and uninstructed, mind, either with, or even without, the devil's suggestions, may wrest it to the man's own destruction. The mischief arises not from the doctrine, but from the state of men's hearts, as the article has most clearly stated. There is no doctrine, however consolatory or practical, that the proud, carnal, ungodly heart, will not thus pervert: so that nothing can possibly be admitted, on this ground, against the indispu table certainty, that this latter part of the article speaks of the same predestination, as the former part does. How far the compilers of our articles, would have objected to the quotation from Calvin, (of which I have given his Lordship's translation,) is another question: and certainly it is adduced, as one of the most exceptionable passages in his writings. But they could not intend, in drawing articles for the church of England, to combat and condemn this, or any other passage in Calvin's works, without making even the smallest allusion to them. When the quotations from Calvin come under consideration, his doctrine will be more particularly considered.-In what follows, as a comment on the quotation from Calvin, it is said, 'to consign others 'to eternal misery, without any regard to their merit, 'or demerit.' This, Calvin does not say: his silence on the subject may be, and I think is, reprehensible; but his silence should not be construed into a positive assertion of an opinion, which probably he did not hold. But, whatever Calvin believed, or did not believe; our article has nothing at all to do with his creed. If the compilers of our articles, intended to oppose Calvin's doctrine; why did they not say so? And why did they leave their doctrine so obscure, that for much above two hundred years, no one, either Calvinist, or Anti-calvinist, ever thought of their real meaning? They evidently show, (what all who have had enlarged

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opportunity of making observations, must know;) that the doctrine in question, though scriptural, and very useful to humble, pious christians, is capable of being perverted by the carnal heart, and the devil's temptations, to the most perilous and mischievous purposes, of dire desperation, or licentious presumption. And thus the gospel itself, as preached by St. Paul, was “a savour of death unto death" to some; as well as "a "savour of life unto life" to others.-The words 'from a persuasion that they belong to the chosen few, ' &c.' are a comment on Calvin's doctrine, which he would most decidedly have protested against. It ap'pears then, that the Calvinistick doctrines of election ⚫ and reprobation, are not only not mentioned in this ar'ticle; but that they are disclaimed and condemned in the strongest terms.'-It may be admitted, that the Calvinistick doctrines, that is, all that Calvin held, are not 'maintained in this article:' but where are they disclaimed and condemned at all, even by the most distant intimation? And, surely, if his Lordship had been employed to disclaim and condemn them, he would have done it, in much clearer and stronger terms. The doctrine of personal election to eternal life, is, as I must think, every impartial man will allow, greatly countenanced, if not fully declared, in this article. Reprobation is not spoken of: they who are not elected, are passed by: "The LORD hath not chosen these." But I would maintain no kind or degree of Calvinism, either as to personal election to eternal life, or of the final perseverance of true christians, beyond what this article expresses; and the same method of commenting, if applied to our works, would prove, quite as conclusively, that we disclaim and condemn Calvinism in the

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strongest manner. His Lordship has not adduced the conclusion of the article, which distinguishes between the revealed will of God, in the Scriptures, and his 'counsel secret to us.' Furthermore, we must re'ceive God's promises in such wise, as they be gene'rally set forth to us, in holy Scripture: and in our doings, that will of God is to be followed, which we 'have expressly declared to us in the word of God;' "The secret things belong unto the LORD our God: "but those things, which are revealed belong unto us, "and to our children for ever; that we may do all the "words of this law."* This distinction, on the Calvinists' principles, is of great importance; but it vanishes out of sight, on the principl es of our opponents.

I shall now give the article, as it stands, in the Refu'tation,' by collecting together the comments made on each part of it. Predestination to life is—the eternal purpose of God to deliver from wrath and damnation, and to bring to everlasting salvation, those to whom 'God decreed to make known the gospel of Christ.'Those who are endued with so excellent a benefit of 'God,-be called according to God's purpose, by his 'Spirit working in due season;' they on their part conform to the conditions of the gospel-covenant, by obeying the calling, and walking religiously in good works, ' under the influence and assistance of the Holy Spirit; ' and, as a reward, they are justified in this world, are 'made sons of God by adoption, are made like the image of Christ, and at length attain everlasting felicity. This godly consideration, of predestination, and our ' election in Christ, is full of sweet, pleasant, and un'speakable comfort to godly persons: because from a • consciousness of their own obedience and religious

Deut. xxix. 29.

'walking in good works, their faith of eternal salvation ' is greatly established and confirmed; and they are supported under all the distresses and calamities of this 'mortal life, by looking forward to the prize of their high calling in Christ.' 'Here' (in Calvin's works,) 'it is maintained that God has eternally fixed the destiny of every individual of the human race; that he has 'irrevocably decreed to bestow everlasting happiness on some, and to consign others to eternal misery, without any regard to their own merit or demerit. Those, who 'believe this doctrine, who have this sentence continually before their eyes: will either be in danger of falling into despair, from a conviction that it is impossi'ble for them to be saved, that they must inevitably 'suffer everlasting torment; or they will be apt to prac'tise every vice to which they feel any temptation, from a persuasion, they belong to the chosen few, who must 'necessarily be saved whatever be their conduct.' Yet even this article does not 'disclaim the Calvinistick doc'trines of election and reprobation, in the strongest < terms.'

And now let me ask the reader, whether the article may not be supposed more to favour the sentiments of those, who would by no means willingly allow that one word contained in it should be omitted, or altered; or one word added to it; and who would have it speak for itself without any comment; than it does the sentiments of those, whose comments, by omissions, alterations, and additions, in fact substitute another article in the place of it? It may easily be perceived, that should legal authority change the article, as it now stands; for that above given in his Lordship's words; which part of the clergy would be gratified, and which part would be grieved: and this is enough to decide the question whether our seventeenth article be Calvinistick, or An3 R

VOL. I.

ticalvinistick, in the modern use of these words: for that it does not adopt all Calvin's views, we allow; and add, 'No more do modern Calvinists, especially among the 'evangelical clergy.'

P. cclxix. 1. 20. With respect, &c.'* These clauses from the liturgy refer to the well known passages in the prophet: "Have I any pleasure that the wicked "should die, saith the LORD God, and not that he "should return from his ways and live?" "As I live, "saith the LORD God; I have no pleasure in the death "of the wicked; but that the wicked turn from his way "and live." I have more delight in the repentance " and conversion of the wicked, and in pardoning and saving the penitent; than in punishing the impenitent.' "I desired mercy and not sacrifice." I preferred 'I mercy to sacrifice.' The clause, hatest nothing 'that thou hast made,' is not grounded on any particular text in Scripture: but certainly God hateth not any of the works which he has made, continuing to be what he made them. "God saw every thing that he had made, "and behold it was very good." Yet after the fall it "is said: It repented the LORD, that he had made man, " and it grieved him at his heart.§ "Thou hatest all "the workers of iniquity." Yet, while God hates the characters of sinners; he manifests great kindness and compassion to their persons. In temporal things,

*' With respect to our liturgy, the passage in the absolution, that God ' desireth not the death of a sinner, but rather that he may turn from his ⚫ wickedness and live,' and the beginning of the third collect for Good Friday, "O merciful God, who hast made all men, and hatest nothing that "thou hast made, nor wouldest the death of a sinner, but rather that he "should be converted and live," are perfectly inconsistent with the idea of 'partial redemption, and clearly imply, that God has afforded to every man 'the means of working out his salvation.'

† Ez. xviii. 23. xxxiii. 11.

§ Gen. i. 31. vi. 6.

Ps. v. 5.

+ Hos. vi. 6. Matt. ix. 13. Gr.