Salvator mundi. Verum enimvero quosque tandem hæc certitudo se extendat, de co ctiam ipso in conventu nostro agi poterit.

Of the Assurance of Salvation.

As to the Assurance of Salvation, I hold that he who believes in Jesus Christ, as well from the agency of the Holy Spirit' working within him, and the fruits of faith, as from his own conscience, and the evidence of the Spirit bearing witness with it, may be assured and persuaded, and in reality is assured, if his heart do not condemn him, that he is the son of God, and stands in the Grace of Christ; moreover that with certain dependence on the Grace of God, and his mercy in Christ, he may be able to pass from this life, and appear before the throne of grace, without anxious dread and terrible fear; yet that he ought always to pray that the Lord will not enter into judgment with him. But since the Lord is greater than our heart, and knoweth all things, and that man judgeth not himself; although he be conscious to himself of nothing [sinful, 1 Cor. iv. 4,] yet he is not hereby justified, but it is God who judges him: I dare not make this assurance of so great account, as that is by which we know that there is a God, and that Christ is the Saviour of the world. But how far this assurance extends, may be a point to be treated of at our meeting.*

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De perfectione fidelium in hac vita.

Præter ea quæ jam dixi, multus sæpe etiam sermo seritur de perfectione fidelium sive regenitorum in hac vita: spargorque ego de hac re aliter sentire quam decet, fereque ut Pelagiani; vide licet quod regeniti in hac vita præcepta Dei perfecte servare possint ad hoc vero respondeo, quod quamvis ita sentirem propterea tamen pro Pelagiano haberi non deberem, neque ex parte neque in totum, modo videlicet hoc solum adjicerem, id ipsos posso per gratiam Christi, nequaquam autem citra cam: quod tamen fidelis præcepta Christi in hac vita perfecte servare possit, nunquam dixi, sed neque id negavi unquam, verum totum in medio semper reliqui: contentus illis quæ Augustinus de hac re dicit, cujus proinde etiam verba multoties in Academia adduxi.

Of the Perfection of the Saints in this life.

Besides those things which I have already mentioned, much conversation has been held of the perfection of the saints, or the regenerate in this life: and I am reported to hold improper opinions on this point, and almost the same as the Pelagians; that is, that the regenerate can in this life perfectly keep the

This refers to a Conference proposed to be held between Arminius and some of his opponents who had misrepresented his opinions.

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precepts of God. But to this I answer, that although I should think so, yet I ought not, on that account, to be considered as a Pelagian, neither in part nor altogether, provided I should add only this, that they can do this by the grace of Christ, but by no means without it: yet that a believer can perfectly keep the precepts of Christ in this life, I have never affirmed, neither have I ever denied it, but have always left it altogether undetermined: being content with what Augustine has advanced on this point, whose words I have very often cited in the University.

De libero hominis arbitrio.

De libero arbitrio hominis ita sentio: hominem in primo statu creationis suæ ejuscemodi notitia, sanctitate iisque viribus instructum fuisse, ut verum bonum intelligere, æstimare, considerare, velle & perficere valuerit; prout quidem ei mandatum erat: sed hoc tamen non nisi cum auxilio gratiæ Dei: in statu vero lapsus & peccati; ex seipso & a seipso, quod quidem vere bonum est, neque cogitare, neque velle aut facere posse; sed necesse esse, ut a Deo in Christo per Spiritum sanctum ipsius regeneretur & re novetur in intellectu, affectionibus sive voluntate, omnibusque viribus, ad id quod vere bonum est recte intelligendum, æstimandum, considerandum, volendum & faciendum. Hujus vero regenerationis sive renovationis participem factum, statuo eum utpote liberatum a peccato, posse bonum cogitare, velle & facere, sed tamen non nisi cum auxilio semper gratiæ Deo.

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Of Man's Free-Will.

