ARTICLE V.

Of, &c." This is another instance of the same kind: and if his Lordship, or any of our opposers, can produce from our works any thing equally unguarded and unscriptural, we must submit to the severest correction; either from the press, or the episcopal chair. They walk religiously in good works, ' and at length by God's mercy, they attain to everlasting felicity. ' After we have received the Holy 'Ghost, we may depart from grace given; and by the grace of God we may arise and amend our ' lives." If any man fall into sin; (not to say, the most enormous sins he can commit;') and continue impenitent till death, and so die in his sins, he will, without doubt, perish everlastingly.' But we believe, that no elect person, no true believer, is left thus to sin, and to live and die in sin. Either an uniform course of holy obedience, or deep repentance of any deviation from it, is inseparable, in our view, from the doctrine of final perseverance. And, I apprehend, if any passage could have been produced from Calvin, equally obnoxious; it would have been found among the quotations made from him but, however attached he was to his system, he was far from giving any countenance to antino

mianism.

t

Of the Certainty of Perseverance. That such as have once ' received that grace by faith, can never fall from it finally or 'totally, notwithstanding the most enormous sins they can ⚫ commit.'

2 Article xvi.

P. DLXVIII. 1. 18. Such, &c." If the word Such, has any antecedent, or relates to any thing preceding, it must refer to the articles of the synod of Dort: but Such is not Calvinism,' as contained even in Calvin's writings: and I am deeply convinced, that had Calvin been present, he would have strongly objected to the measures and conclusions of this synod. He would not have approved of the way, in which the doctrines maintained by them were stated; he would not have approved of inserting. into publick and authoritative articles of religion,, every thing which he might think it proper to discuss in his private writings. This will perhaps appear, from extracts from several confessions, which are added in the appendix.-Even, if the quotations from Calvin, as well as the Lambeth articles, be added, Such is not Calvinism: for, this must not be judged of from quotations, detached from the context: but either from the argument, as stated at large by Calvin himself; or from a fair and impartial compendium of it, in all its bearings and relations, the arguments by which it is supported, the manner in which objections are answered; and the practical deductions, made by him from his principles. It is no difficult task, to collect detached passages from the writings of almost any author,

• Such is Calvinism; and it is in its nature so inconsistent with the attributes of God, so contrary to the express declara⚫tions of Scripture, and so repugnant to the feelings of the, • human mind, that it seems only necessary to state the system simply and fully in all its parts and consequences, to ensure its ⚫ rejection by every unprejudiced person.'

which appear very different, from the real doctrine of that author; and to address the passions and to` excite the indignation of the readers, by exclaiming, Such is, &c;'-If indeed, the quotations referred to be inconsistent with the attributes of God, contrary to the express declarations of Scripture, as some of them, especially some parts of the articles of the synod of Dort, appear to be; this is a sufficient reason, why these tenets should be rejected; but not that all tenets, however scriptural, to which they bear even a remote relation, should be rejected along with them.-But the circumstance of their being so repugnant to the feelings of the human mind,' is no objection to them. "The carnal "mind is enmity against God." "The preaching "of the cross is to them that perish, foolishness." “After that, in the wisdom of God, the world by "wisdom knew not God; it pleased God by the "foolishness of preaching to save them that believe." "The natural man receiveth not the things of the "Spirit of God, for they are foolishness unto him "neither can he know them, because they are spi [ "ritually discerned." "Because I tell you the truth, "ye believe me not."" As reasonably might the feelings of a malefactor be appealed to, in respect of the decision of the impartial jury and the venerable judge; as the feelings of guilty man, against the decrees and decisions of the just and holy God. The account of the awful result of the last decisive day, as stated in the words of the loving Saviour

himself, is repugnant to the feelings of the human mind:' but will that prove the sentence unjust? Argument addresses the understanding; oratory the passions; but to which ought the appeal to be made, by those, who would distinguish truth from error? If, however, a mere statement of Calvinistick principles, (or rather a full and impartial statement of them,) in all their parts and consequences, were ⚫ sufficient to ensure its rejectir n by every unpreju 'diced person:' not only addres es to the passions, but even argument might be spared; and Calvinism might be refuted' in a very small volume, provided patience, diligence, meekness, and impartiality, met in him who should attempt it. Yet no one seems disposed to put the result on so simple an expedient.

P. DLXVIII. 1. 26. The modern, &c." There have been clergymen, not many years since, who

'The modern advocates of this system are indeed so aware ' of its forbidding aspect, that they never bring it into open view by a plain statement of the doctrines which they really support; ⚫ and rarely venture to quote from the writings, or appeal to the authority of their master; they shrink from the articles of the ⚫ Calvinistic Creed, and virtually allowing them to be indefensi 'ble, are driven to the necessity of asserting, that their system ⚫ of Calvinism is not to be judged of by the doctrines of Calvin himself; that they profess a sort of moderate Calvinism; Cal• vinism reduced and qualified; purged of its most offensive • tenets, and retaining only those which are less revolting to reason and common sense, and less derogatory to the perfec⚫tions of the Deity. But Calvinism, however modified and explained, while its characteristic principles are preserved, will always be found liable to the most serious objections; and if those principles, by which it is distinguished as a sect of Chris" tianity, be taken away, it is no longer Calvinism.'

brought Calvinism, according to their sentiments concerning it, into open view by a plain statement of the doctrines which they really supported;' and who, to many of their brethren, appeared to be Calviniores Calvino: and if the modern advocates for this system' came forward in the same manner, I do not think it would give full satisfaction to their opponents. But honestly disapproving of many positions in these statements, as either false, or too metaphysical, and thus unscriptural: and, after much reflection, endeavouring to distinguish between the tenable and untenable, the scriptural and the unscriptural ground, in the important and difficult argument; its modern advocates have adopted a more qualified, and moderate, way of stating what they consider the essential part of the doctrines. This, however, it seems, gives still greater umbrage: and it is not difficult to discover the reason; namely, because it renders the refutation of the system more difficult, or impracticable. But what then must we do? We cannot contend for what we most entirely disapprove; we cannot adopt the sentiments of the Anticalvinists; we cannot be silent, without pleading guilty, to numerous accusations, through misapprehension, or misrepresentation, brought against us. It only remains for us, to endeavour to please God, however incapable of pleasing man; that we máy have the rejoicing in the testimony of our "conscience, that in simplicity and godly sincerity, hot by fleshly wisdom, but by the grace of God, σε we have our conversation in the world ;" and so,