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6
FULL-LENGTH PORTRAIT
or
CALVINISM.
159 an ©m^.fl^afiiftiotteii mnnmmn*
'Un-
FROM THE SECOND AMERICAN EUl I leN
SAINT JOHN :
tRINTED BY J. T. YOLN'GIf'JSEAXn
AX TUE 8TAX OFriCL.
IS'i'J.
%
I
«4\':
iu'
f
• ..■' V
%
publisher's preface.
mi ■ !■/,)« R«nl- ii written with such strength of ar-
This little Book IS "'""'"'.., ,, „„oneoMS teneti of
gmnenl and difplaj/^" fTJ^idMl^Zpublish tk
doctrines of Christianity.
I
I
1
■»»»'
(^
\.
•^N^
%
tiof
: the
suck
luiue
THEdemand for this little tract has benn so great, that
ail impression of one tliousand two hundred copies
•went oft" in a few weeks. Several of the author's
friends have v^xpressed a wish, that a second edition
may be given to the public. To gratify them, and to
supply those who are almost dally applying for the
tract, the writer of it has given it a revisai, and made
several, he flatters himself, additions of importance.
Another reason for this impression is, that some have
said, they did not believe Calvin is fairly quoted ; or if
he is, that a wrong sense of his words is given in the
translation. The proper answer to such objections is.
Search for yourselves ; and if you find misquotation, or
false translation, in any degree affecting the sense, let
the author be exposed to public censure. But no-
thing like this has been done, and therefore it may
fairly be presumed, that nothing like it can be done.
Idle, however, as such observations are, the author
thinks it best completely to preclude them for the fu-
ture ; and to that end, has given the Latin words,
which were not given before. He has also translated
them almost literally, which was not the case in the
first edition, although the sense was strictly adhered
to. Every one that understands the language can now
judge for himself; and the few who can have recourse
to Calvin's works, are bound either to consult them,
or refrain for the future from such improper intimations'
IV
T1.0 author «a., '"f/^.^flllll^^To/i'.'l.al'c'Jnre
short inetliocl to l>rc\ci)iinc;r i j,re disponed,
impression upon the imnd, " ^''^"^^^X.n" Ivcs.^ And
that he promises that tie win ioiqIv^
the s?kc of the ingenuity.
lie
me
a»
ed^
iiid
;aU
cxt
ake
, as
am,
> do
for
FULL-LENGTH PORTRAIT
Of
<^j^a^Tiiiri^s(i%
XT is tho observation of a great Poet — •
, Huniano capiti ttrvirem f'.ttor cquiuam
Juttperf si vein, ei variaa iridiwere pliirnaf '
L'ndique collath membris, Bic*
" Suppose a painter to a liiiman lir»«d
Should join a horse's neck, and widely spread
The various plumage ot the iValher'd kiud
O'er limbs of difterenl beasts, absurdly join'd ;—
»♦♦♦♦•»•
Would you not laugh luch pictures to behold ?
Such is the book, that, like a sick man's dreams,
Varies uU shapes, and mixes alt extremes." f
Jutt such a book is Calvin's Institutes. It is distinguished for v\e-
f;anf dictioDo and itceotains tnaoy beautiful thoughts ; but it is replete
with horrid doctrines, and revolting views of the divine nature. At
ooe time, the mind is delighted with the picture of divine benignity and
mercy; at another, it turns away with disgust mingled with horror, at
the description of arbitrary reprobation and tyrannic vengeance. A
God who lov i his creatures now meets our eye ; and then^ a God who
hates them with an everlasting hatred. Is this misrepresentatioo ? It
is not, as the following passages will evince.
1. Calvin says, J " God not only foresaw that Adam would fall, bat
also ordained that he should ;" or, (to translate all the words of (he ori-
ginal) " When therefore they perish in their corruption, they do no-
* Horace's Art of Poetry. + Franr.is'.s Tran.-.lation.
t Inst. b. iii. s. 4 Quum ergo in sua corruptione percunt, nihil aliud quam
pffinns luunt ejus calamitatis in qunm ipsius prfedestinatione Ispsus est Adam, ac
posteros suos preecipites secum traxit. Et de pred. p. 607. j\rcanum Dei consi-
lium, f|iio prscrdinatiis fuerat hcminir lapsus, bee also sections 7ih and ilh.
6
lliti.e but sulier the punihhtncnt of thai misery, into which, f>v his
rGoa'h) preJestiiiation, Ach.n fell, and drew his po.steiity headlong
tvith him :" conscqucully, Adam's eatir.g the forbidden fruit was llio
necessary, unavoidable effect of the divine decree ; uud therefore was
not a ««, but pure, formal, coramenduble ofttr/^ncf. And yet the
Scriptures represent Adam's act as displeasing to the Alaugiity, and
the ** cause of all our woa." ^ , , „ . ,
2. Calvin vents his rage r gainst his opponents in the follovruig lan-
auace : " These virulent drgs vomit out not one kind of poison only
agaiust God. They denj that it is expressly asserted, tl'^t it was de-
creed by God, Adam should perish by his falling ; as if God had cre-
ated the noblest of all his creatures to uu uncertain end."*
3. « Many," says CaUin, " thinking to excuse God, (literally, f«
drive avcoy hatred from God) so owd Election, as to drive away H«-
probation. But this is too silly and childish ; for Election Uself, uu-
less opposed to Reprobation, cannot staod."+
4. Calvin darcB to assert that " All nieo arc not created for thr
same end, (literally, in an equal condiliov) but some are foreordaineu
to eternal life ; others to eternal damnaiion. Therefore according aa
every man was created for the one end, or the other, wc ^ay he was
predestinated to lifr, or to death."t Again : " God, of h.s will and
pleasure, so ordains, that amongst meu, some should be so born, as to
be devoted ffi... the womb to certain death, who, by their destruction,
wight glorify lii* naine."^ . a. . i „•„„.
5 But, as if this horrible doctrine were not enough, this audacioo*
interpreter of Scripture says, in the 5tb place, « Whom therefore he
hath created unto the shame of life, and destruction <»fdeiith, that they
shouhl be instruments of his wrath and examples of his severity, that
they may come to their end ; at one iime he deprives them of the paw-
cr of hearing his word; at another he the more blinds and stupiGc
* 6?cilvin, in pursuance of his own horrid ideas of the diyine nature,
• B iii ch.23. s. 2. Quia (amen non -innm spcr/irm virulentUiti tnnes cvo
niunt contra Demn. a.UinguU.. prout res feret. '"'ir "^^'Tiletrlion'!: peH t
lis verbis hoc estare negant, ilecretun. lui.->se a Deo, ut siia .Iplw-tion.. periret
Adnm QuLi V erJ -dem ille Deus-ambiguo fi.e condiderit nob.l.^s.mam e. sui.
"Tb\ ch 23 s 1. Ac nnlti qnidem. ac M invidiam a Deo repcUfiro vdlcnt,
electionem Ua fatentxir ut negent'q.,cnc,uam rerrobari, «ed in.cite n.n.« et pueri-
Jiter; quando ipsa elcctio nisi reprobationi "PP^^ita non staret ^yvi^^^,^.
1 ^on enim pari conditione creaatiu- omres ; sed abis v.ta •'^'c'-na, aliis^ m
naL interna Z^ordinatur. Itaque, prout in altenUrum fmem qu.sque conditus
e»t, ita vel ad vitain, vel ad mortem pr.xdcstinatum dicunu-,. „-,,„tur ab
{ Deusconsiliis,nutuqu-.£uoit«ordinat, ut mtcr hom.ncs ta nascantur, aD
utero certa; morU deroti, q li suo exitio ips.us nomen gl«nfi|;eut.
1 Ouoserga in vitm conlvmeliam et inut.s eMt.um •^'^'^^'t' ,"*;™ "5,°X -
forcnt, ot .cveritati. ^-.c-uiplu ; cos, f •- fi.iem suura perven.ant, nunc audit
Jnyi
, by his
headlung
it MllS llic
efore was
yet the
gittjr, and
iwiiig lan>
ison only
it was de-
d had cre-
erally, to
iway R«-
tself, UD-
cd for thr
reordaineu
:cording M
*ay he was
lis will and
born, as to
lestruction,
i audacions
ercfore he
, that they
rerUy, that
of the paw -
id slupiiioi
vine nature,
li tanes cvo
5. 7th. Diger
;tione periret
simnm ex suis
cUfiro vellcnt,
limit et pueri-
rna, aliis dam-
sque conditus
nascantur, ab
i-fc sua" organa
, mine audit' •
snyo, << nchold, God Calts to them jm reprobates ] that they may be
msrddoaf: H.^ kindles alight, that they may be more blind : He
brings his doctrine to them, that they may be utore ceafoanded ; and
applies the remody ta them, hnt that Ihey may not be healed."*
7. '< The reprobates would bethought excusable in tinning, because
they cannot avoid the jieceiftity of sinning ; especially since such ne-
cessity is cast upon them by tlie ordination of God. But we deny that
they are thence rightly excused." l"
Thus it Is evident, from ('aWin's own words, which are perfectly ex-
plicit, that the reprobates are placed in a situation in which they can-
not possibl 7 help themselves, and in which they ttrc carefully prepared
for that damnation, to which, frotd the womb, they a.te decreed. Sal-
TAtton is ottered to them, but it is to mock them ; light is shed around
them, but it is to blind tliem ; the voice of mercy is sounding io their
ears, but it U to tantalize them ; God invites, and beseeches them to
partake of heavenly bliss, but it is to thrust them down to the pit of
hell. — O ye admirers of this Geneva doctrine^ how long will ye suffer
yourselves to be deluded ? How long will ye delight in representing a
benevolent, a gracious, a merciful God, in colours which suit none but
the Great Advcrsarjj of humaii happiness ? How loag will ye repre-
sent the sincerity of the Almighty as mockery i his truth as falsehood ;
Ms compassion as cruelty ? 'i. hou sayest, O my God, that thou de-
lightcst not in the death of a sinuer ; but worms of the earth audaci-
ously and impiously declare that thou dost! Thou has declared, that
thy beloved Son took upon him human nature, to redeem the whole
world ; but thy presumptuous creatures confine thy abundant mercy ia
Christ Jesus, to a comparatively small number! And this they call
pure gospel, and the doctrine of grace, and brand as blind and carr^al,
and unsanctified, those who declare in the words of thy Holy Spirit,
that thy Son tn.tted death /or every man ! Be merciful unto them, O
God, be merciful unto them, and give them better views of thy salva-
tion, that infidels may uo longer mock, and thy gospel he no longer
despised '.
These are but a few of the passages that might be quoted from Calvio,
to prove that he taught a system of nonsense and impiety ; — of non-
sense, because it contradicts the genuine dictates of reason, and the
common sense of mankind ; — of impiety, because it derogates from the
honour due to God's name and attributes ; and ascribes to the Almigh-
ty tyranny, cruelty, injustice, malignity, ic sincerity, and delight ia
di varbi su: faeultate privnt ; nunc ejusprcdicationemagisexcaecat, eloli.tiipefncit.
* B. iii. ch.i4. s. 12. Ecce, vocem ad eos dirigit, s«d ut inagis obsurdescaiit :
lucem accendit, sed ut reddautur ceciores ; doctrinr.iti profert, s«d qua magif
obstupescant : remedium adhibet, sed no sanentur.
* Kxcusabiles peccando haberi voltint rcprobi, quia evadere nequeunt peccan-
di necpssitatem ; prwsertini tiuaui ex Dei ordinatione sibi iujiclatur hujusmodi
necessiLas, No» vai'oinde:ie;^'jr:r.n rits ascusiri, 'iist. b. [i]
human misery* There is nothing forced, nofhing unfair i.i thi. reprf*
wntatio... It U the necoHary, unaToi.bble rosuU ol Cul»i,,', pr.nc.pk..
The ...nerality of his follower*^ I beliete, do not know what his priii-
ciple! were in their full extent, for it is Tery rarely that they hear r.ni
the pulDits of Calfinistic ministers, any thing i*ld about reprobaUofu
.Ithouch they hear enough about UnconJitional election, with all its
comfort and assurance. ModcaU Calvinism* is the word now^a-days,
in order to softer, the horrible doctrines of the system ; as if there caa
be any such thing as absolute, arbitrary election, without the horrible
decree of reprobatioo-[/.orn6i7c ilccrctwn are CaUin s own words.]
