine law and justice ; and in this respect it is hopeless to appeal to "works of righteousness which we have done.'* Di\ inc revelation aftbrds a testimony respecting Christ, that he is " the end of the l.iw for righteousness to every one that believeth;" this testimony, and his belief in it, the arraigned criminal j)lcatis in his (Icfcncc, and is regarded as jiistilied. Justilication, by xcurk.s, expresses the relatih RKLiniOUS KNOWLED(;r, AND ON THi; HKsr WW OF OBTAIXINCi IT. '. 1. The partiriiLir desiga of this rhapfrr. ', 2. Thr ExceUtncxi of Relijiious Knowledge. ^ 3. Advancemtnt in thin knowlrde^ Sli(Mifjlj ri^oined in llu* holy srripCun-s. ^ A. Profiiiom y iu it brnefuial io oursrlM> and othrrs, rven in private lifr. ^ 5. lUpc- cially to public instrurlors ; and ^ 6. To di*jiulantt. ^ '. The impottance of it further appears ft-om its influenrr on practiiv. ■( 8. We should seek it, fim, by the prrforiuanrc of knovn dul^ § 9. The folly of ne^lcctins this ruK-. •', 10. This method recom- mended by the holy scriptures; and ^ II. .^u>tifi<-d on rutionaJ principles. ^ IS, IS. We should seek it, $erondt}i, by the exercit^ of Chriitian Candour. ^ 14. Thirdly, by forl;earini;cst some explanation of the numerous mistakes and inconsistencies whieii occur in that perform- ance,— I now recpiest the readers attention t<» a few Coxci.iDiNu Uiimauks of a more prac- tical nature. My desi«rn is to point out tlit excelleiuy of religious knowledge, and the hest \vav of obtaining it. Iu connexion with wiiit li. I would fain hear tiu- hest testimony in my power against tlie T)r:nciple and the opciatl-.n^ 528 Modern Calvinism Defended. of bigotry in polemical discussions; and encou- rage a liberal and enlarged -way of thinking. This is far more worthy of the gospel of Christ, and of the talents with which we are entrusted, than contending for the interest of any external denomination. § 2. Of all objects contemplated by mortals, none is of equal excellency and importance with religion : it embraces the sublimest topics that the universe affords, relates to the purest enjoy- ments, involves our highest interest, and stands immediately connected with endicss conse- quences. Without religious knou ledge no man, however distinguished in other respects, can be truly happy, or truly wise. " This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." * Life is the well-being of any person or thing; and here it denotes that which is peculiar to the immortal soul. The right knowledge of God and of his Christ, therefore, stands immediately related to our eternal well-being. § 3, This knowledge being excellent in its nature, and glorious in its effects, it is no wonder that the sacred oracles so warmly reconnnend a progressive improvement in it. " AJy son, if thou. * Joliu xvil. 3. til. VII. Cumiudiiig Ktimnhs. .^C9 wilt rccei\c my words, and Ijidc my conuiKind- mcnts w itli thee, so that thou iiu linr tliiiu- ear unto wisdom, and apply thine h.eart to under- •itancHng; yea, it' tliou criest after knowledicc, and littest up tliy voice tor under^tandinu;; it' tliou seekest her as silver, and searchest for her, us for hid treasures; then shalt thou understand tlic fear of the Lori. 3. * Wi. XXV. VI. 1 }. il I Cor. lir. '20. C M 530 Modern Calvinism Defexded, perfection:'* " Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as new born babes desire the sincere milk of the word, that ye may grow thereby." f " Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away by the error of the wicked, fall from your own stedfastness ; h\xt groxv in grace, and in the kno'wkdge of our Lord and Saviour Jesus Christ r % § 4. Proficiency in religions knowledge, as appears from the divine records, must be highly beneficial. When Solomon asserts, " that the soul be without knowledge, it is not good,"}) he evidently includes the counterpart, that the acquisition of knowledge is good. " Then I saw that wisdom excelleth foll}^, as far as light excclleth darkness." § Religious knowledge is welcome to the mental eye, and divine truth, as a light shining in a dreary solitude, illuminates the path of duty, and invigorates the moral traveller in the ways of wisdom. Before its benign power the clouds of ignorance dissolve and vanish: and, while it enlarges the under- standing, it refines the passions, and purifies the heart. If, however, it is thus peculiarly advan- * lleb. vi. 1. +1 Pet. ii. 1 , 2. +2 Pet, lii. 17, 18. 