The doctrine of absolute predestination stated and asserted:

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THE LIBRARY

OF

THE UNIVERSITY

OF CALIFORNIA

LOS ANGELES

Digitized by the Internet Archive

in 2007 with funding from

Microsoft Corporation

http://www.archive.org/details/doctrineofabsoluOOzanciala

THE

DOCTRINE

OF

ABSOLUTE PREDESTINATION

TRANSLATED IN GREAT MEASURE FROS£
THE LATIN OF

JEROM ZANCHIUS:

WITH

SOME ACCOUNT OF HIS LIFE PREFIXED*.

AND

AN APPENDIX

CONCERNING THE FATE OF THE ANCIENTS*
ALSO,

A CAVEAT AGAINST UNSOUND DOCTRINES.

TO WHICH IS ADDED.

A LETTER TO THE

REV. JOHN WESLEY. m

BY AUGUSTUS TOPLADY, A. B.

VICAR OF BROAD-HEMBURY, DEVOX.

NEW-YORK >

PUBLISHED BY GEO .GE LINDSAY.
Taul & Thomas, PrintCTi,

1811.

! Xfcfcf Julie*. I

♦ ♦**■

+ *

CONTENTS.

Recommendatory Preface, containing a
short history of the Rise and Progress of
Arminianism *- • • • 5

A Short Sketch of the Life of Augustus

Toplady » 15

Toplady's Preface. — General observations,
concerning Predestination, Providence,

and Fate 23

Life of Zanchy 47

Introductory View of the Divine Attributes 69

CHAP. I. Explanation of Terms .... 107

II. Of Predestination at large ... 117

III. Of Election in particular . . 129

IV. Of Reprobation 140

V. On the Preaching of these Doc-
trines 162

Short Dissertation concerning Fate .... 200

Caveat against Unsound Doctrines .... 209

A Letter to the Rev. John Wesley .... 267

■j

RECOMMENDATORY PREFACE,

— *>*«-

■OF all the devices formed by Satan, and em-
ployed to sully the glory of divine truth, that
which is now commonly called Arminianism, is
the most ancient, the most dangerous, and the
most successful. Since the fall of man, it has
existed in the world, in every age and in every
country. It may be called the religion cf our
fallen nature ; and will never want friends and
advocates on earth, so long as the spirit of error
and the corrupt heart are permitted to exert their
wicked influence. It is a system of principles,
stated in direct opposition to the sovereignty of
God, displayed in the distribution of his favours
among men ; and is utterly eversiye of the whole
plan of grace revealed in the gospel. It proclaims
open war against the essential prerogative of Deity
— his absolute right of determining the final state
1

6 RECOMMENDATORY PREFACE.

of rational beings, considered as guilty and fallen ;
and makes the divine purpose entirely dependent
on the creature's will. The great God is impi-
ously dethroned, that the vile idol of free will
may be exalted in his room. The proud usurper,
being seated on the throne, dares to arraign at
his bar, every thing human and divine ; and pre-
sumes to judge, approve, or condemn every arti-
cle of the divine testimony, and every piece of
divine conduct, as they appear right or wrong to
the corrupt heart — the depraved will.

This is a system founded in ignorance, sup-
ported by pride, fraught with atheism, and will
end in delusion. But it is well calculated to gain
general consent among all who were never tho-
roughly convinced of the evil of sin, nor felt the
burden of guilt pressing their consciences ; nor
have seen the purity of the divine law, their own
lost and helpless state, and the absolute necessity
of Christ's righteousness for justification and
eternal life. The carnal heart is naturally proud,
and regards, with fond attention, whatever tends
to flatter its vanity and self-importance. Such is
the palpable tendency of the Arminianism scheme.
It gently whispers us in the ear, that, even in a
fallen state, we retain both the will and the power
of doing what is good and acceptable to God : —
that Christ's death is accepted by God as an
universal atonement for the sins of all men ; in
order that every one may, if he will, save himself
by his own free will, and good works : — that, in

RECOMMENDATORY PREFACE. 7

the exercise of our natural powers, we may arrive
at perfection even in the present life, &c. These,
and the like unscriptural tenets, are so much
adapted to the legal bias of the corrupt heart, that
we need no t wonder at the favourable reception they
have met with in every period of the church.

If we consult the history of past ages, it will be
found, that this set of corrupt principles has al-
ways occupied a chief place in the faith and pro-
fession of corrupt churches. In the latter times
of the Jewish church, the body of that people
were so strongly attached to this legal scheme,
that they utterly rejected Christ and his righte-
ousness, and went about to establish a righteous-
ness of their own. The gospel church was no
sooner planted, than the spirit of error began to
work. The Arminian leaven in the heart was
set a working by the Arminian or Judaizing
teachers of those days, which produced such a
strong fermentation in some churches, that they
seem to have almost entirely departed from the
faith. Of this melancholy change the church of
Galatia presents an affecting instance. The apos-
tles and other ministers of Christ, by their ser-
mons, their disputations, and writings, laboured

ird to stem the torrent, and prevent the infection
from spreading through the church : But alas,
this mystery of iniquity continued to work,
through the fostering care of the father of lies,
and by the craft and assiduity of his numerous
emissaries. During the three first centuries of the

8 RECOMMENDATORY PREFACE*

Christian church, it was continually on the in-
crease ; and, about the beginning of the fourth, it
broke out with open violence under the name of
the Arian heresy.

This was little else but a new name clapt upon
an old mass of error, which had been lying in de-
tached fragments, up and down in the Christian
world from the beginning. By Arius they were
all gathered up and artfully formed into one com-
plete system of falsehood and blasphemy. His
opposition was chiefly directed against the doc-
trines of Christ's Eternal Sonship — of his co-es-
sentiality and co-equality with the Father : but
his system included in its bosom the very essence
of the Socinian and Arminian errors.

In the year of our Lord 325, the pastors of
the church assembled in a general council at
Nice, in Bythinia, to concert measures for check-
ing the spreading infection. They drew up that
admirable form of sound words, called the Ni-
cene Creed, or Confession of Faith. It was
subscribed by all present; and even by Arius
himself, that temporizing arch-heretic ; merely
to serve a present turn, and with a fixed design
of throwing off the mask as soon as a favourable
opportunity should offer. In a few years he
openly retracted ; and, gaining the ear of the
Roman emperor, he filled the church with tumult
and blood, and attempted to banish truth, and
exterminate its professors from the earth.

The spirit of error and delusion seemed to be
let loose from all restraint. Multitudes of new

RECOMMENDATORY PREFACE. 9

heresies suddenly sprung up in almost every
corner of the church. Pelagius, a British monk,
in the beginning of the 5th century, appeared on
the stage to plead the cause of error and decry
the doctrines of grace. The Scripture doctrine
of absolute and unconditional Predestination he
boldly denied— asserting that God was directed
in determining the final state of sinful men by
his foreknowledge of human actions — Original
Sin, both imputed and inherent, he counted a
mere figment— He maintained the modern Armi-
nian tenet of Free Will in its utmost extent j af-
firming that a man retains full power to chuse
what is good, and to do what is well-pleasing to
God, without any supernatural aid— That men I
in the present state may attain sinless perfection,
if they only suitably improve their natural
powers and the common means of grace — That
Justification before God is by works, and not by
faith in the righteousness of Christ.

This many-headed monster was hatched long
before the days of Pelagius ; but never till then
did it assume an aspect so alarming and formida-
ble. Its venom soon overspread the whole con-
tinent of Europe, and reached the British Isle.
As every poison has its antidote, so the cause of
truth did not then want many noble champions,
who stood up in its defence. Among others the
Lord raised up the justly celebrated Austin, who,
with a bold asid well directed stroke, cut off this

Hvdra's head. But the deadly infection had al~
1 *

10 RECOMMENDATORY PREFACE.

ready spread too wide to be easily cured. It
lurked in the bowels of a corrupt and apostati-
zing church, until it made its way to the papal
chair gained the consent of general councils,
and became the avowed creed of the antichristian
church.

At the commencement of the protestant re-
formation, the standard was again lifted up in de-
fence of the doctrines of grace. The scriptures,
which for many ages had lain concealed in the
musty cabinet of dead languages, were now trans-
lated into the vulgar tongue of • every country
where the reformation got footing. The inven-
tion of printing greatly accelerated the diffusion
of knowledge ; and the writings of the ancient
fathers, particularly of Austin, were eagerly
sought after, carefully read, and publicly taught
by the most illustrious reformers, such as, Cal-
vin, Luther, Zulinglius, Bucer, Melancthori, Zan-
chius, and others. Men were filled with astonish-
ment of their former ignorance and infatuation.
Satan fell, as lightning from heaven, before the
preaching of the everlasting gospel. His king-
dom was full of darkness ; but his heart burned
with rage, and he set ever^f engine to work to
prevent the total ruin of his^iterest and empire.
He moved earth and hell a^Kist the witnesses of
Christ, and the earth was soaked with the blood
of the saints. But truth prevailed over all the
fury of persecution.

The old and more successful method of oppo-
sing the cause of God was then tried. Floods

RECOMMENDATORY PREFACE. 11

of error broke in upon the church. Socinus, a
man of great cunning and considerable learning,
sent abroad a new edition of the old Avian here-
sy, with additional strokes of bold blasphemy.
After him arose Arminiusy in Holland, who re-
vived in a new dress the old Pelagian heresy.
It caused great convulsions in the seven United
Provinces ; and occasioned the meeting of the
famous Synod of Dort, at which the errors of
Arminius and his party were solemnly tried, and
condemned. But the old leaven continued still
to ferment in the bowels of the church. It stole
into Britain about the beginning of the last cen-
tury ; but dared not openly to shew its blotched .
face, until Archbishop Laud introduced it to J
court, and made it the Shibboleth of his party. '
The execution of that haughty and arbitrary
prelate, with the dispersion of his powerful fac-
tion, had nearly cleared the island of the Armi-
nian plague : when lo, a second inundation broke
in upon the land, at the restoration of king
Charles II. By his debauched court, every thing
serious was treated with buffoonery and scorn ;
but, because the Arminian clergy were found
more pliant tools for the ruling party; divines
of this stamp were generally preferred to the
more considerable ecclesiastical benefices. Lug-
land was soon overrun with Arminianism, and
the old-fashioned doctrines of grace were every
where run down as gross fanaticism, and their
abettors stigmatized with the name of enthusi-
asts.

12 RECOMMENDATORY PREFACE*

The noxious weed was openly transplanted
into our Scotch soil after the restoration ; when
our Presbyterian pulpits were invaded and forci-
bly seized by an army of curates of the corrupt
communion of the Church of England. The
prejatical form of church government was in-
deed pulled down in North Britain, at the revo-
lution : but not a few of the episcopal incum-
bents were continued in their charges, and em-
bodied into our national church, upon very gene-
ral and equivocal terms. From this impure
source has sprung much of that corruption of
doctrine which now overspreads the whole land.

Deism, or absolute Scepticism seem, in the
present day, to be the prevailing and fashionable
creed among many who move in the higher
spheres of life. Socinianism has of late years
made very rapid progress among professors of
different descriptions. But Arminianism of all
others, is the most prevalent ; and may be styled
the vulgar error. It comes soliciting our ac-
ceptance with all the false charms of a harlot,
decked out in such captivating colours, as too
well suit the vitiated and depraved taste of cor-
rupt nature. It finds an advocate in every man's
bosom. Its cause is pleaded by all the strength
and subtlety of carnal reason.

As a seasonable antidote against this growing
evil, the following short treatise and sermon are
sent abroad, warmly recommended to the atten-
tion of the public. Many volumes have been

RECOMMENDATORY PREFACE. 13

wrote, on the Arminian controversy : but I have
met with nothing that more completely, and in
so concise a manner, cuts it up by the roots.
This valuable translation of Zanchy on predes-
tination, came into my hands about two years
ago, with some other pieces of Mr. Tcpladifs
own works. The manly boldness of the learned
translator and author, his fervent zeal for purity
of gospel doctrine, and his masterly way of dis-
secting and exposing error very much struck and
pleased me.* I felt much regret that his wri-
tings should be so little known in Scotland,
whefe they are so much needed. To have re-
published all his works would have required se-
veral volumes, and, consequently put it out of
the reach of the poor to become acquainted with
them. Besides, they are not all equally adapted
to general edification. Some of them are pro-
fessedly composed for the meridian of England ;
and directly pointed against the reigning errors
of the English clergy. The two pieces selected
are no less suited to the state of matters on this,
than on the other side of the Tweed. This
edition is chiefly intended for the accommodation
of such as are in narrow worldly circumstances,

* The greatest men have their peculiarities, their favour-
ite modes of expression, and are liable to be mistaken in
some things. The admirable Augustus Toplady, with all
his excellencies, is not an unexceptionable author, either as
to matter or m inner. But where shall we find such among
uninspired men ? Jlumanum est errare.

14 RECOMMENDATORY PREFACE,

and can spare very little for the purchase of
books. It is put into circulation at one fourth of
the original cost of the London edition. May
the Divine Spirit make it extensively useful for
convincing and reclaiming the erroneous, and for
comforting and confirming all the true friends of
the, precious doctrines of grace, through the
churches of Christ.

ALEXANDER PRINGLE.

PERTH,
Nov. 9, 1793-

A

SHORT SKETCH

OF THE LIFE AA'D CHARACTER

AUGUSTUS MONTAGUE TOPLADY,

RECTOR OF BROAD-HEMBURY, DEVON.

31 R. Toplady* was second son to Richard
Toplady, Esq. a major in the army. He was
born at Farnham, in Surrey, on Tuesday, the
4th of November, 1 740. The first rudiments of
his education he received at Westminster School.
He very early discovered an uncommon vigour
of mind, and made proficiency in the languages
much beyond most of his contemporaries. He
used to employ his by-hours, while at the gram-
mar-school, in writing exercises for such idle or
dissipated young nobility as either could not, or
would not write them themselves. By this means
he sometimes gained three or four shillings a day.

* The substance of this short account of Mr. Toplady's
life is taken from the Christian's Magazine, for January,
1791, with some additions and alterations.

16 LIFE AND CHARACTER OF

After his father's death, his mother (having
some claims upon an Irish estate) took him with
her into that kingdom ; and entered him a stu-
dent in Trinity College, Dublin, where he soon
took his degree of Bachelor of Arts. He was an
indefatigable student in every branch of literature
and science ; but, as he very early devoted him-
self to the service of Christ in the church, he
chiefly cultivated those studies which were best
calculated to make him (through the divine bles-
sing) an able minister of the New Testament.
He took much pains to render himself a profici-
ent in the Hebrew and Greek languages, that he
might be qualified to read and study the scrip-
tures of truth in their sacred originals. His
writings abundantly shew that he was, in a high
degree, master of them both.

About the 15th year of his age, it pleased God
to bring him under awakenings of conscience, on
account of the guilt and miseiy of his natural
state ; and to shew him his absolute need of Christ.
He was a considerable time in great perplexity
and doubt between the Armrnian and Cahinistic
schemes. He read with avidity many books on
each side. At last a kind of Providence brought
in his way Dr. Manton on the 17th of John:
which was made the happy mean of giving his
strong Arminian prejudices the first effectual
blow. By the time he arrived at his 1 8th year,
he had (through the Spirit's supernatural teach-
ing) attained a clear and settled belief of the doc-
trines of grace ; and continued to the day of his

AUGUSTUS MONTAGUE TOPLADY. 17

death a bold and determined enemy to the Armi-
nian heresy. He used often to say among his in-
timates, "that he should, when in heaven, re-
member the year 1758, (the 18th of his age) with
gratitude and joy.

He entered into orders on Trinity Sunday, the
6th of June, 1762. He was soon after inducted
into the living of Blagdon, in Somersetshire, and
afterwards into that of Broad-Hembury, in De-
vonshire. In both charges he shewed himself an
able, faithful, and zealous servant of Christ ; " a
labourer that needeth not to be ashamed ; rightly
dividing the word of truth." It was during his
residence at Broad-Hembury that he composed
the greater part of those valuable works, which
will perpetuate and endear his memory to all the
friends of truth through succeeding ages. He
occasionally visited London, and soon contracted
an intimacy with an extensive circle of friends
there. The lustre of his pulpit talents could not
be hid. He was much followed, and much ad-
mired. Three years before his death his health
began to be much impaired by close study and
excessive application. He began to apprehend
that the air of Devon was too moist for one of
his delicate constitution. By the advice of friends
he removed to London in the year 1775. But
he had not well arrived, when he was earnestly
solicited by his numerous friends, to engage to
preach in the chapel belonging to the French Re-
formed, in Leicester Fields. Their pressing im-
portunities, and an ardent desire of being useful
2

18 LIFE AND CHARACTER OF

to immortal souls, prevailed over every other con-
sideration. For a short time he statedly supplied
that charge. But intense application to study, and
late sitting, soon wasted his remaining strength,
and accelerated the premature end of his minis-
try and labours. He fell into a consumption,
and entered into his Master's joy on the 11th of
August, 17T8, the 38th year of his life, and the
16th of his ministry.

His bodily frame seems to have been rather
tall and slender ; and his natural temper extreme-
ly keen and boisterous. Impatient of contradic-
tion, he was in the heat of disputation, apt to be
hurried on by the mere impetuosity of his pas-
sions, to a degree of warmth bordering on dic-
tatorial insolence.

His mind was endowed with vast powers of
conception. His understanding was clear and
capacious, his judgment solid and correct, his
imagination lively, and his invention uncommon-
ly prompt and fertile. His great natural powers
were much improved by a liberal education and
close study. His early acquaintance with the power
of religion induced him to delight much in the stu-
dy of the scriptures. He soon acquired, under
divine influence, a very accurate and extensive
knowledge of the word of God. In his public
labours he eminently deserved the noble charac-
ter of Apollos, " A man mighty in the scrip-
tures." His writings clearly show his intimate
acquaintance with the ancient fathers and sys-
tematic writers. He seems to have inherited a

AUGUSTUS MONTAGUE .TOPLADY. 19

large portion of the zeal and spirit of Austin and
Broadwardin : and, like them too, to have bent
the whole force of his genius against the Pelagian
and Arminian heresies. The narrow escape which,
through the grace of God, he made, from being
entangled in the fascinating toils of Arminianism
might, perhaps, determine him the more to embrace
every opportunity of exposing the danger to others.
Being born and educated in the bosom of a church
wrhich was overrun with this error, he boldly stood
forth as a resolute defender of the doctrines of
grace, from both pulpit and press. Arminians
of every denomination smarted under his lash.
This error seems to have been his favourite game;
and, whenever it started, he followed the chace
until he run it down. So fully was he versed in
this controversy, that he never seems more mas-
ter of his subject than when dissecting and con-
futing Arminianism. Many a sore drubbing poor
Mr. Wesley, and his adherents, received from his
able pen. Upon the whole, he was a burning and
shining light — a skilful champion in the cause of
God— and a lively and zealous Christian. He
died as he lived — glorying only in the cross of
Christ, and triumphing in the freedom and riches
of adorable grace.

A little before his death, a report was in circu-
lation, raised and industriously propagated by
the Arminian faction, .that he had recanted those
Calvinistic doctrines which he had all along pub-
licly maintained with such strength of argument
and warmth of zeal. When the false rumour

20 THE LIFE AND CHARACTER OF

came to his ears, he was filled with much indig-
nation at this weak and wicked effort of his ene-
mies against him. And, although he was very
much weakened through long and severe distress,
yet he determined openly to contradict this lying
invention from the pulpit, and close his minis-
try by exhibiting, an open testimony in vindica-
tion of the doctrines of grace. With the greatest
fortitude of soul he executed his resolution ; al-
though his voice was now become so weak that
he could not be distinctly heard.

Speaking to a friend about this matter, he said,
" My dear friend, these great and glorious truths
which the Lord, in rich mercy, has given me to
believe, and which he has enabled me, though
very feebly, to stand forth in the defence of, are
not (as those who believe not, or oppose them say)
dry doctrines, or mere speculative points — No :
but, being brought into practical and heart expe-
rience, they are the very joy and support of my
soul : and the consolations flowing from them,
carry me far above the things of time and sense."
In his last moments, he was favoured with much
comfortable experience of the divine presence ;
and finished his course under a strong gale of
sensible assurance. " Oh, what a day of sunshine
this has been to me !" (would he sometimes say)
*'I want words to express it — it is unutterable.
Oh my friends, how good is God! — almost with-
out interruption, his presence has been with me !
— What a great thing it is to rejoice in death ! —
Christ's love is unutterable !" Some passages of

AUGUSTUS MONTAGUE TOPLADY. 21

scripture he frequently repeated ; and descanted
with peculiar emotions of joy and rapture upon
the latter part of Rom. viii. When very near the
end of his conflict, on his awaking from a slum-
ber, he cried out, " Oh what delights ! who can
fathom the joys of the third heavens ! — I cannot
find words to express the comforts I feel in my
soul ! — they are past expression. The consola-
tions of God to such an unworthy wretch are so
abundant, that he leaves me nothing to pray for
but a continuance of them. I enjoy a heaven al-
ready in my soul. My prayers are all con-
verted into praise. — Nevertheless, I do not for-
get, that I am still in the body, and liable to all
those distressing fears which are incident to human
nature, when under temptation, and without any
sensible divine support : but so long as the pre-
sence of God continues with me, in the degree in
which I now enjoy it, I cannot but think that such
a desponding frame is impossible."

Within an hour of his death he called his
friends and servant, and asked them, If they could
give him up ? they replied in the affirmative, since
it pleased God to be so gracious to him : then said
he, " I bless the Lord you are brought so cheer-
fully to part with me, and give me up into the
hands of my dear Redeemer ! it will not be long
when God will take me ; for no mortal man can
live, (bursting into tears of joy) after the glories
which God has manifested to my soul." Soon
after this, he closed his eyes, and slept in Jesus.
2 *

22 THE LIFE AND CHARACTER, ETC.

Thus died this great and good man. May-
such striking displays of divine love and sove-
reign grace encourage all who truly believe in the
Lord Jesus, to trust him more confidently, to
love him more ardently, to follow him more sub-
missively, and to serve him more zealously; in
the well-grounded hope, that they too, in the end,
shall find death prove their unspeakable gain.

PREFACE.

—^j»i73». —

WHEN I consider the absolute independency
of God, and the necessary, total dependence of all
created things on him their first cause ; I cannot
help standing astonished at the pride of impotent,
degenerate man, who is so prone to consider
himself as a being possessed of sovereign freedom,
and invested with a power of self-salvation ; able,
he imagines, to counteract the designs even of In-
finite Wisdom, and to defeat the agency of Omni-
potence itself. Ye shall be as gods, said the
tempter, to Eve, in Paradise : and ye are as
gods, says the same tempter now, to her apostate
sons. — One would be apt to think, that a sugges-
tion so demonstrably false and flattering, a sug-
gestion the very* reverse of what we feel to be
our state ; a suggestion, alike contrary to scrip-
ture and reason, to fact and experience ; could
never meet with the smallest degree of credit.
And yet, because it so exactly coincides with
the natural haughtiness of the human heart; men
not only admit, but even relish the deception,
and fondly incline to believe that the father of
lies does, in this instance at least, speak truth.

24 PREFACE.

The scripture-doctrine of predetermination,
lays the axe to the very root of this potent delusion.
It assures us, that all things are of God. That
all our times, and all events, are in his hand.
Consequently, that man's business below is to fill
up the departments, and to discharge the several
offices, assigned him in God's purpose, from ever-
lasting : and that, having lived his appointed time,
and finished his allotted course of action and suf-
fering, he that moment quits the stage of terres-
trial life, and removes to the invisible state.

The late deservedly celebrated Dr. Young>
though he affected great opposition to some of
the doctrines called Calvinistic ; was yet compel-
led, by the force of truth, to acknowledge, that
" There is not a fly but has had infinite wisdom
concerned, not only in its structure, but in its
destination."* Nor did the late learned and ex-
cellent Bishop Hopkins go a jot too far, in assert-
ing as follows : " A sparrow, whose price is but
mean, two of them valued at a farthing (which
some make to be the 10th part of a Roman penny,
and was certainly one of their least coins,) and
whose life, therefore, is but contemptible, and
whose flight seems giddy and at random ; yet it
falls not to the ground, neither lights any where,
without your Father. His all-wise Providence
hath before appointed what bough it shall pitch
on ; what grains it shall pick up : where it shall

Centaur not Fabulous, Letter II

PREFACE. 2$

lodge, and where it shall build ; on what it shall
live, and when it shall die. — Our Saviour adds,
The very hairs of your head are all numbered.
God keeps an account, even of that stringy ex-
crescence.— Do you see a thousand little motes
and atoms wandering up and down in a sun-
beam ? It is God that so peoples it ; and he
guides their innumerable and irregular strayings.
Not a dust rises in a beaten road ; but God
raiseth it, conducts its uncertain motion, and,
by his particular care, conveys it to the certain
place he had before appointed for it : nor shall
the most fierce and tempestuous wind hurry it any
farther.— Nothing comes to pass but God hath
his ends in it, and will certainly make his own
ends out of it. Though the world seem to run
at random, and affairs to be huddled together in
blind confusion and rude disorder ; yet God
sees and kn^ws the concatenation of all causes
and effects, a I so governs them, that he makes a
perfect harmc y out of all those seeming jarrings
and discords. — It is most necessary, that we
should have our hearts well established in the
firm and unwavering belief of this truth ; That
whatsoever comes to pass, be it good or evil, we
may look up to the hand and disposal of all, to
God — In respect of God, there is nothing casual,
nor contingent, in the world. If a master should
send a servant to a certain place, and command
him to stay there till such a time ; and, presently
after, should send another servant to the same
[place ;] the meeting of these two is wholly cast*

26 PREFACE.

al in respect of themselves, but ordained and fore*
seen by the master who sent them. So it is in
all fortuitous events here below. They fall out
unexpectedly as to us ; but not so as to God.
He foresees, and he appoints all the vicissi-
tudes of things."*

To illustrate this momentous doctrine, especial-
ly so far as God's sovereign distribution of grace
and glory is concerned, was the chief motive
that determined me to the present publication. In
perusing the works of that most learned and
evangelical divine, one of whose performances
now appears in an English dress ; I was particu-
larly taken with that part of his Confession of
Faith (presented A. D. 1562, to the Senate of
Strasburgh,) which relates to Predestination. It
is, from beginning to end, a regular chain of solid
argument, deduced from the unerring word of
divine revelation, and confirmed by the co-inci-
dent testimonies of some of the greatest lights
that ever shone in the Christian church. Such
were Austin, Luther, Bucer. Names that will
be precious and venerable as long as true reli-
gion has a friend remaining upon earth.

Excellent as Zanchifs original piece is, I yet
have occasionally ventured both to retrench and
to erllarge it, in the translation. To this liberty
I was induced, by a desire of rendering it as com-
plete a treatise on the subject as the allotted com-

* Sermon upon Providence ; from Matth. x. 29, 3C1

PREFACE. 27

pass would allow. I have endeavoured rather
to enter into the spirit of the admirable author;
than with a scrupulous exactness to retail his
very words. By which means the performance
will prove, I humbly trust, the more satisfactory
to the English reader ; and, for the learned one,
he can at any time, if he pleases, by comparing the
following version with the original Latin, both
perceive wherein I have presumed to vary from
it ; and judge for himself whether my omissions,
variations, and enlargements, are useful and just.

The Arminiaus (I know not, whether through
ignorance, or to serve a turn) affect at present to
give out, That Luther and Calvin were not agreed
in the article of Predestination. A more palpa-
ble mistake was never advanced. So far is it
from being true, that Luther (as I can easily
prove, if called to it) went as heartily into that
doctrine as Calvin himself. He even asserted it
with much more warmth, and proceeded to much
harsher lengths in defending it, than Calvin ever
did, or any other writer I have met with of that
age. In the following performance, I have for
the most part, carefully retained Zanchy's quota-
tions from Luther ; that the reader, from the
sample there given, might form a just idea of
Luther's real sentiments concerning the points in
question.

Never was a publication of this kind more sea-
sonable than at present. Arminianism is the
grand religious evil of this age and country. It
has more or less infected every protestant denp-

28 PREPACK.

minatioa amongst us, and bids fair for leaving us,
in a short time, not so much as the very profes-
sion of godliness. The power of Christianity has,
for the most part, taken its flight long ago ; and
even the form of it seems to be on the point of
bidding us farewell. Time has been when the
Calvinistic doctrines were considered and defend-
ed as the palladium of our established church, by
her bishops and clergy ; by the universities, and
the whole body of the laity. It was (during the
reigns of Edward VI. Queen Elizabeth, James
I. and the greater part of Charles I. as difficult
to meet with a clergyman, who did not preach the
doctrines of the church of England, as it is now
to find one wTho does. — We have generally forsa-
ken the principles of the reformation ; and Icha-
bod, or Thy glory is departed, has been written
on most of our pulpits and church-doors ever
since.

u Thou, O God, hast brought a Vine out of
E gvpt ; thou hast cast out the heathen, and plant-
ed it.

" Thou preparedst room before it, and didst
cause it to take deep root ; and it filled the land.

" The hills were covered with the shadow of it,
and the boughs thereof were like the goodly ce-
dars.

" She sent out her boughs to the sea, and her
branches unto the river.

" Why hastthou then broken down her hedges,
so that all they, who pass by the way, do pluck
her ?

rREFACE. 29

" The boar, out of the wood, doth waste it ; and
the wild beast of the field doth devour it.

" Return, we beseech thee, O God of Hosts !
Look down from heaven, and behold and visit
this vine ;

** And the vineyard, which thy right hand hath
planted ; and the branch that thou madest strong
for thyself !

"So will we not go back from thee : quicken us,
and we shall call upon thy name.

" Turn us again, O Lord God of hosts ! cause
thy face to shine, and we shall yet be saved."
Psalm lxxx.

Never was description more strikingly expres-
sive of the state our national church is at present
in ! Never was supplication more pertinently
adapted to the lips of her genuine sons !

In vain do we lament the progress of Popery ;
in vain do we shut up a few private mass-houses ;
while our presses teem, and our pulpits ring, with
the Romish doctrines of merit and free xvill :
doctrines, whose native and inevitable tendency
is, to smooth the passage for our fuller coalition
with Antichrist. If we are really desirous to
shun committing spiritual adultery with the mo-
ther of harlots and abominations, we must with-
draw our feet from the way that leadeth to her
house.

Blessed be God, the doctrines of grace are

again beginning to lift up their heads amongst us :

a sign, it is to be hoped, that the Holy Spirit hath

not quite forsaken us ; and that cur redemption,

3

30

PREFACE.

from the the prevailing errors of the day, draw-
eth near. Now, if ever, is the time for all who
love our church and nation in sincerity, to lend an
helping hand to the ark ; and contribute, though
ever so little, to its return.

The grand objection usually made to that im-
portant truth, which is the main subject of the
ensuing sheets, proceeds on a supposition of par-
tiality in God, should the Calvinistic doctrine be
admitted — If this consequence did really follow,
I see not how it would authorize man to arraign
the conduct of Deity. Should an earthly friend
make me a present often thousand pounds, would
it not be unreasonable, ungrateful, and presump-
tuous in me, to refuse the gift, and revile the
giver, only because it might not be his pleasure
to confer the same favour on my next door neigh-
bour ? — In other cases, the value of a privilege or
of a profession is enhanced by its scarceness. A
virtuoso sets but a little esteem on a medal, a
statue, or a vase, so common that every man who
pleases may have one of the same kind : he
prizes that alone as a rarity, which really is
such ; and which is not only intrinsically valu-
able, but which lies in few hands. — Were all men
here upon earth, qualified and enabled to appear
as kings, the crown, the sceptre, the robe of state,
and other ensigns of majesty, would presently
sink into things hardly noticeable. The distin-
guishing grandeurs of royalty, by ceasing to be
uncommon would quickly cease to be august and
striking. Upon this principle it was, that Heray

PREFACE. 31

IV. of France, said on his birth-day, " I was
born as on this day ; and, no doubt, taking the
world through, thousands were born on the same
day with me : yet, out of all those thousands, I
am, perhaps, the only one whom God hath made
a king. How signally am I indebted to the pe-
culiar bounty of his Providence !" — Similar are
the reflections and the acknowledgments of such
persons as are favoured with the sense of their
election in Christ to holiness and heaven.

" But what becomes of the non-elect ?" You
have nothing to do with such a question, if you
find yourself embarrassed and distressed by the
consideration of it. Bless God for his electing
love, and leave him to act as he pleases by them
that are without. Simply acquiesce in the plain
scripture account,* and wish to see no farther
than revelation holds the lamp. 'Tis enough for
you to know, that the Judge of the whole earth
will do right. — Yet will you reap much improve-
ment from the view of predestination, in its full
extent, if your eyes are able steadfastly to look at
all which God hath made known concerning it. But
if your spiritual sight is weak, forego the inquiry,
so far as reprobation is concerned • and be con-
tent to know but in part, till death transmits you
to that perfect state, where you shall knorv even
as you are known. Say not, therefore, as the op-
posers of these doctrines did in St. Paul's davs :
" Why doth God find fault with the wicked ? Fof
who hath resisted his will ? If he who only can
convert them, refrains from doing it, what room

32 PREFACE,

is there for blaming them that perish, seeing it &
impossible to resist the will of the Almighty ?"
Be satisfied with St. Paul's answer : " Nay, but
who art thou, O man, that repliest against God ?"
The apostle hinges the matter entirely on God's
absolute sovereignty. There he rests it; and
there we ought to leave it.*

Were the whole of mankind equally loved
of God, and promiscuously redeemed by Christ,
the song which believers are directed to sing
would hardly run in these admiring strains : To
him that hath loved us, and washed us from our
sins in his own blood, and hath made us kings

* Some of the more considerate Heathens treated God's
hidden will with an adoring reverence, which many of our
modern Arminians would do well to imitate. Thus Bicm
(KXeofr. xKt Mvgtr. 10)

'Tis not for man to sit in judgment on the actions of God.
So Theognis (yv«^- 141, 142.)

©£«« JV x«7« vq>{]n>oi -act^Tct, TeXxri voov.
We men are foolish in our imagnations, and know nothing:
But the gods accomplish all things according to their own
mind.

And again, (Lin. 687, 683.)

Qvk eft B-vtfloin W£«s ci6«y«7y? i4,ct%evctG-S-cci,

ah ^;xjjv er&etv. yfovi ralo B-e/Mt.
'Tis not lawful for mortals to enter the lists with the gods.,

nor to bring in an accusation against them.

PREFACE. 33

and priests unto God, ckc. Rev. i. 5, 6. An
hymn of praise like this, seems evidently to pro-
ceed on the hypothesis of peculiar election on the
part of God, and of a limited redemption on the
part of Christ ; which we find still more explicitly
declared, Rev. v. 9. where we have a transcript
of that song, which the spirits of just men made
perfect are now singing before the throne, and be-
fore the Lamb : Thou wast slain and hast re-
deemed us unto God by thy blood, out of every
kindred, and tongue, and people, and nation.
Whence the elect are said to have been redeem-
ed from among men. Rev. xiv. 4.

In short, there is no such thing, as casualty,
or accident, even in things of temporal concern ;
much less in matters spiritual and everlasting. If
the universe had a Maker, it must have a Gover-
nor, and if it has a Governor, his will and Provi-
dence must extend to all things, without exception.
For my own part, I can discern no medium between
absolute predestination and blank Atheism.

Mr. Rollin,* if I mistake not, has, somewhere,
a fine observation to this effect : That " It is

* Since the above was written, I have met with the fine
passage to which it refers. " Providence delights to conceal
its wonders under the vail of human operations." Rollin's
Arts and Sciences of the Ancients, vol. 3 p- 480.

Mr. Hervey has likewise a most beautiful and judicious
paragraph to the same effect ; where, speaking of what is
commonly termed accidental death, this admirable writer
asks : " Was it then a random stroke ? doubtless, the blow
came from an aiming, though invisible hand. God presidetb.
over the armies of heaven. G o o ruleth among the iahahi-
3 *

34' TREFACE.

usual with God, so carefully to conceal himself,
and to hide the agency of his Providence behind
second causes ; as to render that very often un-
discernable and undistinguishable from these."
Which wisdom of conduct, and gentleness of
operation, (not less efficacious, because gentle and
invisible,) instead of exciting the admiration they
deserve ; have, on the contrary, given occasion
to the setting up of that unreal idol of the brain,
called chance. Whereas, to use the lovely lines
of our great moral poet,

All Nature is but Art unknown to thee ;

All Chance, Direction which thou canst not see.

tants of the earth. And God conducteth what men call
chance. Nothing, nothing comes to pass through a blind
and undiscerning fatality. If accidents happen, they happen
according to the exact foreknowledge, and conformably to
the determinate counsels of eternal wisdom. The Lord,
with whom are the issues of death, signs the warrant, and
gives the high commission. The seemingly fortuitous disas-
ter, is only the agent, or instrument, appointed to execute the
supreme decree. When the king of Israel was mortally
wounded, it seemed to be a casual shot.— A certain man drew
a bow at a venture, (1 Kings xxii. 34.) At a venture, as he
thought. But his hand was strengthened by an omnipotent
aid j and the shaft levelled by an unerring eye. So that what
vie term casualty, is really providence ; accomplishing
deliberate designs, but concealing its own interposition.—
How comforting this reflection ! Admirably adapted to sooth
the throbbing anguish of the mourners, and compose their
spirits into a quiet submission ! Excellently suited to dissi-
pate the fears of godly survivors ; and create a calm intre-
pidity, even amidst innumerable perils !"— Hervey's Medita-
tions, vol. 1. p. 27, 28.

PREFACE. 35

Words are only so far valuable, as they are
the vehicles of meaning. And meaning, or ideas,
derive their whole value from their having some
foundation in reason, reality, and fact. Was I,
therefore, to be concerned in drawing up an Ex-
purgatory Index to language, I would, without
mercy, cashier and proscribe such words as chance,
fortune, luck, casualty, contingency, and mishap.
Nor unjustly — For they are Voces, and praeterea
nihil. Mere terms without ideas. Absolute
expletives, which import nothing. Unmeaning
cyphers, either proudly invented to hide man's
ignorance of real causes, or sacrilegiously de-
signed to rob the Deity of the honours due to his
wisdom, providence, and power.

Reason and Revelation are perfect unisons, in
assuring us, that God is the supreme, indepen-
dent first cause ; of whom, all secondary and in-
ferior causes are no more than the effects. Else,
proper originality and absolute wisdom, unlimited
supremacy and almighty power,, cease to be at-
tributes of Deity. — I remember to have heard an
interesting anecdote of King William and Bishop
Burnet. The Arminian prelate affected to won-
der ** how a person, of his Majesty's piety and
good sense, could so rootedly believe the doctrine
of absolute predestination." The Royal Calvin-
ist replied — Did I not believe absolute predes-
tination, I could not believe a providence. For,
it would be most absurd to suppose that a Being
of infinite wisdom would act without apian : for
which plan, predestination is only another name.