I belieTe thousands, who profess themselves to bo Cal.mists, would, .1
thev knew the consequences of their principles, abandon them for
eVer, and say, with Archbishop Usher, " Wl.at would not a man «y
unto, rather ihaa yield that Christ did not die for the Reprobates and
thatlione but the K/cc< hate any kind of title to him A"d J^V »•;
ny thousands should be bound in conscience to be leve »'^ ^.e^ (or 'heoM
aid to accept him for their Redeemer and Sat.our. Whereby they
should have belieted that which in itself is m.st untrue, and laid hold
of that in which they had no kind of interest." 5„,,ufihlfl
Wifh particular redemptiou, u necessarily connected irresistiblo
trace, and final perseverance. The former makes roan a mere machine,
Jnd the latter is admirably calculated to lull him into a false security.
If a man cannot take a single step in the way of saUalion till the mo-
tneot of irresistible grace arrives, he is under an absolute necessity of
UvingVnsin and so Calvin acknowledges This is good new. for
ihietes, gamblers, swindlers, adulterers, and murderen. If men are
bound hand and foot so that they cannot move, it is "'o/^kery and insult
io exhorf them to come to the waters of life, and dr nk freely. Whea
iSe Lord of the vineyard asked the labourers, "Why stand ye here
^W the dav idle ?" tlicv cave this answer, which is certainly a very
led oncl«B cause no'man hath hire.l u.." But they might hare
lone further, upon the principle of irresistible grace, and the otal
Slf the smallest decree of power to do auJ thing lor ourselves.
Th^V might have said, " Because we came into the world with cur legs
b/renTaod God has'decreed, that the, never shal be -et ; ^ow the.
are we to work ? Insult us not with such questions. Gif e as the
power, and we will do the work." Is not this reasonable ?
• .' The nnlv difference," says Mr. Daubeny, «' between ri^orouj an^ woJer-if.
• "l he only '^'['"encf. , J. j^ t ^rt, in the different manner of describ-
em ways." V. F.ccle. p 438, *»«.
--^■yf
9
thU tepre*
priiiciptut.
t his prin-
' heitr frani
'prohulion^
vidi all it!
f there caa
tie horrible
rn >Tord«i],
) would, it'
II them for
t a man lly
ibuteSf aud
lid yet, ma>
d for them^
jereby they
id laid hold
irrekistiblo
re machine,
le security 4
till the mo-
necessity o(
d news for
If men are
y and insult
ily. "Whea
ind ye here
kinly a very
might hare
nd the total
)r ourselves.
vith cur legs
; how then
[rife as the
J
s and moderati
ner of describe-
y not to insist
say with St.
; decree to sil-
m rtprobation,
i are to under-
tliing in differ
Tlir <loctrinn« of Calfiu T\ro of such m horri!)lc nature— ihey are so
gainful ta the tondor filings of th.> heart, and so totally inconsistent
• with the prim ij»le. of human action, and with (hat amiable and capti.
»atiiiji»iew of ibe divine nuluie which the Scn|»torPs i,rfj,.(,t to us, that
it Is with reluctance 1 prosecute this jjuhjtct. It is i-imujjh to free/.a
the blood in oiie's veins to road some parts of the wiitin^s of Calvin,
and of his disciph?s. Of the master we ha»e said enough ; let us now
hear what pome of his scholars assert.
t. The Westminster divines, in their r.ifochism, dodarr, that "God
did from aJI eternity unchangeablv ordain whatsoever comos to pass."*
Conseqackfy, all the sins of all the men that h;:ve ever lived, or ever
will lire, and of all tlie devils in h^ll, were inevitabl.-. And for these
fiins, which they could no more prevent, than they could prerent the
revolution of tho heavenly bodies, they are punished with everlasting
dainnaUoH. Novr, what ditiereace is there between this doctrine and
that of fate ?— The only diUereuce is, that the CaUinist terminates his
chain of causes and elfects in a divine decree ;— the Stoic makes his
chaiw depend upon the immutable nature of things, and binds even
Jupiter himself with it. Hut to mankind, the clFccts are precisely the
same. Men commit crimes, upon the Calvinistic principle, because
Ood has decreed that it should be so ; and upon the principle of tho
Stoics, because it is an essenrial part f<" a system of eternal causes and
effects— Is it worth while for the damned to inquire which of these
principles is true if
* Chap. fii.
+ the aiiniorls a decided enemy to ridimk ns n (est of triuh. Yet thtrfi are
some principles so oxtravngant and absurd, that ridin.ile may with proririt-tv be
JIT. ^?r ^"/''':''^ ^^ "'-f "'"c»t. Even ti.e .acred Hcriptur. j have n'rourse to
th., mode of attack :-' And it came (o pns, ,.t noon, t!,at Elijah mooked
them.hndsa.d, C,ya.oud;forhe i. a Go'd : either ho is talking or he i»
parsmng, or Leji m u jo.irn^y, or, perHdventure, he sleepeth' and m-.Kt
he uwaked ! Under (hu sanction 1 present the render v ith tllc fuliowine h,i
morons dialogue from Lucian, leaving out such luissage* u^ are not ne.eisary
lo my purpose. '
Jmn^^''^^^"^^/ and murderer, is crrried l,y Mercury to the judgmrnt seat
ot Mmos. The judge orders him to be thrown into the burning lake. But Sos-
tratus begs of Mmos to hear him.
Jlfffio*. Shall I hear yon again, SoMrnlns ' ITave you not been convicted of
being a wicked man, and the destroyer of many ?
Sost. 1 have indeed been convicted, but sec to it that I be justly punished.
rited"'unis¥ ■ '"'^"^ ' ""'^^ '' '"^ ""^ ^"""^ "^ '''^'^''''*' '" ''^"'^'^'" '^ '^^^''^ °^^ '"^
Soit. Answer rac, however, Minus ; for T will interrogate yon brieny.
judgToth. r^alTo '"■°''"'*"^ ^"" "*" "°' '"■""*' -^"^ ^ '^•'y '^^'e '* "' my'power to
iii'!f;„^>*l''^'^?"/ * '"''''' ^""^ '" '""•' ''''*'^ * ^°"e it freely, or have I been des-
Minos, ^y fttle., to hv. ^ine.
A
I 10
In miison with these reverend divines, Dr. Twi«« informs us that,
" All things come to pass by the efficacious and irresislibia will of
God."* Again. " It is impossible that any thing should be done,
but that to which God impels the will of man."+ Once more, (I
belicTe the reader will think it enough) " God is the author of that ac-
tion hich is sinful, by his irresistible will."|— This U genuine CaUiii-
isra, when stripped of the false colours which some put upon it for
fear of frir^hteniog the voeak. But Calvin and Twiss were men of
« Sterne; staff,"
A faithful disciple of the Geneva reformer was Piscator also. Tie
was sa well acquainted with the counsels of the Almighty, that he as-
sures us, " God made Adam and Eve for this very purpose, that they
might bo tempted and led into sin—And by force of bis decree, it
could not otherwise be but they must sin."^ Again, " We can do no
more good than we do, nor less evil than we do. Because God from
eternity has precisely decreed that both the good and the evil should
be done."|i Further, " God procures adultery, corses, lyings."?
In no degree behind this blessed, evangelical triumvirate, was Peter
Martyr, Let us hear his Gospel—" He (God) supplies wicked men
with opportunities of sinning, and inclines their hearts thereto. He
blinds, deceives, and seduces them. He, by his working on their
hearts, bends and stirs them up to do evil."**
Sost. Do then dU the good, and we who seem to be wicked, perform these
things in obedience to fate ? , , i
Minoi. Yes, iu obedienetv to Clotho, who, at the birth of every one, bath en-
joined upon him the things to be done.
Soil. Ifthenany one, forced by another, hnlh killed a person, seeing he was
under compulsion, ond could not effectually make oppesition ; for example,
when an executioner or an officer, the one in obedience to a judge, the other to
a tyrant ; v;ould you consider such a person to be guilty of murder ?
Uinoi. It is clear that the judge or the tyrant is guilty ; for we cannot blame
the sword.
Sot. You see then how unjustly you act in punishing ui, who were only mi-
nisters to do those things which Clotho commanded us ; for no one can say that
it waa in our power to oppose what was imperiously enjoined upon us.
Minoi. You may, Sostratus, see manyother things which are not done accord-
ing to rtason, if you accurately examine. However, you shall enjoy the fruit ot
your inquiry, tor you seem to be not only a robber, but a .running fellow also,
fciamiss him, Mercury, and let him not be punished any more. But see that you
do not teffch the other dead to ask such questions. c „ •
Dial. 31. See also the dialogue between j^acns, Protesilaus, Menelaug&i 1 ans.
ITpon the principle of absolute decrees with respect to the actions of men la
this life, and their destiny in the next, we may say with the poet ManiUus—
Solrite mortales, animos, curasque levate,
Totque supcrvacuis vilara depleti querelis.
Fata regunt orbem, certa 3taiit omnia lege.
Vindici«, Sic. b. iii. p. 19. +
^ Uitput. Prffidist. prcff. p. 6.
1 Hetpous. ad Apolog. Bertii.
Ibid. p. 10. t Pars. b. iii. p 21.
U Respons. ad auiicum, &c.
• • Cool. Rem, b. x.ixvl.
4
u
IS us (hat,
bte will of
1 be done,
: more, (I
of that ac-
ine CuUiii*
ipon it for
e mea of
also. lie
that he as-
e, that they
I decree, it
3 can do no
God from
)vil shonld
Ig3.»11
, was Peter
tricked men
ereto. He
g oa their
trfortn tlieee
ae, hath en-
;eing he was
for example,
the other to
r?
cannot blame
ere only ml-
e can say that
1 Us.
done accord-
)y the fruit of
; fellow also,
t see that you
elauiS:. Fari^.
IS of men in
lanilius—
. ill. p 21.
m, &ic.
x.ixvi.
I will dUgost the reader with bat one more of those gracious pro
phcts. ZutngUus says, " When God makes angels or men fin, he
does not sin hituself, because he does not break any law. For God ii
under no law, and therefore cannot sin."*
Such, reader, are the hokrid doctrines which CalTtnistic writers en-
dearour to impose on the human mind. If there be any such thing as
truth — any thing which the reason of man can prove to be false — any
thing which contradicts the clearest assertions of holy writ, it is that
God is qow the author of sin, and that ha never created either men or
angels for the purpose of making them miserable. His nature is at
utter variance with impurity ; he therefore canuot tsilt it to e^Ist in
ajiy of his creatures. He is a God of the roost consurama'e sincerity ;
and therefore cannot mean differently from what he says. His darling
attribute is mercy ; and therefore he cannot delight in the death of a
sinner. He is justice itself ; and therefore cannot condemn the guilty
for what they could not possibly avoid. Do these positions need proof ?
They do not ; for no proof can render them more clear. They extort
our acquiescence — the mind cauGot resist them — they havo all the cer-
tainty' of self-evident truths.
To explain the philosophy of the human mind is not an easy task.
So far as we can build upon/ac<j, so far we are confident that we are
right. When we quit this plain rule, we become perplexed and con-
founded. That I think is a fact ; I am certain of it from cotiscious'
ness ; and therefore no further proof is wanting. But when I attempt
to explain how I think, I am lost. I am certain, becanse conscious,
that I am a free agent; and therefore to attempt ao explanation of
human liberty, does but darken, instead of enlightening the subject.
And vft, in direct contradiction to what every man experiences within
himself, Calvinists will either deny the freedom of the will, or if they
admit it, will idly attempt to reconcile it with a chain of motives ar-
ranged by a divine decree, and operating irresistibly upon our choice.
There is no truth of which I am more certain than this, that i have
within me a self-determining principle, and that when I am irresistibly
forced to act, I am not a free agent, and therefore not accoantable for
my conduct. Here I stop, (for we must stop somewhere) and leave
metaphysicians to puzzle themselves and others as much as they please.f
* Serm. de Provid.
Y Milton, in his Paradise I.oat, represents a company of the iitfernal spirits, io
a sequestered place, puszling tbem.selves wWh prcdeatinatiun :—
" Others apart sat on a hill rctir'd,
In Ihoughts more elevate, and reu an'd high
Of Providence, Fore-Knowledge, Will and Fate ;
Fixd Fate, Free-Will, Fore-Knowledge absolute.
But found no end, in wandring mu;:es lost !"— B. ii. l 65T.
