these attributes are constantly ascribed to the Almighty in Scripture, in the same sense as they are understood among men, and that the characteristics of justice and mercy are continually exhibited along with those of holiness and truth, as combining with them to constitute the glorious assemblage of his moral attributes. Indeed they are delineated as far more important than his physical attributes; for it is with a reference to the former especially, that the Redeemer is said to have been the "brightness of his Father's glory and the express image of his person," that " in him dwelt the fulness of the Godhead bodily," that "in him we beheld a glory, as the glory of the only begotten of the Father, full of grace and truth;" so much so, that if we see and know him, we have seen and known the Father, and therefore we cannot estimate the Father aright, if we conceive differently of Him from what we would of the Son, of whom we have been taught to believe," that a bruised reed he would not break, and smoking flax he would not quench," also in the repentance and salvation (not reprobation) of sinners "hath my servant beheld of the travail of his soul, and been satisfied;" in whom such attributes must have been highly approved of the Father, since he has declared of him "because he hath poured out his soul unto death, and made intercession for the transgressors, therefore will I divide him a portion with the great, and he shall divide the spoil with the strong." Oh! how remote is this from the doctrine of irrespective election secured to a few, while the great mass are excluded from all saving grace-all possibility of repentance-all hope of escaping eternal destruction!

BRIEF NOTES, &c.

I had intended to annex notes, briefly illustrating such points of doctrine as seemed connected with the subject of the preceding work, but which the nature of my plan did not permit me particularly to enlarge on-but on closing my Appendix, I have been led to abandon that intention; partly from the unexpected length to which this discussion has extended, and partly from my anxiety not to intermix in any degree, the obscurity of metaphysics with the authority of Scripture. I shall content myself by referring the divinity students to a few works, which are easily accessible, and appear to me most satisfactory on the principal subjects discussed in the preceding work.

Of works embracing the entire extent of the controversy, Dr. Tomline's (Bishop of Winchester) confutation of Calvinism-Dr. Mant's (Bishop of Down) Bampton Lectures, and Whitby on the Five Points, are in general circulation--and ought to be carefully perused by those who wish to see every point of this controversy briefly but clearly discussed. Another work, equally extensive in its purport, and able in its execution, was published in 1817, at Philadelphia, by Dr. William White, Bishop of the Protestant Episcopal Church in the Commonwealth of Pensylvania-entitled, “Comparative Views of the Controversy between the Calvinists and Arminians," which exhibits great research, and is well worth the attention of the student.

Dr. Coppleston's work on the doctrines of necessity and predestination, must attract to it the attention of every one who wishes to receive a most distinct view of this difficult subject; and Archbishop King's Discourse on Predestination, with notes, by the Rev. Richard Whately, published in 1821, well deserves the encomium passed

į Vid. Bishop Horseley's charge to the Clergy of Rochester, p. 65.

in it by Dr. Coppleston, and the determination of its learned editor to re-introduce it to public notice.

Another work which the student ought carefully to peruse, and from which he will certainly obtain the fullest satisfaction on the subject of which it treats, is Archbishop Lawrence's Bampton Lectures, in which he illustrates those Articles of the Church of England, which the Calvinists improperly consider as Calvinistic.

Mr. Sumner's work, entitled " Apostolical Preaching considered," in which predestination and election-grace-justification and good works are considered in an examination of St. Paul's epistles--for the purpose of bringing his readers to consider more clearly the example of the Apostles-the doctrines they insist upon—and their mode of enforcing them, deserves most careful perusal.

The Rev. Thomas Young's three sermons on St. Paul's doctrine of justification by faith-original sin-and predestination, are very instructive; and the synopsis of the argument of St. Paul's epistle to the Romans, which is prefixed to them gives a more clear view of that important part of Scripture, than can perhaps be found in any work of a similar extent, and will therefore amply repay the perusal of the student.

All these works have the great advantage of being intended to treat of the general question, not designed to answer any one individual, and therefore are more free from the subtilty, the restriction, and the asperity of controversy, than could be expected from works intended to expose the errors, or parry the attacks of some particular opponent.

Bishop Womack's "Result of False Principles,” London, 1790, exhibits in a strong light the dangerous practical tendency of the doctrine of absolute predestination as maintained by rigid Calvinists-and should be seriously considered by every young divine before he suffers himself to embrace opinions which lead to such results -results which, I am fully persuaded, no men are more anxious to avoid, or more prompt to condemn, than the great majority of Calvinists of the present day in this country; but if they are really connected with the principles from which, in this work, they are traced, they surely prove these principles are founded on error, and that this error ought to be carefully guarded against.