36 PREFACE.

What, indeed, is predestination, but God's de-
terminate plan of action ? and what is providence,
but the evolution of that plan ? In his decree,
God resolved within himself what he would do,
and what he would permit to be done : By his
providence, this effective and permissive will
passes into external act, and has its positive ac-
complishment. So that the purpose of God, as
it were, draws the out-lines, and providence lays
on the colours. What that designed, this com-
pletes : what that ordained, this evecutes. Pre-
destination is analogous to the mind and inten-
tion ; providence, to the hand and agency of the
artificer. Hence, we are told, that God worketh
{there's his providence'] all things, after the coun-
sel of his own will [there's his decree,] Eph. i. 11.
And again, he doth according to his will, in
the army of heaven and among the inhabitants of
the earth : and none can stay his hand [i. e. his
will, and the execution of it, are irresistible,] nor
say unto him, what dost thou ? i. e. his purpose
and providence are sovereign, and for which he
will not be accountable to his creatures. Dan.
iv. 35.

According, therefore, to the Scripture repre-
sentation, Providence neither acts vaguely and at
random, like a blind archer, who shoots uncer-
tainly in the dark, as well as he can ; nor yet
pro re nata, or as the unforeseen exigence of
affairs may require : like some blundering states-
man, who plunges (it may be) his country and
liimself into difficulties, and then is forced to un-

PREFACE. 37

ravel his cobweb, and reverse his plan of opera-
tions, as the best remedy for those disasters,
which the court-spider had not the wisdom to
foresee. But shall we say this of God ? It were
blasphemy. He that dwelleth in heaven, laugheth
all these miserable after- thoughts to scorn. God,
who can neither be over-reached, nor overpower-
ed, has all these wretched post-expedients in
derision. He is incapable of mistake. He knows
no levity of will. He cannot be surprised with
any unforeseen inconveniences. His throne is in
heaven, and his kingdom ruleth over all. What-
ever, therefore, comes to pass, comes to pass as
a part of the original plan : and is the offspring
of that prolific series of causes and effects, which
owes its birth to the ordaining and permissive
will of him, in whom we all live, and are moved,*
and have our being. Providence, in time, is the
hand that delivers God's purpose, of those beings
and events, with which that purpose was preg-
nant from everlasting. The doctrine of equivo-
cal generation is not more absurd in philosophy,
than the doctrine of unpredestinated events is in
theology.

Thus, the long train of things is, though

A mighty maze, yet not without a plan.

God^s sovereign will is the first link ; his unalter-
able decree is the second; and his all active pro-
vidence the third, in the great chain of causes.

* JCfyy^s&e. Acts xvii. 2S,

4':'

3$ PREFACE.

What his will determined, that his decree esta-
blished, and his providence either mediately or
immediately effects. His will was the adorable
spring of all, his decree marked out the chan-
nel, and his providence directs the stream.

" If so," it may be objected, " It will follow,
that whatever is, is right." Consequences can-
not be helped. No doubt, God, who does no-
thing in vain ; who cannot do any thing to no
purpose, and still less • to a bad one ; who both
acts and permits with design ; and who weighs
the paths of men, has, in the unfathomable abyss
of his counsel, very important (though to us se-
cret) reasons, for permitting the entrance of moral
evil, and for suffering both* moral and natural
evil still to reign over so great a part of the cre-
ation. Unsearchable are his judgments {y^i^alx,
decrees] and his ways [the methods and dispensa-
tions of his providence] past finding out. Who hath
known the mind of the Lord, or who hath been
his counsellor ? For, of him, and through him,
and to him, are all things. Rom. ii. 33, 34, 36.
As to myself, I can, through grace, most heartily
adopt the maxim of Rengelius, Non plus sum ere,
non minus accipere :f I neither wish to know more

* Grotius himself is forced to own, " Quae vero permittun-
tur Scelera, non carent interim suo Fructu," i. c. even the
crimes which God permits ihe perpetration of, are not with*
out their good consequences. (De Veritat. Kel. I 1. sect. 19.)
A bold saying this ! But the sayer was an Arminian : and
therefore we hear no outcry on the occasion.

t Ordo Temporum, cap. viii. p. 302-

PREFACE. • 33

than God has revealed, nor to remain ignorant
of what he has revealed. I desire to advance,
and to halt, just when where the pillar of God's
word stays, or goes forward. I am content that
the impenetrable veil, divinely interposed between
his purposes and my comprehension, be not drawn
aside, till faith is lost in sight, and my spirit re-
turn to him who gave it. But of this I am as-
sured, that echo does not reverberate sound so
punctually, as the actual disposal of things answers
to God's predetermination concerning them. —
This cannot be denied, without dethroning pro-
vidence, as far as in us lies, and setting up for-
tune in its room. There is no alternative. I
defy all the sophistry of man, to strike out a
middle way. He that made all things, either di-
rects all things he has made, or has consigned
them over to chance. But what is chance ? a
name for * nothing. Arminianzsm^ therefore, is
Atheism*

* The late learned and indefatigable Mr. Chambers has, in
his valuable Dictionary of Arts and Sciences, under the word
chance, two or three observations so pertinent and full to
this remark, (viz. of chance being a name for nothing) that
I cannot help transcribing them. " Our ignorance and pre-
cipitancy lead us to attribute effects to chance, whicli have a
necessary and determinate cause.

" When we say a thing happens by chance ; we really mean
no more than that its cause is unknown to us : and not, as
some vainly imagine, that chance itself can be the cause of
any thing. From this consideration, Dr. Bentley takes occa-
sion to expose the folly of that old tenet, the world was
:nade by chance.

40 PREFACE.

I grant that the twin doctrines of Predestina-
tion and Providence are not without their diffi-
culties. But the denial of them is attended with
ten thousand times more and greater. The diffi-
culties on one side, are but as dust upon the ba-
lance : those in the other, as mountains in the
scale. To imagine that a Being of boundless
wisdom, power, and goodness, would create the
universe, and not sit at the helm afterwards, but
turn us adrift to shift for ourselves, like an huge
vessel without a pilot, is a supposition that sub-
verts every notion of Deity, gives the lie to eve-
ry page in the Bible, contradicts our daily experi-
ence, and insults the common reason of mankind.

Sav'st thou, the course of nature governs all ?
The course of nature is the art of God.

The whole creation, from the seraph down to the
invisible atom, ministers to the supreme will, and
is under the special observation, government, and

" The case of the painter, who, unable to express the foam
at the mouth of an horse he had painted, threw his sponge in
despair at the piece, and by chance did that which he could
not before do by design, is an eminent instance of the force
of chance. Yet, it is obvious, all we here mean by chance
is, that the painter was not aware of the effect : or, that he
did not throw the sponge with such a view. Not hut that he
actually did every thing necessary to produce the effect.
Insomuch that, considering the direction wherein lie threw
the sponge, together with lis, form, and specific gravity ; the
colours wherewith it was smeered, and the distance of the
hand from the piece ; it was impossible, on the present sys-
tem of things, that the effect should not follow."

PREFACE. 41

direction of the Omnipotent mind : who sees all,
himself unseen j who upholds all, himself unsus-
tained ; who guides all, himself guided by none;
and who changes all, himself unchanged.

u But does not this doctrine tend to the estab-
lishment of fatality V* Supposing it even did,
were it not better to be a Christian fatalist, than
to avow a set of loose Arminian principles, which
if pushed to their natural extent, inevitably ter-
minate in the rankest Atheism ? For, without
predestination, there can be no Providence ; and,
without Providence, no God.

After all, What do you mean by fate ? If you
mean a regular succession of determined events,
from the beginning to the end of time ; an unin-
terrupted chain, without a single chasm ; all de-
pending on the eternal will and continued influen-
ence of the great First Cause : this is fate, it
must be owned, That it and the scripture predes-
tination are, at most, very thinly divided ; or, ra-
ther, entirely coalesce. — But if by fate is meant,
either a constitution of things antecedent to the
will of God ; by which he himself was bound, ab
origine ; and which goes on of itself, to multiply
causes and effects, to the exclusion of the all-per-
vading power and unintermitting agency of an in-
telligent, perpetual, and particular Providence :
neither reason nor Christianity allows of any
such fate as this. Fate, thus considered, is just
such an extreme, on one hand, as chance is on
the other. Both are alike, unexistable.
4

PREFACE.

It having been not unusual with the Arminian
writers to tax us with adopting the fate of the
ancient Stoics ; I thought it might not be unac-
ceptable to the English reader, to subjoin a brief
view of what those philosophers generally held,
(for they were not all exactly of a mind J as to
this particular. It will appear to every compe-
tent reader, from what is there given, how far the
doctrine of fate as believed and taught by the
Stoics, may be admitted upon Christian princi-
ples. Having large materials by me for such a
work, it would have been very easy forme to have
annexed a dissertation of my own upon the sub-
ject : but I chose to confine myself to a small ex-
tract from the citations and remarks of the learn-
ed Lifisiusy who seems in his Physiologic Stoi-
corum, to have almost exhausted the substance of
the argument, with a penetration and precision
which leave little room either for addition or
amendment. In a cause, therefore, where the
interest of truth is so eminently concerned I
would rather retain the ablest counsel when it can
be had, than to venture to be myself her sole ad-
vocate.

For my own particular part, I frankly confess
that, as far as the coincidence of the Stoical fate,
with the Bible predestination* holds good; I

* " Now I am in some measure enlightened," (says the
Rev. Mr. Newton, of Olney,) « I can easily perceive, that it
is in the adjustment and concurrence of seemingly fortuitous
circumstances, that the ruling power and wisdom of God are

PREFACE. 43

see no reason why we should be ashamed to
acknowledge it. St. Austin, and many other
great and excellent men, have not scrupled to ad-
mit both the word [viz. the word fate\ and the
thing properly understood.* I am quite of Lip-

rnost evidently displayed in human affairs. How many such
casual events may we remark in the history of Joseph, which
had each a necessary influence in his ensuing' promotion!—^"
the Midianites had passed by a day sooner, or a day later ;—
jythey had sold him to any person but Potiphar ; — If his mis-
tress had been a better woman ; — If Pharaoh's officers had
not displeased their Lord; or, if any, or all these things had
fallen out in any other manner or time than they did, all
that followed had been prevented : the promises and pur-
poses of God concerning Israel, their bondage, deliverances,
polity, and settlement, must have failed: and as all these things
tended to and centred in Christ, the promised Saviour ; the
desire of all nations would not have appeared. Mankind had
been still in their sins, without hope ; and the counsels of God's
eternal love, in favour of sinners, defeated. Thus we may
see a connexion between Joseph's first dream and the death
of our Lord Christ, with all its glorious consequences. So
strong, though secret, is the concatenation between the

greatest and the smallest events ! What a comfortable

thought is this to a believer, to know, that amidst all the va-
rious, interfering designs of men, the Lord has one constant
design, which he cannot, will not miss : namely, his own glo-
ry, in the complete salvation of his people I And that he is
wise, and strong, and faithful, to make even those things,
which seem contrary to this design, subservient to promote
it !" See p. 96. and seq. of a most entertaining and instruc-
tive piece, entitled An authentic Narrative of some remark-
able and interesting Particulars, in the Life of **•***, in a
Sei-ies of Letters, 1765.

* For a sample, the learned reader may peruse the judi-
cious chapter, De Fato, in Abp. Bradwardin't immortal book
De Causa Dei, lib. i. cap. 29

44 PREFACE.

sius's mind : " Et vcro non aversabor Stoici no-
men; sed Stoici Christiani : I have no objection
to being called a Stoic so you pi'efix the word
Christian to it."*

Here ended the first lesson : i. e. here ended
the preface to the former edition of this tract.
A tract, whose publication has raised the indig-
nant quills of more than one Arminian porcu-
pine.

Among those enraged porcupines, none has
hitherto bristled up so fiercely as the high and
mighty Mr. John Wesley. He even dipt his
quills in the ink of forgery on the occasion ; as
Indians tinge the points of their arrows with poi-
son, in hope of their doing more effectual execu-
tion. The quills, however, have reverberated,
and with ample interest, on poor Mr. John's own
pate. He felt the unexpected pain, and he has
squeaked accordingly. I will not here add to
the well deserved chastisement he has received :
which, from more than one quarter, has been such,
as will probably keep him sore, while his sur-
name begins with W. Let him, for his own
sake, learn, as becomes a very sore man, to lie
still. Rest may do him good : motion will but
add to his fever, by irritating his humours already
too peccant. Predestination is a stone, by rashly
falling on which, he has more than once been la-
mentably broken. I wish him to take heed, in

* Oper. tom.i. Def Posthum- cap. ii. p. 118.

PREFACE. 45

due season, lest that stone at length fall on him.
For, notwithstanding all his delinquencies, I
would still have him avoid, if possible, the catas-
trophe of being ground to powder.

-

4 *•

SOME ACCOUNT OF

THE LIFE

OF

JEROM ZANCHIUS.

IT has been asserted,* that this great divine was
born at Alzano, a town of Italy, situate in the
valley of Seri, or Serio. But the learned John
Sturmius, who was not only Zanchy's contempo-
rary, but one of his most intimate friends, ex-
pressly affirms in a *speech delivered on a pub-
lic and important occasion, That he was nobili
natus familia Bet garni; born of an illustrious
family at Bergamo, the capital of a little pro-
vince in the north-west of Italy, anciently a part
of Gallia Cispadana ; but A. D. 1428, made a
parcel of the Venetian territory, as it still con-
tinues.^ I look upon Sturmius's testimony as

* Melch. Adam Vit. Theolog. Exterior, p. 148. and Bayle's
Hist. Diet under the article Zanchius.

f Addressed by Sturmius, to the senate of Stratsburgv,
March 20, 1562- and inserted afterwards into the works of
Zanchy, Tom. vii. part % col. 408.

% Complete Syst. of Geog. vol, 1. p. 843.

48 THE LIFE OF

decisive : it being hardly credible, that he could
mistake the native place of a colleague, whom he
so highly valued, who was living at the very
time, and with whom he had opportunity of con-
versing daily. Sturmius adds, That there was
then remaining at Bergamo, a fortress (built pro-
bably by some of Zanchy's ancestors) known by
the name of The Zanchian Tower.

In this city was our author born, Feb. 2, 1516.
At the time of his birth, part of the public ser-
vice, then performing, was, a light to lighten the
Gentiles, &c. And by God's good providence
the reformation broke forth the very next year in
Germany, under the auspices of Luther ; and
began to spread far and wide.

At the age of twelve years, Zanehy lost his fa-
ther,* who died of the plague, A. D. 1528.
His motherf survived her husband but three
years. Deprived thus of both his parents, Zan-
ehy resolved on a monastic life ; and accord-
ingly, joined himself to a society of Canons Re-
gular.:{: He did this partly to improve himself in
literature, and partly for the sake of being with
some of his relations, who had before entered
themselves of that house. Here he continued

* Francis Zanchius ; who seems to have been a native of
Venice, and was by profession a counsellor.

f Barbara ; sister to Marc Antony Mutius, a nobleman of
great worth and distinction.

* At Lucca. See the Biogr. Diet- vol- viii. p. 267, under
the article Peter Martyr.

JEROM ZANCHIUS. 49

nineteen years; chiefly devoting his studies to
Aristotle, the languages, and school-divinity.

It was his happiness to become acquainted very
early in life with Celsus Maximian, count of
Martinengo ; who, from being like Zanchy, a bi-
goted papist by education, became afterwards a
burning and shining light in the reformed church.
Of our author's intimacy with this excellent no-
bleman, and its blessed effects, himself gives us
the following account:* " I left Italy for the gos-
pel's sake ; to which I was not a little animated by
the example of count Maximian, a learned and
pious personage, and my most dear brother in
the Lord. We had lived together under one
roof, and in a state of the strictest religious
friendship for the greater part of sixteen years ;
being both of us Canons Regular, of nearly the
same age and standing, unisons in temper and
disposition, pursuing the same course of studies,
and which was better still, joint hearers of Peter
Martyr, when that apostolic man publicly ex-
pounded St. Paul's Epistle to the Romans, and
gave private lectures on the Psalms to us his
monks." From this memorable period we are
evidently to date the sera of Zanchy's awakening
to a trae sight and experimental sense of divine
things. His friend, the count, and the learned
Tremellius, were also converted about the same
time, under the ministry of Martyr.

* Zanchii Epist ad Lantgrav. Operutn. Toro vii, part. 1.
col 4.

50 THE LIFE OF

This happy change being effected, our authors
studies began to run in a new channel. " The
count," says he, " and myself betook ourselves
to a diligent reading of the Holy Scriptures ; to
which we joined a perusal of the best of the fa-
thers, and particularly St. Austin. For some
years we went on thus in private, and in public
we preached the gospel as far as we were able in
its purity. The count, whose gifts and graces
were abundantly superior to mine, preached with
much greater enlargement of spirit, and freedom
of utterance than I could ever pretend to : it was
therefore, no wonder that he found himself con-
strained to fly his country before I was. The
territory of the Grisons was his immediate place
of retreat ; from whence removing soon after, he
settled at Geneva, where he commenced the first
pastor of the protestant Italian church in that city.
Having faithfully executed this sacred office for
some years, he at length comfortably fell asleep
in Christ*," A« D« 1558, after having, on his
death-bed, commended the oversight of his flock
to the great Calvin.

It was in the year 1550, that Peter Martyr
himself was obliged to quit Italy ; where he could
no longer preach, nor even stay with safety. To-
ward the latter end of the same year, eighteen of
his disciples were forced to follow their master
from their native land ; of which number Zanchy

* Zanch. tit supra

JEROM 2.ANCHIUS. 51

was one. Being thus a refugee, or, as himself
used to express it, u delivered from his Babylon-
ish captivity ," he went into Grisony, where he
continued upwards of eight months ; and then to
Geneva, where after a stay of near a twelve-
month, he received an invitation to England,
(upon the recommendation of Peter Martyr, then
in this kingdom,) to fill a divinity professorship
here ; I suppose at Oxford, where Martyr had
been for some time settled. Zanchy embraced
the offer and began his journey, but was detained
on his way by a counter inyitation to Strasburgh,
where the divinity chair hall been lately vacated
by the death of the excellent Caspar Hedio.

Zanchy was fixed at Strasburgh, A. D. 155S,
and taught there almost eleven years ; but not
without some uneasiness to himself, occasioned
by the malicious opposition of several, who per-
secuted him for much the same reason that Cain
hated righteous Abel, 1 John iii. 12. Matters
however went on tolerably during the life-time of
Sturmius, who was then at the head of the uni-
versity, and Zanchius's fast friend. At Stras-
burgh it was, that he presented the famous de-
claration of his faith concerning Predestination,
Final Perseverance and the Lord's Supper. He
gave it in to the Senate, October 22, 1562. Of
this admirable performance, (i. e. of that part of
it which respects the first of these points) the
reader may form some judgment by the following
translation.

52 THE LIFE OF

In proportion as the old senators and divines
died off, one by one, Zanchy's situation at Stras-
burgh, grew more and more uncomfortable.
Matters at length came to that height, that he was
required to subscribe to the Augsburgh confes-
sion, on pain of losing his professorship. After
mature deliberation, he did indeed subscribe ;
but with this declared restriction, modo orthodoxe
intelligatur. Notwithstanding the express limi-
tation with which he fettered his subscription,
still this great and good man seems, for peace
sake, to have granted. to° much concerning the
manner of Christ's presence in the Lord's sup-
per ; as appears by the first of the three theses,
maintained by him at this time : 1. Verum Chris-
ti corpus, pro nobis traditum ; &? verum ejus
sanguinem, in peccatorum nostrorum remissionem
effusum ; in Ccena vere manducari £s? bibi.
Though the other two positions do effectually
explain his meaning : 2. Verum id, non ore, &?
dentibus corporis, sed vera Jide. 3. Ideoque, a
solis jidelibus. I shall here beg leave to inter-
pose one question naturally arising from the sub-
ject. What good purpose do the imposition and
the multiplication of unnecessary subscriptions,
to forms of human composition tend to promote ?
It is a fence far too low to keep out men of little
or no principle ; and too high, sometimes, for
men of real integrity to surmount. It often opens
a door of ready admission to the abandoned ;
who, ostrich like, care not what they swallow, so
they can but make subscription a bridge to secular

JEROM ZANCrtlUS. 53

interest : and, for the truly honest, it frequently
cither quite excludes them from a sphere of ac-
tion, wherein they might be eminently useful, or
obliges them to testify their assent in such terms,
and with such open professed restrictions, as ren-
der subscription a mere nothing.

Not content with Zanchy's concessions, several
of the Strasburgh bigots* persisted in raising a
controversial dust. They tendered accusations
against him, of errors in point of doctrine ; par-
ticularly for his supposed heterodoxy concerning
the nature of the Lord's supper; his denial of the
ubiquity of Christ's natural body, and his pro-
testing against the lawfulness of images, &c.
Nay, they even went so far, as to charge him with,
unsound opinions concerning predestination and
the perseverance of the truly regenerate ; so early
did some of Luther's pretended disciples, after
the death of that glorious reformer (and he had.
not been dead at this time above fifteen years,)
begin to fall off from the doctrines he taught,
though they still had the effrontery to call them-
selves by his name !

* Particularly John Marbach, a native of Schawben, or
Swabia; a turbulent, unsteady theologist ; pedantic and abu-
sive ; a weak but fiery disputer, who delighted to live in the
smoke of contention and virulent debate. He was, among the
rest of his good qualities, excessively loquacious ; which made
Luther say of him, on a very public occasion, Oil hujus Suevi
nunquam aranecE poierunt tei'as texere ; " This talkative Swa-
bian need not be afraid of spiders ; for he keeps his lips in
such constant motion, that no spider will ever be able to
weave a cobweb on his mouth"

5

54 THE LIFE OF

A grand occasion of this dissentioii was a book
concerning the Eucharist, and in defence of Con-
substantiation, written by one Heshusins; a fierce,
invidious preacher, who lavished the opprobrious
names of heretic and atheist on all without dis-
tinction, whose religious system went an hair's
breadth above or below his own standard. In his
preface, he grossly reflected* on the Elector Pal-
atine, (Frederic III.) Peter Martyr, Bullinger,
Calvin, Zuinglius, CEcolampadius, and other great
divines of that age. Zanchy, in mere respect to
these venerable names, did, in concert with the
learned Sturmius, prevail with the magistrates of
Strasburgh to prohibit the impression. Mr. Bayle
is so candid as to acknowledge, That " Zanchy
caused this book to be suppressed, not on account
of its doctrine, which he left to the judgment of
the church, but for the calumnies of the pre^
face." Zanchy was a zealous friend to religious
liberty. He had too great a share of good sense
and real religion, to pursue any measures which
simply tended either to restrain men from declar-
ing their principles with safety, or to shackle the
human mind in its inquiries after truth. But he
ardently wished to see the contending parties of
every denomination carry on their debates with
christian meekness, modesty, and benevolence ;
and, where these amiable ingredients were want-
ing, he looked upon disputation as a malignant

* Vide Zanc. Op. Tom. vii. pu-t 2. col. 250, 25!

JEKOtt ZANCHIU?. 55

fever, endangering the health, peace, and safety
of the church. When candour is lost, truth is
rarely found. Zanchy's own observations,* sub-
joined below, exhibit a striking picture of that
moderation, detachment from bigotry, and libe-
rality of sentiment, which strongly characterize
the Christian and the Protestant*

Notwithstanding the precautions taken by the
magistrates, Heshusius's incendiary piece stole
through the press : and Zanchy's efforts to stifle
its publication, were looked upon by the author's
party, as an injury never to be forgiven. They
left no methods unassayed, to remove him from
his professorship. Many compromising expedients
were proposed by the moderate of both parties.
The chapter of St. Thomas (of which Zanchy
himself was a canon) met to consider what course
should be pursued. By them it was referred to
a select committee of thirteen. Zanchy offered
to debate the agitated points in a friendly and
peaceable manner with his opponents : which of-

* Si liber iste non fuisset refortus tot calumniis Si convitiis,
turn in ipsum principem Palatinum, turn in tot prxclaras ec-
clesias St earum doctores ; ego non curassem in ejus impres-
sionem impediri. Licet enim unicuique suam sententiam scrL
here et explicate. Sed cum audirem tot ecclesias in libro ista
damnari hxreseos h. atheismi ; idque non propter unum aut
altemm articulum fidei, qui impugnaretur, sed solummodo
propter interpretationem aliquam verborum, in qua neque tcr-
ta religio consistit, neque salus periclitatur:— adductus fui,Ut
libri istius impressionem, &c.

Zanch. ubi s-tfpr-

56 THE LIFE OF

fer not being accepted, he made several journies
to other churches and universities in different
parts of Germany ; and requested their opinions,
which he brought with him in writing. Things,
however, could not be settled till the senate of
Strasburgh convened an assembly from other
districts, consisting partly of divines, and
partly of persons learned in the laws. These re-
ferees, after hearing both sides, recurred to the
eld fruitless expedient of agreeing On certain ar-
ticles to which they advised each party to sub-
scribe. Zanchy, desirous of laying these unchris-
tian heats, and, at the same time, no less deter-
mined to preserve integrity and a good con-
science, subscribed in these cautious terms :
JHanc doctrines formulam ut piam agnosco, ita
etiam recipio : " I acknowledge this summary of
doctrine to be pious, and so I admit it." This
condescension on Zanchy's part was not follow-
ed by those peaceful effects which were expect-
ed. The peace was too loosely patched up to be
of any long duration. His adversaries began to
worry him afresh ; and just as measures were
bringing on the carpet, for a new and more last-
ing compromise, our divine received an invitation
to the church of Chiavenna ; situate on the bor-
ders of Italy, and in the territory of the Grisons.
Augustin Mainard, pastor of that place, was
lately dead ; and a messenger arrived to let Zan-
chy know that he was chosen to succeed him.
Having a very slender prospect of peace at Stras-
burgh, he obtained the consent of the senate to

JEROM ZANCHIDS. 57"

tesign his canonry of St. Thomas, and professors-
ship of divinity. Whilst the above debates were
pending-, he had received separate invitations
to Zurich, Geneva, Leyden, Heidelberg, Mar-
purg and Lausanne ; but, till he had seen the re-
sult of things at Strasburgh, he did not judge any
of these calls sufficiently providential to deter-
mine his removal.

He left Strasburgh,* in November, 1563, and
entered on his pastoral charge at Chiavenna, the
beginning of January following. But he had not
long been there, before the town was visited by
a dismal pestilence, which, within the space of
seven months, carried off twelve hundred of the
inhabitants. Zanchy, however, continued to ex-
ercise his ministry as long as there was an as-
sembly to preach to. At length, the far greater
part of the townsmen being swept away, he re>
treated for a while with his family to an adjoin-
ing mountain. His own account is this (Tom.

* Attended by his servant, Frideric Syllaspurg, a native
of Hesse : concerning whom Zanchy thus writes ; Disccs&i
Argentina, una cum jido, non tarn j'amulo, quant amico &
fratrv, Friderico Syllnepurgio, Iletso ; juvene honor urn literarum,
studioso, & sante doctrinx amanti : " A learned youth, and a
lover of the gospel ; whom I look upon, not so much in the
light of a domestic, as of a faithfid friend, and a Christian
brother."

Opcr. T. vil. part 1. col. 36.
I hardly know which was most extraordinary : the good
qualities of the servant, or the gratitude and humility of tSre
master

58 THE LIFE OF

vii. part. 1. col. 36, 37.) " Mainard, my pioua
predecessor, had often foretold the calamity with
which the town of Chiavenna has been since vi-
sited. All the inhabitants have been too well
convinced, that that holy man of God did not pro-
phesy at random. — When the plague actually be-
gan to make havoc, I enforced repentance and
faith while I had a place to preach in, or any*con-
gregation to hear. — Many being dead, and others
havingfled the town, (like ship-wrecked mariners,
who, to avoid instant destruction, make toward
what coast they can ;) but very few remained :
and, of these remaining few, some were almost
terrified to death, others were solely employed in
taking care of the sick, and others in guarding the
walls. — They concurred in advising me to con-
sult my own safety, by withdrawing for a time,
till the indignation should be overpast. I betook
myself, therefore, with all my family, to an high
mountain, not a vast way from the town, yet re-
mote from human converse, and peculiarly form-
ed for contemplation and unmolested retirement.
Here we led a solitary life for three months and
an half. I devoted my time chiefly to medita-
tion and writing, to prayer, and reading the scrip-
tures. I never was happier in my own soul, nor
enjoyed a better share of health." Afterwards,
the plague beginning to abate, he quitted his re-
treat and resumed the public exercise of his func-
tion.

After four years continuance at Chiavenna,
Frederic III. Elector Palatine, prevailed with

JEROM ZAKCHIUS. 59

him to accept a divinity professorship in the uni-
versity of Heidelberg, upon the decease of the fa-
mous Zachary Ursin. In the beginning of the
year 1568, Zanchy entered on his new situation ;
and shortly after opened the chair with an admi-
rable oration, De conservando in ecclesia puroputo
verbo Dei. In the same year he received his
doctor's degree ; the Elector Palatine, and his
son prince Casimir, honouring the ceremony
with their presence.

He had not been long settled in the palatinate,
when the Elector (one of the most amiable and
religious princes of that age) strongly solicited
him to confirm and elucidate the doctrine of the
Trinity, by writing a professed treatise on that
most important subject : desiring him, moreover,
to be very particular and explicit in canvassing
the arguments made use of by the Socinians,
who had then fixed their head quarters in Poland
and Transylvania, and were exhausting every ar-
tifice of sophistry and subterfuge, to degrade
the Son and Spirit of God to the level of mere
creatures. Zanchy accordingly employed his
leisure hours in obeying this pious command.
His masterly and elaborate treatise, De Dei na-
iura ; and that De tribus Elohim una eodemque
Jehova; were written on this occasion: treatises
fraught with the most solid learning and argu-
ment, breathing at the same time, the amiable
spirit of genuine candour and transparent piety.
Among a variety of interesting particulars, he
does not omit to inform his readers, that Leslius

60 THfi LIFE OF

Socinus, and other favourers of the Servetian hy-
pothesis, had spared rreither pains nor art to per-
vert his judgment, and win him over to their
party ; but that, finding him inflexible, they had
broke off all intercourse with him, and from art-
ful adulators, commenced his determined ene-
mies. An event this, which he even looked upon as
a blessing, and for which he conceived himself
bound to render his best thanks to the supreme
head of the church, Christ Jesus. He retained
his professorship at Heidelberg ten years ; when,
the elector Frederic being dead, he removed to
Newstadt, the residence of prince John Casimir,
count Palatine. Here he chose to fix his station
for the present, in preference to two invitations he
had just received ; one from the university of
Leyden, then lately opened ; the other from the
Protestant church at Antwerp. The conduct of
Divine Providence respecting Zanchy's frequent
removals is very observable. He was a lover of
peace, and passionately fond of retirement. But he
was too bright a luminary to be always continued in
one place. The salt of the earth must be sprink-
led here and there, in order to be extensively use-
ful, and to season the church throughout. Hence,
God's faithful ministers, like the officers in a mo-
narch's army, are quartered in various places ;
stationed and remanded hither and thither, as may
most conduce to their master's service.

The church of Newstadt enjoyed our author
upwards of seven years. Being by that time far
advanced in life, and the infirmities of age coming

JEROM ZANCHIUS. 61

on him very fast, he found himself obliged to
cease from that constant series of labour and in-
tenseness of application, which he had so long and
30 indefatigably undergone. He was, at his owh
request, dismissed from public service at New-
stadt, by the elector Casimir ; receiving at the
same time, very substantial marks of respect and
favour from that religious and generous prince.

From Newstadt, he repaired once more td
Heidelberg; chiefly with a view to see some of
his old friends. This proved his last removal on
earth ; for shortly after, his soul now ripe for
glory, dropped the body, and ascended to heaven
about six in the morning of November 19, 1590,
iEt. 75. His remains were interred at Heidel-
berg, in the college chapel of St. Peter ; where a
small monumental stone was set up to his memo-
ry, with this inscription :

Hieronymi hie sunt condita ossa Zanchii,
Itali ; exulantis, Christi amore, a patria :
Qui theologus quantus fuerit et philosophus,
Testantur hoc, libri editi ab eo plurimi ;
Testantur hoc, quos voce docuit in scholis ;
Quique audiere eum docentem ecclesias.
Nunc ergo, quamvis hinc migrant spiritu,
Claro tamen nobis remansit nomine.*

Decessit A. mdxc. Die 19 No vera.

* Here Zancky rests, whom love of truth constraint
To quit his own and seek a foreign land.
How good and great he was, how form'd to shine,
How fraught with science human and divine ;

62 THE LIFE OF

I cannot help lamenting, that no more is to bd
collected concerning this incomparable man, than
a few outlines of his life ; comprizing little else
but a dry detail of dates and removals.

As to his person, I can find no description of
it, except from some very old and scarce prints,
most of which were struck from engravings on
■wood. These represent him as extremely corpu-
lent, even to unwieldiness : and yet, from the as-
tonishing extent, profoundness and exquisite ac-
tivity of his learning, judgment and genius, one
might well nigh be induced to imagine, that he
consisted entirely of soul, without any dead
weight of body at all : for, of his mind, his wri-
tings present us with the loveliest image. He
seems to have been possessed, and in a very su-
perior degree, of those graces, virtues and abili-
ties, which ennoble and exalt human nature to
the highest elevation it is capable of below. His
clear insight into the truths of the gospel is won-
derful ! especially, considering that the church of
God was but just emerging from the long and
dismal night of Popish darkness ; and himself,
previous to his conversion, as deeply plunged in
the shades as any. It is a blessing which but
few are favoured with, to step, almost at once,
out of midnight into meridian day. He was tho-

Sufficient proof his num'rous writings give,
And those who heard him teach and saw him live
Earth still enjoys him, tho' his soul is fled :
lite name is deathless tho' his dust is de^.

JEROM 2ANCHIFS. 63

roughly experienced in the divine life of the soul;
and an happy subject of that internal kingdom of
God. which lies in righteousness, and peace, and
joy in the Holy Ghost. This enabled him to sus-
tain that impetus of opposition, which he almost
constantly met with. Few persons have ordina-
rily borne a larger share of the cross, and perhaps
none ever sustained it better. In him were hap-
pily centred, all the meek benevolence of charity,
and all the adamantine firmness of intrepidity :
qualities, alas, not constantly united in men of
orthodoxy and learning.

He was intimately conversant with the writings
of the fathers, and of the philosophers of that and
the preceding times. His modesty and humility
were singular. No man was ever more studious
to preserve peace in the church of Christ, nor
more highly relished the pleasures of learned and
religious friendship. For some time before his
decease, it pleased God to deprive him of his eye-
sight : for this I take to be the meaning of the
excellent Melchior Adamus j* to whom I am in-
debted for much of the preceding account. His
works, which, with his letters, and some other
small pieces included, are divided into nine
tomes, were collected and published by his exe-
cutors some years after his death, and are usually
bound together in three volumes, folio. He was
twice married, and had several children ; none of

• His words concerning- Zanchy are ir, eentcta qM<e nvnqaam
etla vcnit, fato Isaaci oknteciw.

■64 THE LIFE OF

which, so far as I can find, appear to have sur
vived him.

He is said by Mr. Leigh,* to have been one
u of the most scholastical among the Protest-
ants :" which, however, may be questioned ; his
style and manner of treating an argument be-
ing rather plain and solid, than subtil and meta-
physical. If scholism be an excellence in a wri-
ter, it is certain that the elder Spanhemius, and
the great Francis Turretin, have since much ex-
ceeded Zanchy in that respect. Our learned
countryman, Mr. Matthew Poole, terms himf
Theologus non e multis ; cujus commentar'ia sin-
gulari eruditione atque lacumine composita, anc-
torem suum doctissimum referunt : u A divine of
the first class ; whose expositions, written with
extraordinary learning and ability, prove him to
have been a most accomplished scholar." Even
Mr. Bayle, who never seems to have been better
pleased, than when he could pick an hole in the
gown of an ecclesiastic, though himself was the
son of one ; yet allows our author to have been
** one of the most celebrated Protestant divines,
and that few ministers have been so moderate
as he."

Nor must I omit the honour put upon him by
our university of Cambridge, within five yeare
after his death. One William Barre«4 fellow

• Account of Rel. and Learn. Men, p. 370.

f Svnops. Criticor. vol. iv. part 2- in Przelocni. ad Lect

t See Fuller's Hist of Cambridge, p. 150.

JEROM ZANCIIIUS 65

t>f Gonville and Caius college, ventured, April
29, 1595, to preach an Arminian sermon, in the
face of the university, at St. Mary's. I say, ven-
tured ; for it was a bold and dangerous attempt,
at that time, when the church of England was in her
purity, for any man to propagate Arminianism :*
and indeed, Barret himself paid dear for his inno-
vating rashness ; which ended in his ruin. The
university were so highly offended, both at his
presumption in daring to avow his novel, hetero-
dox opinions, and for mentioning some great di-
vines, among whom Zanchy -was one, in terms of
the highest rancour and disrespect, that he was en-
joined to make a public recantation in that very
pulpit from whence he had so lately vented his

* As every reader may not have a clear determinate idea
of what Arminianism precisely is, it may to such be satifac-
torv to know, that it consists chiefly of five particulars. (1.)
The Arminians will not allow election to be an eternal, pe-
-culiar, unconditional and irreversible act of God. (2) They
assert, that Christ died equally and indiscriminately for every
individual of mankind ; for them that perish, no less than for
them that are saved, (3.) That saving grace is tendered to
tiie acceptance of every man ; which he may, or may not re-
ceive, just as he pleases. Consequently, (4.) That the rege-
nerating- power of the Holy Spirit is not invincible, but is
suspended for its efficacy on the will of man. (5.) That saving
grace is not an abiding principle ; but that those who are
loved of God, ransomed by Christ, and born again of the
Spirit, may (let God wish and strive ever so much to the
contrary) throw all away, and perish eternally at last.

To these, many Arminians tack avart y of errors hes:de.
But tie above may be considered as a general skeleton vf the
leading mistakes winch characterize the sect.
6

66 THE LIFE OF

errors. This he did the 5th of May following,
Part of his recantation ran* thus : " Lastly, I

* Postremo, temere hxc verba efludi adversis Johannem
Calvinum, virum de ecclesia Christi optime meritum j Eum
-nimirum ansum fuisse sese attollere supra altissimi & omni-
potentis Dei vere altissimum et omnipotent Filium. Quibus
verbis me viro doctissimo, vereque pio, magnam injuriam fe-
cisse fateor : temeritatemque banc meam ut omnes condone-
tis, humillime precor. Turn etiam quod nonnulla adversus
P. Martyrem, Theodorum Bezam, Hieronymum Zanchi-
vm, Franciscum Junium, ct cateros ejusdem religionis, Ec-
clesite nostrx lumina & omamenta, acerbissime effuderim ;
eos odioso nomine appellans Calvinistas, & aliis verbis igno-
miniae gravissimam infamiae notam inurens. Quos quia Ec-
clesia nostra merito reveretur, non erat aequum, et ego eorum
famam violarem, aut existimationem aliqua ratione imminue-
rem ; aut aliquos e nostris dehortarer, ne eorum doctissima

scripta legerent.