" Speculations," say5 a judicious writer, " about destiny, and/atali^m, and ne.
i
12
Noir npon (Ills firm ground, I bniltl thcso fncontroTcrtihfc posFlFonn
— That being a free agent, I can do crtlicr right or wrong; thai when
1 do right, i please my Creator ; and when I do wrong, I become
guilty in his sight ; — That there can be no such thing as right or wronjj,
as it respects me, when my will is forced ; and, consequently, that I
am no subject either of reward or pauishment. These things being
80, there is, (at least to my mind) an end of Calvinism,
Jf, then, by attending to the operations of our own nitnds, we may be
ciTtain that the doctrines contained in the quotations I have given from
Calvin, and several of his disciples, are false, wo may be very certain
that there is nothing in the sacred writings which militates against
these genuine dictates of the human mind. Let us take a concise
view of some passages of scripture, and we shall be convinced that rea-
son and rerelation perfectly coincide.
1. From the following passages, it is bcyojid centradictioa that God
willeth not the death of sinners — " O that there were such aa heart i»
thorn, that they would fear me, and keep all my command nrKots al-
ways, that it might be well with them and with their children for ever,"'
£ailb the Lord, concerning the children of Israel, ''whose carcase^
fell" sot>n afte/ "in the wilderness, through unbelief." (Dent. v. 29.)
Again, Psalm 81 — " O that my people had htarkencd unto me, and
Israel bad walked iu my ways, I should soon have subdued their ene-
mies, and turned my hand against their adversaries," &c. And ir»
Ifaiah it is thus written, (xlTJij. 17.) "Thus saith the Jjord, thy Re-
deemer, the Holy Oi)e of Israel, I am the Lord thy God, which teach-
eth thee to profit, which leadeth thee by the way thou shouldest go :
O that thou hadst hearkened unto my commandments, then had thy
peace been us a river, and tl/y righteousness as the wates of the sea."
Again, (chap. Ixv. 2.) " I have spread cut my hands all the day unto
a rebellious people, which watketh in a way that is not good, after
their own thoughts : a people that provoketh me to anger to my fac»,
that sacrificeth in gardens," <&;c. Upon this passage Calvin thus com-
ments, in direct opposition to his own system : " By spreading forth
the hands is meant a daily summoning them to draw and unite them un-
to himself; and a little after, " the Lord never speaks unto us, but
crssify, are proper enoiigli for fnlkn spirits to tcaze nndncrplex themselves with ;
for tliey are essenlinlly iiisifinilicaiit and useles-i, Hiid they are naturally product-
ivp of ;j;lo()in and ilespoiidcnce. For wliHt can he a more uncorafortable and
jnclaniiholy doctrine, than that the final destiny of every individnal of the human
rai f , that «v»'r exi:ilcil, or f vcr will exist, wasj from all eternity, absolutely seal-
e.'\ HHil fiNpd liy a stern, iireverfililo decree r A eertnin Bishop of excellent un-
dei';!a;,rling, ili?pulinf,'uaaiiisi St. Au.^ustin on this subject, makes this observa-
tion : ' Jf one is doomed to lite, and another to perdition, we are not born to lie
jiidKod, but all of us jud;;ud befure wo were born.' The remark is just, says Dr.
".lortin, m;d ten Augusliui aud Calvins cannot auswer it."— llarwood oa PreUcs-
tiiiutiun.
■-.». ^.
I
13
iFc posftFoni*
; that vrhori
I become
)t orwronjj,
iitly, that!
i>iogs being
, we may be
) given from
very certain
ites agninst
:e a concise
;e(I that rca-
OD (bat God
aa heart in
idnricnts al-
in for ever,"
ise carcase*
)eut. V, 29.)
Lo me, and
1 their ene-
c. And \n
d, thy Rc«
riiich teacb-
ouldest go :
3U had thy
f the sea."
he day uato
good, after
to n»y fac°,
thus corn-
nding forth
to them un-
]to us, but
iselves with ;
•ally product-
ifortable and
of the human
solutely seal-
;xcelient un-
this ohserva-
ot born to l»e
just, says Dr.
)d uu Predus-
he thPfGwiJh sfrefcheth forth his hand to unite us unto hini.',e!/, and
cuuseth us to feel that he is near onto us. Yea, he so mauifest!> hitf
fatherly lave^ and so willingly accepts of us, that if we yield not obe-
dience unto his Toice, we ought justly to ioipuie the same to our oisn
froteardtiess.^'
Upon these texts, and many more of the same import, I raise the
following argumeot :
If God really and uofeignedly desires the salvation of those who
perish, then he really intended the death of Christ for all men.
But God really and unfeipnedly desires the saivakioa of all men, as
appears from the above passages.
Therefore he y^lended the death of Christ for all men.
To these texts I will add two more, and reason from them in a dir-
ferent way. Jeremiah xlir. 45. *^ Howbeit I sent onto yon all my
servants, the prophets, rising early and sending them, saying, O do not
this abominable thing that I hate. But they heark. led not, nor inclin-
ed their ear to turti from their wickedness, to burn incense unto other
gods." The other is, that pathetic lamentation of the Saviour over
Jerusalem : " O Jerusalem, Jerusalem, thou that killest the Prophets
and stonest them which are sent unto thee, how often would I have ga-
thered thy children together, even as a hen gathereth her chickens un-
der her wings, and ye wonld not. Behold your house is left unto you
desolate !" &c. Matt, xxiii. 27.
Upon these passages I thus reason : Either the Almighty and the
blessed Redeemer were sincere, or they were not. To say ihet; were
not, is ioo shocking to be uttered, too shocking to be even thought of.
If sincere, there is an end of Calvinism. For these very Jews, whose
salvation the Saviour bo earnestly desired, and, consequently, for whom
he died, perished in their sins.
Here again Calvin flies in the face of his own iystem<. He says, up-
on the former text, that ** God was watchful, because he teas solicit'
ousfor the people's safety^ even as a man that is intent upon his busi-
ness, will not stay till the sun shines upon him, but will prevent the
morning itself." Upon the latter he thus corameots — '* God attempt-
ed, in a way of gentleness and fair speaking, to allure the Jews unto
him; that his dc/ir^/ii/y was threat towards them ; that his invitations
were more than motherlike ;" with much more to the same purpose.
What acompouud of falsehood and inconsistency is Calvinism !*
* Calvin, whatever his disciples may think of him, was as fallible and incon-
sistent as most men. About n year belorc he published his Institutes, which con-
fain so many horrid positions, he wrote a Preface to the Galliran edition of the
New Testament, in which he maintains the doctrine of universal redemption.
His words are—" By one Christ tht tehule human race were reconciled unto God.
To that inheritance, (namely, of the Father's kingdom) we are called witiout re-
sprct of persons, male and female, the highest tnd the lowest, &ic. No one is excUi-
ded, who but receives and emhraces Christ as he is offered by the Father for the
I
14
II <f
A second argnaent which I proiwse to mj CalTinistic readers is tho
following.
If Christ died for the Elect only, and not for all men, then no ono
will be liable to conde»Bation for not beUefiog in Christ. Not tho
Fleet, for they are predestinated to eternal life— not the Reprobates,
for were thcjr to believe in Christ they would believe a lie, as Christ,
by the sapposition, did not die for them.
That no man can be damned for not belieYing a lie is a dictate of com-
mon sense, and absolatoly osential to itrict justice. The dccluratiott
of scripture is, '< He that beliefeth on Christ it not condemned ; but
he that belicveth not [provided Christ has been preached to hin)] is
condemned already, because he hath not beliered in the name of the
only begotten Son of Cfod." Not believing in Christ, is declared by
the Holy Ghost to be the capi»at sin for which men will be condemned.
Thas again : '* For if the word spokca by angels is steadfast, and
every transgression and disobedience rectiveda just recompence of re-
ward, how shall we ewape if we neglect so ^reat salvation, which at
first began to be spoken by the Lord," &c. (Heb. ii. '2, 3.) This im-
plies, that contempt of the gospel, or a disbelief of it, is a sin highly
oflRensive to the Almighty, and will moat assuredly be punished; for
*' he that believeth not God, hath made him a liar, because he belie»«th
not the record that God gars of his Son." (1 John ▼. IC.) This pro-
position then being indisputable, that unbelief renders oiin justly ob-
noxious to God's wrath, and that no Reprobate, '">t whom Christ did
not die, can possibly be punished for not beliering that he did, the con-
clusion is irresistible, that Christ died for all men without exception.
My third argument against particular Election runs thus :
If God did not iuteod the death of Christ for all men, in order to
(heir salvation, then they bare not a su8iciency of means vouchsafed
to them, whereby they may b« saved : But all men have a sufficiency
of means vouchsafed to then*. Therefose Christ died for all men.
The major proposition cannot be controverted, Th'j minor I thns
prove : — If God does not vouchsafe to all men sufficient means of
salvation, then those to whom they are not vouchsafed cannot be punish-
ed for impenitency and unbelief. Forif to rnp(>nt. and belli *e be
such acts of the soul as cannot be performed without the irresistible
grace of God, it cannot be sinftil not to repent and believe when that
grace is refused ; and, consequently, were God to punish u»en for me
salvation of all ! !" — Peruniim Christum universum huwanum i,'ff?«s reooncilinndiiin
erat Deo. Ad istam bereditatcm (regni Paterni scilicet) vocamur omnes sine
personarum acceplafione, masculijferaina;, summi, infirai, Lc. Nemo hinc ex-
cluditur. qui modo C/triatum, qualis oflartur a Patre in salutcni omniiim adrnittnt,
etadmissuin complectatur. Frtefat. in Gall. /Edit. Nov. Te^t. 1535.
Compare also his definition of predestination, Tnst b. iii. ch. ?!. sec 7. with
his comjuenl ou the words of St. .Tohn— " Behold the Lamb of God," Jsic. and you
will perceive the most dirtct and pointed contr^dlctioa.
I
16
readers is the
, then no one
St. Not the
s Reprobulcs,
ie, as Christ}
lictate of rom-
he dcchiratioa
demned ; but
hcd to hini] is
e name of the
is declared by
le condemucd.
iteadfust, and
impence of re-
ioi)^ which at
3.) This im-
9 a sin highly
punished ; for
3e he belie*«th
).) This pro-
iii-n justly ob-
OU1 Christ did
; dirf, the con-
t exception,
lus :
[1, in order to
ti)s vouchsafed
; a sufficiency
r all men.
i minor I thns
ient means of
not be punish-
id belii've be
he irresistible
live when that
sh men for me
; reconciliHiuiiiiu
mur omnes sine.
Nemo liinc <-x-
Tiniiim adrnitlnt,
35.
?l. sec. 7. with
jd,"Jsic. and you
want of thesp q«ialificatloQ«, he would ptinish them for not doing im«
pc'sibilities, which is Btterly incon»i*tent with the divine nature.
A second proof of the minor proposition is the following :— If God
does not voochtafo a faffirieucy of power to believe and repent to thoso
who live and die in unbelief ftnd tmpeoiteDcy, then our Savieur, with-
out the least cause, wondered «t the unbelief of many of bis hearers.
" And he marvelled becaose of their unbelief." (Mark vi. 6,) Now,
there certainly can be no reasoo for marvelling, that the thorn should
not bring forth *;rapes j ner, that the thistle should not produce figs ;
nor, that a blind man should not tee the sua when it shines. In like
manner, there can be do room for marvelling at t.ie faith of men^ when
it is produced in the soul by irresistible grace. " When Jesus heard
it (the answer of the Centurion) he marvellad, and said onto them that
followed, Verily, I sav uuto you, I tiafe not found so great faith, no
not in Israel." (Matt'viii. 10.) If it requires, as the Calvinists say,
irresistible grace to work fMth io the soul, it never can be reconciled
with the wisdom of Christ, to wonder that faith should be produced
by Omnipotence ; or, that wan should not act when he is totally desti-
tute of power to act, and no aid whatever is given to him.
I prove, in the third place, by the following argument, the truth of
the minor proposHion, viz. That all men have sufficient means of sal-
vation.
If it be declared in scripture, that it is the design of the Almighty, In
the last judgment, to stop the mouths of the ungodly by the equily of
his proceedings, then all bmu must have sufiBcient po»*er to repent and
believe. Now, this is declared in scripture—" We knoiv that what-
ever the law saith, it saith to them that are under the law, that every
mouth may be stopped, and all the \*orld become guilty before God."