Of the Free-will of man I think thus: that man in the first state of his creation was furnished with that sort of knowledge, holiness, and strength, that he was able to understand, to estimate, to think, to will, and to do what is truly good, as was commanded him: but not even this without the help of the grace of God: but in the state of the fall and of sin, he is not able of himself, and by himself, to think, or will, or do, what is truly good; but that it is necessary, he be regenerated and renewed by God in Christ through his Holy Spirit in his understanding, his affections, or will, and in all his powers, in order rightly to understand, value, think, will, and do what is truly good. But I hold that, when made a partaker of this regeneration and renewal, as being freed from sin, (viz. its guilt and power) he is able to think, will, and do what is good, but yet not without the continual help of God.

De Predestinatione.

Primum & absolutum Dei decretum de homine peccatore ser vando, esse, quo decrevit Filium suum Jesum Christum ponere VOL. XXXVI. FEBRUARY, 1819.

in Mediatorem, Redemptorem, Salvatorem, Sacerdotem & Regem; qui peccatum morte sua aboleat, amissam salutem obedientia sua impetret, & virtute sua communicet.

de

Secundum præcisum & absolutum Dei decretum esse, quo crevit resipiscentes & credentes in gratiam recipere, eosque, perseverantes ad finem usque, salvos facere in Christo, propter Christum & per Christum; impænitentes vero & infideles in peccato & sub ira derelinquere, atque damnare tamquam alienos à Christo.

Tertium Dei decretum est, quo decrevit media ad resipiscentiam & fidem necessaria, sufficienter & efficaciter administrare hanc administrationem institui juxta sapientiam Dei, qua scit, quid misericordiam & severitatem suam deceat, itemque juxta -justitiam ejus, per quam paratus est, sapientiæ suæ præscriptum sequi atque executioni mandare.

Hinc sequi quartum decretum, quo decrevit singulares & certos quosdam personas salvare & damnare. Atque hoc decretum præscientia Dei innititur, qua ab æterno scivit, quinam juxta ejuscemodi administrationem mediorum ad conversionem & fidem idoneorum, ex præveniente ipsius gratia credituri erant, & ex "subsequente gratia perseveraturi; quive vero etiam non erant credituri & perseveraturi.

Of Predestination.

The first and absolute decree of God respecting the salvation of sinful man is that by which he determined to give his Son Jesus Christ to be a Mediator, Redeemer, Saviour, Priest, and King; who might abolish sin by his death, obtain lost salvation by his obedience, and communicate it by his power.

The second precise and absolute decree of God is that by which he hath determined, to receive into his favour those who repent and believe, and to save, in Christ, those who persevere to the end, for the sake of, and through Christ; but to leave the impenitent and unbelieving in sin and under wrath, and to condemn them as aliens from Christ.

The third decree of God is that by which he hath determined sufficiently and effectually to supply the means necessary for repentance and faith. This supply is provided according to the wisdom of God, by which he knows what is suitable to his mercy and his severity, and also according to his righteousness, by which he is prepared to follow the suggestion of his wisdom, and to put it in execution.

Hence follows the fourth decree, by which he hath determined to save and to punish certain individual persons. And this de cree depends on the Prescience of God, by which he hath known from eternity, who, according to this mode of supplying the means

necessary to conversion and faith, would, by his preventing grace, believe, and, by his subsequent grace, persevere; and who would not believe and persevere.

De Perseverantia Sanctorum.