Strype's Life of W bit gift. Appendix, p. 186.
I cannot help observing one more particular respecting this
•famous recantation, wherein the recanter thus expressed him-
self: Secundo, Petri fidem deficere non potuisse, asserui ; at
aliorum posse, 8cc. i. e. " I asserted, that Peter's faitli indeed
could not fail, but that the faith of other believers might ;
whereas, now being by Christ's own word brought to a better
and sounder mind, I acknowledge that Christ prays for the
faith of each believer in particular ; and, that by the efficacy
of Christ's prayer, all true believers are so supported, that
their faith cannot fail." Barret asserted, rank Arminian as
he was, that Peter's faith did not actually fail. But we have
had a recent instance of an Arminian preacher, who avers
without ceremony, that Peter's faith did fail. The passage,
Verbatim, without adding a jot, or diminishing atitile, stands
thus: " Peter's faith failed, though Christ himself prayed it
might not." See a sermon on 1 Cor. ix. 27. preached before
the university of Oxford, Feb. 19, 1769, by John Allen, M. A*
.rice-principal of Magdalen Hail, p. 17,

JEROM 2ANCHIUS. 67

rashly uttered these words against John Calvin,
(a person, than whom none has deserved better of
the church,) namely, that he had presumed to ex-
alt himself above the Son of God j in saying
which, I acknowledge that I greatly injured that
most learned and truly pious man ; and I do most
humbly entreat, that ye will all forgive this my
rashness. I also threw out, in a most rancorous
manner, some reflections against Peter Martyr,
Theodore Beza, Jerom Zanchy, Francis Junius,
and others of the same religion, who were the
lights and ornaments o/our church : calling them
by the malicious name of Calvinists, and brand-
ing them with other reproachful terms. I did
wrong in assailing the reputation of these persons,
and in endeavouring to lessen the estimation in
which they are held, and in dissuading any from
reading their most learned works ; seeing our
church holds these divines in deserved reverence"
I would hope, as our articles of religion have
not been changed but stand just as they did at
that very time, that the church of England, in
the year 1769, still considers the above great men
(and Zanchy among the rest) as some of her an-
cient lights and ornaments : and that she

This is Arminianism double-distilled. The common sim-
ple Arminianism, that served Barret, and Laud, and Heylin,
will not do now for our more enlightened divines. Whether
Peter's faith failed or not, that Mr. Allen's modesty has fail-
ed him, is, I believe, what nobody ean deny.

C8 THE LIFE OF JEHOM ZANCHIUfcV

holds them and their writings, in the same di>
served reverence, as did the church of Eng-
land in the vear 1595,

OBSERVATIONS

DIVINE ATTRIBUTES;

KECESSARY TO BE PREMISED, IN ORDER TO OTJR
BETTER UNDERSTANDING THE DOCTRINE OF

PREDESTINATION.

ALTHOUGH the great and ever-blessed God
is a being absolutely simple, and infinitely remote
from all shadow of composition ; he is, neverthe-
less, in condescension to our weak and contract-
ed faculties, represented in scripture, as possess-
ed of divers properties, or attributes, which,
though seemingly different from his essence, are
in reality essential to him, and constitutive to his
very nature..

Of these attributes, those on which we shall
now particularly descant (as being more immedi-
ately concerned in the ensuing subject,) are the
following ones; 1. His eternal wisdom and fore-
knowledge. 2. The absolute freedom and liberty
of his will. 3. The perpetuity and unchangeable-
ness both of himself and his decrees. 4. His om-
nipotence. 5. His justice. 6. Hi& mercy.

. Without an explication of these the doctrine

of predestination cannot be so well understood :

we shall, therefore, briefly consider them, by wav

of preliminarv to the main subject.

6 *

7a

I. With respect to the divine wisdom and fore-
knowledge, 1 shall lay down the following posi-
tions.

Pos. 1. God is, and always was, so perfectly
wise, hat nothing ever did, or does, or can, elude
his knowledge. He knew from all eternity, not
only what he himself intended to do, but also
what he would incline and permit others to do.
Acts xv. 1 8. * Known unto God are all his
works, **' *i&»i(&, from eternity."

Pos. 2. Consequently, God knows nothing now,
nor will know any thing hereafter, which he did
not know and foresee from everlasting : his fore-
knowledge being co-eternal with himself, and ex-
tending to every thing that is or shall be done.
Heb. iv. 13. All things, which comprises past,
present and future, are naked and open to the
eyes of him with whom we have to do.

Pos. 3. This foreknowledge of God is not
conjectural and uncertain, (for then it would not be
foreknowledge) but most sure and infallible : so
that whatever he foreknows to be future, shall ne-
cessarily and undoubtedly come to pass. For
his knowledge can no more be frustrated, or his
wisdom be deceived, than he can cease to be God.
Nay, ceuld either of these be the case, he actually
%vould cease to be God ; all mistake and disap-
pointment being absolutely incompatible with the
divine nature.

Pos. 4. The influence which the divine fore-
knowledge has on the certain futurition of the
things foreknown, does not render the interven-
tion of second causes needless, nor destroy the
nature of the things themselves.

My meaning is, that the prescience of God
does not lay any coercive necessity on the wills
of beings na:urally free. For inst-mce, man,
even in his fallen state, is endued with a natural

71

freedom of will ; yet he acts, from the first to the
last moment of his life, in absolute subserviency
(though, perhaps he does not know it, nor design
it) to the purposes and decrees of God concern-
ing him : notwithstanding which, he is sensible
of no compulsion, but acts as freely and volunta-
rily, as if he was sui juris, subject to no control,
and absolutely lord of himself. This made Lu-
ther*, after he had shown how all things necessa-
rily and inevitably come to pass, in consequence
of the sovereign will and infallible foreknowledge
of God, say, that " We should carefully distin-
guish between a necessity of infallibility, and a
necessity of coaction ; since both good and evil
men, though by their actions they fulfil the de-
cree and appointment of God, yet are not forci-
bly constrained to do any thing but act willingly."

Pos. 5. God's foreknowledge, taken abstract-
edly, is not the sole cause of beings and events ;
but his will and foreknowledge together. Hence
we find, Acts ii. 23. that his determinate counsel
and foreknowledge act in concert ; the latter re-
sulting from, and being founded on, the former.
We pass on,

II. To consider the will of God : with regard
to which we assert as follows.

Pos. 1. The Deity is possessed not only of
infinite knowledge, but likewise of absolute li-
berty of will : so that whatever he does, or per-
mits to be done, he does and permits freely, and
of his own good pleasure.

Consequently, it is his free pleasure to permit
sin : since, without his permission, neither men
nor devils can do any thing. Now, to permit,

* De Scry- Arb. cap. 44",

72

is, at least, the same as not to hinder, though it
be in our power to hinder if we please : and this
permission, or non-hindrance, is certainly an act
of the divine will. Hence Austin* says, " Those
things which seemingly thwart the divine will,
are nevertheless agreeable to it ; for if God did
not permit them, they could not be done : and
whatever God permits, he permits freely and
willingly. He does nothing, neither suffers any
thing to be done, against his own will." And
Luther\ observes, that " God permitted Adam
to fall into sin, because he willed that he should

so fall." , ' .

Pos. 2. Although the will of God, considered
in itself, is simply one and the same; yet, m
condescension to the present capacities of men,
the divine Will is very properly distinguished
into secret and revealed. Thus it was his re-
vealed will, that Pharaoh should let the Israel-
ites go ; that Abraham should sacrifice his son ;
and that Peter should not deny Christ, but as
was proved by the event, it was his secret will
that Pharaoh should not let Israel go, Exod. iv.
21. that Abraham should not sacrifice Isaac,
Gen. xxii. 12. and that Peter should deny his
Lord, Matt. xxvi. 34.

Pos, 3. The will of God respecting the sal-
vation and condemnation of men, is never con-
trary to itself; he immutably wills the salvation
of the elect, and vice versa : nor can he ever
vary or deviate from his own will in any instance
whatever, so as that that should be done, which
he willeth not ; or that not be brought to pass,
which he willeth. Isai. xliv. 10. My counsel
shall stand, and I will do all my pleasure. Psalm

* Enchir cap. 100. t De Serv. Art. c. 15?

. 73

xxxiii. 11. The counsel of the Lord standetfo
for ever, and the thoughts of his heart to all ge-
nerations. Job xxiii. 13, 14. He is in one mindr
who can turn him ? and what his soul desireth,
even that he doth; for he performeth the thing
that is appointed for me ; and many such things
are with him. Eph. i. 11. Being predestinated,
according to the purpose of him, who worketh
all things after the counsel of his own will.

Thus, for instance, Hophni and Phineas heark-
ened not to the voice of their father, who repro-
ved them for their wickedness, because the Lord
would slay them, 1 Sam. ii. 25. and Sihon, king
of Heshbon, would not receive the peaceable
message sent him by Moses, because the Lord
God hardened his spirit, and made his heart ob-
stinate, that he might deliver him into the hand
of Israel, Deut. ii. 26, 30. Thus also, to add no
more, we find that there have been, and ever will
be, some whose eyes God blindeth, and whose
hearts he hardeneth, i. e. whom God permits to
continue blind and hardened, on purpose to pre-
vent their seeing with their eyes, and understand-
ing with their hearts, and to hinder their conver-
sion to God, and spiritual healing by him, isai,
vl. 9. John xii. 39, 40.

Pes. 4. Becv.use God's xvill of precept may
in some instances appear to thwart his xvill of
determination ; it does not follow, either, 1. that
he mocks his creatures, or, 2. that they are ex-
cusable for neglecting to observe his will of
command.

(1.) He does not hereby mock his creatures ;
for, if men do not believe his word, nor observe
his precepts, the fault is not in him, but in them-
selves ; their unbelief and disobedience are not
owing to any ill mlused into them by God, but
to the vitiosity of their depraved nature, and the

74

the perverseness of their own wills. ' Now, if
God invited all men to come to him, and then
shut the door of mercy against any who were de-
sirous of entering ; his invitation would be a
mockery, and unworthy of himself: but we insist
on it, that he does not invite all men to come to
him in a saving way : and that every individual
person, who is, through his gracious influence on
his heart, made willing to come to him, shall,
sooner or later surely be saved by him, and that
with an everlasting salvation. (2.) Man is not
excusable for neglecting God's will of command.
Pharaoh was faulty, and therefore justlv punish-
able for not obeying God's revealed will, though
God's secret will rendered that obedience impos-
sible. Abraham would have committed sin, had
he refused to sacrifice Isaac ; and in looking to
God's secret will, would have acted counter to
his revealed one. So Herod, Pontius Pilate, and
the reprobate Jews, were justly condemned for
putting Christ to death, inasmuch as it was a
most notorious breach of God's revealed will.
" Thou shalt do no murder ;" yet, in slaying the
Messiah, they did no more than God's hand and
his counsel, i. e. his secret, ordaining will, de-
termined before should be done, Acts iv. 27, 28.
and Judas is justly punished for perfidiously and
wickedly betraying Christ, though his perfidy and
wickedness were (but not with iiis design) sub-
servient to the accomplishment of the decree and
word of God.

The brief of the matter is this ; secret things
belong to God, and those that are revealed belong
to us : therefore, when we meet with a plain pre-
cept, we should simply endeavour to obey it, with-
out tarrying to inquire into God's hidden pur-
pose. Venerable Bucer, after taking notice how
God hardened Pharaoh's heart, and making some

$5

observations on the Apostle's simile of a potter'
and his clay ; adds,* that '* Though God has at
least the same right over his creatures, and is at
liberty to make them what he will, and direct
them to the end that pleaseth himself, according
to his sovereign and secret determination ; yet it
by no means follows, that they do not act freely
and spontaneously, or that the evil they commit
is to be charged on God."

Pos. 5. God's hidden will is peremptory and
absolute : and therefore cannot be hindered from
taking effect.

God's will is nothing else than God himself
willing : consequently, it is omnipotent and un-
frustrabfe. Hence we find it termed by Austia
and the schoolmen, voluntas omnipotentissima, be-
cause, whatever God wills, cannot fail of being
effected. This made Austin say,f " Evil men
do many things contrary to God's revealed will ;
but so. great is his wisdom, and so inviolable his
truth, that he directs all things into those chan-
nels which he foreknew." And again,:}: " No
free will of the creature can resist the will of God;
for man cannot so will, or nill, as to obstruct the
divine determination, or overcome the divine
power." Once more§ " It cannot be questioned,
but God does all things, and ever did according
to his own purpose : the human will cannot resist
him, so as to make him do more or less than it
is his pleasure to do, quandoquidem etiam de ipsh
Jionibium voluntatibus quod vult facity since he
does what he pleases even with the wills ol men.
Pos. 6. Whatever comes to pass, comes to pass
by virtue of this absolute, omnipotent will of

* Bucer ad R-.jn. ix. f De Civ. Dei. 1 22, c. JL-

* Ee (Joir. &. Grat. c. 1* $ Ibid.

76-

■God, which is the primary and supreme cause of
all things. Rev. ix. 11. " Thou hast created all
things, and for thy pleasure they are, and were
created." Psalm cxv. 3 " Our God is in the
heavens ; he hath done whatsoever he pleased."
Dan. iv. 35. " He doth according to his will, ia
th? army of heaven, and among the inhabitants
of the earth ; and none can stay his hand, or say
unto him, What dost thou ?" Psalm cxxxv. 6.
■" Whatsoever the Lord pleased, that did he in
heaven, and in earth, in the seas, and deep
places." Mat. x. 29. " Are not two sparrows
sold for a farthing ? and one of them shall not fall
to the ground without your Father. To all
which Austin subscribes when he says,?* " No-
thing is done but what the Almighty wills should
be done, either efficiently or permissively." As
does LutfteY', whose words are these,f "This
therefore must stand ; to wit the unsearchable
will of God, without which nothing exists or acts."
And again, c. 160. " God would not be such, if
he was not almighty, and if any thing could be
done without him." And elsewhere, c. 158. he
quotes these words of Erasmus : " Supposing
there was an earthly prince, who could do what-
ever he would, and none were able to resist him ;
we might safely say of such an one, that he would
certainly fulfil his own desire : in like manner,
the will of God, which is the first cause of all
things, should seem to lay a kind of necessity up-
on our wills." This Luther approves of, and sub-
joins, ** Thanks be to God for this orthodox pas-
sage in Erasmus's discourse ! but, if this be true,
what becomes of his doctrine of free will, which
he at other times so strenuously contends for r"

* Tom. 3. in Encbi. f De Serv. Arb. c. 14o-

77

Pos. 7. The will of God is so the cause of all
things, as to be itself without cause ; for nothing
can be the cause of that, which is the cause of
every thing.

So that the divine will is the ne plus ultra of
all our inquiries : when we ascend to that we can
go no farther. Hence, we find every matter re-
solved ultimately into the mere sovereign plea-
sure of God, as the spring and occasion of what-
soever is done in heaven and earth. Mat. xi.
25. " Thou hast hid these things from the wise
and prudent, and hast revealed them unto babes :
even so, Father, for so it seemed good in thy
sight." Luke xii. 32. "It is your Father's good
pleasure to give you the kingdom." Mat. viii. 3.
" I will, be thou clean." Mark iii. 13. " He went
up into a mountain, and called unto him whom he
would." Jam. i. 18. " Of his own will begat he
us, with the word of truth." John i. 13.
" Which were born not of blood, nor of the wiH
of the flesh, nor of the will of man, but of God."
Rom. ix. 15, 18. "I will have mercy on whom I
will have mercy, and I will have compassion on
whom I will have compassion. Therefore he hath
mercy on whom he will have mercy, and whom
he will he hardeneth." And no wonder that the
will of God should be the main spring that sets
all inferior wheels in motion, and should like-
wise be the rule by which he goes in all his deal-
ings with his creatures ; since nothing out of God,
i. e. exterior to himself, can possibly induce him
to will or nill one thing rather than another.
Deny this, and you at one stroke destroy his im-
mutability and independency : since he can never
be independent, who acts pro re nata, as emergen-
cy requires, and whose will is suspended on that
of others : not unchangeable, whose purposes vary
arid take all shapes, according as the persons or
•7

78

things vary, who are the objects of those purpo-
ses. The only reason, then, that can be assign-
ed, why the Deity does this, or omits that, is,
because it is his own free pleasure. Luther^ in
answer to that question, " Whence it was, that
Adam was permitted to fall, and corrupt his
whole posterity, when God could have prevent-
ed his falling," &c. says, " God is a Being, whose
will acknowledges no cause : neither is it for us
to prescribe rules to his sovereign pleasure, or
call him to account for what he does. He has
neither supei'ior nor equal ; and his will is the
rule of all things. He did not therefore will such
and such things, because they were in themselves
right, and he was bound to will them ; but they
are therefore equitable and right, because he wills
them. The will of man indeed may be influ-
enced and moved ; but God's will never can. To
assert the contrary is to undeify him." Bucer
likewise observes,! " God has no other motive
for what he does, than ipsa voluntas, his own
mere will ; which will is so far from being un-
righteous, that it is justice itself."

Pos. 8. Since, as was lately observed, the de-
termining will of God being omnipotent, cannot
be obstructed or made void ; it follows, that he
never did, nor does he now, will that every indi-
vidual of mankind should be saved.

If this was his will, not one single soul could
ever be lost : (for who hath resisted his will r)
and he would surely afford all men those effectual
means of salvation, without which it cannot be
had. Now God could afford these means as ea-
sily to all mankind as to some only : but experi-
ence proves that he does not ; and the reason is

* De Serv. Arb. c 153. | Ad Rem. ix.

79

equally plain, namely, that he will not : for what-
soever the Lord pleaseth, that does he in heaven
and on earth. It is said, indeed, by the apostle,
that God would have all men saved, and come to
the knowledge of the truth ? i. e. as Austin,*
consonantly with other scriptures, explains the
passage, " God will save some out of the whole
race of mankind," that is, persons of all nations,
kindreds and tongues. Nay, he will save all
men ; i. e. as the same father observes, M every
kind of men, or men of every kind," namely, the
election of grace, be they bond or free, noble or
ignoble, rich or poor, male or female. Add to
this, that it evidently militates against the majes-
ty, omnipotence, and supremacy of God, to sup-
pose that he can either will any thing in vain, or
that any thing can take effect against his will :
therefore Bucer observes very rightly, ad Ro7n.
ix. " God doth not will the salvation of repro-
bates, seeing he hath not chosen them, neither
created them to that end." Consonant to which
are those words of Luther,] " This mightily of-
fends our rational nature, that God should, of his
own mere unbiassed will, leave some men to
themselves, harden them, and then condemn
them : but he has given abundant demonstration,
and does continually, that this is really the case;
namely, that the sole cause why some are saved,
and others perish, proceeds from his willing the
salvation of the former, and the perdition of the
latter, according to that of Paul, ' He hath mere)*
on whom he will have mercy, and whom he will
he hardeneth.' "

* Enchir. c. 103. 8; de Gprr. 8; Gr. c 14. j Be Serv.
Arb. c 161.

80

Pos. 9. As God doth not will that each indivi-
dual of mankind should be saved ; so neither did
he will that Christ should properly and immedi-
ately die for each individual of mankind ; whence
it follows, that though the blood of Christ, from
its own intrinsic dignity, was sufficient for the
redemption of all men, yet, in consequence of his
Father's appointment, he shed it intentionally,
and therefore effectually and immediately, for the
'elect only.

This is self-evident. God, as we have before
proved, wills not the salvation of every man : but
he gave his Son to die for them whose salvation
he willed ; therefore his Son did not die for every
man. All those, for whom Christ died, are sa-
ved; and the divine justice indispensably requires
that to them the benefits of his death should be
imparted; but only the elect are saved; they
only partake of those benefits ; consequently, for
them only he died and intercedes. The aposde,
Rom. viii. asks, " Who shall lay any thing to
the charge of God's elect? it is God that justi-
ces," i. e. his elect, exclusively of others : " who
is he that condemneth ? It is Christ that died"
for them, exclusively of others. The plain mean-
ing of the passage is, that those whom God jus-
tifies, and for whom Christ died, (justification
and redemption being of exactly the same extent,)
cannot be condemned. These privileges are ex-
pressly restricted to the elect : therefore God
justifies and Christ died for them alone.
t In the same chapter, Paul asks ; " He that
spared not his own Son, but delivered him up for
us all, (i. e. for all us elect persons) how shall he
not, with him, also freely give us all things ?"
i. e. salvation, and all things necessary to it.
Now, it is certain that these are not given to

81

every individual ; and yet, if Paul says true,
they are given to all those for whom Christ was
delivered to death ; consequently, he was not de-
livered to death for every individual. To the
same purpose St, Austin argues, in Johan. tract.
45. col. 335. Hence that saying of Ambrose,*
" si non credis, non tibi passus est" i. e. if you
are an unbeliever, Christ did not die for you.
Meaning, that whoever is left under the power
of final unbelief, is thereby evidenced to be one
of those for whom Christ did not die : but that
all for whom he suffered, shall be, in this life,
sooner or later, endued with faith. The church
of Smyrna, in their letter to the diocese of Pon-
tus, insist every where on the doctrine of special
redemption.! Bucer, in all parts of his works,
observes, that " Christ died restrictively for the
elect only ; but for them universally."

Pos. 10. From what has been laid down, it
follows, that Austin, Luther, Bucer, the scholas-
tic divines, and other learned writers, are not to
be blamed for asserting that u God may, in some
sense, be said to will the being and commission
of sin." For, was this contrary to his deter-
mining will of permission, either he would not
be omnipotent, or sin could have no place in the
world : but he is omnipotent, and sin has place
in the world ; which it could not have, if God
willed otherwise ; for " who hath resisted his
will ?" Rom. ix. No one can deny that God
permits sin : but he neither permits it ignorantly,
nor unwillingly ; therefore, knowingly and wil-
lingly. Vid Aust. Enchir. c. 96- Luther stead-
fastly maintains this in his book de Scrv. Arbitr.
and Bucer in Rom. 1. However, it should be

* Ambros. Tom. 2. de fid. ad. Grat. 1. 4. a, I
| Vid. Euseb. Hist. 1. 4. c 10.

7 *

82

carefully noticed, (1.) That God's permission of
sin does not arise from his taking delight in it :
on the contrary, sin, as sin, is the abominable
thing that his soul hateth : and his efficacious
permission of it is for wise and good purposes.
Whence that observation of Austin,* M God,
who is no less omnipotent than he is supremely
and perfectly holy, would never have permitted
evil to enter among his works, but in order that
he might do good even with that evil," i. e. over-
rule it for good in the end. (2.) That God's free
and voluntary permission of sin lays no man
under any forcible or compulsive necessity of
committing it : consequently, the Deity can by
no means be termed the author of moral evil ,* to
which he is not, in the proper sense of the word,
accessary, but only remotely or negatively so, in-
asmuch as he could, if he pleased, absolutely
prevent it.

We should, therefore, be careful not to give
up the omnipotence of God, under a pretence of
exalting his holiness : he is infinite in both, and
therefore neither should be set aside or obscured.
To say that God absolutely nills the being and
commission of sin, while experience convinces
us that sin is acted every day, is to represent
the Deity as a weak, impotent being, who would
fain have things go otherwise than they do, but
cannot accomplish his desire. On the other
hand, to say that he willeth sin, doth not in the
least detract from the holiness and rectitude
of his nature ; because, whatever God wills, as
well as whatever he does, cannot be eventually
evil : materially evil it may be j but, as was just
said, it must, ultimately, be directed to some

* Enciur. c 11.

83

wise and just end, otherwise he could not will
it : for his will is righteous and good, and the
sole rule of right and wrong, as is often observed
by Austin, Luther, and others.

Pos. 11. In consequence of God's immutable
will and infallible foreknowledge, whatever things
come to pass, come to pass necessarily ; though,
with respect to second causes, and us men, many
things are contingent : i. e» unexpected, and
seemingly accidental.

That this was the doctrine of Luther, none
can deny, who are in any measure acquainted
with his works : particularly with his treatise
De servo Arbitrio, or free will a slave : the main
drift of which book is, to prove, that the will of
man is by nature enslaved to evil only, and, be-
cause it is fond of that slavery, is therefore said
to be free. Among other matters, he proves
there, that, " whatever man does, he does neces-
sarily, though not with anv sensible compulsion :
and that we can only do what God from eternity
willed and foreknew he should ; which will of
God must be effectual, and his foresight must be
certain." Hence we find him saying,* " It is
most necessary and salutary for a Christian to be
assured, that God foreknows nothing uncer-
tainly ; but that he determines, and foresees, and
acts, in all things, according to his own eternal,
immutable, and infallible will;" adding u Hereby,
as with a thunderbolt, is man's free will thrown
down and destroyed." A little after, he shews
in what sense he took the word necessity ; " By
it," says he, " I do not mean that the will suf-
fers any forcible constraint, or coaction ; but the
infallible accomplishment of those things, which

* Cap. 17, in Resp. ad. prxf-

84

the immutable God decreed and foreknew con-
cerning us." He goes on : « Neither the divine
nor human will does any thing by constraint ;
but, whatever man does, be it good or bad, he
does with as much appetite and willingness, as if
his wil was really free. But, after all, the will
of Cxod is certain and unalterable, and is the go-
verness of ours." Exactly consonant to all
which are those words of Luther's friend and
tellow-labourer, Melancthon :{ » All things turn
out according to divine predestination; not only
the works we do outwardly, but even the thoughts
we think inwardly :" adding, in the same place,
1 here is no such thing as chance, or fortune ;
nor is there a readier way to gain the fear of
Ooci, and to put our whole trust in him, than to
be thoroughly versed in the doctrine of predes-
tination." I could cite, to the same purpose
Austin Aquines, and many other learned men •
but, for brevity sake, forbear. That this is the
doctrine of scripture, every adept in those sacred
books cannot but acknowledge. See particular-
ly, Psalm cxxxv. 6. Mat. x. 29. Prov. xvi. 1.
Mat. xxvi. 54. Luke xxii. 22. Acts iv. 28. Eph.
t, 11. Isa. xlvi. 10.

Pos. 12. As God knows nothing now which he
did not know from all eternity, so he wills nothing
now which he did not will from everlasting.

I his position needs no explanation nor enforce-
ment; it being self-evident, that if anv thins can
accede to God de novo, i. e. if he can at anv time
be wiser than he always was, or will that at one
time, which he did not will from all eternity;
^ese dreadful consequences must ensue, (lA
Inat the knowledge of God is not perfect, since

i In Eph. 1.

85

what is absolutely perfect non rccipit mag-is &
■minus, cannot admit either of addition or detrac-
tion. If I add to any thing, it is from a supposal
that that thing was not complete before ; if I de-
tract from it, it is supposed that that detraction
renders it less perfect than it was. But the know-
ledge of God being infinitely perfect, cannot con-
sistently with that perfection be either increased
or lessened. (2.) That the will of God is fluctu-
ating, mutable., and unsteady ; consequently, that
God himself is so, his will coinciding with his
essence, contrary to the avowed assurances of
scripture, and the strongest dictates of reason, as
we shall presently show when we come to treat of
the divine immutability.

Pos. 13. The absolute will of God is the ori-
ginal spring and efficient cause of his people's sal-
vation.

I say the original and efficient j For sensu com-
plexo, there are other intermediate causes of their
salvation, which however all result from, and are
subservient to, this primary one, the will of God.
Such are his everlasting choice of them to eternal
life, the eternal covenant of grace entered into by
the Trinity in behalf of the elect, the incarnation,
obedience, death and intercession of Christ for
them all, which are so many links in the great
chain of causes ; and not one of these can be ta-
ken away without marring and subverting the
whole gospel plan of salvation by Jesus Christ.
We see then, that the free, unbiassed, sovereign
will of God is the root of this tree of life, which
bears so many glorious branches, and yields such
salutary fruits : He therefore loved the elect, and
ordained them to life, because he would, according
to that of the apostle, " having predestinated us
— according to the good pleasure of his will."
Eph. i. 3. Then, next after God's covenant for

86

his people, and promises to them, comes in the
infinite merit of Christ's righteousness and atone-
ment; for we were chosen to salvation in him as
members of his mystic body, and through him as
our surety and substitute, by whose vicarious obe-
dience to the moral law, and submission to its
curse and penalty, all we whose names are in the
book of life should never incur the divine hatred,
or be punished for our sins, but continue to eter-
nity, as we were from eternity heirs of God and
joint heirs with Christ. But still divine grace
and favour (and God extends these to whom he
will) must be considered as what gave birth to
the glorious scheme of redemption, according to
what our Lord himself teaches us, John iii. 16.
il God so loved the world, that he gave his only
begotten Son," &c. and that of the apostle, 1 John
iv. 9. " In this was manifested the love of God
towards us, because that he sent his only begotten
Son into the world that we might live through
him."

Pos. 14. Since this absolute will of God is
both immutable and omnipotent, we infer that the
salvation of every one of the elect is most infalli-
bly certain, and can by no means be prevented.
This necessarily follows from what we have al-
ready asserted and proved concerning the divine
will, which as it cannot be disappointed or made
void, must undoubtedly secure the salvation of
all whom God wills should be saved.

From the whole of what has been delivered
under this second head, I would observe, That
the genuine tendency of these truths is, not to
make men indolent and careless, or lull them to
sleep on the lap of presumption and carnal secu-
rity; but, (1.) To fortify the people of Christ
against the attacks of unbelief, and the insults of
their spiritual enemies : and what is so fit to

87

guard them against these, as the comfortable per-
suasion of God's unalterable will to save them,
and of their unalienable interest in the sure mer-
cies of David ? (2.) To withdraw them entirely
from all dependence, whether on themselves or any
creature whatever ; to make them renounce their
own righteousness, no less than their sins in point
of reliance, and to acquiesce sweetly and safely in
the certain perpetuity of his rich favour. (3.)
To excite them from a trust of his good will to-
ward them, to love that God, who hath given
such great and numberless proofs of his love to
men ; and in all their thoughts, words and works,
to aim as much as possible at his honour and
glory.

We were to consider,
III. The unchangeableness which is essential
to himself and his decrees.

Pos. 1. God is essentially unchangeable in him-
self: were he otherwise he would be confessedly
imperfect, since whoever changes, must change
either for the better or for the worse ; whatever
alteration any being undergoes, that being must
ipso facto, either become more excellent than it
was, or lose some of the excellency which it had.
But neither of these can be the case with the
Deity : He cannot change for the better, for that
would necessarily imply that he was not perfectly
good before ; he cannot change for the worse,
for then he could not be perfectly good after that
change. Ergo, God is unchangeable. And this
is the uniform voice of scripture. Mai. iii. 6.
u I am the Lord, I change not." James i. 17".
u With him is no variableness, neither shadow of
turning." Psalm cii. 27. u Thou art the same,
and thy years shall have no end."

Pos. 2. God is likewise absolutely unchange-
able with regard to his purposes and promises-

Numb, xxiii. 19. k God is not a man, that he
should lie ; neither the son of man, that he should
repent: hath he said, and shall he not do it.? or,
hath he spoken, and shall he not make it good ?"

1 Sam. xv. 29 " The Strength of Israel will not
lie, nor repent ; for he is not a man, that he should
repent." Job xsiii. 13. " He is in one mind,
and who can turn him ?" Ezek. xxiv. 14. " I, the
Lord, have spoken it, it shall come to pass, and I
will do it j I will not go back, neither will I spare,
neither will I repent." Rom. xi. 29. " The gilts
and calling of God are without repentance."

2 Tim. ii. 1.3. " He abideth faithful, and cannot
deny himself."

By the purpose or decree of God, we mean his
determinate counsel, whereby he did from all
eternity preordain whatever he should do, or
would permit to be done in time. In particular,
it signifies his everlasting appointment of some
men to life, and of others to death ,- which ap-
pointment flows entirely from his own free and
sovereign will. Rom. ix. " The children not yet
being born, neither having done any good or evil,
(that the purpose of God according to election,
might stand, not of works, but of him that calleth)
it was said, the elder shall serve the younger : as
it is written, Jacob have I loved, but Esau have
I hated."

The apostle then, in the very next words, anti-
cipates an objection which he foresaw men of
corrupt minds would make to this : " What shall
we say then ? is there unrighteousness with God?"
which he answers with, God forbid ! and resolves
the whole of God's procedure with his creatures
into his own sovereign and independent will :
For he said to Moses, " I will have mercy on
whom I will have mercy, and I will have com-
passion on whom I will have compassion.''

s&

We assert, that the decrees of God are not only
immutable as to himself, it being inconsistent with
his nature to alter in his purposes, or change his
mind ; but that they are immutable likewise with
respect to the objects of those decrees ; so that
whatsoever od hath determined concerning every
individual person or thing, shall surely and in-
fallibly be accomplished in and upon them.
Hence we find, that he actually sheweth mercy
on whom he decreed to shew mercy, and harden-
eth whom he resolved to harden, Rom. ix. 18.
" For his counsel shall stand, and he will do all
his pleasure," Isa. xlvi. 10. Consequently, his
eternal predestination of men and things must
be immutable as himself, and, so far from being
reversible, can never admit of the least variation.

Pos. 3. '* Although," to use the words of Gre-
gorv, u God never swerves from his decree, yet
he often varies in his declarations :" That is al-
ways sure and immoveable ; these are sometimes
seemingly discordant. So, when he gave sentence
against the Ninevites by Jonah, saying, Yet forty
days, and Nineveh shall be overthrown, the
meaning of the words is not that God absolutely
intended, at the end of that space, to destroy the
city ; but that, should God deal with those people
according to their deserts, they would be totally
extirpated from the earth : and should be so ex-
tirpated, unless they rep nted speedily.

Likewise, when he told King Hezekiah, by the
prophet Isaiah, Set thine house in order, for
thou shalt die, and not live ; the meaning was,
that with respect to second causes, and consider-
ing the king's bad state of health and emaciated
constitution, he could not, humanly speaking, live
much longer. But still, the event shewed that
God had immutably determined that he should
live fifteen years more ; and, in order to that, had

8

yo

put it into his heart to pray for the blessing de-
creed : just as in the case of Nineveh, lately men-
tioned, God had resolved not to overthrow that
city then ; and in order to the accomplishment of
his own purpose in a way worthy of himself,
made the ministry of Jonah the means of leading
that people to repentance. All which, as it shews
that God's absolute predestination does not set
aside the use of means ; so does it likewise prove,
that however various the declarations of God
may appear, (to wit, when they proceed on a re-
gard had to natural causes) his counsels and de-
signs stand firm and immoveable, and can neither
admit of alteration in themselves, nor of hin-
drance in their execution. See this farther explain-
ed by Bucer, in Rom. ix. where you will find the
certainty of the divine appointments solidly as-
serted and unanswerably vindicated. We now

come,

IV. To consider the Omnipotence of God.

Pos. 1. God is, in the most unlimited and ab-
solute sense of the word, Almighty. Jer. x xii.
17. Behold, thou hast made the heaven and the
earth by thy great power and stretched-out arm,
and there is nothing too hard for thee. Mat.
xix. 26. With God all things are possible. The
schoolmen very properly distinguish the omni-
potence of God into absolute and actual ; by the
former, God might do many things which he
does not ; by the latter, he actually does whatever
he will* For instance ; God might by virtue of
his absolute power, have made more worlds than
he has. He might have eternally saved every
individual of mankind, without reprobating any :
on the other hand, he might, and that with the
strictest justice, have condemned all men, and
saved none. He could, had it been his pleasure,
have prevented the fall of angels and men, and

91

thereby have hindered sin from having footing in
and among his creatures. By virtue of his actual
power, he made the universe ; executes the whole
counsel of his will, both in heaven and earth ;
governs and influences both men and things, ac-
cording to his own pleasure ; fixes the bounds
which they shall not pass ; and, in a word, work-
eth all in all, Isa. xlv. 7. Amos iii. 6. John v.
17. Acts xvii. 26. 1 Cor xii. 6.

Pos. 2. Hence it follows that, since all things
are subject to the divine control, God not only
works efficaciously on his elect, in order that they
may will and do that which is pleasing in his
sight ; but does likewise frequently and power-
fully suffer the wicked to fill up the measure of
their iniquities, by committing fresh sins. Nay,
he sometimes, but for wise and gracious ends,
permits his own people to transgress : for he has
the hearts and wills of men in his own hand, and
inclines them to good, or delivers them up to evil,
as he sees fit, yet without being the author of sin ;
as Luther, Bucer, Austin and others, have piously
and scripturally taught.

This position consists of two parts ; (1.) That
God efficaciously operates on the hearts of his
elect, and is thereby the sole author of all the good
they do. See Eph. iii. 20. Phil. ii. 13. 1 Thess.
ii. 13. Heb. xiii. 21. St. Austin* takes no few-
er than nineteen chapters, in proving that what-
ever good is in men, and whatever good they are
enabled to do, is solely and entirely of God ; who,
says he, " works in holy persons all their good
desires, their pious thoughts, and their righteous
actions ; and yet these holy persons, though thus
wrought upon by God, will and do all these things
freely : for it is he who rectifies their wills,

* De Grat. &. lib. Arb, a c 1. usque ad c. 20.

92

which^ being originally evil, are made good
by him ; and which wills, after he hath set
them right and made them good, he directs
to good actions and to eternal life ; wherein
he does not force their wills, but makes them
willing." (2.) That God often lets the wicked
go on to more ungodliness : which he does, 1.
Negatively, by withholding that grace, which
alone can restrain them from evil. 2. Remotely,
by the providential concourse and medi ation of
second causes ; which second causes, meeting and
acting in concert with the corruption of the re-
probate's unregenerate nature, produce sinful
effects. 3. Judicially, or in a way of judgment.
Prov. xxi. 1. " The king's heart is in the hand of
the Lord, as the rivers of waters ; he turneth it
whithersoever he will :" And if the king's heart,
why not the hearts of all men ? Lam. iii. 38.
a Out of the mouth of the Most High proceedeth
not evil and good ?" Hence we find, that the Lord
bid Shimei curse David, 2 Sam. xvi. 10. That he
moved David himself to number the people, com-
pare 1 Chron. xxi. 1. with 2 Sam. xxiv. 1.
Stirred up Joseph's brethren to sell him into
Egypt, Gen. 1. 20. Positively and immediately har-
dened the heart of Pharaoh, Ex. iv. 21. Deli-
vered up David's wives to be defiled by Absa-
lom, 2 Sam. xii. 11. and xvi. 22. Sent a lying
spirit to deceive Ahab, 1 Kings xxii. 20 — 23.
And mingled a perverse spirit in the midst of
Egypt, i. e. made that nation perverse, obdurate
and stiffnecked, Isai. xix. 14. To cite other in-
stances would be almost endless, and, after these,
quite unnecessary; all being summed up in that
express passage, Isai. xlv. 7. I make peace and
create evil; I the Lord do all these things."
See farther, 1 Sam. xvi. 14. Psalm cv. 25. Jer.
xiii. 12, 13. Acts ii. 23. and iv. 28. Rom. xi. 8.

