good in respect of men; that man is indeed a free agent, in the fullest sense, being under no necessity, or external restraint, or compulsion, whatever: but that the evil dispositions and inclinations of the heart, induce a slavery into the will, rendering it incapable of choosing,. what the heart cannot love, even what is good in the sight of God, till liberated from this bondage by the special grace of God in Christ. In outward things man chooses most freely; in evil things he chooses most freely; and in things spiritually good nothing hinders him from doing the same, but a total want of love to them. The special preventing grace of the Holy Spirit, or regeneration, must therefore first produce this love, these desires, this willingness; before there can be any thing to co-operate with his further gracious influences; according to the doctrine of our ninth and tenth articles. O God, our Refuge and Strength, who art the Author of all godliness.'-' Almighty and everlasting 'God, who makest us both to will and do those things 'which are good.'* In the second chapter it is his object to prove, that baptism is only the sacramental sign and seal of regeneration; (as circumcision was under the Old Testament;) and not regeneration itself, nor inseparably connected with it: that adults, sincerely professing repentance and faith, are already regenerate; and in baptism receive the sign and "seal of the righteousness of faith, which they "had yet being unbaptized:" that the event, as to each baptized infant, must determine, whether it was or was Col. 23 after Trinity. Confirmation Service. b VOL I. not regenerated in baptism: that baptism is not universally and indispensably necessary to salvation; but that regeneration is: and that ungodly and wicked persons, who have been baptized, need regeneration: even as all wicked Israelites needed the circumcision of the heart, and the Jews in our Lord's days needed regeneration. In the third chapter, it is the author's object to show, that justification before God is wholly of unmerited mercy, in Christ and his righteousness and atonement, and by faith in him alone: that repentance, though always accompanying salvation, has no share in our justification; that good works follow after justification and are the only scriptural evidence of a living and justifying faith, and are for various purposes indispensably necessary, and highly useful; but in no degree conducive to our justification, or to our continuance in a justified state. The argument in the fourth chapter assumes such various forms, that a brief and clear abstract of it cannot easily be stated. In general the author attempts to show, that the doctrines on these subjects, commonly called Calvinistick, are both scriptural, and contained in our articles: but this does not go to prove, that every tenet of Calvin is scriptural. In the fifth chapter on the quotations from the ancient fathers, the author's principal object is to show, that in very many of the passages adduced, the opposition is not so much to the tenets of Calvinism, as to the grand doctrines of our common Christianity; and, except Augustine, almost all, either directly or indi rectly, introduce Pelagianism, These, therefore, by attempting to prove too much, prove nothing at all. In the sixth chapter, the author endeavours to show, that the odious tenets of the ancient hereticks, which our sentiments are stated to resemble, are so far distant from resemblance with our's, that contrariety may be far more justly predicated concerning them. On the seventh book, containing quotations from Calvin, it has been his grand object to prove, what positions of this eminent man were scriptural and tenable; and what speculations must be considered as unscriptural, or at least as intruding improperly into things not revealed: and also, that our being called Calvinists, not by our own free consent, does not bring us under any obligation; to embrace all Calvin's sentiments, or make us liable to have them imputed to us for our condemnation; unless we copy his offences.-Much less are we answerable for the Lambeth articles, or those of the Synod of Dort. In the last chapter the author takes the liberty of beginning the history of Calvinism, long before either Calvin's or Augustine's days, even from the times of Moses and the prophets; and also of pointing out some inaccuracies in his Lordship's statement of these subjects. At the conclusion he has added an Appendix of translations, from several of the confessions of the reformed and Lutheran churches, to which he especially requests the careful attention of the reader, both for the importance of them in the argument, and for the excellent instruction which they contain; for, in this respect he considers them as the best part of the publication. Aston Sanford, Nov. 16, 1811. CONTENTS ΤΟ PAGE on the first Chapter,-Of Original Sin, Free-will, and the Operation of the Holy on the second Chapter,-On Regene- on the third Chapter,-On Justification, REMARKS ON THE REFUTATION, &c. ON THE PREFACE. IT being the plan of this Publication, to follow 'The Refutation of Calvinism,' from page to page, without any other method, it is needless to detain the reader, with any formal introduction. The preface contains little, which requires to be adduced, in this place; being chiefly a prospectus of the publication; and some anticipated remarks on the evidence, which the author is about to bring forward, and which he considers as fully conclusive on the subject.— One passage, however, may be noticed. Page vi. vii. 'If Calvinists, &c.'* The word pretend seems to be here used, instead of maintain, or, contend. It will appear, in the course of the work, which of these tenets modern Calvinists in general, and the evangelical clergy in particular, do maintain, and which they do not; and in what sense they understand them. ⚫ 'If Calvinists pretend that absolute decrees, the unconditional election ' and reprobation of individuals, particular redemption, irresistible grace, ' and the entire destruction of free-will in man in consequence of the fall, 'were the doctrines of the primitive church of Christ,' &c. |