11 ProT. xtx. 2. § Eccles. ii. 13. ta;Tjcous to ourselves, it nuist ho hij;lily salutary to others who arc within the circle of our in- tluencc. Even in a private sphere, we have opportunities of instructin«>; the younu; and un- informed. If j)roficient.s ourselves, we shall impart know ledge with less cniharrassment, solve the difliculties of the iiKpiisitive with more ease, and lead them forward with greater delight. Perceiving the harmony of divine truths, with their mutual dependence and connexion, our attachment to them will he more firm, and we shall be enabled to recommend them with be- coming zeal and modest confidence. § 5. While sucli advantages attend progres- sive religious knowledge in private life, how much more advantageous will it be to public instructors. They have a more ditlicult olVice to fulfil, and a greater variety of characters to address. The speculative sceptic should have no cause to triumph over the ministers of divine truth, as if they could not meet him on his own ground, and foil liim with his own weapons. While he despises and ridicules the doctrines of our religion, let the v{.V^k.' of liis boasted reason be turned ujjon himself. Falsehood cannot endure the test of close examination. If wo are but sufficiently ac(iuaint((l with comprehen- sive principles, every error may be proved, at least virtuallv, to be subversive of itself, and oS2 Modern Calvinism Defended, every vice may be shewn to be folly. When, too, the messengers of the King of heaven have enlarged and correct views of revealed truth, in all its parts and bearings, they arc better able to give every one his portion of instruction or advice, of reproof or comfort, in due season ; better able to judge on what articles of their message to lay the strongest emphasis, ^vhat j>arts ought to be brought most frequently to view, what deviations from truth or duty are most dangerous, and by what means different errors may be most effectually checked or subverted. •^ 6. Polemical discussions, v\]ien conducted as they ought to be, are a species of public instruction, being an appeal to the general notice, on the comparative claims of different sentiments. Most disputed points liave difficul- ties which require more than a slight knov/ledge of the subject: and when any one presumes to correct whole systems of doctrine without suit- able information, truth is liable to suffer, and error to be propagated. Yet something more than mere knowledge is necessary for disputants. Controversy conducted without candgur, stirs up the worst of passions, indulges in uf?hallowed recriminatiohs, insinuates suspicions of unworthy designs, rouses the spirit of bigotry from his slumbers, and, while it animates the excesses of Gil. VII. CoucIuJing Remarks, 533 party zeal, weakens the bonds of Chiistiau amity. Divide and conquer is the maxim of an enemw § 7. The great importance of progressive rehgious knoAvledge may be estimated from the salutary inlluence it possesses on Christian duties. It is a valuable guide to profitable devotion and useful practice. Yet we should be on our guard in estimating {uactice, as well as in deciding upon doctrine. The Jewish Pharisees, who re- jected the Prince of Life, were very expert practitioners in their way. But their obedience was not fashioned according to the divine rule; was not directed to a worthy end, did not flow from a riglit principle. Approved practice in- cludes devotion, tlie [)ropcr exercise of the heart and affections, as well as the external part of service. As a pretended devotion which is not accompanied with the discharge of personal and relative duties, is essentially defective ; so our duties without a devotional temper, are but a body without the soul. <§ 8. Having pointed out brief!}' tlic excel- lency of religious knowledge, and some advan- tages M'hich it is capable of affording, I shall now presume to offer a few words of advice, especially to my younger brethren in the ministry (as the result of long experience,) respcctin*]^ 334 Modern Calvinism Defended. its attainment. And, Jirst, seek it in the per- formance of known tlut\-. In this enterprise, our divine Teacher leads the way. " If any man ivill do his will, he shall know of the doctrine, whether it he of God, or whether I speak of myself"* This is the path, " walk ye in it." Conscientiously improve your talent, and you shall add to it. " To him that hath shall be given." To attempt the depths of knowledge or the heights of speculation by any other pro- cess, is to encounter a dangerous voyage with crowded sails, while the ballast has been left behind. " Whom shall he teach knowledge ? and whom shall he make to understand doctrine } them that are weaned from the milk, and drawn from the breasts."