(Rem. iii. 19.) To deny the consequence resulting from this decla-
ration, would be to contradict the plainest dictate of reason. If there
be no means of of avoiding guilt, and acquiring the qualifications for
future happiness, no punishment can possibly follow. It would be an
outrage on common seusft to assert the contrary. The person who had
not on a wadding garment, when asked the reason of it, xoas speech-
less ; but had he been acquainted with the doctrine of irresistible
grace, and with that which asserts tlmt the means of salvation are not
extended to Reprobates, he might have given a very sufficient answer,
viz. It was not possible for me to procure a wedding garment. The
King, in his turn, must have become speechkts. So in the parable of
the talents, if the unprofUabk servant could have plead a want of pow-
er to Improve his talent as his fellow servants improved tkeirs^ the
Kinor ^-ould never have ordered him to be bound hand atid/ootf and
cast into outer darkness. t* • i
The fourth and last proof of the minor proposition is this : If wick-
ed BKiu, wh« perish iu their sios-^ have not the meacs of salvation, then
#'
It *
' \
16
CJod, whon he graciously and affectionately in»lles them to repent and
belicro, mocks (hem, and insults (heir weakness and misery. Hut
this cnii nnver lie conceived of (he father of man Wtcd — It would be
inipioo4 to maintain it. It therefore follows, that God sincerely de-
sires the salvation of his creatures, and that consequently they hare
sufficient means of repenting and turnibg from their traaigressions,
that iniquity may not be their ruin.
The minor proposition of my argument being thus, as I conceive,
incontestibly established, it follows irresistibly, that God intended the
death of Christ for all men.
I might proceed to present to my reader several other conclusive tr-
gunieiits in favour of general redemption ; but a^ I study brevity, I
shall omit them, and exhibit without any comment, several texts of
scripture, which expressly, and uuequtvocally assert the doctrine I aia
contending for.
St. John says, (vi. .'il.) " He is the propitiation for our sins , and not
for ours only, bat also for the sins of the whole world." St. Paul de-
clares, that Christ "gave himself a ransom for all." (I Tim. ii. 6.)
*' Because we thus judge, that if one died for a//, then were all dead ;
and that he died for aW, that they who live," &". (2 Cor.v. 14 15.)
" That he by the grace of God should taste death for every roan.'*
(Hcb. ii. f),) " Who will have all men to be saved," &c, (1 Tim.
n. 4.) '* Not willing that any should perish, but that all should come
to repentance." (2 Peter iii. 8.) " Therefore as by the oflenre of
cne, the judgment cams upon all men to condemnation ; even so by
the righteousness of one, the free gift came upon all men to justification
of life." (Romans ▼. 18.) "Destroy not him with thy meat /or
Tshom Christ died ?" (Horn. xiv. 15.) " And through thy knowledge
shall the weak brother perish/or whom Christ died?" (I Cor. viii. 11.)
" Even denying the Lord (hut bought them, and bring upon themselves
swift destruction." (2 Pet. ii. 1.) " For if after they have escaped
the pollutions of the world, through the knowledge of the Lord and
Saviour Jesus Christ, they are again entangled therein and overcome,
the latter end is worse with them than the beginning." (2 Pet. ii. 20.)
"Of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden underfoot the Son of Gorf, and hath count-
ed tiie blood of the covenant, wherewith he was sanctified^ an unholy
thing, and hath done despite unto the Spirit of Grace." (Ileb. x. 29.)
'* Then bis Lord, after he had called him, said unto him, O thou
vicked servant, I forgave thee all that debt because thou desiredst
me — Shouldest not thou also have had compassion on thy fellow ser-
vant ( And his Lord was zoroth, and delivered him to the tormentors^
till he should pay all that was due to him. So likcrsise shall my hea-
venly Father do also unto you ; if ye from your heart forgive not eve-
ry one his brother their trespasses." (Matt, xvlii. 32, &c.) " The
5
■jssuectTSKn-igssm^'
n
n to repent and
misery. But
—it would be
I sincerely de-
ttly they hare
traaigreisions,
as I conceive^
d iu leaded the
' conclusire ar-
idy brefity, I
everal texts of
doctrine I am
ir sins ;, and not
St. Paul de-
(l Tim. ii. 6.)
were alt dead ;
or, T. 14 15.)
ever^ man.'*
'&c, (ITiro.
ill should come
the oflcooe of
; ereii so by
to justificatioa
thy meat for
My knowledge
Cor. Tiii. 11.)
)on themselves
r have escaped
he Lord and
and overcome,
[1 Pet. ii. 20.)
he be thought
nd hath count-
?</, an unholy
(Heb.x. 29.)
Iiim, O thou
;hou desiredst
fiy fellow ser-
hc tormentors^
ihall my hca-
)rgive not eve-
Ac.) « The
Ijnrd II gracieuJ, and full of compa*sion ; slow to auger, and of great
uiercy. Tho Lord i» good io all ; arid hi& Ipiidcr mercies are over all
his works." I'salm xlv. 8, 9.
Oi» these verses I would just observe, tluit tliere is no possiMlity of
reconciling the assertions contained in thoai with the doctrine of re-
nrohntion! In what respect is God " graciou-s, and full of compassion"
to \.\\ei rcprobitles .^ lu what respect are " liis tender mercies" over
them ? " Why — they enjoy the good things of this life ; have health,
and friends, and wealth, and happy families, and a variety of comforts."
But this is far from being true of ui/lUons of them ; hut if it were of
every individual, this would but increase their damnation, as abuse
of mercies certainly docs. Nor will the nature <if tho hum;in mind ad-
mit of any alleviation of present misery from reQectioii on past enjoy-
ment. The person perishing with cold can derive uo comfort from
relluUiug on the heat of summer.
" Who ciin hold n fire in hia baud,
By tliinkin;}; on tlii; trosty ("aucfisus ?
Or cloy Uii; hini!r;ry pJf!;n ol' iippptite,
By biiro imagiiiiUion of a feast ?
Or wallow imkfd in Oecember's snow,
IJy thinking on fantusliu .summer's heal ?
Oh no ! the iipjnelu'UMnn of the ^ooA
(iives but the greater feeling to the worse."*
Those are but a few of the passages of scripture which expressly
declare, that Christ died even tor those who perish ; aud I defy all the
art of man to extract Calvinism from them.
I will now take other ground, and exhibit the subject in a dilTerent
point of light.
The doctrine of final perseverance is necessarily connected with
that of absolute election. If then it can be pioved from scripture that
true believers may fall from a justified estate, the doctrine of particular
redemption must fall to the ground.
The first text that I shall adduce is in Ezekiel xviil. 21, kc—
*' When the righteous man turneth away from his righteousness, and
committeth iniquity, and doth according to all the abominations that
the wicked man doth, shall he live ? All his righteousness that he
hath done, shall not be mentioned : In his trespass that he hath tres-
passed, and in his siu that he hath sinned, iiJ thorn shall he die. Yet
ye say, the v.-ay of the Lord is not equal. Hear now, O house of Is-
rael, is not ituj way equal ? Are not if our ways unequal ? When a
righteous man turneth away from his righteousness, and cooimitteth
iniquity, and dieth'ni them ; for his iniquity that he hath done, shall
he die" What cau be more decisive of the question than this text —
• Shakesptar«'» R;rburd Sti.
^•'
-JIMrWlWIjgpS*? ^fiWl ; i, „,j .
S?^-;-~~-
18
lA '
** When % riglitpom man dieth in hit iniquity ;" consequently did not
repent, did not furtake it before his death, " for his iniquity (hat he
hath done shall he die," tir. the second death, or ptrish for ever.
Some, in order to evade the force of this text, make it speak uon-
sense. By deaths in the latter clause, they say is meant temjwral
death. — Let us give it this meaning, and see how it will read. " When
the righteous man turneth away from his righteousness, and cominit-
tcth iniquity, and dieth in them," that is, departs this life, with the
guilt of his iniquity on his bouI, he shall then depart this life : Or,
when a man dieth a natural death under the guilt of his sin, he shall
die a natural death for his sin. — Tautology, absurdity, and nonsense !
This text then is perfectly conclusive, aud will not admit of any eva-
sion.
Another text which destroys the doctrine of final perseverance, is in
St. Paul's 1 Cor. ix. 27. " But I keep under .ny body, and bring it
into subjection, lest by any means, when I have preached unto others,
/ myself should be a tast-awaj;." From this passage it is evident,
that the Apostle, M'ho was a sincere convert to Christ, might have be-
come a cast-azaaij ; and that to prevent it, he kept his body in sub-
jection. Now, no man of common sense will take pains to prevent
what he knows cannot possibly come ia pass ; and certainly if the doc-
trine of final perseverance were true, St. Paul would have known
■omething about it. But in the passage cited, he speaks as he would
have done, were he totally ignorant of it. The doctrine^ therefore,
cannot be true.
Another iaxi for ray purpose is in Hebrews x. 38. " Now the just
shall live by faith j but if any man draw back, my soul shall have no
pleasure in him." This translation is by no means correct. The word
vlun is not in the original, nor can it be introduced with propriety. The
exact translation of the passage runs thus — " Now the just shall live
by faith ; but if he draw back, my soul shall have no pleasure in him."
A bad cause is not ashamed to have recourse to miserable shifts.
Accordingly, some have said, that this text is not positive, but hypo-
thetical, and therefore will not go to the disproval of final perseverance;
Now, let any one read the passage according to this idea, " The just
shall live by faith ; but if he shall do that, which is utterly impossible
for him to do, my soul shall have no pleasure in him." Man may, if
he please, talk like a fool \ but to ascribe folly to the Almighty, is
chocking.
The fourth text that I shall name is in 2 Peter ii. 18, &c. « For
when they speak great swelling words of vanity, they allure through
much wantonness, those who were clean Coetos — really, truly) escaped
from those who live iu error. While they promise them liberty, they
themselfeiare the servants of corruption ; for, of whom a man ijover-
coiDd, of the same he ii brought into bondage. For if, after tbey have
4
icntly did not
]uity that he
■ish for evor.
t speak lion*
lilt temporal
id. "When
and coinmit-
re, with tiie
his life : Or,
sin, he shall
id nonsense !
: of any eva>
erance, is in
and bring it
unto others,
t is evident,
ight have be-
body in sub-
18 to prevent
\y if the doc-
have known
as he would
e, therefore,
^ow the juit
shall have no
. The word
ipriety. The
just shall live
iure ia him."
erable shifts,
e, but hypo«
)erseverance:
, " The just
y impossible
^an may, if
Vlmighly, is
&c. "For
liure through
uli/) escaped
liberty, thejr
man it over-
:«r (bey have
19
.. .• - nf the world through the knowledge of the Lord
escaped the pollntionj ^Vth^v are again entangled therein and over-
.nd Saviour Je.us <;h"»^ /^Z^,* J JJ^, than the beginning. For It
come, the /«««rm/.» worse ^^^^^ ^ay of righteou.neii,
had^een better for them not to nave commandments
than after they have known .tj^to^^^r".^ evidently supposes that
delivered unto them." ««[Yam^^^ J j^,,, Christ, have dean, truly y
they, - who by ^ '« ^^'^-^^^^^^^^^ ^M, being again entangled
realhj escaped the pollutions oi , ^^^ condition will
therein may be overcome ^^Jhat the ^^^^^^^ Relieved.
.a worse at the ^^^^J'l^^l^^^^^^
Nothing can assert more sirongiy
this passage. ^ account of his servants, totally
rhe parable ^^/f^/^J^^^^fp^.e erance. The Lord forgave the
destroys the d^^""e *>^^hn^^^^ he desired it. He was therefore
wicked servant all his aems, "^^ ^. j ^ g^ow compassion to
justified and accepted, ^ut because he d^a ^^^ tormentors. S<.