Quantum ad Perseverantiam Sanctorum, de ea sic sentio: eos qui Jesu Christo per veram fidem insiti sunt, sicque Spiritus vivificantis illius participes facti sunt, sufficientes vires habere ad pugnandum cum Satana, peccato, mundo, propriaque sua carne, atque ad obtinendum victoriam; sed tamen non nisi per assistentiam gratiæ ejusdem spiritus, quinimo Jesum Christum per suum Spiritum illis in omnibus tentationibus adsistere atque auxiliarem manum præbere, & modo ad pugnam parati sint & operam ipsius implorent, sibique ipsis non desint, eos a lapsu præservare, sic ut nulla astutia aut vi Satanæ seduci aut ex manibus Christi trahi possint: sed utrum iidem per negligentiam initium suæ in Christo existentia deserere non possint, præsenti huic mundo rursus adhærere, a sana doctrina semel illis tradita deficere, bonam conscientiam amittere, gratiam irritam facere; id vero uti ex Scriptura diligenter inquiratur, utile esse arbitror, simulque etiam necesse fore, ut de eo in primo nostro conventu agamus. Ingenue tamen affirmo, nunquam me docuisse: quod vere credens aut totaliter aut finaliter à fide deficiat, sicque pereat, quamvis non dissimulem esse loca Scripturæ, quæ id videantur præ se ferre, ad quæ responsiones ejusmodi videre mihi non licuit, quæ sese mihi per omnia probaverint, quemadmodum etiam ab altera parte loca quædam adducuntur observatu etiam illa non indigna,

Of the Perseverance of the Saints.

As to the Perseverance of the Saints, this is my opinion, that those who, by true faith, are planted in Jesus Christ, and are thus made partakers of his vivifying Spirit, have sufficient strength to fight against Satan, sin, the world, and their own flesh, and to obtain the victory; but yet not unless through the assistance of the grace of the same Spirit; moreover, that Jesus Christ by his Spirit, stands by them, and reaches out an helping hand to them in all temptations; and if only they be prepared for the fight, and implore his aid, and be not wanting to themselves, he preserves them from falling, so that by no craft or force of Satan can they be seduced or drawn out of the hands of Christ: but whether these same persons may not, through negligence, leave the beginning of their being in Christ, again cleave to this present world, fall off from the wholesome doctrine once delivered to them, lose a good conscience, and make grace of no effect, is a point which, I think, it would be useful that it should be dili

gently inquired into from the Scriptures; and, at the same time,
that it is necessary we should treat of it at our first meeting. Yet
I candidly affirm, that I never taught that the true believer may
either totally or finally fall away from the faith, and so perish;
although I will not deny that there are passages of Scripture,
which seem to favour that doctrine, to which I have never been
able to see answers of such a nature as to meet my entire
bation, although, on the other side, many passages are cited
appro-
which are not unworthy of observation.

REVIEW OF BOGUE AND BENNETT's HISTORY OF DISSENTERS.

(Concluded from page 37.)

We might select from the volumes of Messrs. Bogue and Bennett, many unjustifiable reflections on the character of Mr. Wesley, and such as call for severe reprehension, but we shall notice only at present the following passage. "Nor was there "in this haughty high-church priest any mark of that sincere "humility which his communion (Is this sense?) is fond of laying "down as the distinguishing sign of those who are seeking the "truth."* We might here ask whether it is wrong to lay down sincere humility, as a distinguishing mark of those who seek the truth? But men who speak with scorn of seekers, are consistent when they speak in the same way of sincere humility. We might say to such persons, Surely God scorneth the scorner, but he giveth grace to the lowly. Few men, before the publication of this partnership-performance, would have expected to have heard from Messrs. Bogue and Bennett, the least insinuation that any communion, or community of people, as we suppose they mean, are to be condemned for speaking in favour of sincere humility. The Methodists not only lay down sincere humility as the distinguishing sign of those who are seeking the truth but as a distinguishing sign of all those who are real Christians, The Methodists say that there is no Christianity where there i not sincere humility; and we are amazed, and truly sorry tha any mode of expression, or any idea contrary to this sentiment. should have fallen from Messrs. Bogue and Bennett. We hope that they have not forgotten that God resisteth the proud, ane giveth grace to the humble; and that he that humbleth himself shal be exalted.

These historians admit that Mr. Wesley, in his office of tuto in Lincoln College, Oxford, "laboured to form the young me to a just sense of the importance of religion; and some "them who afterwards seriously differed from him in sentiment "ever gratefully acknowledged the advantages which they ha

* Vol. III. p. 14, Bogue and Bennett.