93

2 Thess. ii. 11. Every one of which implies more*
than a bare permission of sin. Bucer asserts this,
not only in the place referred to below, but con-
tinually throughout his works; particularly on
Mat. vi. s. 2. where this is the sense of his com-
ments on that petition, lead us not into tempta-
tion j " It is abundantly evident, from most ex-
press testimonies of scripture, that God, occa-
sionally in the course of his providence, puts both
elect and reprobate persons into circumstances of
temptation : by which temptation are meant, not
only those trials that are of an outward, afflictive
nature, but those also that are inward and spiri-
tual ; even such as shall cause the persons so
tempted actually to turn aside from the path of
duty to commit sin, and involve both themselves
and others in evil. Hence we find the elect com-
plaining. Isa. lxiii. 17. " O Lord, why hast
thou made us to err from thy ways, and harden-
ed our hearts from thy fear ?" But there is also
a kind of temptation, which is peculiar to the non-
elect ; whereby God, in a way of just judgment,
makes them totally blind and obdurate : inasmuch
as they are vessels of wrath fitted to destruction."
See also his exposition of Rom. ix.

Luther] reasons to the very same effect : some
of his words are these ; " It may seem absurd to
human wisdom, that God should harden, blind
and deliver up some men to a reprobate sense ;
that he should first deliver them over to evil, and
then condemn them for that evil ; but the believ-
ing, spiritual man sees no absurdity at all in

* Vid Augustin, de Grat. & lib. Arbitr. c. 20. & 21. & Bute*
in. Rom. i. sect 7.

t De Serv. Arb. c. 8- & 146. & 147. usq- ad. c- 165>
8 *

94

this ; knowing that God would be never a whit
less good, even though he should destroy all
men." And again ; " God worketh all things in
men ; even wickedness in the wicked : for this is
one branch of his own omnipotence." He very
properly explains, how God may be said to hard-
en men, &c. and yet not be the author of their sin ;
" It is not to be understood (says he) as if God
found men good, wise and tractable, and then
made them wicked, foolish and obdurate ; but
God finding them depraved, judicially and pow-
erfully excites them just as they are, (unless it is
his will to regenerate any of them ;) and, by thus
exciting them, they become more blind and ob-
stinate than they were before." See this whole
subject debated at large in the places last refer-
red to.

Pos. 3. God, as the primary and efficient cause
of all things, is not only the author of those ac-
tions done by his elect, as actions, but also as
they are good actions ; whereas, on the other
hand, though he may be said to be the author of
all the actions done by the wicked, yet he is not
the author of them in a moral and compound
sense, as they are sinful ; but physically, simply,
and sensu divisoy as they are mere actions, ab-
stractedly from all consideration of the goodness
or badness of them.

Although there is no action whatever, which is
not in some sense, either good or bad ; yet we
easily conceive of an action, purely as such, with-
out adverting to the quality of it : so that the
distinction between an action itself and its deno-
mination of good or evil, is very obvious and
natural.

In and by the elect, therefore, God not only

produces works and actions through his almighty

-powers but likewise through the salutary infl.ii*

95

ences of his Spirit, first makes their persons good,
and then their actions so too : but, in and by the
reprobate, he produces actions by his power alone;
which actions, as neither issuing from faith, nor
being wrought with a view to the divine glory,
nor done in the manner prescribed by the divine
word, are on these accounts properly denomi-
nated evil. Hence we see that God does not im-
mediately and per se infuse iniquity into the
wicked ; but, as Luther expresses it, powerfully
excites them to action, and withholds those gra-
cious influences of his Spirit, without which
every action is necessarily evil. That God, ei-
ther directly or remotely, excites bad men as well
as good ones, to action, cannot be denied by any
but Atheists, or by those who carry their notions
of free will and human independency so high as
to exclude the Deity from all actual operation in
and among his creatures J which is little short of
Atheism. Every work performed, whether good
or evil, is done in the strength and by the power
derived immediately from God himself, in whom
all men live, move, and have their being, Acts
xvii. 28. As, at first, without him was not any
thing made which was made ; so now, without
him is not any thing done which is done. We
have no power or faculty, whether corporeal or
intellectual, but what we received from God, sub-
sists by him, and is exercised in subserviency to
his will and appointment. It is he who created,
preserves, actuates, and directs all things. But
it by no means follows from these premises, that
God is therefore the cause of sin ; for sin is no-
thing but *ye/A«*, illegality, want of conformity to
the divine law, 1 John iii. 4. a mere privation of
rectitude ; consequently, being itself a thing pure-
ly negative, it can have no positive or efficient
cause, but only a negative and deficient one ; a&
several learned men have observed*

96

Every action, as such, is undoubtedly good ; it
being an actual exertion of those operative pow-
ers given us by God for that very end : God
therefore may be the author of all actions, (as he
undoubtedly is) and yet not be the author of evil.
An' action is constituted evil three ways ; by pro-
ceeding from a wrong principle, by being direct-
ed to a wrong end, and by being done in a wrong
manner. Now, though God, as we have said, is
the efficient cause of our actions, as actions ; yet,
if these actions commence sinful, that sinfulness
arises from ourselves. Suppose a boy, who
knows not how to write, has his hand guided by
his master, and nevertheless makes false letters,
quite unlike the copy set him j though his pre-
ceptor, who guides his hand, is the cause of his
writing at all, yet his own ignorance and unskil-
fulness are the cause of his writing so badly.
Just so, God is the supreme author of our action,
abstractedly taken ; but our own vitiosity is the
cause of our acting amiss.

I shall conclude this article with two or three
observations. And, (1.) I would infer, that if
we would maintain the doctrine of God's omni-
potence, we must insist upon that of his univer-
sal agency : the latter cannot be denied, without
giving up the former. Disprove that he is al-
mighty, and then we will grant that his influence
and operations are limited and circumscribed.
Luther says,* " God would not be a respectable
being if he were not almighty, and the doer of all
things that are done ; or if any thing could come
to pass in which he had no hand." God has, at
least a physical influence on whatsoever is done
by his creatures, whether trivial or important,
good or evil. Judas as truly lived, moved, and
.»*...,, . , ->

* De Serv. Arb- c* 168.'

97

had his being from God, as Peter ; and Satan
himself, as much as Gabriel : for, to say that sin
exempts the sinner from the divine government
and jurisdiction, is abridging the power of God
with a witness ; nay, is razing it from its very
foundations.

(2.) This doctrine of God's omnipotence has a
native tendency to awaken in our hearts that re-
verence for, and fear of the divine Majesty,
which none can either receive or retain, but those
who believe him to be infinitely powerful, and to
work all things after the counsel of his own will.
This godly fear is a sovereign antidote against sin ;
for if I really believe that God, by his unintermit-
ted operation upon my soul, produces actions in
me, which, being simply good, receive their malig-
nancy from the corruption of my nature (and
even those works that stand opposed to sins, are,
more or less, infected with this moral leprosy ;)
and if I consider that, should I yield myself a
slave to actual iniquity, God can, and justly
might, as he has frequently done by others, give
me up to a reprobate mind, and punish one sin,
by leaving me to the commission of another ;
surely, such reflections as these must fill me with
awful apprehensions of the divine purity, power
and greatness, and make me watch continually,
as well against the inward risings, as the outward
appearance of evil.

(3.) This doctrine is also useful, as it tends to
inspire us with true humility of soul, and to lay
us, as impotent dust and ashes, at the feet of
sovereign omnipotence. It teaches us, what too
many are fatally ignorant of, the blessed lesson of
self- despair ; i. e. that, in a state of unregenera-
cy, our wisdom is follv, our strength weakness,
and our righteousness nothing worth : that, there-
fore, we can do nothing either to the glory »f

98

God, or the spiritual benefit of ourselves, ancl
others, but through the ability which he giveth ;
that in him our strength lieth, and from him all
our help must come. Supposing we believe, that,
whatsoever is done below or above, God doeth
it himself; that all things depend, both as to their
being and operation, upon his omnipotent arm
and mighty support; that we cannot even sin,
much less do any good thing, if he withdraw his
aid ; and that all men are in his hand, as clay in
the hand of the potter ; I say, did we really be-
lieve all these points, and see them in the light
of the divine Spirit, how can it be reasonably
supposed that we could wax insolent against this
great God, behave contemptuously and supercili-
ously in the world, or boast of any thing we
have or do ? Luther informs us,* that he " used
frequently to be much offended at this doctrine,
because it drove him to self-despair ; but that he
afterwards found, that this sort of despair was
salutary and profitable, and near akin to divine
grace."

(4.) We are hereby taught not only humility
before God, but likewise dependence on him, and
resignation to him. For, if we are thoroughly
persuaded that, of ourselves, and in our own
strength, we cannot either do good or evil ; but
that, being originally created by God, we are in-
cessantly supported, moved, influenced, and di-
rected by him, this way or that, as he pleases ;
the natural inference from hence will be, that,
with simple faith, we cast ourselves, entirely, as
on the bosom of his Providence ; commit all our
care and solicitude to his hand ; praying, with-
out hesitation or reserve, that his will may be

* De Serv. Arb. c 161.

99

done in us, on us, and by us ; and that, in all his
dealings with us, he may consult his own glory
alone. This holy passiveness is the very apex of
Christianity. All the desires of our great Re-
deemer himself were reducible to these two ;
that the will of God might be done, and that the
glory of God might be displayed. These were the
highest and supreme marks at which he aimed,
throughout the whole course of his spotless life,
and inconceivably tremendous sufferings. Hap-
py, thrice happy that man, who hath thus far at-
tained the mind that was in Christ !

(5.) The comfortable belief of this doctrine
has a tendency to excite and keep alive within us
that fortitude, which is so ornamental to, and ne-
cessary for us, while we abide in this wilderness.
For, if i believe with the Apostle, that all things
are of God, 2. Cor. v. 18. I shall be less liable
to perturbation when afflicted, and learn more
easily to possess my soul in patience. This was
Job's support : he was not overcome with rage
and despair, when he received news that the Sa-
beans had carried off his cattle, and slain his ser-
vants, and that the remainder of both were con-
sumed with lire ; that the Chaldeans had robbed
him of his camels ; and that his seven sons were
crushed to death, by the falling of the house
where they were sitting : he resolved all these
misfortunes into the agency of God, his power
and sovereignty, and even thanked him for doing
what he would with his own, Job i. 21. If ano-
ther should slander me in word, or injure me in
deed, I shall not be prone to anger, when, with
David, I consider that the Lord hath bidden
him, 2 Sam. xvi. 10.

(6.) This should stir us up to fervent and in-
cessant prayer. For, does God work powerfully
and benignly in the hearts of his elect ? and is

100

he the sole cause of every action they do, which
is truly and spiritually good ? Then it should be
our prayer, that he would work in us likewise
both to will and to do, of his good pleasure :
and if, on self-examination, we find reason to
trust, that some good thing is wrought in us; it
should put us upon thankfulness unfeigned, and
cause us to glory, not in ourselves but in him.
On the other hand, does God manifest his displea-
sure against the wicked, by blinding, hardening,
and giving them up to perpetrate iniquity with
greediness ? which judicial acts of God, are both
a punishment for their sin : and also eventual ad-
ditions to it : we should be the more incited to
deprecate these tremendous evils, and to beseech
the King of heaven, that he would not thus lead
us into temptation. So much concerning the
omnipotence of God. I shall now,

V. Take notice of his Justice.

Pos. 1. God is infinitely, absolutely, and un-
changeably just.

The justice of God may be considered either
immanently, as it is in himself, which is, proper-
ly speaking, the same with his holiness ; or tran-
siently and relatively, as it respects his right con-
duct towards his creatures, which is properly
justice. By the former he is all that is holy,
just, and good ; by the latter, he is manifested to
be so, in all his dealings with angels and men.
For the first, see Deut. xxxii. 4. Ps. xcii. 15.
for the second, Job viii. 3. Ps. cxlv. 17. Hence
it follows, that whatever God either wills or does,
however it may, at first sight, seem to clash with
our ideas of right and wrong, cannot really be
unjust. It is certain, that, for a season, he sore-
ly afflicted his righteous servant Job ; and, on
the other hand enriched the Sabeans, an infidel
and, lawless nation, with a profusion of wealth

101

and a series of success ; before Jacob and Esau
were born, or had none either good or evil, he
loved and chose the former, and reprobated the
latter : He gave repentance to Peter, and left Ju-
das to perish in his sin : and, as in all ages, so, to
this day, he hath mercy on whom he will, and
whom he will he hardeneth. In all which, he
acts most justly and righteously, and there is no
iniquity with him.

Pos. 2. The Deity may be considered in a
threefold view : as <->od of all, as Lord of all,
and as Judge of all.

1. As God of all, he created, sustains, and
exhilerates the whole universe : causes his sun to
shine, and his rain to fall upon the evil and the
good, Mat. v. and is 2*/t^ *-«v7#> a^MTrut, the pre*
server of all men, 1 Tim. iv. 10. For, as he is
infinitely and supremely good, so also is he com-
municative of his goodness ; as appears not only
from his creation of all things, but especially
from his providential benignity. Every thing
has its being from him, as Creator ; and its well-
being from him, as a bountiful Preserver. 2.
As Lord, or sovereign of all, he does as he will
(and has a most unquestionable right to do so^
with his own ; and, in particular, fixes and deter-
mines the everlasting state of every individual
person, as he sees fit. It is essential to absolute
sovereignty; that the sovereign have it in his
power to dispose of those, over whom his juris-
diction extends, just as he pleases, without being1
accountable to any : And God, whose authority
is unbounded, none being exempt from it ; may,
with the strictest holiness and justice, love or
hate, elect or reprobate, save or destroy any of
his creatures, whether human or angelic, accord-
ing to his own free pleasure and sovereign pur-
pose. 3. As Judge of all, he ratifies what he-
9

102

does as Lord, by rendering to all according to
their works ; by punishing the wicked, and re-
warding those whom it was his will to esteem
righteous and to make holy.

Pos. 3. Whatever things God wills or does, are
not willed and done by him because they were,
in their own nature, and previously to his willing
them, just and right : or because, from their in-
trinsic fitness, he ought to will and to do them :
but they are therefore just, right and proper, be-
cause he, who is holiness itself wills and. does
them.

Hence Abraham looked upon it as a righteous
action to slay his innocent son. Why did he so
esteem it, because the law of God authorized
murder ? No ; for, on the contrary, both the law
of od and the law of nature peremptorily for-
bad it : but the holy patriarch well knew, that the
will of God is the only rule of justice , and that
what he pleases to command is, on that very ac-
count just and righteous.* It follows,

Pos. 4. That although our works are to be ex-
amined by the revealed will of God, and be de-
nominated materially good or evil, as they agree
or disagree with it ; yet, the works of God him-
self cannot be brought to any test whatever : for,
his will being the grand, universal law, he him-
self cannot be, properly speaking, subject to, or
obliged by, any law superior to that. Many
things are done by him, such as chusing and re-
probating men, without any respect had to their
works; suffering people to fall into sin, when, if
it so pleased him he might prevent it; leaving
many backsliding professors to go on and perish in
their apostacy, when it is in his divine power to
sanctify and set them right ; drawing some by

* Compare also Exod. iii. 22. with Exod. xx. 15-

I

103

his grace, and permitting many others to continue
in sin and unregeneracy ; condemning those to
future misery, whom, if he pleased, he could un-
doubtedly save ; with innumerable instances of
the like nature, (which might be mentioned) and
which, if done by us, would be apparently unjust,
inasmuch as they would not square with the re-
vealed will of God, which is the great and only
safe rule of our practice. But, when he does
these and such like things, they cannot but be
holy,* equitable, and worthy of himself: for,
since his will is essentially and unchangeably just,
whatever he does, in consequence of that will,
must be just and good likewise. From what has
been delivered under this fifth head, I would in-
fer, That they, who deny the power God has of
doing as he will with his creatures, and exclaim
against unconditional decrees as cruel, tyranni-
cal, and unjust; either know not what they say,
nor whereof they affirm ; or are wilful blasphe-
mers of his name, and perverse rebels against
his sovereignty : to which at last, however un-
willingly, then will be forced to submit.

I shall conclude this introduction with briefly
considering in the

Sixth and last place, the Mercy of God.

Pos. 1. The Deity is, throughout the scriptures,
represented as infinitely gracious and merciful,
Exod. xxxiv. 6. Nehem. ix. 17* Psalm ciii. 8.
1 Pet. i. 3.

When we call the divine mercy infinite, we do
not mean tha* it is, in a way of grace, extended to
all men,without exception ; (and supposing it was,
even then it would be very improperly denomina-
ted infinite on that account, since the objects of it,
though all men taken together, would not amount
to a multitude strictly and properly infinite) but,
that his mercy towards his own elect, as it knew

104

no beginning, so is it infinite in duration, and
shall know neither period nor intermission.

Pos. 2. Mercy is not in the Deity, as it is in
us, a passion, or affection ; every thing of that
kind being incompatible with the purity, perfec-
tion', independency and unchangeableness of his
nature : but, when this attribute is predicated of
him, it only notes his free and eternal will, or
purpose, of making some of the fallen race happy,
by delivering them from the guilt and dominion
of sin, and communicating himself to them in a
way consistent with his own inviolable justice,
truth, and holiness. This seems to be the proper
definition of mercy, as it relates to the spiritual
and eternal good of those who are its objects.
But it should be observed,

Pos. 3. That the mercy of God, taken in its
Biore large and indefinite sense, may be consider-
ed, 1. as general, 2. as special.

His general mercy is no other than what we
commonly call his bounty ; by which he is, more
or less, providentially good to all mankind, both
elect and non-elect : Mat. v. 45. Luke vi. 35.
Acts xiv. 17. and xvii. 25 — 28. By his special
mercy, he as Lord of all, hath in a spiritual
sense, compassion on as many of the fallen race
as are the objects of his free and eternal favour :
the effects of which special mercy are, the re?-
demption and justification of their persons
through the satisfaction of Christ ; the effectual
vocation, regeneration, and sanctification of them,
by his Spirit ; the infallible and final preservation
of them in a state of grace on earth ; and their
everlasting glorification in heaven.

Pos. 4. There is no contradiction, whether
real or seeming, between these two assertions,
1. That the blessings of grace and glory are pe-
culiar to those whom God hath in his decree of

105

predestination, set apart for himself; and 2.
That the gospel declaration runs, that whosoever
willeth, may take of the water of life freely, Rev.
xxii. 17". "Since, in the first place, none can
will, or unfeignedly and spiritually desire a part
in these privileges, but those whom God previ-
ously makes willing and desirous ; and, secondly,
that he gives this will to, and excites this desire
in, none but his own elect.

Pos. 5. Since ungodly men, who are totally
and finally destitute of divine grace, cannot know
what this mercy is, nor form any proper appre-
hensions of it, much less by faith embrace and
rely upon it for themselves ; and since daily expe-
rience, as well as the scriptures of truth, teach
us that God doth not open the eyes of the repro-
bate, as he doth the eyes of his elect, nor savingly
enlighten their understandings ; it evidently fol-
lows that his mercy was never, from the very
first, designed for them, neither will it be applied
to them : but, both in designation and applica-
tion, is proper and peculiar to those only, who
are predestinated to life ; as it is written, the
election hath obtained, and the rest were blinded,
Rom. xi. 7.

Pos. 6. The whole work of salvation, together
with every thing that is in order to it, or stands
in connexion with it, is sometimes in scripture
comprised under the single term mercy ; to shew
that mere love and absolute grace were the grand
causes why the elect are saved, and that all merit,
worthiness, and good qualifications of theirs were
entirely excluded from having any influence on
the divine will, whv they should be chosen, re-
deemed, and glorified, above others. When it is
said, Rom. ix. " He hath mercy on whom he
will have mercy," it is as much as if the Apostle
had said, " God elected, ransomed, justified., re?-
9 *

106

generates, sanctifies and glorifies whom he plea-
ses i every one of these great privileges being
briefly summed up, and virtually included, in that
comprehensive phrase, " He hath mercy."

Pos. 7. It follows, that whatever favour is
bestowed on us, or wrought by us, whether in
will, word, or deed; and whatever blessings
else we receive from God, from election quite
home to glorification; all proceed merely and
entirely from the good pleasure of his will, and
his mercy towards us in Christ Jesus. To him,
therefore, the praise is due, who putteth the dif-
ference between man and man, by having compas-
sion on some, and not on others.

THE
DOCTRINE

or

ABSOLUTE PREDESTINATION

STATED AND ASSERTED.

CHAPTER I.

WHEREIN THE TERMS COMMONLY MADE VSE OF IN
TREATING OF THIS SUBJECT, ARE DEFINED AND
EXPLAINED.

HAVING considered the attributes of God, as
laid down in scripture ; and, so far, cleared our
way to the doctrine of predestination ; I shallr
before I enter further on the subject, explain the
principal terms generally made use of when treat-
ing of it, and settle their true meaning. In discour-
sing on the divine decrees, mention is frequently
made of God's love and hatred ; of election and
reprobation ; of the divine purpose, foreknow-
ledge, and predestination ; each of which we shall
distinctly and briefly consider.

I. When love is predicated of God, we do not
mean that he is possessed of it as a passion, or
affection. In us it is such ; but if, considered in
that sense, it should be ascribed to the Deity, it
would be utterly subversive of the simplicity per-
fection, and independency of his being. Love,

108

therefore, when attributed to him, signifies, 1.
his eternal benevolence, i. e. his everlasting will,
purpose, and determination to deliver, bless, and
save his people. Of this, no good works wrought
by them are in any sense the cause. Neither are
even the merits of Christ himself to be consider-
ed as any way moving or exciting this good will
of God to his elect ; since the gift of Christ to
be their mediator and redeemer, is itself an ef-
fect of this free and eternal favour, borne to them
by God the Father, John iii. 16. " His love to-
wards them arises merely from the good pleasure
of his own good will, without the least regard to
any thing ad extra, or, out of himself." The
term implies, 2. complacency, delight, and ap-
probation. With this love, God cannot love even
his elect, as considered in themselves ; because
in that view, they are guilty, polluted sinners;
but they were from all eternity objects of it, as
they stood united to Christ, and partakers of his
righteousness. Love implies, 3. actual benefi-
cence ; which, properly speaking, is nothing else
than the effect or accomplishment of the other
two : those are the cause of this. This actual
beneficence respects all blessings, whether of %
temporal, spiritual, or eternal nature. Temporal
good things are indeed indiscriminately bestow-
ed in a greater or less degree, on all, whether
elect or reprobate ; but they are given in a cove-
nant way, and as blessings to the elect only ; to
whom also the other benefits, respecting grace
and glory, are peculiar. And this love of bene-
ficence no less than that of benevolence and
complacency, is absolutely free, and irrespective
of any worthiness in man.

II. When hatred is ascribed to God, it im-
plies, 1. a negation of benevolence ; or, a reso-
lution not to have mercy on such and such men,,

109

nor to endue them with any of those graces
which stand connected with eternal life. So,
Rom. ix. " Esau have I hated, i. e. I did
from all eternity, determine within myself, not ta
have mercy on him.*' The sole cause of which
awful negation is not merely the unworthiness of
the persons hated, but the sovereignty and free-
dom of the divine will. 2. It denotes displea-
sure and dislike : for sinners who are not interest-
ed in Christ, cannot but be infinitely displeasing
to, and loathsome in the sight of eternal purity.
3. It signifies a positive will to punish and
destroy the reprobate for their sins ; of which
will the infliction of misery upon them hereaf-
ter, is but the necessary effect, and actual execu-
tion.

III. The term election^ that so very frequent-
ly occurs in scripture, is there taken in a fourfold
sense; 1. and most commonly signifies, "That
eternal, sovereign, unconditional, particular, and
immutable act of God, where he selected some
from among all mankind, and of every nation un-
der heaven, to be redeemed and everlastingly
saved by Christ." 2. It sometimes and more
rarely signifies, " That gracious and almighty act
of the divine Spirit, whereby God actually and
visibly separates his elect from the world, by ef-
fectual calling." This is nothing but the mani-
festation and partial fulfilment of the former elec-
tion ; and by it, the objects of predestinating
grace are sensibly led unto the communion of
saints, and visibly added to the number of Cod's
declared, professing people. Of this our Lord
makes mention, John xv. 19. " Because I have
chosen you out of the world, therefore the
world hateth you." Where, it should seem, the
choice spoken of, does not refer so much to
God's eternal immanent act of election, as hi?

110

open, manifest one ; whereby he powerfully and
efficaciously called the disciples forth from the
world of the unconverted, and quickened them
from above, in conversion. 3. By election is
sometimes meant, " God's taking a whole nation,
community, or body of men, into external cove-
nant with himself, by giving them the advantage
of revelation, or his written word, as the rule of
their belief and practice, when other nations are
without it." In this sense, the whole body of
the Jewish nation was indiscriminately called
elect, Deut. vii. 6. " because that unto them were
committed the oracles of God. Now, all that are
thus elected are not therefore necessarily saved ;
but many of them may be, and are, reprobates :
as those of whom our Lord says, Mat. x-iii. 20.
" that they hear the word and anon with joy
receive it, &c." And the apostle John, 1 Epist.
chap. ii. " They went out from us, i. e. being fa-
voured with the same gospel revelation we were,
they professed themselves true believers no less
than we ; but they were not of us, i. e. they were
not with us chosen of God unto everlasting life,
nor did they ever in reality, possess that faith of
his operation, which he gave to us ; for, if they
had in this sense, been of us, they would no doubt
have continued with us j they would have mani-
fested the sincerity of their professions, and
the truth of their conversion by enduring to the
end, and being saved." And even this external
revelation, though it is not necessarily connected
with eternal happiness, is nevertheless productive
of very many and great advantages to the people
and places where it is vouchsafed ; and is made
known to some nations, and kept back* from

See Psalm cxlvii. 19, 20.

Ill

others, according to the good pleasure of him,
who worketh all thing after the counsel of his
own will. 4. And lastly, election sometimes
signifies, " The temporary designation of some
person or persons, to the filling up some particu-
lar station in the visible church, or office in civil
life." So Judas was chosen to the apostleship,
John vi. 70. and Saul to be king of Israel, 1 Sam.
x. 24. " This much for the use of the word
election." On the contrary,

IV. Reprobation denotes either, 1. God's
eternal pretention of some men, when he chose
others to glory, and his predestination of them to
fill up the measure of their iniquities, and then to
receive the just punishment of their crimes, even
destruction from the presence of the Lord, and
from the glory of his power. This is the prima-
ry, most obvious, and most frequent sense, in
which the word is used. It may likewi e signify,
3. C:od's forbearing to call by his grace, those
whom he hath thus ordained to condemnation :
but this is only a temporary pretention, and a
consequence of that which was from eternity.
3. And lastly, the word may be taken in ano-
ther sense, as denoting God's refusal to grant to
some nations the light of the gospel revelation.
This may be considered as a kind of national re-
probation ; which yet does not imply that every
individual person, who lives in such a country,
must therefore unavoidably perish for ever; any
more than that every individual, who lives in a
land called Christian, is therefore in a state of sal-
vation. There are no doubt, elect persons among
the former ; as well as reprobate ones among the
latter. By a very little attention to the context,
any reader may easily discover in which of these
several senses the words elect and reprobate are
U6ed, whenever they occur in scripture.

112

V. Mention is frequently made, in scripture,
of the purpose* of God : which is no other than
his gracious intention from eternity of making
his elect everlastingly happy in Christ.

, VI. When foreknowledge is ascribed to God,
the word imports, 1. that general prescience,
whereby he knew from all eternity, both what he
himself would do, and what his creatures, in con-
sequence of his efficacious and permissive de-
cree, should do likewise. The divine foreknow-
ledge considered in this view, is absolutely uni-
versal ; it extends to all beings that did, do, or
ever shall exist ; and to all actions that ever have
been, that are, or shall be done, whether good or

* The purpose of God does not seem to differ at all from
predestination : that being as well as this, an eternal, free,
and unchangeable act of his will. Besides, the word purpose,
when predicated of God in the New Testament, always de-
notes his design of saving- his elect, and that only, Rom. viii.
28. & ix. 11. Eph. i. 11. & iii. 11. 2 Tim. i. 9 As does the
term predestination ; which, throughout the whole New Tes-
tament, never signifies the appointment of the non-elect to
Wrath; but singly and solely the fore-appointment of the elect
to grace and glory : though, in common theological writings,
predestination is spoken of as extending to whattver God
does, both in a way of permission and efficiency ; as in the
utmost sense of the term it does. It is worthy of the read-
er's notice, that the original word 7rg>e#£5-<s, which we lender
purpose, signifies not only an appointment, but a fore-appoint-
ment, and such a fore-appointment as is efficacious, and cin-
not be obstructed, but shall most assuredly issue in a full
accomplishment: which gave occasion to the following judi-
cious remark of a late learned writer; " vgofairis a Paulo
sxpe usurpatur in elect ionisnegotio, addesignandum, consili-
um hoc Dei non esse inanem quandam &. inefficacem vellei-
tatem ; Bed constans, detenvinatum, et immutabile Dei pro-
posh" um. Vox enim est efficacis summx, ut notant gi am-
matici veteres ; et signate vocatur a Patdo. wgoitanti ttx roc
jrxXjx eveg'ytjvl<&'y Consilium illius, qui effic.-.citer omnia
operatur ex beneplacito suo." Turreti>:. Institut. Tom.
1. loc. 4. quaest. 7. s. 12.

113

evil, natural, civil, or moral. 2. The word of-
ten denotes that special prescience which has for
its objects his own elect, and them alone ; whom
he is in a peculiar sense said to know and fore-
know, Psal. i. 6. John x. 27. 2 Tim. ii. 19. Rom.
viii. 29. 1 Pet. i. 2. and this knowledge is con-
nected with, or rather the same with love, favour,
and approbation,

VII. We come now to consider the meaning
of the word predestination, and how it is taken in
scripture. The verb predestinate is of Latin
original, and signifies in that tongue, to delibe-
rate beforehand with one's self, how one shall
act : and in consequence of such deliberation, to
constitute, foreordain, and predetermine, where,
when, how, and by whom, any thing shall be
done, and when it shall be done. So the Greek
verb ■jtpoo^i^m, which exactly answers to the Eng-
lish word predestinate, and is rendered by it, sig-
nifies, to resolve beforehand within one's self
what to do, and before the thing resolved on is
actually effected, to appoint it to some certain use,
and direct it to some determinate end. The He-
brew verb habhdeL, has likewise much the same
signification.

Now, none but wise men are capable (especial-
ly in matters of great importance) of rightly de-
termining what to do, and how to accomplish a
proper end, by just, suitable, and effectual means :
and if this is confessedly a very material part of
true wisdom, who so fit to dispose of men, and
assign each individual his sphere of action in this
world, and his place in the world to come, as the
all-wise God ? and yet, alas ! how many are there
who cavil at thfcse eternal decrees, which, were
we capable of fully and clearly understanding
them, would appear to be as just as they are so-
vereigfij and as wise as they are incomprehensi-
10

114

Lie ! Divine preordination has for its objects, all
things that are created : no creature, whether ra-
tional or irrational, animate or inanimate, is ex-
empted from its influence. All beings whatever,
frorn the highest angel to the meanest reptile, and
from the meanest reptile to the minutest atom,
are the objects of God's eternal decrees and par-
ticular providence. However the ancient fathers
only make use of the Avord predestination as it re-
fers to angels or men, whether good or evil : and
it is used by the apostle Paul in a more limited
sense still ; so as by it to mean only that branch of
it which respects God's election and designation of
his people to eternal life, Rom. viii. 30. Eph. i. 11,
But that we may more justly apprehend the
import of this word, and the ideas intended to be
conveyed by it, it may be proper to observe, that
the term predestination, theologically taken, ad-
mits of a fourfold definition : and may be consi-
dered as, 1. "That eternal, most wise, and im-
mutable decree of God, whereby he did, from
before all time determine and ordain to create,
dispose of, and direct to some particular end,
every person and thing to which he has given, or
is yet to give, being ; and to make the whole cre-
ation subservient to, and declarative of, his own
glory." Of this decree, actual providence is the
execution. 2. Predestination may be consider-
ed as relating generally to mankind, and them
only : and, in this view, we define it to be, " The
everlasting, sovereign, and invariable purpose of
God, whereby he did determine within himself,
to create Adam in his own image and likeness,
and then to permit his fall ; and to suffer him,
thereby to plunge himself, and his whole posteri-
ty," (inasmuch as they all sinned in him, not on-
ly virtually but also federally and representative-
ly) " into the dreadful abyss of sin, misery and

115

death." 3. Consider predestination as relating to-
the elect only, and it is, " That eternal, uncondi-
tional, particular, and irreversible act of the di-
vine will, whereby, in matchless love, and adora-
ble sovereignty, God determined within himself
to deliver a certain number of Adam's degene-
rate* offspring, out of that sinful and miserable
estate, into which, by his primitive transgression,
they were to fall :" and in which sad condition
they were equally involved with tho.se who were
not chosen : but, being pitched upon, and sin-
gled out by God the Father, to be vessels of
grace and salvation (not for any thing in them,
that could recommend them to his favour, or enti-
tle them to his notice, but merely because he
would shew himself gracious to them,) they were
in time actually redeemed by Christ : are effec-
tually called by his spirit, justified, adopted,
sanctified, and preserved safe to his heavenly
kingdom. The supreme end of this decree is
the manifestation of his own infinitely glorious
and amiably tremendous perfections : the inferior,
or subordinate end, is the happiness and salvation
of them who are thus freely elected. 4. Predes-
tination, as it regards the reprobate is, "That eter-
nal, most holy, sovereign, and immutable act of

* When we say, that the decree of predestination to life
and death respects man as fallen, we do not mean, that the
fall was actually antecedent to that decree : for the decree-
is truly and properly eternal, as all God's immanent acts un-
doubtedly are ; whereas the fall took place in time. What
we intend, then, is only this, viz. that God, (for reasons,
without doubt, worthy of himself, and of which we are, by
no means, in this life competent judges) having, from ever-
lasting, preremptorily ordained to suffer the fall of Adam ;
did likewise, from everlasting, consider the human race as
i'allen : and, out of the whole mass of mankind, tints viewed

116

God's will, whereby he hath determined to leave*
some men to perish in their sins, and to be justly
punished for them."

and foreknown as impure, and obnoxious to condemnation;
vouchsafed to select some particular persons, (who, collec-
tively, make up a very great, though precisely determinate,
number) in and on whom he would make known the ineffa-
ble riches of his merer.

CHAPTER II.

WHEREIN THE DOCTRINE OF PREDESTINATION
IS EXPLAINED, AS IT RELATES IN GENERAL
TO ALL MBN.

JL HUS much being premised, with relation to
the scripture terms commonly made use of in
this controversy, we shall now proceed to take a
nearer view of this high and mysterious article,
And,
I. We, with the scriptures, assert, That there
is a predestination of some particular persons to
life, for the praise of the glory of divine grace ;
and a predestination of other particular persons
to death : which death of punishment they shall
inevitably undergo, and that justly, on account
of their sins. 1. There is a predestination of
some particular persons to life. So, Mat. xx. 15.
" Many are called but few chosen ;" i. e. the gos-
pel revelation comes indiscriminately to great
multitudes ; but few, comparatively speaking, are
spiritually and eternally the better for it : and
these few, to whom it is the savour of life unto
life, are therefore savingly benefited by it, be-
cause they are the chosen or elect of God. To
the same effect are the following passages, among
many others : Mat. xxiv. 22. " For the elect's
sake, those days shall be shortened." Acts xiii.
48. " As many as were ordained to eternal life
believed." Rom. viii. 30 " Whom he did pre-?
10 *

118

destinate, them he also called." And verse 33.
*' Who shall lay any thing to the charge of God's
elect ?" Eph. i. 4, 5. " According as he hath
chosen us in him, before the foundation of the
world, that we should be holy, &c. Having pre-
destinated us to the adoption of children by Je-
sus Christ unto himself, according to the good
pleasure of his will." 2 Tim. i. 9. " Who hath
saved us, and called us with an holy calling, not
according to our works, but according to his
own purpose and grace, which was given us in
Christ before the world began." 2. This elec-
tion of certain individuals unto eternal life was
for the praise of the glory of divine grace. This
is expressly asserted in so many words, by the
apostle, Eph. i. 5, 6. Grace, or mere favour,
was the impulsive cause of all : It was the main
spring, which set all the inferior wheels in motion.
It was an act of grace in God, to choose any,
when he might have passed by all : It was an act
of sovereign grace, to choose this man rather than
that, when both were equally undone in themselves,
and alike obnoxious to his displeasure. In a word,
since election is not of works, and does not pro-
ceed on the least regard had to any worthiness in its
objects ; it must be of free, unbiassed grace : but
election is not of works, Rom. xi. 5, 6. therefore,
it is solely of grace. 3. There is, on the other
hand, a predestination of some particular persons
to death. 2 Cor. iv. 3. ** If our gospe? be hid, it
is hid to them that are lost." 1 Pet. ii. 8.
" Who stumble at the word, being disobedient ;
whereunto also they were appointed." 2 Pet. ii.
12. "These, as natural brute beasts, made to be
taken and destroyed." Jude ver. 4. " There are
certain men crept in unawares, who were before
©f old ordained to this condemnation." Rev.
xvii. 8. " Whose names were not written in the book

119

of life from the foundation of the world." But
of this we shall treat professedly, and more at
large, in the fifth chapter. 4. This future death
they shall inevitably undergo : for, as God will
certainly save all whom he wills sho.ild be sav-
ed ; so he will as surely condemn all whom he
wills shall be condemned ; for he is the Judge of
the whole earth, whose decree shall stand, and
from whose sentence there is no appeal. " Hath
he said, and shall he not make it good ? hath he
spoken, and shall it not come to pass ?" And
his decree is this ; that these, i. e. the non-elect,
who are left under the guilt of final impenitence,
unbelief, and sin, shall go away into everlasting
punishment ; and the righteous, . i. e. those who,
in consequence of their election in Christ, and
union to him, are justly reputed, and really con-
stituted such, shall enter into life eternal, Mat.
xxv. 46. 5. The reprobate shall undergo this pun-
ishment justly, and on account of their sins. Sin
is the meritorious and immediate cause of any
man's damnation. God condemns and punishes
the non-elect, not merely as men, but as sinners :
and, had it pleased the great Governor of the uni-
verse, to have entirely prevented sin from having
any entrance into the world, it should seem as if
he could not, consistently with his known attri-
butes, have condemned any man at all. But, as
all sin is properly meritorious of eternal death ;
and all men are sinners ; they, Avho are condemn-
ed, are condemned most justly, and those who
are saved, are saved in a way of sovereign mer-
cy, through the vicarious obedience and death of
Christ for them.