^^i!k:wr:;:ur«5^^^
!;:^:^;£)^sirp^---- prove .^^^
z::::^^^^^^^^^^^ ^^risrTuXect opposition to the
1. It makes God a respect o^^^^^^^^^^ JJa^ t,^ „g„,d.
Holy Scripture, wh.ch ^^^^XV.gTous qualifications. The Elect,
nothing la man but h.s moral «"f /\^^^^^^^^ children of God;
when they fall into 6^'>»,«'»^»/;'ij ^ if\he same sins, are detested by
while the Reprobates, ^b°//;8,tusUng destruction.' Is it possible
the Almighty, and ^^^"'^f/**,^ ^ 'a„d ^'' ^^ no respecter of per-
that God can lore an ^^^''f *°"""^ jjie, ^ The doctrine of final per-
sons ? To me it does not Wea' P^ »^'^; character which the scrip-
.everance is t^f f ^« '".^/J^^.t Than^ I li judge the world impar-
ture gives us of the A>nj'ghty. J^^^'^^*;^^ ^^» 3 6. ^^ ^.^ ^^,^^j^^ „
tially ^f,^^f-'\^^::f^^^^^^^^ the ministry of the Gos-
2. If the doctrmc of pe^everanuc r possibly be a scripture
pel useless with respect to/heJE/e^,t cannot po ^ J ^, ^^^
Soctriue. One great end «f f^^ »'^* ^j .'^'^ this can only be ef-
righteous in faith and holines , *«^^;^,^"j%y exhortations, threaten,
fected, so far as the m.ni.t y • f "^^^^';;';h; ^^e confident that they
. ••" ' l»«f.*x«iJK
.jy:tm^^^^
lA '
20
wSm nTv aT.t r^ ""^ "' ''^ ^i" Produco a pJcntifal crop,
blSa^^ o Mi'r "•>P^'''/.^''°»'d think that man a soler.;,;
Jy cxl o t m! ^,1^ *" P''"*"''''' '"« ''"'' •^onvi'^'io", «oold grate-
ios% mi„ I ' ":' ;^'''f''//«"«'=»^Jict. If then one ,rcat ind of the
n f fjrt ieSn?o:5:r :?;:;: ''-^'*- -^ ^--"--'
wil ah^dL7ic';h''"'''^'''';r''^' '''^'^'•"' wl.odocro„ the end,
the FA./ „ ^'**"""'<' '^y^ f'O'N I'y I'is irresistible grace, cooTcrts
k, hln 'thr:,r; "t '"'"'•'' ""'^ '-li'-stotL ^.d then
Tlevetl^do l.r /'^?''°"'' t^'^««tening.s, and promises?
ti.enirro i; i « "'^° '.'«' *=''"t"b"«« ^otheend proposed. If the;, do,
In uS- J R •^':;; » """ecessary ; for a J.ss degree of grace than
'onot / V?"'''^''' "ouid answer the sa.n., purposed I? htj
BurJe at Uem in'i^ '^l ''"'"^^'' then .hey 'ari toSllylS
vvis lom of rod hT^ K T' '"''yr'^' «f <»'« lloly Scriptures ; the
has cmlcred them n'' '" ^^^° j^^""' because the depravity of ma,,
ranee Cannot bv .' "-f m"' ''''•"'^'ible grace and finni persere-
must I^^^ a to.e\h.r '.'"'"?" ''f *^« Spirit upon the will of man
misesnust ^J. ,7^ '^"'"^'' ^^"* ^-^hortations, threatcnin<?s, and pro-
moral Taut , '"■ ^7 T '"'"' ''^ ""^''^''^'^ """•"' ^ '<»• tl-ey aro
shouldbebofhnLJ J ""possible that the same act of (he Mill
r It is fhir.? ^ '^' '".^ T'"^' '^^' •«' necessary and not n.ces.a-
Ar.n«h!r W'tJ' ^xhortatioas, promises, and threatonings.
httTo Iwbf '"TAT"-^' '''' "'"'^''''y per/everance of the saint,,
theni cannoSp Ifbeljercrs cannot finally fall from grace and perish
reTa ds thei f- ' ''"^. '''' ''"'^''^^* ^^^ree of propriety, (hit God
SLakefn?'T'"'>'*°*''''"^- ^^"ttnescriptaros do cer-
I a f ?«n "'r 'l^'PP'""^ a" <he recompense of rezcard. No,r
ru e of ""ti7b:?^ "f "r*""' ''^ "'"■^'' ^ '^ necessitated, by anj
ta ion-ino no . ?"' .""^ "' rezoardablc ? I answer without hesi!
t?uc tha tl4 VroT" ■ ''v7 "'*'"'■"'' ^"avoidalie action is. It i,
CiS;^^^^^ bestow eternal life upon mea
for iV ieS- ' •"" T\'''''-^y ^'^'^ '^e be said to rev^ard them
ac ions fZ w 'r;f '"'f'"'' " ' ''''*'°" '"^ ^°™^ ^'=*'''"' *"• -^"""^ "f
erea^n i .In ^"^'fh the ag.nt had th« power of refraining; but no
creature «n cease to breathe, andyet Urc. In lik. mann.r, the Cre*.
itefy eertaJn,
cntifal crop,
man a solemn
would graTo-
no wcedi Jo
ircjndice and
t end of (ho
»crsevcraDce,
res fhe end,
lot mend the
.ce, coDTcrls
end, then (
I promises?
If tbe^ do,
grace thaa
. If they
ally useleHJ.
)turcs ; the
»ityof mail
III persere-
istent with
jl porsere-
rill of man
s, and pro-
or tliey aro
•hysical, or
of (he Mill
ot nc'cesya-
I final per*
fnitigs.
the sain(s,
ind perish,
that God
s do cer-
d. Now
d, by any
hout hesi>
s. It i»
upon iiiea
ltd them
course of
; but no
he Cret<
21
for iPiiT confer eternal life npon those who art forcifd to yrrteirrti in
thciiid; but as a reward iii always promised for (h purpoi»o of in-
nioing (he will, and as that is, by the supposition, phyifiailli,' uctfd
upon, there is no room whatcrcr for any »«<»«/ application, JiiKlconie-
quently no rewHrd can be Riven. But it is evident from Holy Scrip-
tore, that a reward i« promised for the purpose of CDCouragin!» men to
persevere to the c.id. Thus when Christ saith to the Angel of the
Church of Smyrna, " Be thoo faithful unto death, and I will give thee
a crown of lif*-," can it be doubled that the croxcn of life is promised
by way of motive, or encouragement to hold out to the end ? And
when our Saviour said to his diciples, " He that shall endure to th»
end, the same sJall be saved," his intention undoubtedly was, by the
promise of so jjreat a reward, to animate and encourage them, which
would be totally useless upon the principle of an irresistible, physical
inlliience, forcing them to p(>rsevcrr to th« end. This is Calvin's own
expofciitinn of the passage quoted.*' " Although the love of many, be-
ing oppressed with the weight of iniquities, shall fiul, yet Christ admo-
nisheth, (hat this obs(acle also must be overcome, lest the faithful, be-
ing weakened by evil examples, should start back. Therefore he re-
peats that saying, that none shall be saved, but he that shall strive law-
fully, so as to persevere unto the end." This is cer(ainly good sense
and good divinity ; but how it is consistent «ith irresistible grace and
final perseverance, is beyond my comprehension.
I conclude, (hen, that as the perseverance of believers is strictly and
properly rewardablo by God, that they are not under any irresistible,
physical influence, but that their obedience is perfectly voluntary, and
that they may, or may not decline from the path that leadeth unto life.
I will offer but one more argument against the doctrine of final per-
severance. That doctrine, the natural tendency of which is to pro-
mote vigilance, exertion, and diligence in our christian calling, must
!)e according to godliness ; and such is the doctrine which teaches the
possibility of believers falling totally and finally. For what doctrine
can be better calculated to answer this purpose, than that which pro-
mises a crown of glory to those who persevere in well doiiig, and
threatens " destruction from the presence of the Lord" to those who
" turn from the holy commandment delivered unto them ?" Whereas,
that doctrine which promises with the utmost certainty a crown of glo-
ry to the man who shall be at any time godly, although he may dege-
nerate into vice and impiety, and remain in them for years, is most
evidently calculated to encourage ungodliness. A reward promised
eiinply and absolutely, in its very nature relaxes exertion, and abates
vigilance, Ilcuce it is, that we find the scripture full of motives and
coiidilional promises to all believers, to hold out to the end. The
* Q'limvis ergo iniquitttum, tc- Commtnt. in MjU. xiir. 11.
I!
*
t]
n
mhae tenor of the gwpel is .fter thi. m«nner-« Corocout fr<^ '"^J
them, .n.! touch Sot the .nctwn tbin|, «"'' » '"» .'•""•, ^^^ '" J
^ill be a Father onto yoo, «nd ye »h.ll b« m; ,ons »nd d.oghter,, ja.th
theUrd." This »e»ide.itJy and undeniably com-H-nn. and th^
Apostle, on account of the^e promiie., sul.joins-" HaT.ug, t»'"«*"'^»
dearly belo.ed, these promise., let U!. cl....st3 ourseltes from all fiUh,-
nessif the f..sh and spirit, perfecting holiness .n »^>« [«^«' r, ^3;,
This is the uniform lanRdage of scripture ; nor can any text bo produ-
ced in which the Holy Gh.st does not hold out the reward of eternal
life, on the condition of persef eriog in faith and ItoliueH to the cod of
'*"lconciade,then, from these clear and decisire passagr, of scrip-
ture, and from the seTcral arguments 1 hare adraoced, «»'»* J';^;^";-
trine of the final perseteranco of belicTers is not trua ; and that, con-
■equently, particular election, with whicl> it is inseparably connected,
fulls to the ground. , . ... ^ , ^_ .
This short ,iew of the doctrines of cJec^ton, reprol,atton, and fmnl
perseverance, «111, 1 hope, be deen.d satisfactory by all tjfj^ ^^J"'
down to examine this subjert with an hnparfjal ""'"J* Up«« '^^^^^
..hose mind,, from their childhood, have been in the habit *f «^"»«^ "
ing the idea of truth with these doctrines, ^^ave no hope of mak g
any effectual impression. They have been so long used to c«>n .de tl e
words eleclion and predestiHution, which they sometime, ';'««J wi.h n
the scripture, as implying something 'absolute, and to ally .ndependcnt
on faith and holiness, that it is scarcely possit, le, by the » «3»* 7»;
sonings, and the clearest passages of holy writ, to divest them of this
idea. Attending to the sound of words more than to the sense , id-
ferpreting a few texts ia a detached, insulated manner, and P^yng no
regard to the context and to the drift of the wrUer, hey make the stnp-
ture iaconsistent with itself, with the nature and attributes of <;roi.,
Bad withthe plainest dictates of sound reason. -,•„:.;«
The great store-house of Galfinian election and reprouat.on, is m
the 9lh^ch. of St. Paul's Epistle to the Romans. There arc sever I
mspagesin this Apostle's epistles which are ""•^''"^^^'l'^ ''r, .^^^
inder^stood. This arises from several causes : 1. The Ap;«»^^; 'f^^
crowded thick upon him ; one thought started or ^^'^J JtZJ^To
ther, and sometimes not precisely in the place which ';' "^^^"^^^ °
preserve the connection, and not directly bearing upon the main pon t
of his subject—This renders it necessary to watch carclu-.y the writ-
er's return to the principal thing he had in view. ,„ j„»p-™Jnetl
2. He sou.. u..s,iis the pronouns 7 and tre, in an ""^«t™"^^
manner. Tl U r ukes it difficult *o decide when he speaks in his oWa
person, w.cu .. a.e ,.rson of a Jew, of a Gentile, -d of J bel^even
But the principal cause of obscurity is the subject itsel. . 1 he t^o
great errors which the Apostle bad to contend w;tb, were, the obitiaatt
_^Jir.^iS^ti^e.^f--~
ut from amcmf
eife 7 CO, tnd
•Dghters, Mfth
mx and ihw
iug, thf reforr,
from all fillhi-
fcarof God."
text bo proda-
aril of etenml
IS to Ok (n>d of
Mgr» of icrip*
that thedoc-
and that, con-
Etblj connected,
joM, and finnl
ill those who sit
. Upon those
ibit of connect-
tiope of making
1 to consider tiie
es meet wi'.h in
illy independent
le strongest rea-
rcst them of thii
> the sense ; in-
, and paying no
make the scrip-
ributes of God,
pro'uatioD, is in
here arc several
tedly hard to be
e Apostle's ideas
irkly after ano-
»;•, necessary to
a the main point
rciu'ily the wril-
an undetermined
peaks in his oWa
d of a believer,
itself. The tw»
ere, the obitio&tt
«3
•dVerencc of tli« .Tcwi 1o the oeremonial Uw, the obserrancc of wblcW
thpy deemed neceisary io salvation. The other was, their belief that
Ihey inhpfited the promises of God merely in consequence of th''ir be-
ing the diildr<ii of Abrahftm, and the utter Impossibility of their bcin^
rtjeclfd from the covenant of promise. This belief made them abhor
the idea of the Gentiles being made partakers rith them of the like
pr*!cious privileges. This last is the error which the Apostle combats
in the ninth chapter of the Romans. Keeping this idea ia our minds,
we shall be furnished with a key to this much controverted chapter.
The Apostle thus begins the chapter : 1. " I lay the troth in Christ,
I lie not, my conscience also bearing me witness in the Holy GhoiC
—2. That I have great heaviness and continual sorrow ij my heart,
v^. For I could wish that myself were accursed from Christ for my
brethren, my kinsmen according to the flesh."— It is not an easy mat-
ter to determine what the Apostle means by being ff carted from Chnst .