-)' This reply to the important inquiry implies, that selfish indulgences and im- moderate worldly attachments, are incompatible with profitable knowledge. Until the heart and affections are withdrawn and weaned from gro- velling pursuits, such as those mentioned in the context, the learner is not qualified to receive even the rudiments of saving knowledge, much less to make a desirable proficiency.J * 1 John vH. 17. + Isa. xxviii. 9. J Propheta doccf, Doctores, Sacerdotes, Proceres populi, qaorum erat tueri integritalem doctrinae et conciliorum publicorum, adeo longe discessisse a rramitc veri, ut plane tnepti sint ad veram doctrinam saluds, fundatam in antiqua CH, V II. Concludtns; Remarhs. 535 § 9. Some indeed liavc taught otherwise ; urging', not only that indifference to all tenets leaves reason free, Ijut also tliat religious prac- tice is of little use in order to discern truth, amt to guard against error. IJut it should be remem- bered that habitual practice forms the character; and therefore a defective practice forms a defec- tive character. He who expects to succeed by defect, " sows the wind and shall reap the whirlwind." ^yhen did the ancient Jews become corrupt in doctrine, but when they degenerated in their practice? When did the church of Rome deviate from sound, scriptural principles, substituting the acts of councils and the mandates of presumptuous men, for the oracles of God, but when the clergy and laity became voluptuous, " greedy of filthy lucre," — receiving honour one from another on unau- thorized grounds of distinction, — and immoral in their conduct? When men mis-improve or ne^•lect the means of kiwwlcdo-e which God has •»' doctiina Pdtrlarchali ct Mosaica, rcc(e percipiendam e! digerendam : Esse enim doctrinam Scholasticam ejus tern. poris, ad quod ipse respicit, doctrinam accommudatam ad ingenia puerilta, qualis fuit Pharisaica ; noii maaailamy solidam^ bone cohccrentem^ qualera oporlet esse doctrinam verai n.-Iigionis, quai homini adulto et exercito satisfactura sit : Sed constare prcpceptts traditioniim antiquarum uotnine commendatis, indepeudculibub et inter se neuliqnam co» haireniibus. Vitring. in loc 536 Modern Calvinism Defended. afForcled them, he gives them up to vile aft'ec- tions and judicial bhndness, so that they take light for darkness, and darkness for light. Their habits and characters being once formed under the guidance of lust and passion, every thing is viewed through a false medium, and the simpli- city of pure truth has no attractive charms. Whatever, under the abused name of religion, administers to pride, ambition, and sensual pleasures, best accords with their acquired habits and depraved principles. §10. As this representation is verified by every page of ecclesiastical history, in every period of the church from the apostolic age to the present time, so it answers to the testimony of scripture, and may without difficulty be accounted for. The love of honour and of pleasure, the love of power and of riches, weaken or exclude the love of God and benevolence to men. " If any man love the xvorld, the love of the Father is not in him." " How can ye believe, who receive honour one of another, and seek not the lionour that cometh from God only ? " " And this is the condemnation, that light is come into the work!, and men loved darkness rather than light, because their deeds are evil. For every one that doeth evil hateth the light, neither cometh to the light lest his deeds should be reproved." " And because iniquity shall en. yii. Concluding Remarls. 537 abound, tlic love of many shall wax cold," Reli- gious knowledge and practice have a reciprocal influence. Practical diligence, in God's apjDointed vay, leads to spiritual wealth. " The hand of the diligent maketh rich." And this wealth when acquired, incites to further exertion, and to a more extended sphere of usefulness. " He also that is slothjnl in his work, is brotlier to him that is a great waster." He that would lind the precious ore of knowledge must " search" and "dig" for it; not by perplexing specu- lations, so much as by " doing justly, loving mercy, and walking humbly w'lXh God :" not so much by the exertion of genius, as by scrip- tural self-denial; by being ready to