Now, this twofold predestination, of some to
life, and of others to death, (if it may be called
twofold, both being constituent parts of the same
decree) cannot be denied, without likewise deny-

120

ing, 1. most express and frequent declarations
of scripture, and, 2. the very existence of God :
for, since God is a being perfectly simple, free
from all accident and composition ; and yet, a
will to save some and punish others, is very often
predicated of him in scripture ; and an immove-
able decree to do this in consequeuce of his will,
is likewise ascribed to him ; and a perfect fore-
knowledge, of the sure and certain accomplish-
ment of what he has thus willed and decreed, is
also attributed to him ; it follows, that whoever
denies this will, decree, and foreknowledge of
God, does implicitly and virtually, deny God
himself : since his will, decree, and foreknow-
ledge are no other than God himself willing, and
decreeing, and foreknowing.

II. We assert, that God did from eternity de-
cree to make man in his own image ; and also
decreed to suffer him to fall from that image in
which he should be created, and, thereby to for-
feit the happiness with which he was invested :
which decree, and the consequences of it, were
not limited to Adam only ; but included, and ex-
tended to all his natural posterity.

Something of this was hinted already in the
preceding chapter : we shall now proceed to the
proof of it. And, 1. That God did make man
in his own image, is evident from scripture, Gen.
i. 27". 2. That he decreed from eternity so to
make man, is as evident; since, for God to do any
thing without having decreed it, or fixed a pre-
vious plan in his own mind, would be a manifest
imputation on his wisdom : and, if he decreed
that now, or at any time, which he did not
always decree, he could not be unchangeable.
3. That man actualy did fall from the divine im-
age and his original happiness, is the undoubted
voice of scripture, Gen. iii. And, 4. That he

121

fell in consequence of the divine decree,* we
prove thus : God was either willing that Adam
should fall, or unwilling, or indifferent about it.
If od was unwilling that Adam should trans-
gress, how came it pass that he did? Is man
stronger, and is Satan wiser, than he that made
them ? Surely, no. Again ; could not God, had
it so pleased him, have hindered the tempter's
access to paradise ? or have created man, as he
did the elect angels, with a will invariably deter-
mined to good only, and incapable of being bias-
ed to evil ? or, at least, have made the grace and
strength, with which he indued Adam, actually
effectual to the resisting of all solicitations 10 sin ?
None but atheists would answer these questions
in the negative. Surely, if God had not willed
the fall, he could, and no doubt would, have pre-
vented it : but he did not prevent it : Ergo, he
willed it. And, if he willed it, he certainly de-
creed it : for the decree of God is nothing else
but the seal and ratification of his will. He does
nothing but what he decreed ; and he decreed
nothing which he did not will : and both will and
decree are absolutely eternal, though the execu-
tion of both be in time. The only way to evade
the force of this reasoning, is to say, that " God
was indifferent and unconcerned, whether man
stood or fell." But in what a shameful, unwor-
thy light does this represent the Deity ! Is it pos-
sible for us to imagine, that God could be an idle,
careless spectator, of one of the most important
events that ever came to pass ? Are not " the very
hairs of our head all numbered ?" or does
" a sparrow fall to the ground, without our hea-

* See this article judiciously stated, and nervously assay-
ed by Witsiu", in his E?on. 1. 1. cap- 8. s- 10 — 25.

122

venly Father V If then things, the most trival
and worthless, are subject to the appointment of
his decree, and the control of his providence ; how
much more is man, the master-piece of this low-
er creation ? and above all, that man Adam, who,
when recent from his Maker's hands, was the
living image of God himfelf, and very little infe-
rior to angels ! and on whose perseverance was
suspended the welfare, not of himself only, but
likewise that of the whole world. But, so far
was God from being indifferent in this matter,
that there is nothing whatever, about which he is
so ; for he worketh all things without exception,
after the counsel of his own will, Eph. i. 11. con-
sequently, if he positively wills whatever is done,
he cannot be indifferent with regard to any thing.
On the whole, if God was not unwilling that Adam
should fall, he must have been willing that he
should ; since, between God's willing and nilling,
there is no medium. And is it not highly rational,
as well as scriptural j nay, is it not absolutely ne-
cessary, to suppose, that the fall was not contrary
to the will and determination of God ? since, if it
was, his will (which the apostle represents as be-
ing irresistible, Rom. ix. 19.) was apparently
frustrated, and his determination rendered of
worse than none effect. And how dishonourable to,
how inconsistent with, and how notoriously sub-
versive of, the dignity of God, such a blasphemous
supposition would be, and how irreconcileable with
every one of his allowed attributes, is very easy to
observe. 5. That man, by his fall, forfeited the hap-
piness with which he was invested, is evident, as
well from scripture as from experience ; Gen. iii.
7, 10, 16, 17, 18, 19, 23, 24. Rom. v. 12. Gal.
iii. 10. He first sinned, (and the essence of sin
lies in disobedience to the command of God) and
then immediately became miserable ; misery be-

123

ing, through the divine appointment, the natural
and inseparable concomitant of sin. 6. That the
fall, and its sad consequences, did not terminate
solely in Adam, but affect his whole posterity, is
the doctrine of the sacred oracles : Ps. li. 5.
Rom. v. 12, 14, 15, 17, 18, 19. 1 Cor. xv. 22.
Eph. ii. 3. Besides, not only spiritual and eter-
nal, but likewise temporal death is the wages of
sin, Rom. vi. 23. James i. 15. And yet we see
that millions of infants, who never, in their own
persons, either did or could commit sin, die con-
tinually. It follows, that either God must be un-
just in punishing the innocent; or that these in-
fants are, some way or other, guilty creatures : if
they are not so in themselves, (I mean actually
so, by their own commission of sin) they must
be so in some other person ; and who that person
is, let scripture say, Rom. v. 12, 18. 1 Cor. xv.
22. And, I ask, how can these be, with equity,
sharers in Adam's punishment, unless they are
chargeable with his sin? and how can they be
fairly chargeable with his sin, unless he was their
federal head and representative, and acted in their
name, and sustained their persons when he fell ?
III. We assert, that as all men, universally,
are not elected to salvation ; so neither are all
men, universally, ordained to condemnation.
This follows from what has been proved already :
however, I shall subjoin some farther demonstra-
tion of these two positions. 1 . All men universal-
ly are not elected to salvation. And, first, this
may be evinced a posteriori : it is undeniable,
from scripture, that God will not in the last day,
save every individual of mankind, Dan. xii. 2.
IMat. xxv. 46. John v. 29. Therefore, say we,
God never designed to save every individual ;
since, if he had, every individual would and must
be saved, for " his counsel shall stand, and he

124

will do all his pleasure." See what we have al-
ready advanced on this head, in the first chapter,
under the second article, Position 8. Secondly,
this may be evinced also from God's foreknow-
ledge. The Deity, from all eternity, and conse-
quently, at the very time he gives life and being
to a reprobate, certainly foreknew, and knows, in
consequence of his own decree, that such an one
would fall short of salvation : now, if God fore-
knew this, he must have predetermined it ; be-
cause his own will is the foundation of his de-
crees, and his decrees are the foundation of his
prescience ; he therefore foreknowing futurities,
because, by his predestination, he hath rendered
their futurition certain and inevitable. Neither
is it possible, in the very nature of the thing,
that they should be elected to salvation, or ever
obtain it, whom God foreknew should perish :
for then the divine act of pretention would be
changeable, wavering and precarious ,• the divine
foreknowledge would be deceived ; and the di-
vine will impeded. All which are utterly im-
possible. Lastly, That all men are not chosen
to life, nor created to that end, is evident, in that
there are some who were hated of God before
they were born, Rom. ix. 11, 12, 13. are fitted
for destruction, verse 22. and made for the day
of evil, Prov. xvi. 4.

But, 2. All men universally are not ordained
to condemnation. There are some who are cho-
sen, Mat. xx. 1G. An election, or elect number,
who obtain grace and salvation, while the rest are
blinded, Rom. xi. 7. a little flock, to whom it is
the Father's good pleasure to give the kingdom,
Luke xii. 21. A people whom the Lord hath
reserved, Jer. 1. 20. and formed for himself, Isai.
xliii. 21. A peculiarly favoured race, to whom it
is given to know the mysteries of the kingdom

1^5

of heaven ; while, to others, it is not given,
Mat. xiii. 11. A remnant according to the election
of grace, Rom. xi. 5. Whom God hath not ap-
pointed to wrath, but to obtain salvation by Je-
sus Christ, 1 Thess. v. 9. In a word, who are a
chosen generation, a royal priesthood, an holy na-
tion, a peculiar people, that they should shew
forth the praises of him who hath called them
out of darkness into his marvellous light, 1 Pet.
ii. 9. And whose names, for that very end, are
in the book of life, Phil. iv. 3. and written in
heaven, Luke x. 20. Heb. xii. 23. Luther*
observes, that, in the 9th, 10th, and 11th chapters
of the epistle to the Romans, the apostle particu-
larly insists on the doctrine of predestination;
" Because," says he, "all things whatever,
arise from, and depend upon, the divine appoint-
ment ; whereby it was preordained who should
receive the word of life, and who should disbe-
lieve it ; who should be delivered from their
sins, and who should be hardened in them ; and
who should be justified, and who condemned."

IV. We assert, that the number of the elect,
and also of the reprobate, is so fived and deter-
mined, that neither can be augmented or dimi-
nished.

It is written of God, that he telle th the num-
ber of the stars, and calleth them all by their
names, Psalm c lvii. 4*. Now it is as incompa-
tible with the infinite wisdom and knowledge of
the all-comprehending God, to be ignorant of the
names and number of the rational creatures he
has made, as that he should be ignorant of the
stars and the other inanimate products of his al-
mighty power : and, if he knows all men in gene-

* fit Prsfat. ad cpist. ad Horn.
11

126

ral taken in the lump, he may well be said, in a
more near and special sense, to know them that
are his by election, 2 Tim. ii. 19. And, if he
knows who are his, he must, consequently, know
whp are not his, i. e. whom, and how many he
hath left in the corrupt mass, to be justly punish-
ed for their sins. Grant this, (and who can help
granting a truth so self-evident ?) and it follows
that the number, as well of the elect as of the
reprobate, is fixed and certain : otherwise God
would be said to know that which is not true, and
his knowledge must be false and delusive, and so
no knowledge at all : since that which is in it-
self, at best but precarious, can never be the
foundation of sure and infallible knowledge.
But that God does indeed precisely know to a man
who are and who are not, the objects of his electing
favour, is evident from such scriptures as these,
Exod. xxxiii. 17. "Thou hast found grace in
my sight, and I know thee by name." Jer. i. 5.
" Before I formed thee in the belly, I knew thee."
Luke x. 20. '* Your names are written in hea-
ven." Luke xii. 7. " The very hairs of your
head are all numbered." John xiii. 18. "I know
whom I have chosen." John x. 14. "I know
my sheep, and am known of mine." 2 Tim. ii. 19.
" The Lord knoweth them that are his." And,
if the number of these is thus assuredly settled
and exactly known, it follows that we are right
in asserting,

V. That the decrees of election and reproba-
tion are immutable and irreversible.

Were not this the case, 1. God's decrees
would be precarious, frustrable, and uncertain ;
and, by consequence, no decree at all. 2. His
foreknowledge would be wavering, indetermi-
nate, and liable to disappointment ; whereas, it
always has its accomplishment, and necessarily

127

infers the certain futurity of the thing or things
foreknown : Isa. xlvi. 9, 10. " I am God, and
there is none like me, declaring the end from
the beginning and from ancient times the things
that are not yet done ; saying, My counsel shall
stand, and I will do all my pleasure." 3. Nei-
ther would his word be true, which declares, that,
with regard to the elect, the gifts and calling of
God are without repentance, Rom. xi. 29. that
whom he predestinated, them he also glorified,
chap. vii. 80. that whom he loveth, he loveth to
the end, John xiii. 1. with numberless passages to
the same purpose. Nor would his word be true,
with regard to the non-elect, if it was possible
for them to be saved ; for it is there declared,
that they are fitted for destruction, &c. Rom. ix.
22. Foreordained unto condemnation, Jude 4.
and delivered over to a reprobate mind, in order
to their damnation, Rom. i. 28. 2 Thess. ii. 12.
4. If, between the elect and reprobate, there was
not a great gulf fixed, so that neither can be
otherwise than they are ; then, the will of God
(which is the alone cause why some are chosen
and others are not) would be rendered ineffica-
cious and of no effect. 5. Nor could the justice
of God stand, if he was to condemn the elect,
for whose sins he hath received ample satisfac-
tion at the hand of Christ ; or if he was to save
the reprobate, who are not interested in Christ,
as the elect are. 6. The power of God (whereby
the elect are preserved from falling into a state of
condemnation, and the wicked held down and shut
up in a state of death) would be eluded, not to say
utterly abolished. 7. Nor would God be unchange-
able, if they, who were once the people of his love,
could commence the objects of his hatred ; or if
the vessels of his wrath could be saved with the

128

vessels of grace. Hence that of St. Austin ;*
"Brethren," says he, "let us not imagine, that
God puts down any man in his book, and then era-
ses him : for, if Pilate could say, what I have writ-
ten I have written, how can it be thought that the
griat God would write a person's name in the book
of life, and then blot it out again V? And may we
not, with equal reason, ask, on the other hand,
How can it be thought, that any of the reprobate
should be written in that book of life, which con-
tains the names of the elect only ? or, that any
should be inserted therer who were not written
among the living from eternity ? I shall conclude
this chapter with that observation of Luther,f
" This," says he, "is the very thing that rases the
doctrine of free-will from its foundations ; to wit,
that God's eternal love of some men, and hatred
of others, is immutable and cannot be reversed."
Both one and the other will have its full accom-
plishment.

* Tom. 8. in Psalm 68. col. 738. f Dc Sen-. Arbiter, c.-ip. 1S8~

CHAPTER III.

CONCERNING ELECTION UNTO LIFE ,' OR PRE-
DESTINATION, AS IT RESPECTS THE SAINTS
IN PARTICULAR.

HAVING considered predestination, as it re-
gards all men in general ; and briefly shewn that
by it, some are appointed to wrath, and others to
obtain salvation by Jesus Christ, 1 Thess. v. 9. I
now come to consider more distinctly that
branch of it, which relates to the saints only, and
is commonly styled election. Its definition I
have given already in the close of the first chap-
ter : what I have further to advance from the
scriptures on this important subject, I shall re-
duce to several positions, and subjoin a short ex-
planation and confirmation of each.

Pos. 1. Those who are ordained unto eternal
life were not so ordained on account of any wor-
thiness foreseen in them, or of any good works
to be wrought by thtm ; nor yet for their future
faith : but purely and solely, of free, sovereign
grace, and according to the mere pleasure of God.
This is evident, among other considerations, from
this ; that faith, repentance and holiness, are no less
the free gifts of God, than eternal life itself. Eph.
ii. 8. M Faith — is not of yourselves, it is the gift
of God. Phil. i. 29. " Unto you it is given to
believe." Acts v. 31. " Him hath God exalted
with his right hand, for to give repentance."
Acts xi. 18. " Then hath God also to the Gen-
ii *

130

tiles granted repentance unto life." In like man-
ner, holiness is called the sanctification of the
Spirit, 2 Thess. ii. 13. because the divine Spirit
is the efficient of it in the soul, and, of unholy,
makes us holy. Now, if repentance and faith
are the gifts, and sanctification is the work of
God, then these are not the fruits of man's free
will, nor what he acquires of himself; and so
can neither be motives to, nor conditions of, his
election, which is an act of the divine mind, an-
tecedent to, and irrespective of, all qualities what-
ever, in the persons elected. Besides, the apos-
tle asserts expressly, that election is " not of
works, but of him that calleth ;" and that it pass-
ed before the persons concerned had " done
either good or evil," Rom. ix. 11. Again, if
faith or works were the cause of election, God
could not be said to choose us, but we to choose
him ; contrary to the whole tenor of scripture ;
John xv. 16. " Ye have not chosen me, but I
have chosen you." 1 John iv. 10, 19. " Hereia
is love, not that we loved God, but that he loved
us. We love him, because he first loved us."
Election is ever)' where asserted to be God's
act and not man's, Mark xiii. 20. Rom. ix. 17.
Eph. i. 4. 1 Thess. v. 9. 2 Thess. ii. 13. Once
more, we are chosen that we might be holy, not
because it was foreseen we would be so, Eph. r.
4. Therefore, to represent holiness as the reason
why we were elected, is to make the effect ante-
cedent to the cause. The apostle adds, verse 5.
*' having predestinated us according to the good
pleasure of his will :" most evidently implying,
that God saw nothing extra se, had no motive
from without, why he should either choose any
at all, or this man before another. In a word,
the elect were "-freely loved," Hos. xiv. 4.
u freely chosen," Rom. xi. 5, 6. and " freely re-

131

deemed," Isa. Hi. 3. they are " freely called,"
2 Tim. i. 9. " freely justified," Rom. iii. 24.
and shall be "freely glorified," Rom. v. 23.
The great Augustine in his book of Retractions,
ingenuously acknowledges his error in having
once thought, that faith foreseen was a condition
of election : he owns that that opinion is equal-
ly impious and absurd ; and proves that faith is
one of the fruits of election, and consequently,
could not be in any sense a cause of it : "I could
never have asserted," says he, "that God, in choos-
ing men to life, had any respect to their faith,
had I duly considered that faith itself is his own
gift." And, in another treatise of his,* he has
these words ; u Since Christ says, ye have not
chosen me, &c. I would fain ask, whether it be
scriptural to say, we must have faith before we
are elected ; and not rather, that we are elected
in order to our having faith !"

Pos. 2. As many as are ordained to eternal
life, are ordained to enjoy that life in and through
Christ, and on account of his merits alone, 1
Thess. v. 9. Here let it be carefully observed,
that not the merits of Christ, but the sovereign
love of God only, is the cause of election itself :
but then, the merits of Christ are the alone pro-
curing cause of that salvation to which men are
elected. This decree of v od admits of no cause
but of himself; but the thing decreed, which is
the glorification of his chosen ones, may and.
does admit, nay, necessarily requires, a meritori-
ous cause ; which is no other than the obedience
and death of Christ.

Pos. 3. They who are predestinated to life,
are likewise predestinated to all those means

De Prxdest cap. IT.

132

which are indispensably necessary in order to
their meetness for, entrance upon, and enjoyment
of, that life : such as repentance, faith, sanctifica-
tion, and perseverance in these to the end.

Acts xiii. 48. u As many as were ordained to
eternal life believed." Eph. i. 4. " He hath
chosen us in him, before the foundation of the
world, that we should be holy, and without blame
before him in love." Eph. ii. 10. " For we [i. e.
the same we, whom he hath chosen before the
foundation of the world] are his workmanship,
created in Christ Jesus unto good works, which
God hath foreordained that we should walk in
them." And the apostle assures the same Thes-
salonians whom he reminds of their election,
and God's everlasting appointment of them to
obtain salvation, that this also was his will con-
cerning them, even their sanctification. 1 Thess.
i. 4. and v. 9. and iv. 3. and gives them a view
of all these privileges at once, 2 Thess. ii. 13.
" God hath, from the beginning, chosen you to
salvation, through sanctification of the Spirit,
and belief of the truth." As does St. Peter,
1 Pet. 1. 2. '■'■elect — through sanctification of the
Spirit, unto obedience, and sprinkling of the
blood of Jesus Christ." Now, though faith and
holiness are not represented as the cause where-
fore the elect are saved ; yet, these are con-
stantly represented, as the means through which
they are saved, or as the appointed way wherein
God leads his people to glorv : these blessings be-
ing always bestowed previous to that. Agree-
able to all which is that of Austin :* Whatso-
ever persons are, through the riches of divine
grace, exempted from the original sentence of

• De Corrept. & Grat cap. 7-

133

condemnation, are undoubtedly brought to hear
the Gospel ;* and when heard they are caused to
believe it ; and are made likewise to endure to
the end, in the faith which works by love : and
should they at any time go astray, they are re-
covered and set right again." A little after he
adds ; " All these things are wrought in them
by that God, who made them vessels of mere}-,
and who, by the election of his grace chose them
in his Son, before the world began."

Pos. 4. Not one of the elect can perish, but
they must all necessarily be saved. The reason
is this ; because God simply and unchangeably
wills, that all and every one of those whom he
hath appointed to life should be eternally glori-
fied ; and, as was observed toward the end of
the preceding chapter, all the divine attributes
are concerned in the accomplishment of this his
will. His wisdom which cannot err ; his know-
ledge which cannot be deceived ; his truth which
cannot fail ; his love, which nothing can alien-
ate ; his justice, which cannot condemn any,
for whom Christ died ; his power, which none
can resist ; and his unchangeableness, which can
never vary : from all which it appears that we
do not speak at all improperly, when we say, that
the salvation of his people is necessary and cer-
tain. Now, that rs said to be necessary, quod
ncquit allter esse, which cannot be otherwise than
it is : and if all the perfections of God are enga-
ged to preserve and save his children, their safe-
ty and salvation must be, in the strictest sense of

* We must understand this in a qualified sense, as in-
tending- that all those of the elect, who live where the chris-
tian dispensation obtains, are, sooner or later, brought to
bear the gospel, and to believe it.

134

the word necessary. See Psalm ciii. 17. and
exw. 1, 2. Isaiah xlv. 17. and liv. 9, 10. Jer.
xxxi. 38. and xxxii. 40. John vi. 39. and x. 28,
29. and xiv. 19. and xvii. 12. Rom. viii. 30, 38,
39, and xi. 29. 1 Cor. i. 8, 9. Phil. i. 6. 1 Pet. i.
4', 5.

Thus St. Austin,* " Of those whom God hath
predestinated, none can perish, inasmuch as they
are his own elect." And, ib. " They are the
elect, who are predestinated, foreknown, and call-
ed according to purpose. Now, could any of
these be lost, God would be disappointed of his
will and expectations ; but he cannot be so dis-
appointed : therefore, they can never perish.
Again, could they be lost, the power of God
would be made void by man's sin ; but his power
is invincible : therefore, they are safe." And
again, cap. 9. " The children of God are written
with an unshaken stability, in the book of their
heavenly Father's remembrance." And, in the
same chapter he hath these words j " Not the
children of promise but the children of perdi-
tion shall perish : for the former are the predes-
tinated, who are called according to the divine
determination ; not one of whom shall finally
miscarry." So likewise Luther,\ " God's decree
of predestination is firm and certain ; and the ne-
cessity resulting from it is, in like manner, im-
moveable, and cannot but take place. For we
ourselves are so feeble, that if the matter was
left in our hands, very few, or rather none would
be saved : but Satan would overcome us all." To
which he adds : " Now, since this steadfast and
inevitable purpose of God cannot be reversed nor

* Tom. 7 De Corn & Grat. cap. 7.
f In Prxfat ad Epist. ad Rom.

135

disannulled by any creature whatever ; we have
a most assured hope, that we shall finally tri-
umph over sin, how violently soever it may at
present rage in our mortal bodies."

Pos. 5. The salvation of the elect was not the
only, nor yet the principal end of their being cho-
sen ; but God's grand end in appointing them to
life and happiness, was to display the riches of
his own mercy, and that he might be glorified in
and by the persons he had thus chosen.

For this reason, the elect are styled vessels of
mercv, because they were originally created, and
afterwards, by the divine Spirit created anew,
with this design, and to this very end, that the
sovereignty of the Father's grace, the freeness of
his love, and the abundance of his goodness,
might be manifested in their eternal happiness.
Now God, as we have already more than once
had occasion to observe, does nothing in time
which he did not from eternity resolve within
himself to do : and if he in time creates and re-
generates his people, with a view to display his
unbounded mercy ; he must consequently have
decreed from all eternity to do this with the same
view. So that the final causes of election appear
to be these two : 1. and principally, The* glory

* Let it be carefully observed, that, when with the scrip-
lares we assert the glory of God to be the ultimate end of
liis dealings with angels and men, we do not speak this with
respect to his essential glory, which he has as God, *nd
which, as is infinite it is not susceptible of addition, nor ca-
pable of diminution : but of that glory which is purely man?-
festative, and which Mircroelius in his Ltxic. Pliilosoph. col.
471. defines to be, " Clara rei, cum laude, notitia; cum, nem-
pe, ipsa sua eminentia est magna, augusta, et conspicna."
And the accurate Mastright. Celebrato.ceu manifestatio, (quae
magis proprie glorificatio, quam gloria, appeliatur) qua, ag-
nita intus eminentia, ejusque congrua xstimaiio, propalatur
& extollitur. Theolog. lib. 2- cap/22, s. 8.

136

of God ; 2. and subordinately, The salvation of
those he has elected : from which the former ari-
ses, and by which it is illustrated and set off. So,
Prov. xvi. 4. " The Lord hath made all things
for himself." And hence that of Paul, Eph. i.
44 He hath chosen us to the praise of the glo-
ry of his grace."

Pos. C. The end of election, which with re-
gard to the elect themselves, it is eternal life ; I
say this end, and the means conducive to it,
such as the gift of the Spirit, faith, &c. are so in-
separably connected together, that whoever is
possessed of these, shall surely obtain that ; and
none can obtain that who are not first possessed of
these. Acts xiii. 48. " As many as were ordain-
ed to eternal life," and none else, " believed."
Acts v. 31. ." Him hath God exalted — to give re-
pentence unto Israel, and remission of sins :" not
to all men, or to those who were not, in the coun-
sel and purpose of God, set apart for himself;
but to Israel, all his chosen people, who were
given to him, were ransomed by him, and shall
be saved in him with an everlasting salvation.
Tit. i. 1. " According to the faith of God's
elect ;" so that true faith is a consequence of
election, is peculiar to the elect, and shall issue in

life eternal. Eph. i. " He hath chosen us

that we might be holy ; therefore, all who are
chosen, are made hoi)-, and none but they : and
all who are sanctified, have a right to believe
they were elected, and that they shall assuredly
be saved. Rom. viii. 30. " Whom he did pre-
destinate, them he also called ; whom he called,
them he also justified; and whom he justified,
them he also glorified." Which shews, that ef-
fectual calling and justification are indissolubly
connected with election on one hand, and eternal
happiness on the other : that they are a proof of

137

the former, and an earnest of the latter. John x.
26. " Ye believe not, because ye are not of my
sheep j" on the contrary, they who believe,
therefore believe, because they are of his sheep.
Faith then is an evidence of election, or of be-
ing in the number of Christ's sheep, consequent-
ly, of salvation : since all his sheep shall be sav-
ed. John x. 28.

Pos. 7. The elect may through the grace of
God attain to the knowledge and assurance of
their predestination to life ; and they ought to
seek after it. The Christian may, for instance,
argue thus ; " As many as were ordained to eter-
nal life believed :" through mercy I believe,
therefore I am ordained to eternal life. " He
that believeth shall be saved :" I believe, there-
fore, I am in a saved state. " Whom he did
predestinate, he called, justified, and glorified :"
I have reason to trust that he hath called and jus-
tified me : therefore I can assuredly look back-
ward on my eternal predestination, and forward
to my certain glorification. To all which fre-
quently accedes the immediate testimony of the
divine Spirit, witnessing with the believer's con-
science, that he is a child of God, Rom. viii. 16.
Gal. iv. 6. 1 John v. 10. Christ forbids his
little flock to fear, inasmuch as they might, on
good and solid grounds, rest satisfied and as-
sured, that " it is the Father's unalterable good
pleasure to give them the kingdom," Luke xii.
28. And this was the faith of the aposle, Rom.
viii. 38, 39. ;

Pos. 8. The true believer ought not only to be
thoroughly established in the point of his own elec-
tion, but should likewise believe the election of all
his other fellow-believers and brethren in Christ.
Now, as there are most evident and indubitable
marks of election laid down in scripture ,• a child
12

238

of God, by examining himself, whether those
marks are found on him, may arrive at a sober
and well-grounded certainty of his own particu-
lar interest in that unspeakable privilege : and,
by th.e same rule whereby he judges of himself,
he may likewise (but with caution) judge of
others. If I see the external fruits and criteria
of election on this or that man ; I may reason-
ably, and in a judgment of charity, conclude
such an one to be an elect person. So St. Paul, be-
holding the gracious fruits which appeared in the
believing Thessalonians, gathered from thence,
that they were elected of God, 1 Thess. i. 4, 5.
and knew also the .election of the Christian Ephe-
sians, Eph. i. 4, 5. as Peter also did that of the
members of the churches in Pontus, Galatia, &c.

1 Pet. i. 2. It is true indeed, that all conclusions
of this nature are not now infallible, but our judg-
ments are liable to mistake : and God only, whose
is the book of life, and who is the searcher of
hearts, can absolutely know them that are his,

2 Tim. ii. 19. yet, we may without a presumptu-
ous intrusion into things not seen, arrive at a
moral certainty in this matter. And I cannot
see how christian love can be cultivated, how
we can call one another brethren in the Lord,
or, how believers can hold religious fellowship
and communion with each other, unless they have
some solid and visible reason to conclude, that
they are loved with the same everlasting love,
were redeemed by the same Saviour, are parta-
kers of like grace, and shall reign in the same
glory.

But here let me suggest one very necessary cau-
tion ; viz. that though we may at least very pro-
bably infer the election of some persons, from the
marks and appearances of grace which may be
discoverable in them ; yet, we can never judge

139

any man whatever to be a reprobate. That there
are reprobate persons is very evident from scrip-
ture, (as we shall presently shew ;) but who they
are, is known alone to him who alone can tell
who and what men are not written in the Lamb's
book of life. I grant that there are some par-
ticular persons mentioned in the divine word, of
whose reprobation no doubt can be made, such
as Esau and Judas : but now the canon of scrip-
ture is completed, we dare not, we must not pro-
nounce any man living, to be non-elect, be he at
present ever so wicked. The vilest sinner may,
for aught we can tell, appertain to the election of
grace, and be one day wrought upon by the Spi-
rit of God. This we know that those who die in
unbelief, and are finally unsanctified, cannot be
saved : because God in his word tells us so, and
has represented these as marks of reprobation :
but, to say that such and such individuals, whom
perhaps we now see dead in sins, shall never be
converted to Christ, would be a most presumtu-
ous assertion, as well as an inexcusable breach of
the charity which hopeth all things.

CHAPTER IV.

©F REPROBATION ; OR PREDESTINATION, AS IT
RESPECTS THE UNGODLY.

J ROM what has been said in the preceding chap-
ter concerning the election of some, it would una-
voidably follow, even supposing the scriptures
had been silent about it, that there must be a re-
jection of others ; as every choice does most
evidently and necessarily imply a refusal : for,
where there is no leaving out there can be no
choice. But, beside the testimony of reason,
the divine word is full and express to our pur-
pose : it frequently, and in terms too clear to be
misunderstood, and too strong to be evaded by
any who are not proof against the most cogent
evidence, attests this tremendous truth, that some
are of old foreordained to condemnation. I
shall, in the discussion of this awful subject, fol-
low the method hitherto observed, and throw
what I have to say into several distinct positions,
supported by scripture.

Pos. 1. God did from all eternity decree to
leave some of Adam's fallen posterity in their
sins, and to exclude them from the participation
of Christ and his benefits.

For the clearing of this, let it be observed,
that in all ages the much greater part of man-
kind have been destitute even of the external
means of grace ; have not been favoured with

HI

the preaching of God's word, or any revelation
of his will. Thus, anciently, the Jews, who
were in number the fewest of all people, were
nevertheless, for a long series of ages, the only
nation to whom the Deity was pleased to make
any special discovery of himself: and it is ob-
servable, that our Lord himself principally con-
fined the advantages of his public ministry to
that people ; nay, he forbad his disciples to go
among any others, Mat. x. 5, 6. and did not
commission them to preach the gospel indiscri-
minately to Jews and Gentiles till after his re-
surrection, Mark xvi. 15. Luke xxiv. 47. Hence,
many nations and communities never had the ad-
vantage of hearing the word preached ; and con-
sequently were strangers to the faith that cometh
thereby. It is not indeed improbable but some
individuals, in these unenlightened countries,
might belong to the secret election of grace ;
and the habit of faith might be wrought in these :
however, be that as it will, our argument is not
affected by it ; it is evident that the nations of
the world were generally ignorant, not only of
God himself, but likewise of the way to please
him, the true manner of acceptance with him,
and the means of arriving at the everlasting en-
joyment of him. Now if God had been pleas-
ed to have saved those people, would he not
have vouchsafed them the ordinary means of sal-
vation ? would he not have given them all things
necessary in order to the end ? but it is undenia-
ble matter of fact, that he did not ; and to verv
many nations of the earth, does not, at this day-
If then, the Deity can, consistently with his at-
tributes, deny to some the means of grace, and
shut them up in gross darkness and unbelief;
why should it be thought incompatible with his
immensely glorious perfections, to exclude som<?
12 *

142

persons from grace itself, and from that eternal
life which is connected with it ; especially, see-
ing he is equally the Lord and sovereign dispo-
ser of the end to which the means lead; as of
the means which lead to that end ? both one and
the other are his ; and he most justly may, as he
most assuredly will, do what he pleases with his
own.

Besides, it being also evident, that many,
even of them who live in places where the gos-
pel is preached, as well as of those among whom
it never was preached, die strangers to God and
holiness, and without experiencing any thing of
the gracious influences of his Spirit : we may
reasonably and safely conclude, that one cause of
their so doing, is because it was not the divine
will to communicate his grace unto them : since,
had it been his will, he would actually have
made them partakers thereof; and had they
been partakers of it, they could not have died
without it. Now, if it was the will of God in
time to refuse them this grace ; it must have
been his will from eternity, since his will is, as
himself, the same yesterday, to-day, and for
ever.

The actions of God being thus fruits of his
eternal purpose, we may safely, and without any
danger of mistake, argue from them to that ;
and infer, that God therefore does such and such
things because he decreed to do them ; his own
will being the sole cause of all his works. So
that from his actually leaving some men in final
impenitency and unbelief, we assuredly gather,
that it was his everlasting determination so to
do : and, consequently, that he reprobated some
from before the foundation of the world.

And, as this inference is strictly rational, so is
it perfectly scriptural. Thus, the judge will in

143

the last day, declare to those on the left hand, I
never knew you. Mat. vii. 23. i. e. " I never,
no, not from eternity, loved, approved, or acknow-
ledged you for mine :" or, in other words, " I
always hated you." Our Lord, in John xvii,
divides the whole human race into two great
classes: one he calls the world; the other, the
men who were given him out of the world. The
latter, it is said, the Father loved even as he lo-
ved Christ himself, verse 23. but he loved
Christ before the foundation of the world, verse
24. i. e. from everlasting ; therefore, he loved the
elect so too : and if he loved these from eterni-
ty, it follows, by all the rules of antithesis, that
he hated the others as early. So, Rom. ix.
u The children not being yet born, neither having
done good or evil, that the purpose of God," &c.
From the example of the twins, Jacob and Esau,
the apostle infers the eternal election of some
men, and the eternal rejection of all the rest.
Pos. 2. Some men were from all eternity, not
only negatively excepted from a participation of
Christ and his salvation ; but positively ordain-
ed to continue in their natural blindness, hardness
of heart, &c. and that, by the just judgment of
Cod. See Exod. ix. 1 Sam. ii. 25. 2 Sam. xvii.
14. Is?, vi. 9, 10, 11. 2Thtss. ii. 11, 12. Nor
can these places of scripture, with many others
of like import, be understood of an involuntary
permission on the part of God ; as if God bare-
ly suffered it to be so, quasi invitus, as it were by
constraint, and against his will ; for he permits
nothing which he did not resolve and determine
to permit. His permission is a positive, deter-
minate act of his will ; as Austin, Luther, and
Bucer, justly observe : therefore, if it be the will
of God, in time, to permit such and such men to
continue in their natural state of ignorance and

144

corruption j the natural consequence of which is,
their falling into such and such sins ; (observe,
God does not force them into sin ; their actual
disobedience being only the consequence of their
not having that grace which God is not obliged to
grant them ;) I say, if it be the will of God thus
to leave them in time, (and we must deny de-
monstration itself, even known, absolute matter
of fact, if we deny that some are so left,) then it
must have been the divine intention from all
eternity so to leave them, since, as we have al-
ready had occasion to observe, no new will can
possibly arise in the mind of God. We see that
evil men actually are suffered to go on adding
sin to sin ; and if it be not inconsistent with the
sacred attributes actually to permit this, it could
not possibly be inconsistent with them to decree
that permission before the foundations of the
world were laid.

Thus, God efficaciously permitted (having so de-
creed) the Jews to be, in effect, the crucifiers of
Christ j and Judas to betray him ; Acts iv. 27, 28.
Mat. xxvi. 23, 24. Hence we find St. Austin *
speaking thus ; "Judas was chosen, but it was to
do a most execrable deed : that thereby the death
of Christ, and the adorable work of redemption by
him, might be accomplished. When, therefore,
we hear our Lord say, " Have not I chosen you
twelve, and one of you is a devil r" we must un-
derstand it thus, that the eleven were chosen in
mercy; but Judas in judgment : they were cho-
sen to partake of Christ's kingdom ; he was cho-
sen and pitched upon to betrav him, and be the
means of shedding his blood."

De Corv. & Grat. cap. 7-

145

Pos, 3. The non-elect were predestinated, not
©nly to continue in final impenitency, sin, and un-
belief; but were likewise for such their sins,
righteously appointed to infernal death hereafter.

This position is also self-evident : for it is cer-
tain, that in the day of universal judgment, all
the human race will not be admitted into glory,
but some of them transmitted to the place of
torment. Now, God does, and will do, nothing,
but in consequence of his own decree, Psalm
cxxxv. 6. Isai. xlvi. 11. Eph. i. 9, 1 1. therefore,
the condemnation of the unrighteous was decreed
of God ; and, if decreed by him, decreed from
everlasting : for all his decrees are eternal. Be-
sides, if God purposed to leave those persons un-
der the guilt and the power of sin, their condem-
nation must of itself necessarily follow ; Since,
without justification and sanctification (neither of
which blessings are in the power of man) none
can enter heaven, John xiii. 8. Heb. xii. 14.
Therefore, if God determined within himself
thus to leave some in their sins (and it is but
too evident that this is really the case ;) He
must also have determined within himself to
punish them for those sins (final guilt and final
punishment being correlatives which necessarily
infer each other ;) but God did determinate both to
leave and to punish the non-elect : therefore
there was a reprobation of some from eternity.
Thus, Mat. xxv. " Go ye cursed into everlasting
fire, prepared for the devil and his angels ;" for
Satan and all his messengers, emissaries, and imi-
tators, whether apostate spirits, or apostate men.
Now, if penal fire was, in decree, from ever-
lasting, prepared for them ; they, by all the
laws of argument in the world, must have been,
in the counsel of God prepared, i.e. designed,
for that fire ; which is the point I undertook to

146

prove. Hence we read, Rom. ix. of vessels of
wrath fitted to destruction, tutTttfirivuiit as «t«a«/«»,
put together, made up, formed, or fashioned, for
perdition ; who are, and can be no other than the
reprobate. To multiply scriptures on this head
would be almost endless : for a sample, consult
Prov. xvi. 4. 1 Pet. ii. 8. 2 Pet. ii. 12. Jude
4. Rev. xiii. 8.