Commentators dilJer. I am rather inclined to think that he had no
precise meaning, but that it is a strong hyperbolical expression, to de»
note his ardent desire for the salvation of his brethren. But this is no-
thing to my purpose ; I therefore proceed : 4. " Who are Israelites ;
to whom perlainelh the adoption, and the glcry, and the covenant"!,
and the gi»ing of the law, and the service of God^ and the promises —
5. Whose are the fathers, and of whom, as concerning the fl-sh, Chi ist
offwe, who is over all, God blessed for .-ver ; Amen. 6. N jt a,
though the word of God had taken none effect. For they are not all
Israel vhich are of Israel— 7. Neither because they are the seed of
Abraham, are thcij all children : but, in Isaac shall thy seed be call-
ed : 8. That is, *' They which are the children of the flesh, these are
not the children of God ; but the children of the promise are counted
for the seed." The meaning of this is evident : it is, as if the Apostle
had said, it never was the design of *:he Almighty that a mere descent
from the patriarchs should entitle a Jew to the character of a true
Israelite. Abraham had other sons, but none of them inherited the
promise of being the progenitor of the Messiah but 'Isaac ; it is there-
fore evident that it was not a mere descent from Abraham that gave a
title io the promise. The Apostle then proceeds to observe, in the
Oth, lOth, llth, 12th, and 13th verses, that the same selection had
been observed in the case of Jacob. The national blessings were io
be continued in his seed, and not in the seed of Esaa, Here let it be
carefully noted, that there is not a syllable said abont election to eter-
nal life ; not the least hint that Jacob was elected to the happiness of
heaven, and Esau rejected from it; but simply, that the former was to
be the head of that race, to whom the covenant and the pro/iises were
to be confined, till the coming of the Messiah. This gives us, in the
clearest manner, the meaning of the 1 3th ve-se— " As it is writtan, Ja-
sob have I loved, but Kiau iiave I hated ;" that is, I prefer the oae
S4
tothe other, to be the f^thcof a nation, to whom I will gW« my law
a«d promises, aud with whom I will enter into covenant. It would
be utterly it.consisteat with the design of the Apostle, to interpret the
word haL in reference to Ksuivs f.uur. state, 1 hat word most cer-
tainly has no such mea,.i..,r. Thus, when our Lord tells \us d.saples
t^at (hey must hah- faiicr und mother, ...order to follow him, it
-*ould indicate idiotism to take it in a strict literal seose. It mean, uo
more than that we are to love him more than father or ^othe'- or pre-
fer him to our nearest and dearest relations. Just so ... the 1 2th verso,
God preforred Jacob to Ks.u, inasu.uch as he chose h.m to be the fa-
ther of the faithful. This is the electio.. of which St. Paul speaks, aud
iK-t that of Jacob to eternal life.
The Apostle then proceed.-l4. « What shall wo say then ? Is
thereunrighteousness'withGod? God forbid." What ».as .|ow ho
Jew to object to this ? Was not he received as d«sccDd.ng from Isaac
lu preference to Ishmael ? Certainly he was W hy then should ho
Ob ect to the (JenlUes being put on an equality w.th h.m ? Lven Mo-
sS li8om.law.gi.er, declares th.t GcJ confers ..at.onal bless.ngj
acco. d ng to his own g^od p)easure-l 5. « For l.e sailh to Moses I
^ill h.ve mercy on whom I will have .ncrcy, a.id I w.U have compas-
sion on whom I will have compassiou. bo then it .s not of h.m that
willeth, ,.orof him that ruu..eth, but of God that showcth mercy.
You see then, the Apostle might have said, that God's merc.tul a..d
gracious dispe..sutious towards natious does uot at all depend upo.i
their supoMi..' .werit, aud that no reaso.. whatever <^'»" ^^^^/S'^.^^;^ ^
he is more .nerciful to one nation than to another, lie f.rst called the
Jews to be his peculiar people, because it was his good pleasure so to
do. Ha now places the Gentiles on the same foat.ng, for the very
same reason. Is then (iod unrighteous towards the Jews? Ih' uo
.^a' no more than he was towards the Gentiles wheu he selected
eTn ily of Abraham to bo the depositaries of his w.U, and the ob-
ect of his extraordinary favours. In like n.anner, God takes h.s
iw tiLfor nuiking public examples-17. " For the scnpture sa.tlj
unto Pharaoh, Even for this same purpose have I raised thee ,^p, tha
I mi^'U .how '.uv power in thee, and that my ..ame ..ught be declared
Ihrou'shnut all tho earth." Tias passage has a ma...test refercce to
I'lodu ix.lC; where it is .aid, that God inilictod h,s p agues upo.i
Phartoh and his people, to ,nulce his (God's) name to Oe declared
Lough all the carlh. God ra^.cd up l^haraoh to po:ocr, orexalled
him, knowini^ that he would prove a hardened, p. olhgate w etch, re-
, ing thos. judgments which spoke to him with the yo.ce of thunde ,
h the (iod of Israel was the God of the ^vhole earth, and the Idols
of E.>ypt vain and contemptible. It is observable i\y^i iheScptuasiu
}m translated the Hebrew of Moses by the word ,/m/crc//u., wh.cl,
signifies, thou hm been preserved i th»t is, kept al.ve under all thc«
tb
give vnj law
t. It would
t) interpret the
ord most cer-
i hi.o disciples
follow him, it
it means uo
lother, or pre-
ihe l'2tii verse,
D to be the fa-
ul bpeuks, aud
say then ? Is
,t has now the
itig from Isaac
heii should ho
? Even Mo-
ional blessings
.h to Moses, I
have compas-
lolof him that
)wcth mercy,"
) merciful and
I depend upon
e assigned why
: first called tho
[1 pleasure so to
, for the very
lews? 15«' uo
len lie selected
1, and the ob-
God takes his
scripture saitit
;d tliee up, that
ht be declared
St reference to
is plagues upon
to Oe declared
)cT, o)- exalted
ate wretch, re-
oice of thunder,
, and the Idols
; the Scptuaginl
'.crclhcx, vfhich
uader all thckc
nUtKvm for *i« very purpose, Thvs God confers national bitftin^t
iowMue* md mvike% public; exampL's of ethers, without assigiiing his
9^»r>o% for » doing,— 18. " TUerefore hi^th he mercy oti whom, lie
wiU ha»e wewy, i"»d whom lnj will he hardeneth." This nwaiis, tkit
<iod, when Ue sees lit, leaves those Hattoiis aud individuals to tUat
hwtiuess ef h«art, which his judgpiewls, when resisted, never fail to
urodttce. Their trntural twdency is to so/lm—tbey. are sent, for that
nufppse ; but when, throujisii tke depravity of men, tb<'y have «i(Ot tlwir
nn»Mrelfect,they,iw»«-failte makcthfna worsethaa titey.weee h«-
tfife^ A gwilty c^n^cience must find case, either i« repaaUpic*^ <w by
plttOgiiigdeepfir ia vke, till ifs senbibility.be entsredy lost. This is w^
iapcy ; the scriptttre assures us that th? conscience may, be seiafcd,, as
&Ma red Ift irum. In thi^ sease, th<?o, God may h>e said to herd^««
til? h««rt, wjVn his ju,dg.™e«>t-« prodoc^ an effect directly ctuvitzxy. t«
^h«*^th*y arecaUstlatpd ta produce, He is al>o> by a peculiar i^ioa^
ofthe-tiebrew l»u§^«aeP, said K> do, what he permits aoatlier to do.
fbhs, in the first book of Chrwicles, it is said, ^' And Satan stood up
agaiost fsrael, aod provok«d David to number Israel.'* Yet, t« tli«
«4ih chap. 2 Samuel, U is sajd, « And again i^ an§<?f of the I>9c4
was hindM aijainst Israel, at^d he mov^ Davfd against them,tQ s#y,
Goi number Israel mX Judah.'* In the »ne text, God is said to^t#
cnov«d Patid, ia the other, Satan. What then ought to be the soia-
tinii ? Ce»Nnly^ that God p^mided Satan to t^mpt David, and not
4hAtG«i Ijimseif teo>p»ed^hio\ ; for if he did, bow owW ho with mr
<ic4 Ua«f punished hiiu -' TM sliiortof the matter is thai PharaAU
*?a^ Awicked ^nce» but not that God made him so, iuorder to disp^
bi? power; but being wicked, God,<#»de him a p^b^c sample.
f' !«♦ « Thou wilUhea s&y unto me. Why dothhp y^t had Sp^H,?
for who luith resisted 10* will? 20. Nay but, Oman, who artth^M
t h»t «eplie«t agauist, God i Shall the thing formed say. tp him, iV^>
formed it. Why hait^hou made me thus ? 2!, Hath not th^ PPit«r
power over tt<ecl»y, of the sap»e lumpto in«3ce ope vessel antp>U»«»<Wr*
andanother unto dishoripur," The^se words haye a.mai^fftst rpffspence
to Jeren.. xf iii. 2. The passage in Jeremiah indisppt^Wy referstp <^
wlwle Jemsh uatiQfU, apd not to imdividtfals, ^ Mm, ««td g%^m
to the pattern house. Then I w«ot down to the ratter's bouse, ^pd
behold he wrought a. work on the wheels. And the vessel that he
made of clay was marred in the hand of the potter ; ^ he made it aftjiu
another vessel, as seemed good to the potter to make it i Thpu the
word of the Loi>d came t(» me sajing, O house of Israel, CMiiotl do
with yoo as this potter ? saitU the Lord. Behold, as the clay ie in tfe^
potter's hand, so are t« •«> ">y ^an ^i ^ house of Israel. At what in-
etant I speak concerning a nation, and concerning a kingdoai to pluak
up, aud t4» putt down, and to destroy it— if it do evil 'vi\ my sight, that
it obey not u»y voice, thep wi'i I repeat of the good wherewith 1 said
li
1!
II
26
I w»uld benefit them." There can be no quMtion of whom God Ii
•peaking in these passage. It i» expressly said, of the Jewish nation^
and not of indi»iduals. This throws full light apon the design and
meaning of the Apostle in the chapter under consideration. Nations
are in the hands of the Creator, what clay is in the hands of the pot-
ter. The Creator raises thera un, and puli" them down, as he see* fit.
What then (" ■') ♦' If God, willing to show his wrath, and to make his
power known, endureth with much long-suftering, the Tesieis of wrath
fitted to destruction." What if he hath reserfed the impenitent Jews
to be punished by one great, national rejection, in order to display ia
the most signal manner, his indignation against ingratitude, impiety,
and unbelief, would this admit of any reasonable objection ? They
have fitted theroseltes for vessels ofzsralh, and sealed their own de-
struction as a nation. And what if to display his grace and goodness,
he hath adopted the Gentiles in their room, and thereby made them
vessels of mercy, afore prepared unto glory^—ii, 23.) for this glo-.
rious change in their condition, who hath a right to impeach the equity
and faithfulness of God's proceedings ? Ycu Jews hare no right to
find fault with God on this account : for the accession of the Gentiles
will not deprive you of the favour of God, and the privileges of the
gospel; nothing will produce that effect but your unbelief ; and just
it will be, if you reject I'.ie Messiah, that you be rejected by God.
Nor is this any new thing ; it was foretold long ago by your own pro-
phets. V. 25. " As he saith also in Osee, I will call them my people,
which were not my people ; and her beloved, which was not beloved.
28. And it shall come to pass, that in the place where it was said un-
to them, Ye are not mv peoole, there shall they be called the children
of the living God"— that is» I will form a church among the Gentiles,
and make them partakers of the blessings of my covenant. The Apos-
tle then sums up the whole with this question— 30. « What shall we
say then ? That the Gentiles which followed not after righteousness,
have attained to righteousness, even the righteousness which is of faith ;
31. But Israel, which followed after the law of righteousness, hath
notaitained to the law of righteousness. 32. Wherefore? because
they sowht it not by faith, but as it were by the works of the law ;
for they stumbled at that stumbling stone ; 33. As it is written. Be-
hold, I lay in Zion a stumbling stone and rock of offence : And who-
soever believeth on him shall not be ashamed." Thus, the Gentiles
have obtained justification by the faith of the Gospel, which the Jews
could not obtain by the observances of their law. Salvation by faith
in a crucified Satiour, was to thera a stumbling block, as the 1 rophet
foretold : and therefore thev were rejected. Thus, the conclusion of
the whole argument shows clearly that the Apostle, throughout the
chapter, is speaking of the election of nationt to corenant privileges,
and not of individtials to eternal life ; and of the reprobation or rejec-
1 God is
!h natioriy
Btign and
Nations
the pot-
e sees fit.
make his
of wrath
ent Jews
lisplay in
impiety,
? They
• own de-
goodness,
ade them
this glo-
the equity
> right to
! Gentiles
ts of the
and just
1 by God.
own pro*
y people^
t belorcd.