distribute, and willing to communicate; by visiting the widow and the fatherless in their affliction ; by persevering without weariness in well-doing; by always abounding in the work of the Lord; and by constantly cultivating a purity and simplicity of intention in all his actions. " If thine eye be single, thy whole body shall be full of light." When men aim not at glorifying God, and neglect the divine Teacher, they prepare them- selves for strong delusions, for embracing error instead of celestial truth. § 1 1. They who do evil, and live in a carnal, worldly element, cannot bear the light of holy truth, and the doctrines u hich arc according to o38 MoDEPcN Calvinism Defended. godliness; and consequently their search wilt be, if they search at all, after those principles which are most indidgent" to the ways they like. Thus infidel principles arc embraced by many, in order to obtain a quieter retreat from the reproaches of truth, the light of which they cannot or will not endure, because they are determined to make no costly sacrifices, to re- nounce no carnal indulgences : they resolve in short, to retain the cargo, filsely valued by deceit- ful fancy, at the hazard of shipwreck : for them to receive gospel truth, would be to entertain that by which they are reproved and condemned. The characters just noticed exhibit, it is true, an extreme case: but the same considerations are applicable to many others who do not depart from truth to the same excess. Though deny- ing the power of godliness, many retain the form of it from political or self-interested motives. They will be friendly to religion as long as religion subserves their particular pur- poses; but were it not regarded as an useful auxiliary, its intrinsic worth they would despise. In short, he who has most personal and prac- tical religion, in tiie scriptural acceptation of the term, is the most likely, other things being equal, to arrive at the knowledge of the lokok truth, as it is in Jesus, because he has the fewest prejudices and hindrances to overcome. cu. VII. Com lading Remurhs. 539 § le. In the second \^\-^QQ, cultivate Christian candour. An enquirer after truth, (and the same is apphcable to a controvertist,) if he -would prove successful, should be candid, open and ingenuous. No concealments of the force of an objection, no evasion, no caricatures. Every thing of this sort is mean and dcspic;djlc. lie- collect that the contest sliould be for truth, and not for superiority of skill. If consetiuences are deduced, let them be deduced honestly : if accusations are preferred, let them be substan- tiated. It discovers a total absence of generosity to make a man an offender for a word, when that word is no fair exponent of his real senti- ments,— designedly to interpret an exj^ression in a sense disapproved by him who employs it. Christian candour implies tenderness and sin- cere good will even towards those who treat our sentiments with contumely and defiance. Though firm in advancing an argument when that argument appears to be conclusi\'e, it is very far from dogmatizing without proof. Its prevailing desire is, that unadulterated trutli may prevail, that God may be glorified among men, and tliat their immortal welfare may be promoted. It inculcates a humble and cheerful readiness to receive more light, and mingles prayers and devout aspirations for the spiead of pure and undcfiled religion. 540 Modern Calvixism Defended. § ]o. Christian candour, moreover, is utterly averse from crafty and politic manoeuvres ; it disdains to excite unfounded prejudices, nor will it implant a sting in the innocent by decid- ing' on characters and sects in the mass. It" conscious of superior evidence, it vaunteth not itself nor behaveth itself unseemly. Thong] i it censures real faults, it acknowledges all excel- lencies, and wherever found, with gladness. It pours a tear over erring humanity, and Avhile it admires the patience of heaven in bearing with its perversities, earnestly endeavours to imitate an example so exalted. Depraved and erroneous as men are, it is willing, like charity, to hope the best of all parties. It rcjoiceth not in iniquity, but rcjoiceth in the truth. Such is Christian candour. i\lay the writer and the reader of these remarks, anxiously covet a larger portion of it ! § 14. In the tJi/rd place, forbear to sys- tematize without extensive information. Many detached parts of scripture are plain. The well-disposed, without much controversial