The Rev. John Fletcher, the celebrated vindicator of John Wesley, in his contest with the predestinarian Methodists, has discussed so fully and so forcibly almost every part of this controversy, in the 2d, 3d, 4th, 5th, and 6th volumes of his works, that if the student seeks for satisfaction on any particular point, he can scarcely fail of meeting with it. It is true, and it was deeply felt and lamented by Fletcher himself, that in his earlier writings the heat of controversy had betrayed him into a want of caution, which led to illustrations and expressions too strong and too familiar for the awfulness of the subject, or excited in him a spirit of acrimony unworthy of a Christian cause. But it is delightful to see how the power of divine grace gradually softened and finally subdued this asperity, and substituted for it a most truly liberal and charitable frame of miud-so conspicuous in that part of the fifth volume, entitled the Reconciliation, or an easy method to unite the People of God," from which I with pleasure transcribe the following passages near its conclusion :-" In Christ Jesus neither rigid Calvinism availeth any thing, nor rigid Arminianism, but Faith which worketh by Love." "Draw near with Faith to that Christian altar which streams with that peace-making blood.—Behold the bleeding Lamb of God, and become gentle, merciful, and loving.--See the anti-type of the Brazen Serpent; he hangs on high and says, When I am lifted up, I will draw all men unto me; and in me they shall centre, as the solar beams centre in the sun; and will ye reply, we will not be obedient to thy drawings, we will not be centred in thee with our Calvinian and Arminian brethren. Thy Father may sacrifice thee to slay the enmity and to make peace, and thou mayest lay down thy life to make reconciliation; but reconciled to each other we will not be, for the god of discord draws us asunder, and his infernal drawings we will obey. If you shudder at the thoughts of speaking such words, why should you so behave that whoever sees you may see they are the language of your conduct--a language which is far more emphatical than that of your lips."--And again, "God is my record, how greatly I long after you all in the bowels of Jesus Christ, in whom there is neither Greek nor Jew, neither bond nor

free, neither Calvinist nor Arminian, but Christ is all in all. My heart is enlarged; for a recompence in the same be ye also enlarged, and grant me my humble, perhaps my dying request-reject not my plea for peace; if it be not strong it is earnest, for, considering my bodily weakness, I wrote it at the hazard of my life. Animamque in Vulnere pono.”

Surely a work written for such a purpose, and with such a temper, deserves a favourable regard and a candid perusal. Let me, however, beg it may not be understood, that adopt all the opinions of Mr. Fletcher. He maintains the opinion of religious perfection being attainable in the present life, and other peculiarities of John Wesley's school, in which I cannot concur; but in his opposition to the doctrine of absolute predestination, and the doctrines necessarily connected with it, he is most powerful and successful.

I might easily swell this list of references, but the Students who have access to the College Library, will find nearly all the Authors of note on the subjects of the preceding Work, classed under their proper heads in the " Catalogue Raisonnee," and may extend their researches ad libitum. I shall at present do no more than refer to a few of recent date; and, which, therefore, are most easily procurable, who have treated on the very important topic of the agreement of the opinions I have defended, with the Articles and Liturgy of the Church of England.

On this subject I advise the student to consult the following works :—
Dr. Kipling, the Articles not Calvinistic.

Bishop Mant's Bampton Lectures.

Archbishop's Laurence's ditto.

The same archbishop's authentic documents, relative to the predestinarian controversy.

Dr. T. Winchester's Dissertation on the 17th Article of the Church: republished in the Christian Remembrancer.

Rev. William Bruce Knight's Considerations on Calvinism, from p. 124 to the end. Archdeacon Daubeny's 4th Letter, in his Appendix to the Guide to the Church. Mr. Grant in his summary of the History of the English Church, vol. 11, in his Appendix to the Reign of Charles I., on the quinquarticular controversy.

Rev. William Eames's Apology for the United Churches of England and Ireland, in answer to Mr. Machias Enquiry, particularly chapters 1, 2, and 4.

The Rev. Henry Joh Telds work on original sin, free will, &c. as maintained in certain declarations of our reformers, which are the ground work of the Articles of our Established Church, published London, 1818. To this work I would particularly direct attention, as it is designed to shew that our Articles and Liturgy were not intended to be, and in fact are not, Calvinistic-vide specially the extracts from our Liturgy, pages 184 to 201.