B said un-
e children
Gentiles,
rhe Apos-
shall we
teousness,
s of faith ;
less, hath
because
the law ;
itten, Be-
Aiid who-
I Gentiles
I the Jews
) by faith
J Prophet
iclusion of
ighout the
privileges,
I or rejec-
^1
27
:^ltt^»^^X«J ..her ■..«%..«.». .0 *«!..».("". -
■" o'T ';hoi".'°f«mT' ».«."« text. I h.T. q-oted, .ml from
universal in the intention of the Father ^^^Xe'decree^f reproba-
Iwiog .buDdan. means of JW'""' '^.t;',;"*.""] '» b..rine with
■surging, as beseeching them '» "« ''^°" "" '„ i„c|i„i„| their
.heir P~'»5>''°°!'J°,Jfli°'r In . :a;TnSnt -i.h .heir'a.0,.1
rg:^^.o^xrhrh:9rJ.ea^nd.na^^^
"f ; 'VLt^°'wK:rhrb..n tt ™o« .oW vineyard.
rh"N"*e?i do^in if™' Nothing consistently with G«l'. ,....c.
•° oThe STerTntcaLlnisn, repre.«,l. God a. -""eeing the dam
un me oincr ••»» , r j aggyreg them that
,;-;-.;ifiH;.'*w«—
^^8
-^ r
u
fire, ^fliich rcpresrtts Gjjd a9«**p>cs8lng^hf3 it«»*t alSwrcnce Af arnl
The sertpture represents 'floil as rfddresslwg hMn as free artd irtorsl
»gcill9, wheD, ai fhesanwtime, ihey hate Ho fk^'er of detettahifng H^ft'
owti actions, bot are irresistibly impelled t© ittasihey'Soyhy Mi o*er^
ruling decree, wliich leaves do roo«» for freeuom of droke. In shdrt,
GalTimsm represents the'Alrtii^hly as eond^Mnii^ id** for ittafikey
conid not arofd, as comm^ilding them to do WhiV'Js' b6t*i 1i»(W«lly ailtl
physically impossible ; attd >»hl)e the s^nripMires ^e e%Ufthg mtT^t&
make their calling andilettibn tufe, atcordlftg td G^lt)o, Godt'd«erertf
fpoTO eternity, that no efforts, no repentance, no <i*a*s *»f ^#ntVition, ni
supplication to the throne of mercy, shall ever avail . Wihitshotild i^
tbiuk of an earthly monarch who would treat his subjects in this tDatt-'
tier ? We should certainly think that the Almighty Vr^ublinftke Wia
a dreadful example of his vengeance.
I shall BOW conclude with eTihibitiog to my rtarfer the cHffereBee be-
twven Calvinism and the doctrine of the Church of Ewgland.
It has ifwaysbeen thepraiseofthafejfcellent Church,— theboIwaA
of the refotilnalion, as it has been <jften called by'forelgri*f8,-i-that it»
illuslrious Reformers paid no regard to arty preceding system, but took
their docirines and their government fronn the word of God, and ths
pure current of primitive antiqtiity. And jn partictftar, witb respect
to the doctrines in question, they ytetetcty careful toavoid all eurioui
investigation, takingthe promises of God as they are set forth in tbe
holy scripture ; that is, as conditional. Upon this gr&ond, they have
founded all they have said conceriring electibn ami predettmatian^ as
will appear beyond contradiction^ by a few extracts from the liturgy
of the Church. I will contrast these extrac^ts with Galviuism, aud
then leave, with confidence, the decision to my reader*
' CALVINISM.
Gd sent his Sen into the world to redeem (hose onJy^ Arhom h»
bath ecreed to save out of the corrupted mass of mankind ; bat as to all
othei:>, he determined to pass them by, and consequently to damn them,
LITURGY OF THE CHURCH.
Litany.— God the Son, Redeemer of the tcoHd.
General Thankssiving. — We bless thee, for thine inestimable lofO
in the redemption of the world by oar Lord Jesus Christ.
Exhortation before the Conimunien — Above all things wq must
give most humble uud hearty thanks to God the Father, the Son, and
the Holy Ghost, for the redemption of the zcorld.
Preface to the Communion on Easter Dai/. — He (Christ) is the
eery Paschal Lamb which was offered for us, and hath taken away the
ein of the world.
Prayer of Consecration, — Almighty God, who of thy tender mer-
cy, didst give thine only Son Jesus Christ to suffer death upon the croif
■""^..
aud
29
t»raurr<fitemittf«ni tirlio itAkIc there—a /r//, fter/ett, mt6 mmiHitt
Mcriiice for the sUis of iUo-, whole, ttitrkl.
GHACE.
•-rCAiL'V.I'NISM. .
Go«l rfoth »t cerfniii>'tfm?s 'eifeftoaMy rail, by t^)e inftsoim of :«»
Holy St>ir,it,^ueh as he hirth ifecrted to.»ave, i»nd f»r .whom {,is S©ii
hsth died. He infuses into Mwin »ucha inea»iiri[*<»f graco, as ^V}.1I. no«
leave it in their power to .retiiMheir ^converiMNi to holiness , orf JVus*
trate the decree of eiectioD. But as to those who are net of the own-,
fctroftheetect, they »r«'e<elwlett from a^suflUiehcy of graee, and-amst
therefore perlMi for evtr. .
, . LirUhGY.
Zt'foffff.—Tohiye m€tty upon for gif e grace tirito] att men.
Catechism.— I desire inj Lord God, tosend his^race to m^, and t»
ail people. s
Comminalton Office. -^l( "ht' irJII shboift jyatSelTes unto bita, and
he ordered h^ the goTernance of his Holy Spirit.
iiVan^'.— That it may please tl^ee to gtie to all thy people mtrtMfe
of grace.
Act 6/,Confir,nation.~tiefefil% '0 Lord, this thy servant, with Ihy
heavenly qrace, that he may daU^ increase iu tby Holy S^tit.
PRflisaiJVEIlANCE.
/CAtyiMSM.
The sled cannot possibly fall "away. They may, indee^,, fall iotQ
gross sin, hut they must repent aod beoome holy before they die, be-
cause the decree of election can neyer he fcw^triited. IJence, once
justified, always justified,
LITUR&Y.
Response. — TaAre tio/ thy Holy Spirit from us.
Colled for Innocents JOa^.-^O 'Almighty God, strengthca as hy
thy grace, that by the constancy of oui failh, eren unto deaibj me may
glorify ' thy holy nftme.
l?ffp<fm o/'y^rf/ift*.— f-Graat ' that the persons novrtobe baptized
may receive the fullness Of thy grace, md ever remain inthenwvber
*f thy faithful children.
I have notr given a concise view of the doctrines of the Church of
Englaad. That they stand in direct opposition to the doctrjces-^f
Calvin, is as evident as any contradictory propositions whatever, Cal-
vinists thenjselves take care never to appeal to the Liturgy, well
knowing that they can derive no advantage from that quarter. Tb^
priucipal thing they harp upon, is the ITth Article, Butiif that ie
30
CaWioistIc, tT)c refortnm of our Chorch had oot teme enmgh to svoid
Inconsistency. W, I «n, one lay this fo their charge ? 1 doubt it. Or
w.ll any one aay that Cranmer, Ridley, Utime? «»d Hooper, wh.
were he leading d.v.nes in the English Reformation, were CalJinist,
in doctrine ? He ranst possess great effrontery who will assert it. On
a former occasion,* I prored that Cranmer was opposed to Cal.iDism.
and prored It by extracts from the book entitled the Erudition nfa
f 1? *"? ^''"* '" *''■* ''•°''' **•" ^•^t"''«» «' «'«« "« explained i.
a way tntaMy incons.stent with the tenet- of CaUio, aud the redemptio"
of man ,s declared in the most positiTeaud unequifocal maoDer, tobu
«rener«/, and not />ar/M/. »«ucr, .»oq
■Mlu}^1i^°''^^'J^^\^^'''^^^ PMd great respect to Ihe opinion .f
Melancthon ; and as that was indubitably hostile to Calrimsm, it af.
rords a strong presumption, that the 17th article was oot drawn up to
favour, but to discountenance absolute predestination. "The Moical
disputes about fate," says Melancthon in a letter to Cranmer, "which
riou! *!!!'• r" w"."* "/ ^*r ''" beginning, wore too horrid and inju-
nous discipline. Wherefore I beseech yon, not to thiokof any such
formulary of doctrine."+ "u-^w any »n era
«f Fi;afJ^J?r°rr^"":^''^'I' P'°'" ^^'^^ *^* '^<"=*^'"« •^»''* Church
«f England is not Calr.ni.tic, is, that when a paraphrase of the New
SnoT«"fVl??'''^^'"''^*°^r*°P '" the Church, that of Erasmus,
«ni, Jr '"' ^" P'tc''«'l apon. Now, Erasmus was a decided
decree'/ "Th"' '"''' ''ff^^^'^'}'' ^b<>rty of the wilt, and aUoluie
decrees. The argument to be drawn from this circumstanc," says
isL ,?^ ."^' 'r" ^"°" ""^ °" "f"""' "°* being what all Calvin-
CahTnlf^Mr' ^^f/^P/*"^"""*? 'hem, is, it is presumed, such as no
Cahinist will ever fairly answer. For if our reformers meant that the
lTlAh!,r ^"""'^ should be received in the CaWinistic sense,
nnd at the same tune, made use of a paraphrase calculated to conrev
a different sense to her members, they were in fact polling down with
one hand what they professed to be building up with the other."t
.lA"f ""''nu 'T !""^" ^"*"'''' *«» theconclusion of the 17th arti-
tw r'/;"'''''7'" P.^r''^' ('f ^' be not blinded with prejudice)
irpL,f- '^?'^*"''^°[«"' Church can never be reconciled with LoluL
predestination. That part of the article directs us to take God's pro!
ciisesasthey are generally set forth in holy scripture. Now, these
VTTr .ri^'T'"' ""^^ T^l-'onal « The sacred scripture," say,
that excellent writer, Mr. Daubeny, "informs us, that redemp ion br
Chr» 15 as general as the fall was by Adam, and,' consequently, «Z
versaU Again it informs us, that the redemp:ion by Christ was oot
! S^'^'u ""■ •!] " J''**"*^ '° ^'«* "'^^<'°' 5n answer to J. R. 0.
4th\^.SM-Stp"eE p." 1?/"^'^" di.p„tationes, fcc.-S« Mr. Daub.ny's
* LeUerJY. p. 160.
K
mm^i^smnMsisssp^i
. at- ■
-»■'■■■» " ■■»><iS.i.«f ^
MWgh to avoid
doubt it. Or
Hooper, wh»
'ere Calfiiiists
assert it. On
to Calfioisai,
rudition nf a
i »>i plained ia
be redeiaption
naoDcr, fobs
h« opinion of
vinism, it af.
1 drawn up to
"Tbe*to»cal
mer, " which
rrid and inju-
of anj such
f the Church
of the New
of Erasmus,
as a decided
Hid absolufe
itanca," sayj
it all Calvin.
, such as no
pant that the
inistic sense,
ed to conrey
If down with
ther."|
e 17th arti-
h prejudice)
'ith absolute
God's pro«
N^ow, these
pture," sajs
Jemption by
ently, uni'
ist was not
[r. Daubeny'*
SI
mor» ttn;»«»r«ano lt<. pJan, than it was God's wish it should be in its af.
«^ofl. «Asby the offence of one, judgment came unto all men to
c^de«na.oo, even so (jo like manner) by the righteousness of one
the free g.tca«e upon all men to justiGcation of Ufe," Ron,, t, I?
"God will have all men to bo saved, and to come uuto the knowlediT*
of be truth ; for the one Mediator, the man Christ Jesus' gar^ h.m!
jelf a runsom/or all- I Tim. ii. 4. Now, unless it can be proied
^t promises to particular persons exc/««r./y, and promises toyman-
Sonl.f . 7^» "7"?" ""^ *?'"«• *"^ *»•** absolute and uncond"-
tional salvation, and salvation independent upon the performance of
certain conditions, convey to the mind the same idea ; I see butoni
jUernative in this case; either the Calvinistic sense of the article mu"t
be given up, or the article itself must plead guilty to the char« of L
eo««^stency This consideration makes it intre Ln probalJe^^^^^^^^^
the time of framing this article, though the Calvinistic doctrine "iJ{
have gamed some partial footing in England, yet the English Church
so JUS ly esteemed the bul war^ of the reformation, had not been tho
ro«gh^ infected with it ; andTf at all inclined to the Ca"vloistic view
had chosen to present to her childmn only « the sweet and comfortlK'
stdc of It, as more reconcileable to the general tenor of scripture and
more consonant to the humane feelings of the christian hearL which i„
.mutation of the divine pattern, can - have no pleasure in the deal of
B Sinner, * """"■'* "j
^•/!*!T.[''-''I^ follows from all these considerations-from f to reca.
p.tulate)the leading men in the reformation being anti-CalvinistTd
from Cranmer's consulting Melancthon, and not the Geneva Reformer
-from the fact tlut Erasmus' anu^Calvinistic Paraphrase was set u«
o<hechorche.-from thcntter inconsistency of the whole Liturgy of
the Chnrch with absolute electbn and reprobation ; and, lastly from
t!^condusn,«of the 17th article, whieh considers tW pn^aSf Z
gospel as conditional ;-from all these considerations, it is beyond all
reasonable doubt, that the predestination s>ken of in that aSe il
not be understood in that ;,«,-f/c«/ar sense, which has been annexed to
*^hL '*"'''' '^i'-''^'*/^^^"*'* that general plan of a Jaiio."
