lantes,) about the grace of election, will not walk in the ways of the elect.

14. But as this doctrine of divine election, in the most wise counsel of God, was proclaimed (prædicata) by the prophets, by Christ himself, and by the apostles, under the Old as well as under the New Testament, and then committed to the monuments of the sacred scriptures; so it is to be declared at this day by the church of God, for whom it is peculiarly designed, with a spirit of discrimination (discretionis), in a holy and religious manner, in its own place and time; all curious scrutinizing of the ways of the Most High being laid aside: and this to the glory of the most holy divine name, and for the lively solace of his people. 1

15. Moreover, holy scripture doth illustrate and commend to us this eternal and free grace of our election, in this more especially, that it doth also

1

Election, as a part of divine revelation, and of the "whole "counsel of God," must be preached: we must "not shun to "declare it;" for in doing so, what do we, but presume ourselves wiser than he who revealed it as a part of his counsel; and decide that it ought not to have been revealed? But this declaration must be made, with discrimination, in a holy and religious manner, &c.' Thus declared in its proper connexion, application, and proportion, as in the sacred scriptures, it will greatly conduce to improve the true believer's character, his humility, gratitude, admiring love of God, meekness, compassion, and good will to man, as well as his comfort and joy of hope. It will also exhibit the gospel of most free and rich grace in its unclouded glory, cast a clearer light on every other part of divine truth, and secure to the Lord alone the whole honour of man's salvation. Yet the same doctrine, rashly, indiscriminately, and disproportionately preached, and not properly stated and improved, does immense mischief.

testify all men not to be elected, but that some are non-elect, or passed by in the eternal election of God; whom truly God, from most free, just, irreprehensible, and immutable good pleasure, decreed to leave in the common misery, into which they have by their own fault cast themselves, and not to bestow on them living faith, and the grace of conversion; but, having been left in their own ways, and under just judgment, at length not only on account of their unbelief, but also of all their other sins, to condemn and eternally punish them, to the manifestation of his own justice. 1 And this is the decree of reprobation, which makes (constituit) God in no wise the author of sin, (which to be thought of is blasphemy,) but the tremendous, irreprehensible, just judge and avenger.

16. Those who do not as yet feel efficaciously in themselves a lively faith in Christ, or an assured confidence of heart, peace of conscience, earnest desire (studium) of filial obedience, glorying in God through Christ, yet nevertheless use the means by which God has promised to work these things in us, ought not to be alarmed by the mention of reprobation, nor reckon themselves

"He' (God)' secluded from saving grace all the rest of man'kind (except a very small number) and appointed them by the same decree to eternal damnation, without any regard to their 'infidelity and impenitency.'-Heylin's Abbreviation. Is not this a direct violation of the command, "Thou shalt not bear "false witness against thy neighbour?" Or are not Calvinists to be considered as neighbours by Anticalvinists? And do not they who, intentionally or heedlessly, retail the false accusation, share a measure of the criminality? Is this the MORAL PRACTICE, which is contended for by Anticalvinists?

to be reprobate; but to use diligently the means of grace, and ardently to desire, and reverently and humbly to expect the period of more abounding (or fruitful, uberioris) grace. 1 And much less should those persons be terrified by the doctrine of reprobation, who, when they desire to be truly (serio) converted to God, to please him only, and to be delivered from the body of death, cannot yet attain so much as they wish in the path of faith and piety; because the merciful God hath promised that he will not "quench the smoking "flax, nor break the bruised reed." But this doctrine is justly for a terror to those who, forgetful of God and the Saviour Jesus Christ, have delivered themselves wholly to the cares and carnal pleasures of the world, so long as they are not in earnest (serio) converted unto God.

17. Seeing that we are to judge of the will of God by his word, which testifies that the children of believers are holy, not indeed by nature, but by the benefit of the gracious covenant, in which they are comprehended along with their parents; pious parents ought not to doubt of the election and salvation of their children, whom God hath called in infancy out of this life. 2

18. Against those who murmur at this grace of gratuitous election, and the severity of just repro

6

Furthermore, we must receive God's promises in such wise,

as they be generally 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.'-Art. xvii. John vi. 37-40.

"The salvation of the offspring of believers, dying in infancy, is here scripturally stated, and not limited to such as are baptized. Nothing is said of the children of unbelievers dying in

66

bation, we oppose this word of the apostle: "O "man who art thou that repliest against God?" Rom. ix. 20: and that of our Saviour: "Is it not "lawful for me to do what I will with mine own?" Matt. xx. 15. We indeed, piously adoring these mysteries, exclaim with the apostle: "Oh the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For "who hath known the mind of the Lord, or who "hath been his counsellor! or who hath first given "to him, and it shall be recompensed to him again! For of him, and through him, and to

66

66

66

him, are all things: to whom be glory for ever. "Amen." Rom. xi. 33-36.

BY THE TRANSLATOR.

These eighteen articles concerning predestination are abbreviated by Dan. Tilenus, into the following single article, which is accordingly reported by P. Heylin, and adopted by the author of the Refutation of Calvinism as a fair representation of them.

ART. I. Of divine Predestination.

"That God, by an absolute decree, hath elected infancy; and the scripture says nothing. But why might not these Calvinists have as favourable a hope of all infants dying before actual sin, as Anticalvinists can have?

A more appropriate and scriptural conclusion of these articles cannot even be imagined.

'to salvation a very small number of men, without any regard to their faith and obedience whatsoC ever; and secluded from saving grace all the ' rest of mankind, and appointed them by the same ' decree to eternal damnation, without any regard 'to their infidelity and impenitency.'1

I have long been aware that there is "no new "thing under the sun; "2 and that "speaking all "manner of evil falsely," of the disciples of Christ, is no exception to this rule: and that misrepresenting and slandering men called Calvinists has been very general, ever since the term was invented: but, I own, I never before met with so gross, so barefaced, and inexcusable a misrepresentation 3 as this in all my studies of modern controversy. It can only be equalled by the false testimony borne against Jesus and his apostles, as recorded in holy writ. But is that cause likely to be in itself good, and of God, which needs to be supported by so unhallowed weapons?

REJECTION OF ERRORS BY WHICH THE BELGIC CHURCHES HAVE FOR SOME TIME BEEN DISTURBED.

The orthodox doctrine of election and reprobation, having been stated, the Synod rejects the errors of those,

'Ref. of Calv. 567.

2

Ecc. i. 9, 10.

3 Is not this much too weak a word? Is it less than deliberate falsehood, where the articles say, 'Not only on account of their ' unbelief,' (or infidelity, infidelitatem,) but also of all their ⚫ other sins,' for the abbreviator to substitute, Without any re'gard to their infidelity and impenitency?'-J. S.