know- ledge or skill in discriminating abstracted truths, may become wise unto piety and sal- vation. But there is no small danger in at- tempting to systeinatize on contracted or on false principles. To justify an endeavour to generalize tju. VII. Condtidins; Ranarks. .541 detached scntiir.cnts, the suhject should be viewed on all sides, in all irs relations and con* ncctions, its antecedents and consequences, its causes and effects. As one part of a religious system should not oppose another, so no part should oppose the sacred oracles. A theological tlieory which flcpends in a great measure on mere verbal criticisms for support, deservedly excites our suspicion. It is better to abide by the facts, the histories, the doctrines, and duties of religion, as plainly revealed, without attempt- ing a reconciliation of difficulties, or stating a sys- tematic view of the whole, than to adopt for this ])urpose vague hypotheses incapable of proof, or uncertain conjectures, the pabulum of scepticism. Alen may be good and useful Christians though not versed in systems of divinity, and though destitute of a deep and critical knowledge of many particulars ; but in order to correct the systems of others, these ought to be thoroughly known on the points of difference ;— and w hen an unfair statement of tliem is made, it follows as a plain inference, that this must be owing either to the want of information, or of candour. Before we bhune, let us be w ell informed. <§ l.*^. In the fourtJi place, enquire after truth and growing knowledge with a devotional temper. An ujidevout enquirer is almost sure. 542 AIoDEiiN Calvinism Defended. of being disappointed, because he neglects the source of wisdom. True devotion cahns the passions, and improves our love of truth. Con- necting every object and event with God, as either appointing or permitting it, it is more likely to lead the mind to view every part of truth or of error in its proper cause. The devout mind has unfeigned pleasure in the divine will, and prevailing desires to know it more fully ; and therefore (cceteiis paribus) there is greater probability of success. And it is worthy of observation, that the most useful men in the church of Christ have been eminent for piety and a devotional spirit. But real devotion is not confined to set times and forms ; the subject of it prays without ceasing, and evermore gives thanks to the Father of mercies. In every place and at all seasons, he lifts up his heart to heaven, without wrath or doubting. The word of God is the treasury from whence he draws instruction ; but he looks up for the Spirit of Wisdom, that he may have an accurate concep- tion of every part, not neglecting the subordinate helps which are placed within his reach. This method, pursued with diligence, will " give subtilty to the simple, to the young man know- ledge and discretion;" and will prepare him " to understand a proverb, and the interpreta- tion ; the words of the wise, and their dark 0{. VII. ('ofichidiii'j; He /u arks. 5'45 5>ayinos." " liappy is the ni;in that findcth wisdom, and the man that gettcth undeistaiul- ing. For the merchandise of it is better than tile mercliandisc of silver, and th.e gain thereot" tiian iiae goUl. She is more precious than rubies ; and all the things thou canst desire, are not to be compared unto her. Length of days are in her right hand; and in her left handriclics and honour. Her ways are ways of pleasant- ness, and all her paths are peace. She is a tree of life to them that lay hold upon her ; and liappy is every one that retaineth her." " Buy the truth, and sell it not." " Delight thyself also in the Lord, and he shall give thee the desires of thine heart." § 1^. In having thus ventured to submit the foregoing observations to his younger brethren, (a considerable number of whom, lie has had the honour and the pleasure of instructing for tlic Christian ministry, in the course of thirty years,) the writer hopes it is needless for him to disclaim the imputation of considering him- self as " having attained," cr " being already perfect." Conscious of many deficiencies, and sensible that he has much to learn, he unaffect- edly admits, that if in any part of this work he has failed in exemplifying the particulars recom- mended, lie oucht to be included in the number 544 Modern Calvinism Defended. of those to whom the exliortations and directions are peculiarly applicable. 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