^hich was conceived in the divine mind from eternity-accordinrttt
which, Godhasprenestinated to etornal life all who believe and obev
the gospel, and to eternal misery all who obstinately persist in unbelief
««d disobedience. This is the predestination of the* Church of C-
land, and not hat horrid senseless, impious doctrine of absolute elec-
lion and reprobation, which saves and damns men without any respect
to h«r good and evil deeds: and .rhich contradicts the holy sc SE
la the Hwst direct and positive manner. ^ scupmre
• A))p«ndh, LdttePiv. p. 13?— ,T
f .
i
fl
i tliaU cooelad6 whb ane rcOectioo :— ll.^ gratefd t6 tfce b«o«fo*
Iwit oMiwl, t*<r«le<)ti, ihi* Cclrinism ffvcr kmt been, attd from its ftry,
4MIUW, fm«er<«M be die gnicral doctnne of the ChrMliM OiotcI., ▲«
5?!i««o*, k'iimiPf Jaw a*oj!g tjse professors of chriitiiuiiUy ; and not,
K{fh«Mn^(iptte.«#iirt»tiniare inakta«[in thit cevntry (Aiaerica) and
in GrMt-Sritei»««>rai(«'it, such k th« violfiice i(4Jo(!s t». th«comiW
««nM of qwfkkiwd, to4iit> f«<;iin(;tof di* UnmM iwart;, and (trihe vM<m
•( lONptwre, that f»» «ff^r(« whateiker can make it iti* pi«»!»Mi(»f rvm
tea of dirini4>i. {to <krJk siJ* ia Um» tiJuciiiug to ba ^iewtA but wiUi
F I N I S^
« '
I
X
imI from its f rry.
M CliMrct., All
u\iky ; and not-.
(America) anc^
-t» theoonuniM^
Btid t<r the fioitm
pi«v«tlinf 8f •«
ieiMd biU mitJtt
Mimmal ^v$&f0 $f mimi^
n*
« •
Wl
God wil 3 ^.^T'"""^' ''f'« ^■""-^^•t"^ respecting, tl.c election of
suSLril 7 '^^'^ New Teslan.ent on ilu.
W, t^ A^ Calvnnsuc, c.n Mvly uud clearly be made out
llowevei the deep things ot Crod nuiv appear opposite to tlie nroad
^i.^o, 40. tne liiviuf soverei'vuy nsseriel
xv'' , V' / '"^'^""^V'!'""*'"'^''^' ''"Vtreiiiiuy ii, Cod's ^ifts.
XV. \.i. Compare Ji.lin XV. -d. °
^x. j?;j. tverlastin;' purpose and dfci-oe
Soni.e wtld?'"" '"'^""' '"• '"^ ^'^•■^^''^ -• ^'- i-^'-r is n-o,n the f..nda.
MAr,K xiii 20. " For tlie elect's sake, v^hom bo hnti, chosen "
in,,tssiM "."'"'■'■'"' ''"'"'"'^■"^■^"'''^^""°^'''='^^' '^''"^^^ ^'-' ^'^^''•-■e
xiii. j>7. Whom will he gather ? His elect.
LuKr; iv. 25-21). The rage at God's election a..l .overei^nfy of choice
K. 20, 21
thi
chct I*
M;-!i;-
'HelJen" ™^j;,''j^2'-^^^?'-°""'!«frejoici„ij: « Vonr name
ntaven. Oorl s choice is sovereiiin.
s :;i'2 writteii in
xii. aa. Such is the cood nleasure o? his w"!
xvii. 31— 3(i. Wherefore? ' '
xviii. 7. The elect, God's peculiar care.
i
•\ 9
< I
XV. !«,
XV, 19.
xvii. 2.
Lord
xvii. G.
Joiix i. 13. The excluilon of nil other causes, and the work TvhoIIy of God ii»
regeneration.
^'' ^J' ^^; n ^?'?' •'""*'* "" ^'^'''" '''"' "' '''^ ^"'''^'" ! ""'' '^i-' can lose nothii).' of th«
gilt. All shall coinc tuliiai.aiid lie in nowibe cast out.
VI. (J4, 6j No man tun come, cxicpt t!io leather draw liim ; and tl-ev arc known
to luni from the beginning, who would disbelieve und betray him. 'Fore-know-
ledjre includes the certainty of events,
vii. 3U. Murk the reasons {liven.
X. Ki. Why nuist he brin;,' them, and make them hear his voice ?
X. <i(i, 27, S8, 29. Why did tliey not believe? Because " not of Ids shcon "
J hey hear, know, follow him ;— he gives them eternal life,— thev never perish.
Aone can pluck them from liii. hand. Ui in:; his 1-ather's gift to 'him, none can
1 luck them out of Ins Father'* hand. Thev arc one in nature, operation, and
every perfection. It is plain, from thcwrith of the Jews, how exasperated
they were at an assertion they rcjjarded as hlajphemous.
xiii. 1. His love then is special and peculiar.
Individual choice.
Chosen orft of the worl<I.
One of the most striking chapters in the book, is this last prayer of oti*
; On as many as the Father gave him, lie bestows eternal lite.
Th.>y are given out of this world, God'b peculiar ones,
xvii. 9, 10, 1 1. For them, not the world, he pravs, as given to him, and the Fa-
ther s choice. All mine are thine, and tliine mine. In whose salvation he it
to be glonhed in union with him, as ho is with theFather. Xone of them lost
but the son of perdition, that the Scriptures mis,'lu lie liiirilled. '
xvii. f^O. Not a peculiar favour to the first disciples, but alike to all believers to
the end oi time, -one fold and one Sheiihcrd. who knows his own sheep, and
ix knosyn of them. The.e Oud has loved with the same love as his ow n Son •
and It i» his will and pleasure that they be with him, wliere he is, to behold hi!
{jlory ; and all this love is before the foundation of the world !
Acts i. I(], 2.5. The word of prophecy must needs be fulfilled : Bnd Judas "o tn
his own place. "
ii. y.'3. Unless so delivered by the determinate counsel and fore-knowIed^e of
Cod, human power and craft had not prevailed. °
ii. 39. To whom is the promise fulullcd ? To as many as the Lord our God
sliall call.
ji. 47. Whom did the Lord add daily to the church ? Such as should be saved
IV. -iH. What did they ? Whatsoever thy hand and thy counsel deteruiiuL;d be-
lore to be done,
ix. 1.1 Paul a chosen vessel.
Acts xiii, 48. Who believed the word preached ? As many as were ordained to
eternal lile.
xxii. 10. VVhat he must do was appointed fur him.
Xxii. IK The God of our Fathers liath dioaeu thee, <S:c.
Hoyr. vni. 28—39. Strong(;r expressions cannot be used, nor reasoning more
conclusive, to assure us of the eternal purpose of GoJ respuciiiig his elJci, and
their final and certain salvatiuii. '.Vithout the utmost violence to langua-'e and
nrgument, it seems inipossihie to fix any other sense on the words. °
ix. II— 29. The mode in which the Apostle replies to the objections made, is
the most conclusive evidence i)()ssible of the doctrine he tanglit ; for only thus
tould such answer bo given. On any other sup|)0!,i(ion he iiiust have given an
»iuir,'lv diH'erent state oi'tlio ca-'c^, and viniiic.iied the divine proc^vlurc on en.
1 uvly di;;LTent groundj. Now, hu di.dains to enter into the w'/^ a;id whcnforc ;
_ iuul resolves all into the sovereign pleasure of God.
v". 4—1,. Gc^d'i election h;uh i^ju ::i\vriv:; evident of old ; as in the days of
t
J- of GoJ, in
othingof tlia
y arc known
I'orc-kiioW'
■liis slicop."
levcT ()eri>h.
Ill, none can
I'l'iitiui), aiiil
cxaspcratcU
raycr of oivt
and the Fa-
Ivation lie it
if tlieiu lost,
believers t(j
n sheep, and
s ow n Son ;
I beliold bi<
Judas go tn
lowledge of
d our GoJ
I be saved,
jniiiuud be-
ordaincd to
)nin!j more
I cIll"., and
njiuaye and
IS made, it
r only ilius
ve given an
!urc on en-
whc'cj'orc ;
iia davs of
(^
Ml. ],l. linliis»osadiusi.|,„rclicl|icr>L.n '
.. Co,,, i. 2„_o,,. c.,1 ,,.,h a„ ebaion, .,„J „„„,„ h„„ h, „„,„,, „^^
l'H»e, the de-
bo niurvdtous 14
Oal. i. 15. Separated from his mother's womb.
i ;i',.'t)U,li;lo,l ,„il„ ,l,e i„lo|„ioo of sons.
Iw-ii. ii. 5, 10. The elerriV, o • r .1 .'' ,"^""-'' °':.'" ''''• '^^ "^^''^ than this ?
pHndpics. . asx-iibcd so completely to i;race en any other
iii.
riti
Col. iii.
12.
Put on as the elect of God.-hoJy and beloved.
JesnsC,,n.Nheend;s;rreasd,e'bc;:lrS^ "' '''^ ^'"'•^- "^ ^^ ^-<J
1 Tim. v. 21. So iliere are elect ansds as ucll a"s men.
ii. U Ihesurefonndation. The Lord J.noweth thorn [hat are his
'-J; i| . -pS ^to U.e .hi. of Cod.^.., .^.,e ., _, ,,^
i will pnt my law. into their ^uind^^ a^H'^^ril:; the;;; il J^S h:^asl" '"^ P'°^^^'
nil grace, which wai,
I J MB. VI
viii. 10.
1 1
i
M i
ShUrn i. 18.
What were the first fruiis ? God'* porllon, bf-otten of liii o<\«
ii. t"' Ilath not Co.l cl.o»en the poor of tbU world, &c. " i:vcn lo, Futlier, for w
' icenietli it good in thy »iglit."
1. Pet. i. •». Elect, nccordinu to the foreknowledge of God, Sec.
i'4. Toaninheritiuuc incorriiptil)!*-, I've. _
i /i KcDt hy the power of God unto salvation. . , , .• p,i„
i 20. cSri.t^heheudofthed«ct, iorcordained before the foundation of tho
i. wr'^They arc an incorruptible .eed, born again by the Word of God : th«
Word tliat was inaJe flesh.
ii. 4. 6. Christ, chosen of God, elect.
ii 9 liis pcon.c a chosen ^clleratlon. . . ,
i. 13. Whether an individual or a church, elect tojjefher with you.
S Pet. i. 10. Make your election sure in your own experience.
1 John ii. 19. Thus God's elect are manifested,
i John iii. 1. Tins is God's peculiar love.
IT. 19. We love him because he//*/ loved us.
2 JoH V The elect lady. Her elect sister, with their children individually, incn-
tioned in this relation : « for the truth's sake, which dwclleth in u.. and .hall
be wiih us for ever."
JuDF. Sanctified by God the Father, and preserved in Christ Jesus. Before, of
old ordained.
Rev xvii fi Those destroyed, whose nnmes are not written in the book of life,
fVorn the f;>undation of the world : P-guinst these the gates oi IIcU cannot pre
vail. ,
Jtvii. 14. The Lamb's followers are chosen.
XX \2 The Book of Life opened. • . • .i
XX. 13. All cast into the Like of Fire, whosoever were not found written ,n the
Xxl^ST.^'^Noni enter Heaven but they who are written in the Lamb's Book of life.
These are the true sayinj^s of God. May they be read with
prayer, weijrhed without prejuiUce, and produce divu>e couvict.ou
Sn the conscience of every child of God. As to others it may be
said, if they hear not Christ and his Apostles, neither would they
hear though one should *ise from the dead.
-f