Pos. 4. As the future faith and good works of
the elect were not the cause of thtir being cho-
sen, so neither were the future sins of the repro-
bate the cause of their being passed by; but both
the choice of the former, and the decretive omis-
sion of the latter, were owing merely and entire-
ly to the sovereign will and determinating plea-
sure of God.

We distinguish between pretention, or bare
non-election, which is purely a negative thing;
and condemnation, or appointment to punishment :
the will of God was the cause of the former,
the sins of the non-elect are the reasons of the latter.
Though God determined to leave, and actually
does leave, whom he pleases, in the spiritual
darkness and death of nature, out of which he
is under no obligation to deliver them ; yet he
does not positively condemn any of these merely
because he hath not chosen them, but because
they have sinned against him : see Rom. i. 21 —
24. Rom. ii. 8, 9. 2 Thess. ii. 12. Their prete-
ntion, or non-inscription in the book of life, is
not unjust on the part of God, because, out of a
world of rebels, equally involved in guilt, God,
(who might, without any impeachment of his
justice, have passed by all, as he did the repro-
bate angels) was most unquestionably at liberty,
if it so pleased him, to extend the sceptre of his
clemency to some ; and to pitch upon whom he
would as the objects of it. Nor was this exemp-

147

tion of some any injury to the non-elect ; whose
case would have been just as bad as it is, even
supposing the others had not been chosen at all*
Again, the condemnation of the ungodly (for it
is under that character alone that they are the
subjects of punishment, and were ordained to it)
is not unjust, seeing it is for sin, and only for
sin. None are or will be punished but for their
iniquities ; and all iniquity is properly meritori-
ous of punishment ; where then is the supposed
unmercifulness, tyranny, or injustice of the Di-
vine procedure ?

Pos. 5. God is the creator of the wicked, but
not of their wickedness : he is the author of their
being, but not the infuser of their sin.

It is most certainly his will, for adorable and
unsearchable reasons, to permit sin ; but, with
all possible reverence be it spoken, it should seem
that he cannot, consistently with the purity of his
nature, the glory of his attributes, and the truth of
his declarations, be himself the author of it. Sin,
says the apostle, entered into the world by one
man, meaning by Adam : consequently, it was
not introduced by the Deity himself. Though,
without the permission of his will, and the con-
currence of his providence, its introduction had
been impossible ; yet is he not hereby the author
of sin so introduced.* Luther observes, ( De

* It is a known and very just maxim of the schools, Effec-
tus sequitur causam proximam : " An effect follows frcir., and
is to be ascribed to the last immediate cause that produced
it." Thus, for instance, if I hold a book, or a stone, in my
hand, my holding it is the immediate cause of its not falling- ;
but, if I let it go, my letting it go is not the immediate cause of
its falling : it is carried downward by its own gravity ,which is,
therefore, the causa proxime effectus, the proper and immedi-
ate cause of its descent. It is true, if 1 had kept my hold of
it, it would not have fallen: yet still, the immediate direct

148

Serv. Arb. c. 42.) " It is a great degree of faith,
to believe, that God is merciful and gracious,
though he saves so few, and condemns so many ;
and that he is strictly just, though in consequence
of his own will, he made us not exempt from lia-
bleness to condemnation. " And cap. 148. Al-
though God doth not make sin, nevertheless he
ceases not to create and multiply individuals in
the human nature, which, through the withhold-
ing of his Spirit, is corrupted by sin : just as a
skilful artist may form curious statues out of bad
materials. So, such as their nature is, such are
men themselves ; God forms them out of such a
nature."

Pos. 6. The condemnation of the reprobate is
necessary and inevitable.

Which we prove thus : It is evident from
scripture that the reprobate shall be condemned.
But nothing comes to pass (much less can the
condemnation of a rational creature,) but in conse-
quence of the will and decree of God. Therefore
the non-elect could not be condemned, was it not
the divine pleasure and determination that they
should. And if God wills and determines their
condemnation, that condemnation is necessary
and inevitable. By their sins, they have made
themselves guilty of death : and, as it is not the
will of God to pardon those sins, and grant them
repentance unto life ; the punishment of such
impenitent sinners is as unavoidable as it is just.
It is our Lord's own declaration, Mat. vii. that

cause of its fall, is its own weight, not my quitting1 my hold.
The application of this to the P*ovidtnce pf God, as concern-
ed in sinful events, is easy. Without God there could have
been no creation ; without creation, no creatures ; without
creatures, no sin. Yet is not sin chargeable on God : for ef-
fectus sequitur causam proximam.

149

a corrupt tree cannot bring forth good fruit :'*
or, in other words, that a depraved sinner cannot
produce in himself those gracious habits, nor ex-
ert those gracious acts, without which no adult
person can be saved. Consequently the repro-
bate must, as corrupt, fruitless trees, (or fruitful
in evil only,) be " hewn down, and cast into the
fire," Mat. iii. This, therefore, serves as another
argument in proof of the inevitability of their
future punishment: which argument, in brief,
amounts to this ; They who are not saved from
sin must unavoidably perish : but the reprobate
are not saved from sin ; (for they have neither will
nor power to save themselves, and God, though he
certainly can, yet he certainly will not save them :)
Therefore, their perdition is unavoidable. Nor
does it follow from hence, that God forces- the
reprobate into sin, and thereby into misery,
against their wills j but that in consequence of
their natural depravity (which it is not the divine
pleasure to deliver them out of, neither is he
bound to do it, nor are they themselves so much
as desirous that he would,) they are voluntarily
biased and inclined to evil : nay, which is worse
still, they hug and value their spiritual chains,
and even greedily pursue the paths of sin, which
lead to the chambers of death. Thus God does
not (as we are slanderously reported to affirm)
compel the wicked to sin, as the rider spurs for-
ward an unwilling horse. : God only says, in ef-
fect, that tremendous word, Let them alone,
Mat. xv. 14. He need but slacken the reins of
providential restraint, and withhold the influence
of saving grace ; and apostate man will, too
soon, and too surely, of his own accord, fall by
his iniquity : he will presently be, spiritually-
speaking, a felo de se, and, without any other ef-
ficiency, lay violent hands on his soul. So that,
13

150

though the condemnation of the reprobate is un-
avoidable ; yet the necessity of it is so far from
making them mere machines, or involuntary
agents, that it does not in the least interfere with
the rational freedom of their wills, nor serve to
render them less inexcusable.

Pos. 7. The punishment of the non-elect was
not the ultimate end of their creation ; but the
glory of God.

it is frequently objected to us, that, according
to our view of predestination, ** God makes
some persons on purpose to damn them :" But
this we never advanced ; nay, we utterly reject
it, as equally unworthy of God to do, and of a
rational being to suppose. The grand, principal
end. proposed by the Deity to himself, in his
formation of all things, and of mankind in par-
ticular, was the manifestation and display of
his own glorious attributes. His ultimate scope
in the creation of the elect is to evidence and
make known by their salvation, the unsearchable
riches of his power and wisdom, mercy and love :
and the creation of the non-elect is for the dis-
play of his justice, power, sovereignty, holiness,
and truth. So that nothing can be more certain,
than the declaration of the text we have frequent-
ly had occasion to cite, Prov. xvi. " The Lord
hath made all things for himself, even the wick-
ed for the day of evil." On one hand, the ves-
sels of wrath are fitted for destruction, in order
that God may shew his wrath and make his pow-
er known, and manifest the greatness of his pa-
tience and long suffering, Rom. ix. 22. On the
other hand, he afore prepared the elect to salva-
tion, that on them he might demonstrate the
riches of his glory and mercy, verse 23. As,
therefore, Cod himself is the sole author and ef-
ficient of all his own actions : so is he, likewise,

151

the supreme end to which they lead, and in which
they terminate.

Besides, the creation and perdition of the un-
godly answer another purpose (though a subordi-
nate one,) with regard to the elect themselves ; who,
from the rejection of those, learn, 1. To admire
the riches of the divine love toward themselves,
which planned, and has accomplished, the work
of their salvation : while others, by nature on an
equal level with them, are excluded from a par-
ticipation of the same benefits. And such a view
of the Lord's distinguishing mercy is, 2. A most
powerful motive to thankfulness, that, when they
too might justly have been condemned with the
world of the non-elect, they were marked out as
heirs of the grace of life. 3. Hereby they are
taught ardently to love their heavenly Father ;
4. To trust in him assuredly for a continued sup-
ply of grace while they are on earth, and for the
accomplishment of his eternal decree and pro-
mise by their glorification in heaven ; and, 5. To
live as becomes those who have received such
unspeakable mercies from the hand of their God
and Saviour. So Bucer somewhere observes,
That the punishment of the reprobate, " is use-
ful to the elect ; inasmuch as it influences them
to a greater fear and abhorrence of sin, and to a
firmer reliance on the goodness of God."

Pos. 8. Notwithstanding God did from all
eternity irreversibly choose out and fix upon
some to be partakers of salvation by Christ, and
rejected the rest) who are therefore termed bv
the apostle, <»< >u>i7rot, the refuse, or those that re-
mained, and were left out ;) acting in both ac-
cording to the good pleasure of his own sove-
reign will : yet he did not herein act an unjust,
tyrannical, or cruel part ; nor yet shew himself
a respecter of persons.

152

1. He is not unjust in reprobating some : nei-
ther can he be so ; for " the Lord is holy in all
his ways, and righteous in all his works," Psalm
cxlv. But salvation and damnation are works of
his,: consequently, neither of them is unrigh-
teous or unholy. It is undoubted matter of fact,
that the Father draws some men to Christ, and
saves them in him with an everlasting salvation ;
and that he neither draws nor saves some others :
and, if it be not unjust in God actually to for-
bear saving these persons after they are born, it
could not be unjust in him to determine as much,
before they were born. What is not unjust for
God to do in time, could not, by parity of ar-
gument, be unjust in him to resolve upon and
decree from eternity. And, surely, if the apos-
tle's illustration be allowed to have any proprie-
ty, or to carry any authority, it can no more be
unjust in God to set apart some for communion
with himself in this life and the next, and to
set aside others, according to his own free plea-
sure ; than for a potter, to make out of the same
mass of clay, some vessels for honourable, and
others for inferior uses. The Deity, being abso-
lute Lord of all his creatures, is accountable to
none for his doings ; and cannot be chargeable
with injustice for disposing of his own as he
will.

Nor, 2. Is the decree of reprobation a tyran-
nical one. It is, indeed, strictly sovereign j but
lawful sovereignty and lawless tyranny are as re-
ally distinct and different, as any two opposites
can be. He is a tyrant, in the common accepta-
tion of that word, who, 1. Either usurps the
sovereign authority, and arrogates to himself a
dominion to which he has no right : or, 2. Who,
being originally a lawful prince, abuses his pow-
er, and governs contrary to law. But who dares

153

to iay either of these accusations to the divine
charge ? God, as Creator, has a most unquestion-
able and unlimited right over the souls and bo-
dies of men ; unless it can be supposed, contra-
ry to all scripture and common sense, that, in
making of man, he made a set of beings superi-
or to himself, and exempt from his jurisdiction.
Taking it for granted, therefore, God has an ab-
solute right of sovereignty over his creatures ;
if he should be pleased (as the scriptures repeat-
edly assure us that he is) to manifest and display
that right, by graciously saving some, and justly
punishing others for their sins — Who are we
that we should reply against God ?

Neither does the ever blessed Deity fall under
the second notion of a tyrant ; namely, as one
who abuses his power by acting contrary to law :
for, by what exterior law is he bound, who is
the supreme lawgiver of the universe ? The laws
promulgated by him are designed for the rule of
our conduct, not of his. Should it be objected,
that, " His own attributes of goodness and jus-
tice, holiness and truth, are a law to himself ;"
I answer, that, admitting this to be the case,
there is nothing in the decree of reprobation as
represented in scripture, and by us from thence,
which clashes with any of these perfections.
With regard to the divine goodness, though the
non- elect are not objects of it in the sense the
elect are ; yet even they are not wholly excluded
from a participation of it. They enjoy the good
things of providence, in common with God's
children, and, very often, in a much higher de-
gree. Besides, goodness, considered as it is in God,
would have been just the same infinite and glori-
ous attribute, supposing no rational beings had
been created at all, or saved when created. To
which may be added, that the goodness of the
13 *

154

Deity does not cease to be infinite in itself, only
because it is more extended to some objects than
it is to others : The infinity of this perfection, as
residing in God and coinciding with his essence,
is sufficiently secured, without supposing it to
reach indiscriminately to all the creatures he
has made. For, was this way of reasoning to
be admitted, it would lead us too far, and prove
too much : since, if the infinity of his goodness
is to be estimated by the number of objects up-
on which it terminates, there must be an abso-
lute proper infinity of reasonable beings to ter-
minate that goodness upon : consequently, it
would follow from such premises, either that
the creation is as truly infinite as the Creator ;
or, if otherwise, that the Creator's goodness could
not be infinite, because it has not an infinity of
objects to make happy.* Lastly, if it was not

* The late most learned and judicious Mr. Chartwck has,,
in my judgment at least, proved most clearly and satisfacto-
rily, that the exclusion of some individual persons from a
participation of saving grace is perfectly consistent with
God's unlimited goodness. He observes, that " The good-
ness of the Deity is infinite, and circumscribed by no limit3.
The exercise of his goodness ma)' be limited by himself;
but his goodness, the principle, cannot : for, since his essence
is infinite, and his goodness is not distinguished #om his es-
sence ; it is infinite also- God is necessarily good in his na-
ture ; but free in his communications of it He is necessa-
rily Rood, effective, in regard of his nature ; but freely good,
effective, in regard of the effluxes of it to this or that parti-
cular subject he pitcheth upon. He is not necessarily com-
municative of his goodness, as the sun of its light, or a tree
of its cooling shade, which chooses not its objects, but en-
lightens all indifferently, without variation or distinction ;
this were to make God of no more understanding than the
sun, which shines, not where it pleases, but where it must.
He is an understanding agent, and hath a sovereign right to
choose his own subjects. It would not be a supreme, if it
were not a voluntary goodness. It is agreeable to the nature
of the Highest Good to be absolutely free ; and to dispense

155

incompatible with Cod's infinite goodness, to pass
by the whole body of fallen angels, and leave
them under less guilt of their apostacy ; much
less can it clash with that attribute, to pass by
some of fallen mankind, and resolve to leave
them in their sins, and punish them for them.
Nor is it inconsistent with the divine justice, to
withhold saving grace from some ; seeing the
grace of God is not what he owes to any. It is
a free gift to those that have it ; and is not due
to those that are without it : consequently, there
can be no injustice in not giving what God is
not bound to bestow.

There is no end of caviling at the divine dis-
pensations, if men are disposed to it. We might,
with equality of reason, when our hand is inf

Lis goodness in what methods and measures he pleases, ac-
cording1 to the free determinations of his own will, guided
by the wisdom of his mind, and regulated by the holiness of
his nature. He will be good to whom he will be good.
When he doth act he cannot but act well : So far it is neces-
sary : yet he may act this good or that good, to this or that
degree ; so it is free ; as it is the perfection of his nature, it
is necessary : as it is the communication of his bounty, it is
voluntary. The eye cannot but see, if it be open ; yet it
may glance on this or that colour, fix upon this or that ob-
ject, as it is conducted by the will. What necessity could
there be on God to resolve to communicate his goodness
[at all ?] it could not be to make himself better by it ; for
he had [before3 a goodness incapable of any addition. AVhat
obligation could there be from the creature? Whatever
sparks of goodness any creature hath, are the free effusions
of God's bounty, the offspring of his own inclination to do
well, the simple favour of the donor. God is as unconstrain-
ed in his liberty, in all his communications, as [he is]} infinite
in his goodness, the fountain of them." CharnocFs Works'
vol. 1. p. 583, &c. With whom agrees the excellent Dr.
Bates (sirnamed forhis eloquence, the silver-tongued ;) and
who, if he had a silver-tongue, had likewise a golden pen :
" God," says he "is a wise and free agent ; and as he is infi-
nite in goodness, so the exercise of it is voluntary, and only
so far as he pleases." Harm- of JDiv. Attrib, chap. 3.

156

presume to charge the Deity with partiality, for
not making all his creatures angels, because it
was in his power to do so, as charge him with
injustice for not electing all mankind. Besides,
how can it possibly be subversive of his justice,
to' condemn, and resolve to condemn, the non-
elect for their sins ; when those very sins were
not atoned for by Christ, as the sins of the elect
were ? His justice in this case is so far from
hindering the condemnation of the reprobate ;
that it renders it necessary and indispensable.
Again, is the decree of sovereign pretention, and
of just condemnation for sin, repugnant to the
divine holiness ? not in the least : so far from it,
that it does not appear how the Deity could be
holy, if he did not hate sin, and punish it. Nei-
ther is it contrary to his truth and veracity. Quite
the reverse. For, would not the divine veracity
fall to the ground, if the finally wicked were not
condemned ?

3. God in the reprobation of some does not
act a cruel part. Whoever accused a chief ma-
gistrate of cruelty, for not sparing a company of
attrocious malefactors, and for lettingthe sentence
of the law take place upon them by their execu-
tion ? If, indeed, the magistrate please to pity
some of them, and remit their penalty, we ap-
plaud his clemency ; but the punishment of the
rest is no impeachment of his mercy. Now,
with regard to God, his mercy is free and volun-
tary. He may extend it to, and withhold it from
whom he pleases, Rom. ix. 15, 18. and it is sad
indeed, if we will not allow the Sovereign, the
all-wise Governor of heaven and earth, the same
privilege and liberty we allow to a supreme ma-
gistrate below.

Nor, 4. Is God, in choosing some and rejecting
others, a respecter of persons. He only comes

157

under that title, who, on account of parentage,
country, dignity, wealth, or for any other* exter-

* tf^oo-utcoX^ix, Persons Acceptio, quummag is huic fave-
mus, quam illi, ob circumstantiam aliquam, ceu quahtatem,
externam, ei adhxrentem ; puta genus, dignitatem, opes,
patriam, &c. Scapula, in voc.

So that elegant, accurate, and learned Dutch divine, Lau-
rentius : Haec vero £i. e. 7r^ocrai7roX7i4'tetl est» quando perso-
na persons prxfertur ex causa indebita : puta, si judex
absolvat reum, vel quia dives est, vel quia potens, vel quia
magistrates est, vel quia amicus & prepinquus est, &c. " That
is respect of persons, when one man is preferred to another
on some sinister and undue account: as when a judge acquits
a criminal, merely because he is rich, or powerful, or is his
friend, or relation, &c." Comment in Epist. Jacob, p. 92.

Now, in the matter of election and pretention, God is influ-
enced by no such motives : nor, indeed, by any exterior in-
ducement, or any motive, extra se, out of himself. He does
not, for instance, condemn any persons on account of their
poverty : but on the reverse, hath chosen many who are poor
in this world, Jam. ii. 5. Nor does he condemn any for be-
ing rich ; for some even of the mighty and noble are called
by his grace. 1 Cor. i. 26. He does not respect any man's
parentage, or country ; for the elect will be " gathered to-
gether from the four winds, from under one end of heaven to
the other," Mat. xxiv. 31. and he hath redeemed to himself a
select number, " out of every kindred, and tongue, and peo-
ple, and nation," Rev. v. 9. and vii 9. So far is God from
being in any sense a respecter of persons, that, in Christ Je-
sus, there is " neither Jew nor Greek, bond nor free, male
nor female," Gal. Ill- 28. He does not receive one, nor re-
ject another, merely for coming or not coming under any of
these characters. His own sovereign will, and not their ex-
ternal or internal circumstances, was the sole rule, by which
he proceeded in appointing some to salvation, and decreeing
to leave others in their sins : so that God is not herein a
respecter of their persons, but a respecter of himself, and
his own glory.

And as God is no respecter of persons, because he chooses
some as objects of his favour, and omits others ; all being on
a perfect equality ; so neither does it follow, that he is such,
from his actually conferring spiritual and eternal blessings on
the former, and denying them to the latter : seeing these
blessings are absolutely his own, and which he may, there-
fore without injustice give or not give at his pleasure. Dr.

158

nal consideration, shews more favour to one per-
son than to another. But that is not the case with
God. He considers all men as sinners by nature ;
and has compassion not on persons of this or that
sect, country, sex, age, or station in life, because
they are so circumstanced, but on whom, and be-
cause he will have compassion. Pertinent to the
present purpose is that passage of St. Austin :*

Whitby himself, though so strenuous an adversary to every
thing that looks like predestination, yet very justly observes
(and such a concession, from such a pen, merits the reader's
attention,) Locum non habet [scil. 7r^oTai7roX>f^ix] in bonis
mere liberis & gratuitis ; neque in iis, in quibus, unum alteri.
prseferre, nostri arbitrii aut privilegii est. Ethic Compend.
1. 2. c. 5. sect. 9. i. e. u The bestowing" [and consequently,
the withholding] " of such benefits, as are merely gratui-
tous and undeserved, does not argue respect of persons ; nei-
ther is it respect of persons to prefer one before another,
when we have a right, and it is our pleasure so to
do." I shall only add the testimony of Thomas Aquinas ,-
a man of some genius, and much application ; who, though
in very many things, a laborious trifler, was yet, on some
subjects, a clear reasoner, and judicious writer. His words
are, " Duplex est datio ; una quidem pertinens ad justitiam ;
qua, scilicet, aliquis dat alicui quod ei debetur; &
circa tales dationes attenditur personarum acceptio. Ali est
datio ad liberalitatem pertinens ; qua, scilicet, gratis datur
alicui quod ei non debetur. Et talis est Collatio munerum
gratiae, per quae peccatores assumuntur a Deo. Et, in hac
donatione, non habet locum personarum acceftio ; qui quili-
bet, absque injustitia, potest de suo dare quantum vult. 8c
cui vult: secundum illud, Mat. xx. Annon licet mini, quod
volo, facere ? tolle quod tuum est, & vade." i. e. " There is
a twofold rendering or giving ; the one a matter of justice,
whereby that is paid to a man which was due to him. Here
it is possible for us to act partially, and with respect of per-
sons :" [Thus, for example's sake, if I owe money to two men,
one of whom is rich, the other poor ; and I pay the rich man,
because he has it in his power to sue me, but defraud the other,
because of his inability to do himself justice ; I should be a
respecter of persons But, as Aquinas goes on] " There is
a second kind of rendering or giving ; which is a branch of

* Tom. 2-Epist 105. ad Sixtum Presb

159

" Forasmuch as some people imagine, that they
must look on God as a respecter of persons, if
they believe, that, without any respect had to the
previous merits of men, he hath mercy on whom
he will, and calls whom it is his pleasure to call,
and makes good whom he pleases. The scrupu-
lousness of such people arises from their not duly
attending to this one thing, namely, that damna-
tion is rendered to the wicked as a matter of
debt, justice, and desert ; whereas, the grace
given to those who are delivered, is free and un-
merited : so that the condemned sinner cannot al-
lege that he is unworthy of his punishment ;
nor the saint vaunt or boast, as if he was worthy
of his reward. Thus, in the whole course of this
procedure, there is no respect of persons. They
who are condemned, and they who are set at li-
berty, constituted originally one and the same
lump, equally infected with sin, and liable to
vengeance. Hence, the justified may learn from
the condemnation of the rest, what would have
been their own punishment, had not God's free
grace stepped in to their rescue."

Before I conclude this head, I will obviate a
fallacious objection, very common in the mouths
of our opponents : " How," say they, " is the

mere bounty and liberality, by which that is freely bestowed
on any man which was not due to him. Such are the gifts of
grace, whereby sinners are received of God. In the bestow-
ment of grace, respect of persons is absolutely out of the
question ; because every one may and can, without the least
shadow of inj tistice, give as much of his own as he will, and
to whom he will : according to that passage in Mat. xx. " Is
it not lawful for me to do what I will [with my own ?3 take
up that which is thine, and go thy way." Aquin. Summ.
Theol. 2— 2dx Qu. 63 A. 1.

On the whole, it is evident, that respect of persons can
only have place in matters of justice, and is but another name
for perversion of justice : consequent ly, it has nothing to do
with matters of mere goouness and bounty, as all the bless-
ings of grace and salvation are.

160

doctrine of reprobation reconcileable with the
doctrine of a future judgment ?" To which I an-
swer, that there need no pains to reconcile these
two, since they are so far from interfering with
each other, that one follows from the other, and
the former renders the latter absolutely necessary.
Before the judgment of the great day, Christ
does not so much act as the judge of his crea-
tures, as their absolute Lord and Sovereign.
From the first creation to the final consumma-
tion of all things ; he does, in consequence of his
own eternal and immutable purpose (as a divine
person,) graciously work in and on his own elect,
and permissively harden the reprobate. But,
when all the transactions of providence and grace
are wound up in the last day, he will then pro-
perly sit as Judge ; and openly publish, and so-
lemnly ratify, if I may so say, his everlasting de-
crees, by receiving the elect, body and soul, into
glory, and by passing sentence on the non-elect
(not for their having done what they could not
help, but) for their wilful ignorance of divine
things, and their obstinate unbelief; for their
omission of moral duty, and for their repeated
iniquities and transgressions.

Pos. 9. Notwithstanding God's predestination
is most certain and unalterable, so that no elect
person can perish, nor any reprobate be saved ;
yet it does not follow from thence, that all pre-
cepts, reproofs, and exhortations, on the part of
God, or prayers on the part of man, are useless,
vain, and insignificant.

1. These are not useless with regard to the
elect, for they are necessary means of bringing
them to the knowledge of the truth at first : af-
terwards, of stirring up their pure minds by way
of remembrance, and of edifying and establish-
ing them in faith, love, and holiness. Hence
that of St. Austin : " The commandment wil>

161

tsll thee, O man, what thou oughtest to have ; re-
proof will shew thee wherein thou art wanting ;
and praying will teach thee from whom thou must
receive the supplies which thou wantest." Nor,
2. Are these vain with regard to the reprobate :
for, precept, reproof, and exhortation may, if duly
attended to, be a means of making them careful
to adjust their moral, external conduct, accord-
ing to the rules of decency, justice, and regular-
ity ; and thereby prevent much inconvenience to
themselves and injury to society. And, as for
prayer, it is the duty of all, without exception.
Every created being (whether elect or reprobate,
matters not as to this point) is as such de-
pendent on the Creator for all things : and if de-
pendent, ought to have recourse to him, both in
a way of supplication and thanksgiving.

But, to come closer still. That absolute pre-
destination does not set aside, nor render super-
fluous, the use of preaching, exhortation, &c. we
prove from the examples of Christ himself and
his apostles, who all taught and insisted upon the
article of predestination ; and yet took every op-
portunity of preaching it to sinners, and enforced
their ministry with proper rebukes, invitations, and
exhortations, as occasion required. Though they
shewed unanswerably, that salvation is the free
gift of God, and lies entirely at his sovereign
disposal ', that men can of themselves do nothing
spiritually good : and that it is God, who of his
own pleasure, works in them both to will and to
do ; yet, they did not neglect to address their au-
ditors, as beings possessed of reason and con-
science, nor omitted to remind them of their du-
ties as such ; but shewed them their sin and dan-
ger by nature, and laid before them the appointed
way and method of salvation, as exhibited in the
gospel. Our Saviour himself, expressly, and in
14

162

terminis, assures us that no man can come to
him except the Father draw him : and yet he
«ays, " Come unto me all ye that labour," &c.
St. Peter, in the 2d of Acts, told the Jews, that
they had fulfilled the determinate counsel and
foreknowledge of God, in putting the Messiah to
death ; and yet sharply rebukes them for it. St.
Paul declares, " It is not of him that willeth, nor
of him that runneth ;" and yet exhorts the Corin-
thians, uso to run as to obtain the prize." He as-
sures us, Rom. viii. that " we know not what we
pray for as we ought ;" and yet, 1 Thess. v. di-
rects us to " pray without ceasing." He avers,
1 Tim. ii. that the " foundation, or decree of the
Lord standeth sure ;" and yet cautions him, who
" thinks he stands, to take heed lest he fall." St.
James, in like manner says, that u Every good
and perfect gift cometh down from above j" and
yet exhorts those who want wisdom, to ask it of
God. So, then, all these being means whereby
the elect are frequently enlightened into the
knowledge of Christ, and by which they are, af-
ter they have believed through grace, built up in
him ; and are means of their perseverance to
the end ; these are so far from being vain and in-
significant, that they are highly useful and neces-
sary, and answer many valuable and important
ends, without in the least shaking the doctrine of
predestination in particular, or the analogy of
faith in general. Thus St. Austin,* " We must
preach, we must reprove, we must pray ; be-
cause they to whom grace is given will hear and
act accordingly ; though they to whom grace is
not given will do neither."

» »e Bon. Persev. cap; 14.

m

CHAPTER V.

3HEWIKG THAT THE SCRIPTURE DOCTRINE
OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON ; AND FOR
WHAT REASONS.

XJPON the whole, it is evident that the doctrine
of God's eternal and unchangeable predestina-
tion should neither be wholly suppressed and laid
aside, nor yet be confined to the disquisition of
the learned and speculative only ; but likewise
should be publicly taught from the pulpit and
the press, that even the meanest of the people
may not be ignorant of a truth which reflects
such glory on God, and is the very foundation of
happiness to man. Let it, however, be preached
with judgment and discretion : i. e. delivered by
the preacher as it is delivered in scripture ; and
no otherwise. By which means it can neither be
abused to licentiousness, nor misapprehended to
despair ; but will eminently conduce to the
knowledge, establishment, improvement and com-
fort of them that hear. That predestination
ought to be preached I thus prove :

1. The gospel is to be preached, and that not
partially, and by piecemeal, but the whole of it.
The commission runs, u Go forth and preach
the gospel ; the gospel itself, even all the gos-
pel, without exception or limitation, for so far as
the gospel is maimed, or any branch of the evan-
gelical system is- suppressed and passed over in

164

silence, so far the gospel is not preached. Re-
sides, there is scarce any other distinguishing
doctrine of the gospel can be preached in its pu-
rity and consistency, without this of predestina-
tion. Election is the golden thread that runs
through the whole christian system j it is the
leaven, that pervades the whole lump. Cicero
says of the various parts of human learning,
" Omnes artes, quse ad humanitatem pertinent,
habent quodam commune vinculum, and quasi
cognatione quadam inter se continentur : i. e.
The whole circle of arts have a kind of mutual
bond and connexion ; and, by a sort of recipro-
cal relationship, are held together, and interwo-
ven with each other." Much the same may be
staid of this important doctrine ; it is the bond
which connects and keeps together the whole
christian system ; which without this, is like a
system of sand, ever ready to fall to pieces. It
is the cement which holds the fabric together ;
nay, it is the very soul that animates the whole
frame. It is so blended and interwoven with the
entire scheme of gospel doctrine, that when the
former is excluded, the latter bleeds to death.
An ambassador is to deliver the whole message
with which he is charged. He is to omit no
part of it, but must declare the mind of the sove-
reign he represents, fully and without reserve.
He is to say neither more nor less than the in-
structions of his court require. Else, he comes
under displeasure, perhaps loses his head. Let
the ministers of Christ weigh this well.

Nor is the gospel to be preached only, but
preached to every creature ; that is, to rea-
sonable beings promiscuously and at large ; to all
who frequent the christian ministry, of every
state and condition in life ; whether high or low,
young or old, learned or illiterate. All who at-

165

tend on the ministrations of Christ's ambassa-
dors have a right to hear the gospel fully, clearly,
and without mincing. Preach it, says Christ,
Mark xvi. 15. xsj£w£*7*, publish it abroad, be its
criers and heralds ; proclaim it aloud, tell it out,
keep back no part of it, spare not, lift up your
voices like trumpets. Now, a very considerable
branch of this gospel is, The doctrine of God's
eternal, free, absolute, and irreversible election of
some persons in Christ to everlasting life. The
saints were singled out, in God's eternal purpose
and choice, ut erederent, to be endued with faith,
and thereby fitted for their destined salvation.
By their interest in the gratuitous, unalienable
love of the blessed Trinity, they come to be, sub-
jectively, saints and believers ; so that their
whole salvation, from the first plan of it in the
divine mind, to the consummation of it in glory,
is at once a matter of mere grace, and of abso-
lute certainty. While they who die without faith
and holiness, prove thereby that they were not
included in this elect number, and were not
written in the book of life. The justice of God's
procedure herein is unquestionable. Out of a
corrupt mass, wherein not one was better than
another, he might (as was observed before) lovs
and choose whom and as many as he pleased. It
was likewise without any shadow of injustice at
his option, whom and how many he would pass
by. His not choosing them was the fruit of his
sovereign will ; but his condemning them after
death, and in the last day is the fruit (not of
their non-election, which was no fault of theirs ;
but) of their own positive transgressions. The
elect, therefore, have the utmost reason to love
and glorify God which any beings can possibly
have : and the sense of what he has done for
them is the strongest motive to obedience. On
14 *

166

the other hand, the reprobates have nothing to
complain of, since whatever God does, is just
and right, and so it will appear to be (however
darkly matters may appear to us now,) when we
see him as he is, and know him even as we are
known.

And now, why should not this doctrine be
preached and insisted upon in public ? a doctrine
which is of express revelation ; a doctrine that
makes wholly for the glory of God; which con-
duces in a most peculiar manner to the conver-
sion, comfort, and sanctification of the elect :
and leaves even the ungodly themselves without
excuse !

But perhaps you may still be inclined to ques-
tion, Whether predestination be indeed a scrip-
ture doctrine. If so, let me by way of sample
beg you to consider the following declarations,
1. Of Christ, 2. Of his Apostles.

Mat. xi. " If the mighty works that have been
done in thee had been done in Tyre and Sidon,
they would have repented," 8cc. whence it is evi-
dent that the Tyrians and Sidonians, at least the
majority of them, died in a state of impeni-
tency ; but that, if God had given them the
same means of grace afforded to Israel, they
would not have died impenitent : yet these means
were not granted them. How can this be ac-
counted for ? only on the single principle of
peremptory predestination, flowing from the
sovereign will of God. No wonder then,
that our Lord concludes that chapter with
these remarkable words, " I thank thee, Holy
Father, Lord of heaven and earth, because thou
hast hid these things from the wise and prudent,
and hast revealed them unto babes : even so, Fa-
ther ; for so it seemed good in thy sight" Where
Christ thanks the Father for doing that very

167

thing which Arminians exclaim against as unjust,
and censure as partial !

Mat. xii. " To you it is given to know the
mysteries of the kingdom of heaven, but to them
it is not given."

Mat. xx. 23. " To sit on my right hand, and
on my left, is not mine to give, **>' •«# vloi^xtett
'■jTTo tx 7rxle<&> f*#, except to them for whom it hath
been prepared by my Father :" q. d. Salvation is
not a precarious thing : the seats in glory were
disposed of long ago in my Father's intention and
destination : I can only assign them to such per-
sons as they were prepared for in his decree.

Mat. xxii. " Many are called, but few
chosen :" i. e. All who live under the sound of
the gospel will not be saved ; but those only who
are elected unto life.

Mat. xxiv. " For the elect's sake, those days
shall be shortened :" and ibid. " If it were pos-
sible, they should deceive the very elect :" where
it is plain Christ teaches two things; 1. That
there is a certain number of persons who are
elected to grace and glory ; and 2. That it is ab-
solutely impossible for these to be deceived into
total or final apostacy.

Mat. xxv. " Come, ye blessed of my Father,
inherit the kingdom prepared for you from the
foundation of the world."

Mark xi. " Unto you it is given to know the
mystery of the kingdom of God : but to them
that are without," i. e. out of the pale of elec-
tion, u all these things are done in parables ;
that, seeing, they may see, and not perceive ;
and hearing, they may hear, and not understand ;
lest at any time they should be converted, and
their sins should be forgiven them."

Luke x. " Rejoice, because your names are
written in heaven."

168

Luke xii. " It is your Father's good pleasure
to give you the kingdom."

Luke xvii. " One shall be taken and the other
shall be left."

John vi. " All that the Father hath given me,
shall come unto me ;" as much as to say, These
shall, but the rest cannot.

John viii. " He that is of God heareth God's
words ; ye therefore hear them not because ye
are not of God :" not chosen of him.

John x. " Ye believe not, because ye are not
of my sheep."

John xv. a Ye have not chosen me, but I have
chosen you."

I come now, 2. To the Apostles.

John xii. 37, 40. "They believed not on him,
that the saying of Esaias the prophet might be
fulfilled which he spake ; Lord, who hath be-
lieved our report ? and to whom hath the arm of
the Lord been revealed ? Therefore they could
not believe, because Esaias said again, He hath
blinded their eyes, and hardened their hearts,
that they should not see with their eyes, nor un-
derstand with their hearts, and be converted, and
I should heal them." Without certain prescience
there could be no prophecy ; and without predes-
tination no certain prescience Therefore, in or-
der to the accomplishment of prophecy, prescience,
and predestination, we are expressly told that
these persons could not believe, »« jiJWv7«, they
were not able ; it was out of their power. In
short, there is hardly a page in St. John's gospel
which does not either expressly or implicitly
make mention of election and reprobation.

St. Peter says of Judas, Acts i. " Men and
brethren, the scriptures must needs have been
fulfilled, which the Holy Ghost, by the mouth of
David, spake before concerning Judas," So ver.

169

25. " That he might go to his own place :" to
the place of punishment appointed tor him.

Acts ii. " Him, being delivered by the deter-
minate counsel and foreknowledge of God, ye
have taken, and with wicked hands have cruci-
fied and slain."

Acts iv. u Herod, and Pontius Pilate, and the
Gentiles, and the people of Israel, were gathered
together for to do whatsoever thy hand and thy
counsel determined before to be done : ^o^ta-e
yiverS-cu, predestinated should come to pass."

Acts xiii. u And as many as were ordained to
eternal life believed :" rerxT^ttot, designed, desti-
ned, or appointed unto life.

Concerning the apostle Paul what shall I say ?
every one that has read his epistles knows that
they teem with predestination from beginning to
end.* I shall only give one or two passages : and
begin with that famous chain, Rom. viii. M Whom
he did foreknow (or forelove, for, to know often
signifies in scripture to love) he also did predes-
tinate to be conformed to the image of his Son,
that he might be the firstborn among many bre-
thren :" that as in all things else, so in the busi-
ness of election, Christ might have the pre-emi-
nence ; he being first chosen as a Saviour, and
they in him to be saved by him : " moreover,

* A friend of mine who has a large property in Ireland,
was conversing one day with a popish tenant of his upon re-
ligion. Among other points they discussed the practice of
having public prayers in an unknown tongue My friend took
down a New Testament from his book-case, and read part of
1 Cor. xiv. When he had finished, the poor zealous papist
rose up from his chair, and said with great vehemence, " I
verily believe St. Paul was an heretic."

Can the person who carefully reads the epistles of that
great apostle doubt of his having a thorough-paced firedes-
tinqricm ?

170

whom he did predestinate, them he also called ;
and whom he called, them he also justified ; and
whom he justified, them he also glorified."

The 9th, 10th, and 11th chapters of the same
epistle are professed dissertations on, and illus-
trations of, the doctrine of God's decrees ; and
contain likewise a solution of the principal objec-
tions brought against that doctrine.

