up

to that whereby he created the world, and raised the dead; insomuch, that such, unto whom he gives that grace, cannot reject it, and the rest, being reprobate, cannot accept it.

ARTICLE THE FIFTH.

Of the Certainty of Perseverance.

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

"This is the shortest, and withal the most favourable, summary, which I have hitherto met with, of the conclusions of this Synod: that which was drawn by the Remonstrants in their Antidotum, being much more large, and comprehending many things by way of inference, which are not positively expressed in the words thereof."

SUCH is Calvinism; and it is in its nature so inconsistent with the attributes of God, so contrary to the express declarations of Scripture, and so repugnant to the feelings of the human mind, that it seems only necessary to state the system simply and fully in all its parts and consequences, to ensure its rejection by every unprejudiced person. The modern advocates of this system are indeed so aware of its forbidding aspect, that they never bring it into open view by a plain statement

of

569 of the doctrines which they really support; and rarely venture to quote from the writings, or appeal to the authority, of their Master; they shrink from the Articles of the Calvinistic Creed, and virtually allowing them to be indefensible, are driven to the necessity of asserting, that their system of Calvinism is not to be judged of by the doctrines of Calvin himself; that they profess a sort of moderate Calvinism; Calvinism reduced and qualified; purged of its most offensive tenets, and retaining only those which are less revolting to reason and common sense, and less derogatory to the perfections of the Deity. But Calvinism, however modified and explained, while its characteristic principles are preserved, will always be found liable to the most serious objections (s); and if those principles, by which it is distinguished as a sect of Christianity, be taken away, it is no longer Calvinism. Calvinism, in reality, will not

bear

(s) Heylin says, that it is related by Heistibachius, that the Landgrave of Turing being by his friends admonished of his vicious conversation and dangerous condition, he made them this answer, viz. Si prædestinatus sum, nulla peccata poterunt mihi regnum cœlorum auferre : si præscitus, nulla opera mihi illud valebunt conferre; that is to say, If I be elected, no sins can possibly bereave me of the kingdom of heaven; if reprobated, no good deeds can advance me to it. An objection, says Heylin, not more old than common, but such, I must confess, to which I never found a satisfactory answer from the pen of Supralapsarian or Sublapsarian, within the small compass of my reading."

bear defalcation, or admit of partial adoption. It has at least the merit of being so far consistent with itself. Its peculiar doctrines, considered as a system, are so connected and dependent upon each other, that if you embrace one, you must embrace all; and if the falsehood of one part of the system be proved, the whole falls to the ground. I cannot but suspect that many Calvinists deceive themselves more than they deceive others. They seem not to take a complete view of their own system. They contemplate certain parts, and keep others entirely out of sight. They dwell with pride and satisfaction upon the idea, that they themselves are of that small number whom God has predestinated to Salvation, without reflecting that it is incompatible with the character of an infinitely just and merciful Being, to consign the far greater part of his rational creatures to inevitable and eternal torment. They flatter themselves that their own conduct is governed by Divine grace, though it may be denied to others, who have an equal claim to the favour of their Maker. They cherish the persuasion, that the infallible guidance of the Spirit will ultimately lead them to heaven, though they may occasionally sin, without considering that irresistible grace must be equally inconsistent with human freedom, and with the violation of the commands of God.

CHAPTER THE EIGHTH.

CONTAINING

A BRIEF HISTORICAL ACCOUNT OF WHAT ARE NOW CALLED CALVINISTIC DOCTRINES.

THE Quotations which have been produced in the three preceding Chapters, from the Writings of the antient Fathers, and from the Works of Calvin, not only prove that the peculiar tenets of Calvinism are in direct opposition to the Doctrines maintained in the primitive Church of Christ, but they also shew that there is a grcat similarity between the Calvinistic system and the earliest heresies. The assertion of Simon Magus, who is mentioned in the Acts of the Apostles, and called by ecclesiastical historians the first Christian heretic, that "men are saved according to his grace, and not according to just works,' contains in it the essence of Calvinism; and it clearly appears that Irenæus considered this as an heretical (t) opinion. We also trace Calvinism in the tenets of the Basilidians, who considered Faith as a gift of Nature, not as the rational consent of a mind endowed with free-will, or as in any degree acquired by human exertion; and who represented Faith and Election as confined

(t) P. 97.

to

to their own sect, and conveying an assurance of Salvation. The Valentinians, like the Calvinists of later days, affirmed, that one part of mankind is certain of salvation, and another incapable of attaining it; that some men are naturally good, and some naturally bad; some ordained by Nature to be saved, others to perish; and they called themselves the Elect Seed, pre-ordained to salvation. The Manichæans denied the freedom of the human will; spoke of the Elect as persons who could not sin, or fail of Salvation; and contended, that the nature of man is incapable of improvement or change. These and other heretics of the second and third centuries, who maintained similar opinions, were all of the Gnostic sect (u); and their religion was a mixture of the tenets of the Eastern Philosophy with the truths of divine Revelation. The absurd notions which they held concerning the origin of evil, and the creation and government of the world (r), were so manifestly contrary to the principles of the Gospel, that very little

(u) According to the Benedictine Editor of Irenæus, one of the three leading principles of the Gnostic sect was, Opera nihil ad salutem juvare; sed eam ab una supernarum rerum cognitione pendere. Diss. 1. p. 57. "That works are of no avail to salvation; but that it depends solely upon the knowledge of things above." (*) Vide Tert. de Præsc. Hæret. et adv. Val. Epiph. Hær. 31. Iren. lib. 1. cap. 23.