Gal. i. " Who separated me from my mother's
womb, and called me by his grace."

The first chapter of Ephesians treats of little
else but election and predestination.

2 Thess. ii. After observing that the repro-
bates perish wilfully, the apostle, by a stri-
king transition, addresses himself to the elect
Thessalonians, saying, " But we are bound to
give thanks unto God always for you, brethren,
beloved of the Lord, because God hath from the
beginning chosen you to salvation, through sanc-
tification of the Spirit and belief of the truth."

2 Tim. i. " Who hath saved us, and called us
with an holy calling, not according to our works,
but according to his own purpose and grace,
which was given us in Christ before the world
began."

St. Jude, on the other hand, describes the re-
probate as " ungodly men, who were of old fore-
ordained to this condemnation."

Another apostle makes this peremptory decla-
ration ; " Who stumble at the word, being diso-
bedient, whereunto also they were appointed :
but ye are a chosen generation, [-/fvo5 sx.Xcx.rov, an
elect race] a royal priesthood, an holy nation, a
peculiar people, Xu,<& «s 7r£gt7roirt<riy, a people pur-
chased to be his peculiar property and posses-
sion, 1 Pet. ii. 8, 9. To all which may be added,

Rev. xvii. 8. " Whose names were not written in
the book of life from the foundation of the world."

171

All these texts are but as an handful to the har-
vest ; and yet are both numerous and weighty-
enough to decide the point with any who pay the
least deference to scripture authority. And let
it be observed, that Christ and his apostles deli-
vered these matters, not to some privileged per-
sons only, but to all at large who had ears to
hear, and eyes to read. Therefore it is incum-
bent on every faithful minister to tread in their
steps by doing likewise : nor is that minister a
faithful one, faithful to Christ, to truth, and to
souls, who keeps back any part of the counsel of
God, and buries those doctrines in silence which
he is commanded to preach upon the house-tops.

The great St. Austin, in his valuable treatise
De Bono Persever. effectually obviates the objec-
tions of those who are for burying the doctrine
of predestination in silence. He shews that it
ought to be publicly taught ; describes the neces-
sity and usefulness of preaching it ; and points
out the manner of doing it to edification. And
since some persons have condemned St. Austin,
by bell, book, and candle, for his steadfast at-
tachment to, and nervous, successful defences of,
the decrees of God, let us hear what Luther, that
great light in the church, thought respecting the
argument before us.

Erasmus (in most other respects a very excel-
lent man) affected to think that it was of danger-
ous consequence to propagate the doctrine of
predestination, either by preaching or writing.
His words are these : " What can be more use-
less than to publish this paradox to the world ?
namely, that whatever we do, is done not by vir-
tue of our own free will, but in a way of neces-
sity, &c. What a wide gap does the publication
of this tenet open among men for the commis-
sion of ail ungodliness 1 What wicked person

172

will reform bis life? Who will dare to believe
himself a favourite of heaven ? Who will fight
against his own corrupt inclinations ? Therefore,
where is either the need or the utility of spread-
ing these notions from whence so many evils
stem to flow r"

To which Luther replies : " If, my Erasmus,
you consider these paradoxes (as you term them)
to be no more than the inventions of men, why are
you so extravagantly heated on the occasion ? In
that case your arguments affect not me ; for there
is no person now living in the world, who is a
more avowed enemy to the doctrines of men
than myself. But, if you believe the doctrines
in debate between us to be, as indeed they are,
the doctrines of God, you must have bid adieu to
all sense of shame and decency thus to oppose
them. I will not ask, Whither the modesty of
Erasmus is fled ? but, which is much more im-
portant, Where, alas ! are your fear and rever-
ence of the Deity, when you roundly declare,
that this branch of truth, which he has revealed
from heaven, is at best useless, and unnecessary
to be known ? What ! shall the glorious Creator
be taught by you, his creature, what is fit to be
preached, and what to be suppressed? Is the
adorable God so very defective in wisdom and
prudence as not to know, till you instruct him,
what would be useful, and what pernicious ? or
could not he, whose understanding is infinite,
foresee previous to his revelation of this doctrine,
what would be the consequences of his revealing
it, till those consequences were pointed out by
you ? You cannot, you dare not say this. If,
then, it was the divine pleasure to make known
these things in his word, and to bid his messen-
gers publish them abroad, and leave the conse-
quences of their so doing to the wisdom and pro-

ITS

vidence of him, in whose name they speak, and
whose message they declare, who art thou, O
Erasmus, that thou shouldest reply against God,
and say to the Almighty, What doest thou ? St.
Paul, discoursing of God, declares peremptorily,
Whom he will he hardeneth : and again, God
willing to shew his wrath, &c. And the apostle
did not write this to have it stifled among few per-
sons, and buried in a corner; but wrote it to the
Christians at Rome ; which was in effect bring-
ing this doctrine upon the stage of the whole
world, stamping an universal imprimatur upon it
and publishing it to believers at large throughout
the earth. What can sound harsher in the uncir-
cumcised ears of carnal men, than those words
of Christ, Many are called, but few chosen ? and
elsewhere, I know whom I have chosen. Now,
these and similar assertions of Christ and his
apostles, are the \-ery positions which you, O
Erasmus, brand as useless and hurtful. You
object, " If these things are so, who will endea-
vour to amend his life ?" I answer ; Without
the Holy >. host no man can amend his life to
purpose. Reformation is but varnished hypo-
crisy unless it proceed from grace. The elect
and truly pious are amended by the Spirit of
God : and those of mankind who are not amend-
ed by him will perish. — You ask moreover, Who
will dare to believe himself a favourite of hea-
ven ? I answer ; It is not in man's own power to
believe himself such upon just grounds, till he is
enabled from above. But the elect shall be so
enabled : they shall believe themselves to be what
indeed they are. As for the rest, who are not en-
dued with faith, they shall perish; raging and blas-
pheming as you do now. But, say you, These
doctrines open a door to ungodliness. I answer ;
Whatever door they may open to the impious and
15

174

prophane, yet they open a door of righteousness to
the elect and holy, and shew them the way to hea-
ven, and the path of access unto God. Yet you
would have us abstain from the mention of these
grand doctrines, and leave our people in the dark
as to their election of God : the consequence of
which would be, that every man would bolster him-
self up with a delusive hope of share in that salva-
tion which is supposed to lie open to all ; and thus
genuine humility, and the practical fear of God,
would be kicked out of doors. This would be a pret-
ty way indeed of stoppingup the gap Erasmus com-
plains of ! Instead of closing up the door of licen-
tiousness, as is falsely pretended, it would be in
fact opening a gulf into the nethermost hell. Still
you urge, Where is either the necessity, or util-
ity, of preaching predestination ? God himself
teaches it, and commands us to teach it ; and that
is answer enough. We are not to arraign the
Deity, and bring the motives of his will to the
test of human scrutiny i but simply to revere
both hhn and it. He, who alone is all-wise and
all-just, can in reality (however things appear to
us) do wrong to no man ; neither can he do any
thing unwisely or rashly. And this considera-
tion will suffice to silence all the objections of
truly religious persons. However, let us lor ar-
gument's sake go a step farther. I will venture
to assign over and above, two very important
reasons, why these doctrines should be publicly
taught : 1. For the humiliation oi our pride, and
the manifestation of divine grace. God hath as-
suredly promised his favour to the truly humble.
By truly humble, I mean those who are endued
with repentance, and despair of saving them-
selves ; for a man can never be said to be really
penitent and humble, till he is made to know th it
his salvation is not suspended in any measure

175

whatever on his own strength, machinations, en*
deavours, free-will, or works ; but entirely de-
pends on the free pleasure, purpose, determina-
tion, and efficiency of another ; even of God
klone. Whilst a man is persuaded that he has it
in his power to contribute any thing, be it ever so
little, to his own salvation, he remains in carnal
confidence ; he is not a sclf-despairer, and there-
fore he is not duly humbled before God ; so far
from it, that he hopes some favourable juncture
or opportunity will offer, when he may be able to
lend an helping hand to the business of his salva-
tion.— On the contrary, whoever is truly convin-
ced that the whole work depends singly and abso-
lutely on the will of God, who alone is the au-
thor and finisher of salvation ; such a person de-
spairs of all self-assistance ; he renounces his own
will, and his own strength ; he waits and prays for
the operation of God ; nor waits and prays in vain.
For the elect's sake, therefore, these doctrines are
to be preached, that the chosen of God, being hum-
bled by the knowledge of his truths, self-emptied
and sunk as it were into nothing in his presence,
may be saved in Christ with eternal glory. This,
then, is one inducement to the publication of the
doctrine ; that the penitent may be made acquaint-
ed with the promise of grace, plead it in prayer
to God, and receive it as their own. 2. The na-
ture of the Christian faith requires it. Faith has
to do with things not seen. — And this is one of
the highest degrees of faith, steadfastly to be-
lieve that God is infinitely merciful, though he
saves (comparatively) but few, and condemns so
many ; and that he is strictly just, though of
his own will he makes such numbers of mankind
necessarily liable to damnation. Now, these are
some of the unseen things whereof faith is the
evidence. Whereas, was it in my power to com-

176

prehend them, or clearly to make out, how God
is both inviolably just and infinitely merciful, not-
withstanding the display of wrath and seeming
inequality in his dispensations respecting the re-
probate ; faith would have little or nothing to
do. But now, since these matters cannot be ade-
quately comprehended by us in the present state
of imperfection, there is room for the exercise of
faith. The truths, therefore, respecting predes-
tination in all its branches, should be taught and
published ; they, no less than the other mysteries
of Christian doctrine, being proper objects of
faith on the part of God's people."*

With Luther the excellent Bucer agrees ; par-
ticularly on Eph. i. where his words are, " There
are some who affirm that election is not to be
mentioned publicly to the people. But they
judge wrongly. The blessings which God be-
stows on man are not to be suppressed, but in-
sisted and enlarged upon ; and if so, surely the
blessing of predestination unto life, which is the
greatest blessing of all, should not be passed
over." And, a little after he adds, " Take away
the remembrance and consideration of our elec-
tion, and then, good God ! what weapons have
we left us wherewith to resist the temptations of
Satan ? As often as he assaults our faith (which
he is frequently doing) we must constantly, and
without delay, have recourse to our election in
Christ as to a city of refuge. Meditation upon
the Father's appointment of us to eternal life is
the best antidote against the evil surmisings of
doubtfulness and remaining unbelief. If we are
entirely void of all hope and assurance respect-

* Luthcrus, De Serv. Arbitr. in rcspons. ad ult pratf.fc
Eras mi.

177

wg our interest in this capital privilege, what
solid and comfortable expectation can we enter-
tain of future blessedness ? How can we look
upon God as our gracious Father, and upon
Christ as our unchangeable Redeemer ? without
which, I see not how we can ever truly love God :
and if we have no true love towards him, how
can we yield acceptable obedience to him ! There-
fore, those persons are not to be heard who
would have the doctrine of election laid (as it
were) asleep, and seldom or never make its ap-
pearance in the congregations of the faithful."
. To what these great men have so nervously
advanced, permit me to add, that the doctrine of
predestination is not only useful, but absolutely
necessary to be taught or known. For,

1. Without it we cannot form just and becom-
ing ideas of God. Thus, unless he certainly
foreknows, and foreknew from everlasting, all
things that should come to pass, his understand-
ing would be finite : and a Deity of limited
understanding, is no Deity at all. Again, we
cannot suppose him to have foreknown any thing
which he had not previously decreed ; without
setting up a series of causes, extra Deum, and
making the Deity dependent for a great part of
the knowledge he has, upon the will and works
of his creatures, and upon a combination of cir-
cumstances exterior to himself*. Therefore, his
determinate plan, counsel, and purpose, (i. e. his
own predestination of causes and effects, is the
only basis of his foreknowledge : which fore-
knowledge could neither be certain, nor inde-
pendent, but as founded on his own antecedent
decree. 2. He alone is entitled to the name of
true God, who governs all things, and without
whose will (either efficient or permissive) nothing
:s or can be done.. And such is the God of the
15 *

178

scriptures ; against whose will not a sparrow can
die, nor an hair fall from our heads, Mat. x. Now
what is predestination, but the determining will
of God? I defy the subtilest semi-pelagian in
the Vorld to form or convey a just and wor-
thy notion of the Supreme Being, without ad-
mitting him to be the great cause of all causes
else, himself dependent on none : who willed
from eternity, how he would act in time, and
settled a regular determinate scheme of what he
would do, and permit to be done from the begin-
ning to the consummation of the world. A con-
trary view of the Deity is as inconsistent with
reason itself, and with the very religion of na-
ture, as it is with the decisions of revelation.
Nor can we rationally conceive of an indepen-
dent, all-perfect first cause without allowing him
to be, 3. Unchangeable in his purposes. His de-
crees and his essence coincide : consequently, a
change in those would infer an alteration in this.
Nor can that being be the true God, whose will is
variable, fluctuating, and indeterminate : for his
will is himself willing. A Deity without decrees
and decrees without immutability, are, of all in-
ventions that ever entered the heart of man, the
most absurd. 4. Without predestination to plan,
and without providence to put that plan in exe-
cution, what becomes of God's omnipotence ? It
vanishes into air. It becomes a mere non-entity.
For what sort of omnipotence is that which may-
be baffled and defeated by the very creatures it
has made ! Very different is the idea of this at-
tribute suggested by the Psalmist, Psalm cxiii.
" Whatsoever the Lord willed, that did he in hea-
ven and in earth, and in the sea, and in all deep pla-
ces :" i. e. He not only made them when he would,
but orders them when made. 5. He alone is the
true God, according to scripture representation,

179

who saves by his mere mercy and voluntary
grace, those whom he hath chosen, and righteous -
\y condemns (for their sins) those whom he
thought fit to pass by. But, without predestina-
tion there could be no such thing, either as sove-
reign mercy, or voluntary grace. For, after all,
what is predestination but his decree to save
some of his mere goodness : and to condemn
others in his just judgment ? — Now, it is most
evident that the scripture doctrine of predestina-
tion, is the clearest mirror wherein to see and
contemplate these essential attributes of God.
Here they all shine forth in their fulness of har-
mony and lustre. Deny predestination and you
deny (though perhaps not intentionally, yet by
necessary consequence,) the adorable perfections
of the Godhead : in concealing that, you
throw a vail over these ; and in preaching that
you hold up these to the comfort, the establish-
ment, and the admiration of the believing world.
II. Predestination is to be preached, because
the grace of God (which stands opposed to all
human worthiness) cannot be maintained without
it. The excellent St. Austin makes use of this
very argument. " If," says he, " these two
privileges" [namely, faith itself and final perse-
verance in faith] " are the gifts of God ; and if
God foreknew on whom he would bestow these
gifts ; (and who can doubt of so evident a truth ?)
it is necessary for predestination to be preached
as the sure and invincible bulwark of that true
grace of God, which is given to men without
anv consideration of merit."* Thus argued St.
Austin against the Pelagians, who taught, that
grace is offered to all men alike ; That God, for

De Bono Persever. cap. 21.

180

his part, equally wills the salvation of all ; and
that it is in the power of man's free will to ac-
cept or reject the grace and salvation so offered.
Which string of errors do, as Austin justly ob-
serves, centre in this grand point, gratiam secun-
dum nostra merita dart ; that God's grace is not
free, but the fruit of man's desert. Now the doc-
trine of predestination batters down this delusive
Babel of free will and merit. It teaches us that
if we do indeed will and desire to lay hold on
Christ and salvation by him, this will and desire
are the effect of God's secret purpose and effect-
ual operation : for he it is who worketh in us,
both to will and to do of his own good pleasure ;
that he that glorieth should glory in the Lord.
There neither is nor can be any medium between
predestinating grace, and salvation by human
merit. We must believe and preach one or the
other : for they can never stand together. No
attempts to mingle and reconcile these two incom-
patible opposites can ever succeed ; the apostle
himself being judge ; " If," says he, " it [namely
election] be by grace, then is it no more of works ;
otherwise grace is no more grace : but if it be of
works, then is it no more grace : otherwise work
is no more work, Rom. xi. 6. Exactly agreea-
ble to which is that of St. Austin : u Either pre-
destination is to be preached as expressly as the
scriptures deliver it, viz. That with regard to
those whom he hath chosen, the gifts and calling
of God are without repentance ; or we must
roundly declare as the Pelagians do, that grace is
given according to merit."f Most certain it is
that the doctrine of gratuitous justification
through Christ, can only be supported on that of

f De Bono Persevcr. cap. 16.

181

gratuitous predestination in Christ : since the
latter is the cause and foundation of the former.
III. By the preaching of predestination man
is duly humbled, and God alone is exalted : hu-
man pride is levelled- and the Divine glory shines
untarnished because unrivalled. This the sacred
writers positively declare. Let St. Paul be
spokesman for the rest, (Eph. i. 5, 6.) Having
predestinated us — To the praise of the glory of
his grace. But how is it possible for us to render
unto God the praises due to the glory of his grace
without laying this threefold foundation ? 1 . That
whosoever are, or shall be saved, are saved' by his
alone grace in Christ, in consequence of his eter-
nal purpose, passed before they had done any
one good thing. 2. That what good thing so-
ever is begun to be wrought in our souls (whe-
ther it be illumination of the understanding, rec-
titude of will, or purity of affections,) was be-
gun altogether of God alone ; by whose invinci-
ble agency grace is at first conferred, afterwards
maintained, and finally crowned. 3. That the
work of internal salvation (the sweet and certain
prelude to eternal glory) was not only begun in
us of his mere grace ; but that its continuance, its
progress, and increase are no less free, and
totally unmerited, than its first original donation.
Grace alone makes the elect gracious ; grace
alone keeps them gracious ; and the same grace
alone will render hem everlastingly glorious in
the heaven of heavens.

Conversion and salvation must in the very na-
ture of things, be wrought and effected either by
ourselves alone ; — or, by ourselves and God to-
gether ; — or solely by God himself. The Pelagi-
ans were for the first. The Arminians are for
the second. True believers are for the last ;
because the last hypothesis, and that only, is

182

built on the strongest evidence of scripture, rea-
son, and experience ; it most effectually hides
pride from man, and sets the crown of undivided
praise upon the head, or rather casts it at the
feet of that glorious triune God, who worketh all
in all. But this is a crown which no sinners
ever yet cast before the throne of God, who were
not first led into the transporting views of
his gracious decree to save freely and of his own
will the people of his eternal love. Exclude,
therefore, O Christian, the article of sovereign
predestination from thy ministry, or from thy
faith ; and acquit thyself, if thou art able, from
the charge of robbing God.

When God does' by the omnipotent exertion of
his Spirit, effectually call any of mankind, in
time, to the actual knowledge of himself in
Christ j when he likewise goes on to sanctify the
sinners he has called, making them to excel in
all good works, and to persevere in the love and
resemblance of God to their lives end : the ob-
serving part of the unawakened world may be
apt to conclude that the converted persons might
receive such measure of grace from God, because
of some previous qualifications, good disposi-
tions, or pious desires, and internal preparations,
discovered in them by the all-seeing eye ; which,
if tru , would indeed transfer the praise from
the Creator, and consign it to the creature. But
the doctrine of predestination, absolute, free, un-
conditional predestination, here steps in, and
gives God his own. It lays the axe to the root
of human boasting, and cuts down (for which
reason the natural man hates it) every legal,
every independent, every self-righteous imagina-
tion, that would exalt itself against the grace cf
God and the glory of Christ. It tells us, That God
hath blessed us with all spiritual blessings in his

183

Son, according as he hath chosen us in him, be*
fore the foundation of the world, in order to our
being afterwards made holy and blameless before
him in love, Eph. i. Of course, whatever truly
and spiritually good thing is found in any person,
it is the special gift and work of God : given
and wrought in consequence of eternal, unmerit-
ed election to grace and glory. Whence the
greatest saint cannot triumph over the most aban-
doned sinner, but is led to refer the entire praise
of his salvation, both from sin and hell, to the
.mere good will and sovereign purpose of God,
who hath graciously made him to differ from
that world which lieth'in wickedness. Such be-
ing the tendency of this blessed doctrine, how
injurious, both to God and man would the sup-
pression of it be ? Well does St. Austin argue :
" As the duties of piety ought to be preached
up, that he who hath ears to hear may be instruct-
ed how to worship God aright ; and as chastity
should be publicly recommended and enforced,
that he that hath ears to hear may know how to
possess himself in sanctification. And as chari-
ty moreover should be inculcated from the pul-
pit, that he who hath ears to hear may be exci-
ted to the ardent love of God, and his neigh-
bour ; in like manner, should Cod's predestina-
tion of his favours be openly preached, that he
who hath ears to hear may learn to glory, not in
himself but in the Lord." *

IV. Predestination should be publicly taught
and insisted upon, in order to confirm and
strengthen true believers in the certainty and con-

De Bono Persever. cap. 20.

184

licence of their salvation.* For, when regene-
rate persons are told, and are enabled to believe,
that the glorification of the elect is so assuredly
fixed in God's eternal purpose, that it is impossi-
ble for any of them to perish j and when the re-
generate are led to consider themselves as actu-
ally belonging to this elect body of Christ ; what
can establish, strengthen, and settle their faith
like this ? Nor is such a faith presumptuous ; for
every converted man may and ought to conclude
himself elected : since God the Spirit renews
those only who were chosen by God the Father,
and redeemed by God the Son. This is an hope
\vhich maketh not ashamed, nor can possibly
issue in disappointment, if entertained by those
into whose hearts the love of God is poured
forth by the Holy Ghost given unto them, Rom.
v» •>•

The holy triumph and assurance resulting
from this blessed view, are expressly warranted
by the apostle, Rom. viii. where he deduces ef-
fectual calling from a prior predestination ; and
infers the certainty of final salvation from effect-
ual calling. Whom he did predestinate, them he
also called; and whom he called, them he also
justified ; and whom he justified, them he also
glorified. How naturally from such premises,
does the apostle add, Who shall lay any thing

* Our venerable reformers in the 17th of our xxxix arti-
cles, make the very same observation, and nearly in the same
words : — " The godly consideration of predestination and
our election in Christ is full of sweet, pleasant, and unspeak-
able comforts to godly persons ; — because it cloth greatly es-
tablish and confirm their faith of everlasting salvation, to be
enjoyed through Christ, &c."

183

to the charge of God's elect ? Who, and where
is he that condemneth them ? Who and what
shall separate us from the love of Christ ? — In
all these things we are, and shall be more than
conquerors through him who hath loved us : for
I -am persuaded [irivue-pMi* I am most clearly
and assuredly confident,] that neither death nor
life, nor angels, nor principalities, nor powers,
nor things present, nor things to come, nor height,
nor depth, nor any other creature, shall be able
to separate us from the love of Cod, which is in
Christ Jesus our Lord. So, elsewhere, The
foundation of the Lord, i. e. his decree or pur-
pose, according to election standeth sure ; hav-
ing this seal, The Lord hioweth them that are
his : which is particularly noted by the apostle,
lest true believers might be discouraged, and be-
gin to doubt of their own certain perseverance
to salvation, either from a sense of their remain-
ing imperfections, or from observing the open
apostacy of unregenerate professors, 2 Tim. ii. —
How little obliged, therefore, are the flock of
Christ to those persons, who would, by stifling
the mention of predestination, expunge the sense
and certainty of everlasting blessedness from the
list of Christian privileges !

V. Without the doctrine of predestination we
cannot enjoy a lively sight and experience of
God's special love and mercy towards us in
Christ Jesus. Blessings not peculiar, but confer-
red indiscriminately, on every man without ex-
ception, would neither be a proof of peculiar love
in the donor, nor calculated to excite peculiar

* Certus sum, Ar. Montan. Cert fide persuasum mibi
habeo, Erasm. Victa omni dubitatione Bengal. I am as-
sured, Dutch version.

16

186

wonder and gratitude in the receiver. For in-
stance ; rain from heaven, though an invaluable
benefit, is not considered as an argument of God's
special and peculiar favour to some individuals
above others : and why ? because it falls on
all alike : as much on the rude wilderness, and
the barren rock, as on the cultivated garden,
and the fruitful field. — But the blessing of elec-
tion, somewhat like the Sibylline books, rises in
value proportionally to the fewness of its objects.
So that when we recollect that in the view of
God (to whom all things are at once present,)
the whole mass of mankind was considered as
justly liable to condemnation on account of origin-
al and actual iniquity ; his selecting some indi-
viduals from among the rest, and graciously set-
ting them apart in Christ for salvation, both from
sin and punishment, were such acts of sovereign
goodness, as exhibit the exceeding greatness, and
the entire freeness of his love, in the most
awful, amiable, and humbling light. In order
then, that the special grace of God may shine,
predestination must be preached ; even the eter-
nal and immutable predestination of his people
to faith and everlasting life. u From those who
are left under the power of guilt," says St. Aus-
tin, " the person who is delivered from it may
learn what he too must have suffered, had not
grace stept in to his relief. And, if it was grace
that interposed, it could not be the reward of
man's merit, but the free gift of God's gratuitous
goodness. Some, however, call it unjust for
one to be delivered, while another, though no
more guilty than the former, is condemned : If
it be just to punish one, it would be but justice
to punish both. I grant that both might have
been justly punished. Let us therefore give
thanks unto God our Saviour, for not inflicting

187

that vengeance on us, which from the condemna-
tion of our fellow-sinners we may conclude to
have been our desert no less than theirs. Had
they as well as we been ransomed from their
captivity, we could have framed but little concep-
tion of the penal wrath due in strictness of jus-
tice to sin : and on the other hand, had none of
the fallen race been ransomed and set at liberty,
how could divine grace have displayed the rich-
es of its liberality* ?" The same evangelical fa-
ther delivers himself elsewhere to the same ef-
fect : " Hence," says he, " appears the great-
ness of that grace by which so many are freed
from condemnation : and they may form some
idea of the misery due to themselves, from the
dreadfulness of the punishment that awaits the
rest. Whence those who rejoice, are taught to
rejoice, not in their own merits {quce paria esse
vident damnatis, for they see that they have no
more merit than the damned^) but in the Lord."f
Hence results,

VI. Another reason, nearly connected with
the former, for the unreserved publication of this
doctrine : viz. That from a sense of God's pecu-
liar, eternal, and unalterable love to his people,
their hearts maybe enflamed to love him in return.
Slender indeed will be my motives to the love of
God, on the supposition that my love to him is
before hand with his to me ; and that the very
continuance of his favour is suspended on the
weathercock of my variable will, or the flimsy
thread of my imperfect affection. Such a preca-
rious dependent love were unworthy of God :
and calculated to produce but a scanty and cold

* Epist 105. ad Sixt. Presb.

f De Predest. Sanctor. lib. 1. cap. 9.

I8&

reciprocation of love from man. At the happi-
est of times, and in the best of frames below,
our love to God is but a spark (though small and
quivering, yet inestimably precious, because di-
vinely kindled, fanned and maintained in the
soul, and an earnest of better to come :) where-
as love, as it glows in God, is an immense sun,
which shone without beginning, and shall shine
without end. Is it probable, then, that the spark
of human love should give being to the sun of
divine ? and, that the lustre and warmth of this
should depend on the glimmering of that ? yet
so it must be if predestination is not true : and
so it must be represented if predestination is not
taught. — Would you therefore know what it is
to love God as your Father, Friend, and Saviour;
vou must fall down before his electing mercy.
Till then you are only hovering about in quest of
true felicity. But you will never find the door,
much less can you enter into rest, till you are en-
abled to love him because he hath first loved you,
1 John iv. 19.

This being the case, it is evident, That withr
out taking predestination into the account, genu-
ine morality and the performance of truly good
works will suffer, starve, and die away. Love
to God is the very fuel of acceptable obedience.
Withdraw the fuel, and the flame expires. But
the fuel of holy affection (if scripture, experience
and observation, are allowed to carry any convic-
tion J can only be cherished, maintained, and in-
creased in the heart, by the sense and apprehen-
sion of God's predestinating love to us in Christ
Jesus. Now our obedience to God will always
hold proportion to our love. If the one be re-
laxed and feeble, the other cannot be alert and
vigorous. And electing goodness being the
very life and soul of the former ; the latter evea

18)

•

good works, must flourish or decline inproportion
as election is glorified or obscured. Hence arises a

Vllth Argument for the preaching of predes-
tination : namely, that by it we may be excited to
the practice of universal godliness. The know-
ledge of God's love to you will make you an ar-
dent lover of God : and the more love you have
to God the more will you excel in all the duties
and offices of love. — Add to this, that the scrip-
ture view of predestination includes the means,
as well as the end. Christian predestinarians are
for keeping together what God hath joined. He
who is for attaining the end, without going to it
through the means, is a self-deluding enthusiast.
He, on the other hand, who carefully and con-
scientiously uses the means of salvation as steps
to the end, is the true Calvinist. Now, eternal
life being that -to which the elect are ultimately
destined j faith (the effect of saving grace,) and
sanctification (the effect of faith,) are blessings to
which the elect are intermediately appointed.
" According as he hath chosen us in him before
the foundation of the world, that we should be
holy and without blame before him in love,"
Eph. i. 4. " We are his workmanship, created
in Christ Jesus unto good works, which God
hath before ordained, that we should walk in
them," Eph. ii. 10. — M Knowing, brethren belo-
ved, your election of God : — Ye became follow-
ers of us and of the Lord," 1 Thess. i. 4. 6. —
u God hath chosen you to salvation through
sanctification of the Spirit and belief of the truth,"
2 Thess. ii. 13. — Elect, according to the fore-
knowledge [or ancient love] of God the Father,
through sanctification of the Spirit unto obedi-
ence," 1 Pet. i. 2.

Nor is salvation (the appointed end of elec-
tion) at all the less secure in itself (but the more
16 *

190

so) for standing necessarily connected with the
intervening means : seeing both these and that
are inseparably joined, in order to the certain ac-
complishment of that through these. It only
de'monstrates, that without regeneration of heart,
and purity of life, the elect themselves are not
led to heaven. But then it is incontestable from
the whole current of scripture, that these inter-
mediate blessings shall most infallibly be vouch-
safed to every elect person in virtue of God's
absolute covenant, and through the effectual
agency of his almighty Spirit. Internal sanctifi-
cation constitutes our meetness for the kingdom
to which we were predestinated ; and a course of
external righteousness is one of the grand eviden-
ces, by which Ave make our election sure to our
own present comfort and apprehension of it.*

VIII. Unless predestination be preached, we
shall want one great inducement to the exercise
of brotherly kindness and charity.

When a converted person is assured on one
hand, that all whom God hath predestinated to
eternal life, shall infallibly enjoy that eternal life
to which they were chosen ; and, on the other
hand, when he discerns the signs of election, not
only in himself, but also in the rest of his fellow-
believers, and concludes from thence (as in a
judgment of charity he ought,) that they are as

* 1 Pet. i. 10. Give diligence to make your calling and
election fieSctiav, undoubted; that is, to get some solid and in-
contestable evidence of your predestination to life — "B£fc«<(^,
is de quo fiducia concipitur ; is de quo nobis aliquid certo per-
suademus. Unde apud Thuc 3-$sQ<tt& ttfit, ralo iroitjtrciv
certa fides habetur mihi, hoc focturum me esse. — Bf£a/#s,
certo explorato. BcGxtxn.xtMemfa.cio; Pr0 eomperto habeo."
Scap. — So, £A*w? [iiSxix is an undoubting hope, 2. Cor. i. 7-
And $tZcLioTte<&- \xy<& is a more assured and unquestion-
able word of prophecy, 2 Pet. 1. 19-

191

really elected as himself, how must his heart
glow with love to his Christian brethren ! How
feelingly will he sympathize with them in their
distresses ! How tenderly will he bear with their
infirmities ? How readily will he relieve the for-
mer, and how easily overlook the latter ! — no-
thing will so effectually knit together the hearts
of God's people in time as the belief of their
having been written by name in one book of life
from everlasting ; and the unshaken confidence
of their future exaltation to one and the same
state of glory above, will occasion the strongest
cement of affection below. This was possibly
one end of our Saviour's so frequently remind-
ing his apostles of their election : namely, that
from the sense of such an unspeakable blessing,
in which they were all equally interested, they
might learn to " love one another with pure
hearts fervently ;" and cultivate on earth that
holy friendship which they well knew from the
immutability of God's decrees would be eternal-
ly matured, to the highest perfection and refine-
ment in heaven. St. Paul likewise might have
some respect to the same amiable inference,
when treating of the saints collectively, he uses
those sweet and endearing expressions, He hath
chosen us, He hath predestinated us, &c. that be-
lievers, considering themselves as <rvnx*iK]«i} or co-
elect in Christ, might be led to love each other
with peculiar intenseness, as the spiritual chil-
dren of one electing Father, brethren in grace,
and joint-heirs of glory. — Did the regenerate of
the present age but practically advert to the ever-
lasting nearness in which they stand related to
each other, how happy would be the effect !

Hence it appears, that since the preaching of
predestination is thus evidently calculated to
kindle and keep alive the twofold congenial flame

192

of love to God and love to man : it must by ne-
cessary consequence^conduce

To the advancement of universal obedience,
and to the performance of every social and reli-
gious duty :* which alone, was there nothing
else to recommend it, would be a sufficient mo-
tive to the public delivery of that important doc-
trine.

Lastly, without a due sense of predestination,
we shall want the surest and the most powerful
inducement to patience, resignation, and depend-
ence on God, under every spiritual and temporal
affliction.

How sweet must the following considerations
be to the distressed believer ! 1. There most cer-
tainly exists an Almighty, all-wise and infinitely

* Our excellent Bishop Davenant instances, particularly in
the great religious duty of prayer. " The consideration of
election," says this learned and evangelical prelate, " doth
stir up the faithful to constancy in prayer : for having learnt
that all good tending to salvation is prepared for them out of
God's good pleasure, they are hereby encouraged to call for,
and as it were, to draw down from heaven by their prayers
those good things which from eternity were ordained for the
elect. — Moreover, the same spirit of adoption, who beareth
witness to our spirit that we are God's chosen children, is also
the spirit of prayer and supplication, and enflameth our hearts
to call daily upon our heavenly Father. Those, therefore,
who, from the certainty of predestination do pretend that the
duty of prayer is superfluous, do plainly show that they are
so far from having any certainty of their predestination, that
they have not the least sense thereof. — To be slack and slug-
gish in prayer is not the property of those who, by the testi-
mony of God's Spirit, have got assurance of their election ;
but rather of such a9 have either none or very small apprehen-
sion thereof. For as soon as any one by believing doth con-
ceive himself to be one of God's elect children, he earnestly
desireth to procure unto himself by prayer those good things
which he believeth that God prepared for his children be-
fore the founda ion of the world." Bp. Davenant's Animad-
versions on an Arminian treatise, entitled God's Love to Mali-
kind. p. 526, & seq.

193

gracious God. — 2. He has given me in times
past, and is giving me at present, (if I had but
eyes to see it,) many and signal intimations of
his love to me, both in a way of providence and
grace. — 3. This love of his is immutable : he
never repents of it, nor withdraws it. — 4. What-
ever comes to pass in time is the result of his
will from everlasting.— Consequently, 5. My af-
flictions were a part of his original plan, and are
all ordered in number, weight and measure. — 6.
The very hairs of my head are every one count-
ed by him : nor can a single hair fall to the
ground but in consequence of his determination.
Hence, 7. My distresses are not the result of
chance, accident, or a fortuitious combination of
circumstances : but, 8. The providential accom-
plishment of God's purpose ; and 9. Designed
to answer some wise and gracious ends. Nor,
10. shall any affliction continue a moment longer
than God sees meet. 11. He who brought me
to it, has promised to support me under it, and
to carry me through it. 12. All shall most as-
suredly work together for his glory and my good.
Therefore, 13. "The cup which my heavenly
Father hath given me to drink, shall I not drink
it ?" Yes : I will in the strength he imparts even
rejoice in tribulation : and using the means of
possible redress which he hath, or may hereafter
put into my hands, I will commit myself and the
event to him, whose purpose cannot be over-
thrown, whose plan cannot be disconcerted, and
who, whether I am resigned or not, will still go
on to work all things after the counsel of his own
will.*

* The learned Llpsius thus writes to an unmarried friend,
who appears to have referred himself to his judgment and
direction ; Sive uxor ducitur, sive omittitur, &c. Whether

194

Above all, when the suffering Christian takes
his election into the account, and knows that
he was by an eternal and immutable act of God
appointed to obtain salvation through our Lord

you marry or live single, you will still have something1 or
other to molest you : nor does the whole course of man's
present sublunary life afford him a single draught of joy,
without a mixture of wormwood in the cup. This is the uni-
versal and immutable law, which to resist, were no less vain
than sinful and rebellious. As the wrestlers of old had their
respective antagonists assigned them, not by their own choice,
but by necessary lot ; in like manner, each of vhe human
race has his peculiar destiny allotted to him by Providence,
To conquer this is to endure it. All our strength in this
warfare is to undergo the intvitable pressure. It is victory
to yield ourselves to faie." Lips Epist miscell. cent. 1. ep-
43. opor. torn. 2. p. 54. Edit. Vesaliens. 1675.

About two years after, this celebrated Christian Seneca
wrote as follows to the same person, (Theodore Leewius)
who had married and just lost his wife in childbed ; Jam
fatum quid ? Jleterna, an teterno, in xternum, Dei Lex : what
is fate ? God's everlasting ordinance : an ordinance which he
settled in eternity, and for eternity : an ordinance which he
can never repeal, disannul, or set aside, either in whole or in
part. Now if this his decree be eternal, a retro and immove-
able, quoad futurum : why does foolish man struggle and
fight against that which must be ? Especially, seeing fate is
thus the offspring of God, why does impious man murmur
and complain ? you cannot justly find fault with any thing de-
termined or done by him ; as though it were evil or severe :
for he is all goodness and benevolence. Was you to define his
nature, you could not do it more suitably than in those
terms. — Is therefore your wife dead ? debuit : it is right she
should be so. But was it right that she should die, and at
that very time, and by that very kind of death ! Most cer-
tainly. Lex ita lata ; the decree so ordained it. The rest*
less acumen of the human mind may sift and canvass the ap-
pointments of fate, but cannot alter them. Were we truly
wise we should be implicitly submissive, and endure with
willingness what we must endure, whether we be willing or
not. A due sense of our inability to reverse the disposals
of Providence, and the consequent vanity of resisting them,
would administer solid repose to our minds, and sheathe, if
not remove the anguish of affliction. And why should we
even wish to resist ? Fate's supreme ordainer is not only the

195

Jesus Christ ; that, of course, he hath a city pre-
pared for him above, a building of God, an
house not made with hands, but eternal in the
heavens ; and that the heaviest sufferings of the
present life are " not worthy to be compared
with the glory which shall be revealed in the
saints ; — what adversity can possibly befall us,
which the assured hope of blessings like these
will not infinitely overbalance ?

" A comfort so divine,
May trials well endure."
However keenly afflictions might wound us on
their first access ; yet, under the impression of
such animating views, we should quickly come to
ourselves again, and the arrows of tribulation
would in a great measure become pointless. —
Christians want nothing but absolute resignation
to render them perfectly happy in every possible
circumstance : and absolute resignation can only
flow from an absolute belief, and an absolute
acquiescence in God's absolute providence,
founded on absolute predestination. — The apos-
tle himself draws these conclusions to our hand,
in Rom. viii. where, after having laid down as
most undoubted axioms, the eternity and immu-
tability of God's purposes ; he thus winds up the
whole : " What shall we say then to these things,
if God be for us, who can be against us ? — who

all-wise God, but an all-gracious Father. Embrace every
event as good and prosperous, though it may for the present
carry an aspect of the reverse. Think you not that lie loves
and careth for us more and better than we for ourselves.
But as the tenderest parent below doth oftentimes cross the
inclinations of his children, with a view to do them good ; and
obliges them both to do and to undergo many things against
the bent of their wills, so does the great Parent of all." Ibid.
epist. 61. p. 82-

196

shall separate us from the love of Christ ? shall
tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword ? — nay : in all
these things we are more than conquerors,
through him that loved us.

Such, therefore, among others, being the uses,
that arise from the faithful preaching, and the cor-
dial reception of predestination ; may we venture
to affirm, with Luther, hac ignorata doctrina,
neque /idem, neque ullum Dei cultum, consistere
posse f that u Our faith, and all right worship of
God, depend in no small degree, upon our know-
ledge of that doctrine."*

The excellent Melancthon, in his first common
places (which received the sanction of Luther's
express approbation,) does, in the first chapter,
which treats professedly of free will and pre-
destination, set out with clearing and establishing
the doctrine of God's decrees ; and then pro-
ceeds to point out the necessity, and manifold
usefulness of asserting and believing it. He even
goes so far as to affirm roundly, that M A right
fear of God, and a true confidence in him, can
be learned more assuredly, from no other source
than from the doctrine of predestination." But,
Melancthorts judgment of these matters will
best appear from the whole passage ; which the
reader will find in the book and chapter just re-
ferred to.

" Divina Predestination says he, " Liberta-
tem homini adimit : Divine predestination quite
strips man of his boasted liberty : for, all things
come to pass according to God's fore-appoint-
ment, even the internal thoughts of all creatures,

De Serv. Abitr. cap. 20.

197

no less than their external works. Therefore,^
Eph. i. the apostle gives us to understand, that
God " performeth all things according to the
counsel of his own will." And our Lord him-
self asks, Mat. x. u Are not two sparrows sold
for a farthing ? yet one of them falleth not to the
ground, without your Father." Pray, what can
be more full to the point, than such a declaration ?
So Solomon, Prov. xvi. " The Lord hath made
all things for himself; yea, even the wicked for the
day of evil." And in the xxth chapter, u Man's
goings are of the Lord : how then can a man un-
derstand his own way ?" To which the prophet
Jeremiah does also set his seal, saying, chapter
x. " O Lord, I know that the way of man is not
in himself; it is not in man that walketh to direct
his own steps." The historical part of scrip-
ture teaches us the same great truth. So, Gen.
xv. we read that the iniquity of the Amorites was
not yet full. In 1 Sam. ii. we are told, Eli's sons
hearkened not to his reproof, because the Lord
loonld slay them. What could bear a stronger
resemblance to change and accident than Saul's
calling upon Samuel,' only with a view to seek out
his father's asses ? (1 Sam. ix.) yet, the visit
was foreordained of God, and designed to an-
swer a purpose little thought of by Saul, 1 Sam.
ix. 15, 16. [See also a most remarkable chain
of predestinated events in reference to Saul, and
foretold by the prophet, 1 Sam. x. 2, 8.] " In
pursuance of the divine preordination, there went
with Suul a band of men, " whose hearts God had
touched," 1 Sam. x. 26.— The harshness of king
Rehoboam's answer to the ten tribes, and the sub-
sequent revolt of those tribes from his dominion,
are by the sacred historian expressly ascribed to
God's decree : '* wherefore, the king hearkened
not unto the people : for the cause was from the
17

198

Lord, that he might perform his saying which the
Lord spake by Ahijah the Shilonite, unto Jero-
boam the son of Nebat," I Kings xii. 15. —
What is the drift of the apostle Paul, in the 9th
and 10th of Romans, quam ut omnia, qua
flint, in destinationem divinam referat ? but to
resolve all things that come to pass into God's de-
stination ? the judgment of the flesh, or of mere
unregenerate reason, usually starts back from this
truth with horror : but on the contrary, the judg-
ment of a spiritual man will embrace it with af-
fection. Neque enim vel timorem del, vel jiduci-
am in deum, certius aliunde disces, quam ubi im-
bueris animum hac de predestinatione se?itentia :
u You will not learn either the fear of -God or
affiance in him from a surer source than from
getting your mind deeply tinctured and seasoned
with this doctrine of predestination." Does not
Solomon in the book of Proverbs, inculcate it
throughout ; and justly : for how else could he
direct men to fear God and trust in him ? the same
he does in the book of Ecclesiastes : nor had any
thing so powerful a tendency to repress the pride
of man's encroaching reason, and to lower the swel-
ling conceit of his supposed discretion as the firm
belief quod a Deojiunt omnia, that all things are
from God. What invincible comfort did Christ im-
part to his disciples in assuring them that " their
very hairs were all numbered" by the Creator ? Is
there then (may any objector say,) no such thing
as contingency ? no such thing as chance, or for-
tune ? — No. Omnia necessario evenire scriptures
docent ; the doctrine of scripture is, that all tilings
come to pass necessarily. Be it so, that to you
some events seem to happen contingently ; you
nevertheless must not be run away with by the
suggestions of your own narrow-sighted reason.
Solomon himself, the wisest of men, was so deep-

109

\y versed in the doctrine of inscrutable predesti-
nation as to leave this humbling maxim on re-
cord ; *' When I applied my heart to know wis-
dom, and to see the business that is done upon
the earth ; then I beheld all the work of God, that
a man cannot find out the work that is done un-
der the sun ; because, though a man labour to
seek it out, yet he shall not find ; yea, further,
though a wise man think to know it, yet shall he
not be able to find it," Eccles. viii. 16, 17*

Melancthon prosecutes the argument much far-
ther ; but this may suffice for a specimen. And
it is not unworthy of notice, that Luther so highly
approved of Melancthon's performance, and es-
pecially of the first chapter (from whence the
above extract is given ;) that he [Luther] thus
writes of it in his epistle to Erasmus, prefixed to
his bookDe Serv. Arb. " That it was worthy of
everlasting duration, and to be received into, the
ecclesiastical canon." Let it likewise be observ-
ed, that Melancthon never to the very last re-
tracted a word of what he there delivers ; which
a person of his piety and integrity would most
certainly have done, had he afterwards (as some
have artfully and falsely insinuated) found rea-
son to change his judgment on these heads.

FIJMS.

AN

APPENDIX

CONCERNING

THE FATE OF THE ANCIENTS.

FROM THE LATIN OF JUSTUS LIPSIUS.*

Jc ATE, (says Apuleius) according to Plato, is
that, " Per quod, inevitabiles cogitationes Dei
atque incepta complentur ;" whereby the purpo-
ses and designs of God are accomplished. Hence,
the Platonics considered providence under a
three-fold distinction ; 1. The providentia prima,
or that which gave birth to all effects ; and is de-
iined by them to be m newl* ©«» ve^o-<5, the in-
tention, or zvill of the Supreme God. 2. The
providentia secunda, or actual agency of the se-
condary or inferior beings, who were supposed
to pervade the heavens, and from thence by their
influence, to regulate and dispose of all subluna-
ry things ; and especially to prevent the extinc-
tion of any one species below. 3. The provi-
dentia tertia, supposed to be exerted by the Genii,
whose office it was to exercise a particular care
over mankind, to guard our persons, and direct
our actions.

But the stoical view of providence, or fate,
was abundantly more simple, and required no

* Vide Lipsii Physiolojj. Stoic. Lib. 1. Dissert, xii.

201

such nicety of distinction. These philosophers
did at once derive all the chain of causes and ef-
fects from their true and undoubted source,
the will of the one living and true God.
Hence, with these sages, the words Deity, Fate,
Providence, were, frequently reciprocated, as
terms synonymous. Thus Seneca, speaking of
God ; u Will you call him fate P You will call
him rightly ; for all things are suspended on
him. Himself is causa causarum, the cause of
causes beside." The laws of the universe are
from God ; whence the same philosopher else-
where observes, Omnia certa et in ceternum
dicta lege decurrere ; All things go on according
to a certain rule or decree ordained for ever ;
meaning in the law of fate. So Cicero : " All
things come to pass according to the sovereignty
of the eternal law." And Pindar probably had
an eye to this, where he says, No^toy -xmlm ($tt<n-
kex, Svxto/v re x.xi «&*v<*7«v, ctvxt. That the law ru-
leth all, whether gods or mortals. Manlius most
certainly had :

Scd nihil In tota magls est mlrablle mole.

Quam Ratio, & certls quod Leglbus omnia parent.
Where, by Ratio, is evidently meant the decree-
ing mind of God ; and, by Leges, is meant fate,
or that series of causes and effects which is the
offspring of his decree.

Homer cannot begin his Iliad without assert-
ing this grand truth: A<©- <J" tjtkukh $sM. The
counsel or decree of Jupiter was fulfilled. The
divine poet sets out on this exalted principle ; he
puts it in the front of the noblest poem in the
world, as a testimony both of his wisdom and his
faith. It was as if he had said, " I shall sing of
numberless events, equally grand, entertaining,
and important ; but I cannot begin to unfold
them without laying down this, as a first, funda-
17 *

202

mental axiom, that, though brought to pass by the
instrumental agency of men, they were the fruit
of God's determining will, and of his all-direct-
ing providence."

Neither are those minuter events, which seem-
ingly are the result of chance, excluded from this
law. Even these do not happen, but come to pass
in a regular order of succession, and at their due
period of time. u Causa pendet ex causa : pri-
vata ac publica lo7igus ordo rerum trahit" says
Seneca ; " Cause proceeds from cause : the long
train of things draws with it all events, both
public and private." Excellent is that of Sopho-
cles ; (Aj. Flagell.)

T.ra f4£» av kcc( rxvlx, text rx ttxv'j' xet,
<f>x<rx,otf4,' xv xv6(>co7roi(rt [Mi%xvoe.v €>£&<;•
'Orct> Jt fM) rxS~' ertv it yvufAYi Qi^x,
¥.£!*&• skcivx ?i%y{\a. x-utu rxfo.

i. e. " I am firmly of opinion, that all these
things, and whatever else befall us, are in conse-
quence of the divine purpose : Whoso thinks
otherwise is at liberty to follow his own judg-
ment, but this will ever be mine."

The Long-us ordo rerum, mentioned by Sene-
ca, is what he elsewhere styles, Causarum im-
plexa series, or a perpetual implication of causes.
This, according to Laertius, was called by the
Stoics, xtrix Tm ovlav it^n-en, an involved, or con-
catenate causuality of whatever has any exist-
ence : for, etei*.^- is a chain, or implicate connec-
tion. Agreeably to this idea, Chrysippus gives
the following definition of fate : 'Etf-ixey-nyv uixt,

tyvrixw <rvv\x\iv ruv oXa>vt f| xt^ia, rui ingeM too; t/f^a/s
t7r-i,y.xXa6iiilui , Xfi.clxSsXa text xTrxfxQxla xcrr,<; t/i<;toixv]*!$
o^rAaxj;?. " Fate is that natural, established or-
der and constitution of all things from everlast-
ing, whereby they mutually follow upon each

203

other, in consequence of an immutable and per-
petual complication."

Let us examine this celebrated definition of
fate. 1. He calls it natural e-vvlx%ir meaning by
nature, the great Natura Prima, or God : for
by some Stoics, God and nature are used promis-
cuously. But, because the Deity must be sup-
posed both to decree and to act with wisdom, in-
telligence, and design, fate is sometimes men-
tioned by them under the name of Aoy<&, or rea-
son* Thus they define fate, (Laert in Zen. J

tifixgf&svin), Xoyov, x.x$ ov o xoa-fiL®*' o^it\xy{]xi' to be

that supreme " reason, whereby the world is
governed and directed," or more minutely, thus ;
Aoyev, kx6' ov <?x A«v yeyovolx yeyovc, rx £t Xtvofjuvx
yiverxi, rx S'e yev*icro^Levx ytvijc-erxt. ** That reason,

whereby the things that have been, were ; the
things that now are, have a present existence ;
and the things that are to be shall be. Reason,
you see, or wisdom, in the Deity, is an antece-
dent cause, from whence both providence and in-
ferior nature are derived. It is added in Stobceus,
fieTxXxpGxvet ft T8 Aoc-y, tjsv xX*)6hxv, tjjv xirixv, tjj»
<pvTiv, rtj* xvx<rx,r,v. i. e. that Chrysippus some-
times varies his terms ; and, instead of the word
reason, substitutes the words truth', cause, na-
ture, necessity : intimating, that fate is the true,
natural, necessary cause of the things that are,
and of the manner in which they are. 2. This
fate is said to be *g xiha, from everlasting. Nor
improperly : since the constitution of things was
settled and fixed in the divine mind (where they
had a sort of ideal existence) previous to their ac-
tual creation, and therefore considered as certainly
future, in his decree, may be said to have been in
some sense co-eternal with himself. 3. The immu-
table and perpetual complication, mentioned in the
definition, means no more than that reciprocal in-

204

volution of causes and effects from God down-
wards, by which things and events, positis omni-
bus ponendis, are necessarily produced, accord-
ing to the plan which infinite wisdom designed
from the beginning. God, the jirst cause, hath
given being and activity to an immense number
of secondary subaltern causes ; which are so inse-
parably linked and interwoven with their re-
spective effects (a connexion truly admirable,
and not to be comprehended by man in his pre-
sent state,) that those things which do in reality
come to pass necessarily, and by inevitable des-
tiny seem, to the superficial observer, to come to
pass in the common course of nature, or by vir-
tue of human reasoning and freedom. This is
that inscrutable method of divine wisdom, u A
qua" (says St. Austin) " est omnis modus, om-
nis species, omnis ordo, mensura, numerus, pon-
dus ; a qua sunt semina formarum, formae semi-
num, motus seminum atque formarum."

Necessity is the consequence of fate. So Tris-
megistUS ! Uxvlx fo yurvtrcu tyvret x.ott iif4.Kgp,cv'/i, kxi hk
tri Tefl-©- SBY,fju%^ 7rgov6tct$. 7rgov6ic& ft eri, cLv]oTiXY,e, Aor^>
m e7ragxviii Qsa. frvo $t Tifja etvloQvets $vvxf*.tt$, ecyctTy^

y.cct ii[t.oet<.<vi). i. e. " All things are brought about
by nature and by fate : neither is any place void
of providence. Now providence is the self-perfect
reason of the super-celestial God ; from which
reason of his issue two native powers, necessity
and fate." Thus, in the judgment of the wiser
Heathens, effects were to be traced up to their
producing- causes ; those producing causes were
to be farther traced up to the still higher causes,
by which they were produced ; and those higher
causes, to God, the cause of them. Persons,
things, circumstances, events, and consequences,
are the effects of necessitij : Necessity is the
daughter of fate : Fate is the offspring of God's

205

infinite wisdom and sovereign will. Thus, all
things are ultimately resolved into their great
primary cause ; by whom the chain was original-
ly let down from heaven, and on whom every
link depends.

It must be owned, that all the fatalists of anti-
quity, (particularly among the Stoics) did not con-
stantly express themselves with due precision. A
Christian, who is savingly taught by the word and
Spirit of v.<od, must be pained and disgusted, not
to say, shocked, when he reads such an assertion

as TV 7T£5r^4»/K.£»j}» /Mtgxv a^vex/ov e?t xToQvret* xxi &ia>.

God himself cannot possibly avoid his destiny,
(Herodot. 1.) or that of the poet Philemon:

AaXai {Zxtrt&ca* £<o-<v, ci fixrtteii; ©£»»,

Common men are servants to kings ; kings are
servants to the gods; and God is a servant to ne-
cessity. So Seneca : " Eadem necessitas & Deos
alligat ; irrevocabilis Divina pariter atque huma-
na cursus vehit. Ille ipse, omnium conditor ac
rector, scripsit quidem fata, sed saquitur. Sem-
per paret : Semel jussiti" The self-same neces-
sity binds the gods themselves. All things, di-
vine as well as human, are carried forward by
one identical and overpowering rapidity. The
supreme Author and Governor of the universe
hath indeed written and ordained the fates ; but
having once ordained them, he ever after obeys
them. He commanded them at first, for once ; but
his conformity to them is perpetual. This is, with-
out doubt, very irreverently, and very incau-
tiously expressed. — Whence it has been common
with many Christian writers to tax the Stoics with
setting up a jirst cause superior to God himself,
and on which he is dependent.

206

But, I apprehend, these philosophers meant in
reality no such thing. All they designed to in-
culcate was, That the will of God and his decrees
are Unchangeable : that there can be no altera-
tion in the divine intention ; no new act arise in
his mind : no reversion of his eternal plan ; all
being founded in adorable sovereignty ; ordered
by infallible zvisdom; ratified by omnipotence ;
and cemented with immutability. Thus Lucan :

Finxis in oeternum causas ; qua cuncta coercet,

Se quoque lege tenens.

And this, not through any imbecility in God,
or as if he was subject to fate, of which (on the
contrary) himself was the ordainer; but because it
is his pleasure to abide by his own decree. For, as
Seneca observes, " Imminutio majestatis sit, and
confessio erroris, mutanda fecissa : Necesse est et
eadem placere, cui nisi optima placere non pos-
sunt:" " It would detract from the greatness of
God, and look as if he acknowledged himself liable
to mistakes, was he lu make changeable decrees :
his pleasure must necessarily be always the same :
seeing that only which is best, can at any time,
please an all-perfect being, a good man (adds this
philosopher) is under a kind of pleaoing necessity
to do good ; and, if he did not do it, he could
not be a good man."

" Magnum hoc argumentum est firmae volun-
tatis, ne mutare quidem posse :" " It is a striking
proof of a magnanimous will, to be absolutely
incapable of changing." And such is the will
of God, it never fluctuates nor varies. But, on
the other hand, was he susceptible of change,
could he through the intervention of anv inferi-
or cause, or by some untoward combination of
external circumstances, be induced to recede
from his purpose, and alter his plan, it would be
a most incontestable mark of weakness and dc-

207

£>endence : the force of which argument made
Seneca, though a heathen, cry out " Non exter-
na Deos cogunt ; sed sua illis in legem seterna
voluntas est ;" " Outward things cannot compel
the Gods ; but their own eternal will is a law to
themselves." It may be objected, that this
seems to infer, as if the Deity was still under
some kind of restraint : By no means. Let Se-
neca obviate this cavil, as he effectually does in
these admirable words : " Nee Deus ab hoc mi-
nus liber aut potens est ; Ipse enim est necessitas
sua :" God is not hereby, either less free, or
less powerful ; for he himself is his own neces-
sity."

On the whole, it is evident that when the Sto-
ics speak, even in the strongest terms, of the ob-
ligation of fate on God himself, they may and
ought to be understood in a sense worthy of the
adorable uncreated Majesty. In thus interpret-
ing the doctrine of fate, as taught by the genuine
philosophers of the Portico, 1 have the great St.
Austin on my side ; who, after canvassing, and
justly rejecting the bastard, or astrological fate;
thus goes on : " At qui omnium connectionem
seriemque causarum, qua fit omne quod fit, fatiy
nomine appellant ; non multum cum eis, de ver-
bi controversia, certandum atque laborandam est :
quandoquidem ipsum causarum ordinem, and
quandam connectionem, summi Dei tribuunt
voluntatis i. e. " But for those philosophers,
[meaning the Stoics] who, by the word fate,
mean that regular chain and series of causes,
to which all things that come to pass owe
their immediate existence : we will not earnestly
contend with these persons about a mere term,
and we the rather acquiesce in their manner of
expression, because they carefully ascribe this

208

fixed succession of things, and this mutual con-
catenation of causes and effects, to the will of the
supreme God." Austin adds many observations
of. the same import ; and proves from Seneca
himself, as rigid a Stoic as any, that this was the
doctrine, and the meaning of his philosophic
brethren.

A

CAVEAT

AGAINST UNSOUND DOCTRINES :

BEING
THE SUBSTANCE OF

A SERMON

PREACHED IN THE PARISH CHURCH

OF

ST. ANN, BLACKFRYARS;

ON SUNDAY, APRIL 20, 1770.

-<^<W»— —

BY AUGUSTUS TOPLADY, A. B.

VICAR OF BROAD-HEMBURV, DEVON.

— -vsfcfcs>— —

Seeing, then, that we have such hope, we use great plainness
of speech... .2 Cor. Hi. 12.

NEW-YORK: '
PUBLISHED BY GEORGE LINDSAY.

Paul £? Thomas, Printers.

1811.

ADVERTISEMENT.

A HE ensuing discourse was first preached at St. Matthew,
Bethnal Green, April 22. Some persons then present, to
whose judgment and request I pay the highest deference,
desired me to retrieve as much of it as I could the Sunday
following at St. Ann's ; with a view to its being taken in
ahort-hand, and published.

The loss of my nearest relative, soon after this sermon
was preached, and the many avocations occasioned by that
lamented and unexpected event, account but too well for the
delay with which the publication has been attended. Having,
however, transcribed it at last from the notes of the person
who penned it at the time of its delivery, I now transmit it to
the press, most affectionately and respectfully inscribed to
my dear London friends, whose favours, equally great, nu-
merous, and unmerited, I have no other public way of ac-
knowledging.

London, July 3, 1770.

.

A SERMON, Xc.

AND IF THERE BE ANY OTHER THING THAT IS CON-
TRARY TO SOUND DOCTRINE. — 1 Tim- i. 10.

^T Paul is commonly, and most probably, sup-
posed to have written this epistle about A. D. 65,
that is, about two years before his own martyr-
dom, and about thirty-one after our Lord's ascen-
sion— he addressed it to Timothy, who, though a
very* young man, had been some time in the minis-
try, and was then entrusted with the oversight of
the church at Ephesus. In the estimation of un-
prejudiced reason, " honourable age is not that
which standeth in length of time, nor that is
measured by number of years : but wisdom is
the grey hairs unto men, and an unspotted life is
old age."f

But Timothy, though young, was far from ro-
bust. He was only strong in the grace that is in
Christ Jesus. His regenerate, heaven-born soul,
dwelt in a sickly, infirm body, whence we read
of his TTvY^xt «t6cuicc(^ 1 Tim. v. 23. or frequent
indispositions arising perhaps originally from a
natural delicacy of constitution ; and certainly
increased by a rigid abstemiousness and constant
course of ministerial labours. Thus our hea-

* 1 Tim. iv. 12- f Wisd. iv. 8, 9.

212

yenly Father, graciously severe, and wisely kind,
takes care to infuse some salutary bitter into his
children's cup below ; since, were they here to
taste of happiness absolute and unmingled; were
not the gales of prosperity, whether spiritual or
temporal, counterpoised, more or less by the
needful ballast of affliction, his people (al-
ways imperfect here,) would be enriched to their
loss and liable to be overset in their way to the
kingdom of God. Wherefore, consummate fe-
licity, without any mixture of wormwood, is re-
served for our enjoyment in a state where perfect
sunctifi cation will qualify us to possess it. In
heaven, and there only, the inhabitants shall no
more say in any sense whatever, I am sick.*

St. Paul in the opening of his apostolic direc-
tions to Timothy, adopts the same simple, majes-
tic, and evangelical exordium, with which the
rest of his epistles usually begin. Paul an apos-
tle of Jesus Christ, ordained and sent forth by
the head of the Church, the supreme Master of
the spiritual vineyard, without whose internal,
authoritative commission, none have a real right
to minister in sacred things, or to thrust the sickle
into God's harvest. For how can men preach
to purpose, so as to be instruments of conviction,
comfort, and sanctification, except they be sentf
of God, and owned of him ? whence the apostle
adds, By the commandment^: of God our Saviour,
and the Lord Jesus Christ, who is our hope.
As an English nobleman who travels to some
foreign court, cannot reasonably expect to be re-
ceived as the representative of his sovereign

* Isai. xxxiii. 24- \ Rom. x. 15.

\ K*t' £7r</oty-/}v, according to the positive injunction, or
express designation.

213

here, unless charged with an actual delegation,
and able to produce the credentials of his mis-
sion ; no more is any individual authorized to
arrogate to himself the honour of a divine am-
bassage, but he that is called of God, as was Aa-
ron.* A sufficient degree of gospel light and
knowledge, an ardent love of souls, and a disin-
terested concern for truth, a competent measure
of ministerial gifts and abilities, and above all, a
portion of divine grace and experience, a saving
change of heart, and a life devoted to the glory
of God, are essential prerequisites to an evangeli-
cal discharge of the sacred function.

The first verse may be read thus : " Paul an
apostle of Jesus Christ, according to the express
or authoritative designation of Jesus Christ our
God, Saviour, and Lord."f So the passage ma3*
be rendered : and so perhaps it ought to be un-
derstood in its natural and most obvious con-
struction. Now, even supposing that the apostle
had not the divinity of Christ immediately in
view at the time of his writing these words, yet
you must either give up his inspiration, or believe
that Christ is, with the Father and the Spirit,
God over all, blessed for ever ; since, on a sub-
ject of such unspeakable consequence, it would
have argued a degree of negligence, little short
of criminal, had the apostle expressed himseli
in terms palpably liable to misapprehension. I
therefore conclude, that both as a scholar and as
a Christian, as Gamaliel's pupil, and as an inspi-
red apostle, our sacred penman would have deli-
vered himself in a far more guarded style, had
not the Son of God been indeed God the Son*

* Heb. v. 4.
18 *

214

Either Jesus is the God, Saviour and Lord of
his people, or St. Paul was guilty of such inex-
cusable inaccuracy as every writer of common
sense and common honesty would be sure to
avoid.

He goes on to style the blessed Jesus our
hope. Ask almost any man, " Whether he
hopes to be saved eternally ?" he will answer in
the affirmative. But inquire again, " On what
foundation he rests his hope ?" Here, too, many
are sadly divided. The Pelagian hopes to get
to heaven by a moral life, and a good use of his
natural powers. The Arminian, by a jumble of
grace and free will, human works and the merits
of Christ. The Deist, by an interested obser-
vance of the social virtues. Thus merit-mon-
gers of every denomination, agree in making any
thing the basis of their hope, rather than that
foundation, which God's own hand hath laid in
Zion. But what saith scripture ? It avers again
and again, that Jesus alone is our hope : to the
exclusion of all others. And to the utter anni-
hilation of human deservings. Beware, there-
fore, of resting your dependence, partly on
Christ, and partly on some other basis. As
surely as you bottom your reliance partly on the
rock, and partly on the sand, so certainly, unless
God give you an immediate repentance to your
acknowledgment of the truth, will your suppo-
sed house of defence fall and bury you in its ru-
ins, no less than if you had raised it on the sand
alone : Christ is the hope of glory.* Faith in his
righteousness, received and embraced as our sole
justifying obedience before God, and the love of
Christ (an inseparable effect of that faith opera-
ting on our hearts, and shilling in our lives ;) are

• Col. i. 17.

215

the most solid evidences we can have below, of
our acceptance with the Father, and of our being
saved in Jesus with an everlasting salvation.

" Unto Timothy, my own son in the faith ;
grace, mercy, and peace from God our Father,
and from the Lord Jesus Christ." Some have
thought that Timothy was not converted under
the ministry of St. Paul : and they ground their
conjecture on Acts : vi. 1, 2. where Timothy is
mentioned as a disciple, and a person well report-
ed of by the Christians at Derbe and Lystra, pre-
vious to St. Paul's visitation of those places.
That Timothy was a nominal professor of reli-
gion, and a youth of circumspect behaviour, are
evident from that passage : which external form
of godliness was probably the effect of ihe reli-
gious * education he had the happiness to receive
from his earliest childhood. But from St. Paul's
compellation of him as " his own son in the
faith," it may, I think, be reasonably inferred,
that the young disciple was led from the outer
court of mere external profession, into the sanc-
tuary of heavenly and spiritual experience, ei-
ther by the private labours, or under the public
ministry of this apostle. And none but those
ministers whose endeavours have been blest to
the conversion of souls ; and those persons, who
have been born of God by their instrumentality ;
can form any idea of that spiritual relation, and
unspeakably tender attachment, which subsist be-
tween spiritual fathers and the children of grace
whom God hath given them.

Timothy had been a true believer some con-
siderable time before St. Paul wrote this epistle.
Consequently, by the " grace, mercy and peace,"

* 2 Tim. iii. 15.

116

which he prayed might be the portion of his be=
loved converts ; we are to understand, not the
first vouchsafement, but a large increase of those
spiritual blessings and comforts : that he might
have repeated discoveries, and continued mani-
festations of the Father's electing grace ; of
Christ's redeeming mercy ; and experience that
sweet peace and joy in believing which are
fruits of the Holy Spirit's influence, and flow from
fellowship with him. Privileges these, which
unawakened men will always ridicule ; but to
which every real Christian will ardently aspire.

Time would fail me should 1 attempt to con-
sider all the intervenient verses. I find myself
at a loss, not what to say, but what to leave un-
said. However, I shall observe as briefly as I
can, that one grand reason of St. Paul's writing
this epistle, was to put Timothy on his guard
against the dissemination of corrupt doctrines,
and the insidious arts of corrupt teachers, with
which the church of Ephesus, where Timothy
was now stationed, seems to have been particu-
larly infested. Unregenerate ministers are much
the same in all ages, and in every country : An
unconverted preacher in England, and an uncon-
verted preacher in italy, so far as matters mere-
ly spiritual are concerned, stand nearly on a level.
These all are what the Ephesian schismatics
were desirous to be, teachers of the law, or legal
teachers. And all unconverted people, whether
their denomination be protestant or popish, desire
to be hearers of the law, and are displeased when
they hear any thing else. We are naturally fond
of that very law, which unless the righteousness
of Christ is ours, is the ministration of death,
pronounces us accursed, and binds us over to
everlasting ruin. The pernicious error against
which Timothy was directed to guard hi s flock,

217

was a dependence on the law, and the works of
it, for salvation. And the reason why this de-
structive tenet was taught and enforced by some
preachers of that day, and has been taught by
their successors ever since, is assigned by the
apostle ; who observes, that those blind guides
" understand neither what they sr.id, nor where-
of they affirmed :" For if they had understood
any thing of God's inviolable holiness ', of the
law's inflexible rectitude, extent, and spirituali-
ty ; of man's total inability to fulfil it perfectly,
(and without perfect obedience the law cannot
justify,) they would at once have ceased to be
teachers of the law, and simply pointed sinners
to that Saviour alone, who " is the end of the
law for righteousness to every one that believ-
eth,"* \

Fashionable as the doctrine of legal, condition-
al justification is, we may say to every indivi-
dual that embraces it, u Thefe is one that con-
demns you, even Moses, in whom you trust."f
and the very law on which you rest : for its lan-
guage is, u He that breaketh me only in one
point, is guilty of all. \ And cursed is every
man that continueth not in all things that are
written in the book of the law to do them."§
Shew me the man who has never offended in one
point ; who hath continued in all things prescri-
bed by Jehovah's perfect law ; who loves the
Lord with all his heart, and his fellow-creatures
as himself ; shew me the man who from the first
to the last moment of his life comes up to this
standard ; and then you will shew me a man who
can be justified by works of his own.

* Rom. x. 4. f John v. 45.

$ James ii. 10. § Gal iji. 1Q>

218

But if no such person could ever be found,
Jesus Christ the righteous, singly excepted, St.
Paul's conclusion stands unshaken, that they who
teach or hold justification by any other obedience
than that of Christ, M neither know what they
say, nor whereof they affirm."

Yet notwithstanding we neither are nor can be
justified by the law still the uses of the law
are numerous and important : whence the apos-
tle takes care to add that the law is good, or an-
swers several valuable purposes, if a man use it
lawfully. Nothing can be more evident than that
by the law in this place is meant the moral law.
The ceremonial could not possibly be intended ;
because it is not now to be adhered to, and is no
longer in force : Whereas the apostle speaks of
a law which is to this very day unrepealed and
of standing use : " The law is good if a man use
it lawfully." Of this law there is a two-fold
use : Or rather an use and abuse. The use of
the law is, among other things, first to convince
us of our utter sinfulness ; and then secondly, to
lead us to Christ, as the great and only fulfiller
of all righteousness. Now, the law does not an-
swer these important ends directly and of itself,
but in a subserviency to the Holy Spirit's influ-
ence j* when that adorable person is pleased to

* " A gracious sight of our vileness," says one of the
ablest and most useful writers of the last century, " is the
work of Christ only, by his Spirit. The law is indeed a
looking-glass ; able to represent the filthiness of a person :
but the law gives not eyes to see that filthiness. Bring a
looking glass and set it before a blind man, he sees no more
spots in his face than if he had none at all. Though the
glass be a good glass, still the glass cannot give eyes ; yet,
if he had eyes, he would in the glass see his blemishes.
The apostle James compares the law to a looking-glass ; and
a faculty to represent is all the law possesseth ; but it doth

219

make the law instrumental to the conversion of
a sinner. In which case, having shaken us out
of our self-righteousness, and reduced us to an
happy necessity of closing with the righteous-
ness of Christ ; the law has still another and a
farther use no less momentous : For, thirdly, It
from that moment forward stands as the great
rule of our practical walk and conversation :
Seeing a true believer is not without law, («»»W!
a lawless person,) towards God: but is «vo^,a?,
within the bond of the law to Christ :* Not ex-
empted from his control, as the standard of mo-
ral action, though delivered from its power and
execration, as a covenant of works.

These are the three grand, lawful uses of the
law. On the other hand, if any of us are so de-
plorably lost to all sense of Christian duty and
gospel privilege, as to suppose that by our own
partial conformity to the law, how sincere soever
it be, we can work out, and work up a righ-
teousness for ourselves, wherein to stand before
the tribunal of God, and for which to obtain any
favour at his hand, we use the law unlawfully :
we sadly mistake the very end for which the law
was promulgated, which was, that under the effi-
cacy of grace, and the teachings of the blessed
Spirit it might bring us to a knowledge of ourf
guilt, and a sense of our^: danger ; convince us
of our§ helplessness, and as a schoolmaster,
bring us to Christ, that we may be justified by
faith, and not by the works of the law : for by

not impart a faculty to see what it represents. It is Christ
alone who opens the eyes of men to behold their own vile-
ness and guilt He opens the eyes, and then in the law a
man sees what he is."

* 1 Cor. ix. 21. f Rom. iii. 20 * Deut. xxxiii. 2. Heb.-
aft. 18, 19, 20, 21. § Psalm cxix. 96. Rom.vii. 3.

220

the works of the law, as performed by us, shall
no flesh be justified.*

That grand error of the heart (for it is an
heart-error, as well as an head-error, deeply
rooted in our corrupt nature, as well as perni-
ciously pleasing to unassisted reason,) which mis-
represents justification as at all suspended on
causes or conditions of human performance j will,
and must, if finally persisted in, transmit the un-
believer, who has opportunities of better infor-
mation, to that place of torment, u where the
worm dieth not, and the fire is not quenched."

The apostle goes on : " Knowing that the law
is not made for a righteous man, but for the dis-
obedient," &c. The phrase, a righteous man,
means, in its strictly evangelical sense, one that
is in- Christ ; or, who is righteous before God in
the righteousness of his Son, apprehended by
faith. Now, the law, i. e. the damnatory sen-
tence of it, was not designed for such a person.
Weak believers have sometimes a good deal to
do with the law, and are apt to hover about
mount Sinai ; but the law has nothing to do with
them any more than a creditor, who has received
ample payment from the hand of a surety, can
have any remaining claim on the original debtor.
The law took, as it were, our heavenly Bonds-
man by the throat, saying, " Pay me that thou
owest," and Jesus acknowledged the demand.
He paid the double debt of obedience and suffer-
ing to the utmost farthing. So that, as some
render the words under consideration, " the law
lieth not against a righteous man ;"f its claims
are satisfied ; its sentence is superseded ; its con-

* Gal. iii. 24. and ii. 16. t ^(mcIo sa^cj a xeircci*

221

demning power is abolished. And whoever have
been enabled to fly for refuge to the righteous-
ness of Christ, and to lay hold on the hope set
before them, may depend on this as a most cer-
tain truth, that " Christ hath redeemed them
from the curse of the law, having been himself
made a curse for them."* Such are not under
the law, whether as a covenant of works to be
saved by, or as a denunciation of wrath to be con-
demned by; but they are under grace ;f under
that sweet dispensation of everlasting love, which,
when made known to the believing soul, at once
ensures the practice of universal godliness, and.
refers the entire praise of salvation to the un-
merited grace of Father, Son, and Spirit. I said,
that the dispensation of grace ensures the prac-
tice of universal godliness ; for, considered as
a rule of moral conduct, the law most certainly
ii designed for believers. And indeed, only be-
lievers can yield real, acceptable obedience to the
law ; for, " Without faith it is impossible to
please God '."■$. and " Whatever proceedeth not
from faith is sin."§ Therefore, if God hath not
wrought living faith in your heart, you have ne-
ver performed one truly good work in your
whole life.

St. Paul next proceeds to draw a catalogue of
sins, against which the denunciations of the law
are most eminently levelled : closing the list with
the words first read, " And if there be any other
thing that is contrary to sound doctrine." A
plain intimation, that error in principals funda-
mental, has a very unfavourable influence on
practicals ; and that, in proportion as the doc

*Gal. iii. 1.1. f RoiW.ti. 14. i Heb. si. 9. $ B«m.xiv. 1!.
19

222

trines of God are disbelieved, the commandments
of God will be disobeyed. Doctrinals, there-
fore, are not of that small significance which the
injudicious and the heterodox affect to give out.
For, though matters of doctrine are by some con-
sidered merely as the shell of religion, and experi-
ence only as the kernel ; yet let it be remembered,
that there is no coming at the kernel but through
the shell ; and, while the kernel gives value to the
shell, the shell is the guardian of the kernel.
Destroy that, and you injure this. The apostle
in the words before us stamps the evangelical
doctrines with the seal of dignity, usefulness, and
importance; as is evident from the epithet he
makes use of. He calls the system of gospel
truths, sound doctrine : vyicctvxc-y SiS'asY.aXict, sala~
tary, health-giving doctrine ; not only right and
sound in itself, but conducing to the spiritual
strength and health of those that receive it :
Doctrine, that operates like some efficacious re-
storative on an exhausted constitution ; that ren-
ders the sin-sick souls of men healthy, vigorous,
and thriving : that causes them through the bles-
sing of divine grace, to " grow as the lily, and
to cast forth the root as Lebanon, to revive as
the corn, and to flourish as the vine, to diffuse
their branches, and rival the olive-tree,"* both
in beauty and fruitfulness.

On the other hand, unsound doctrine has the
very opposite effects. It impoverishes our views
of God, withers our hopes, makes our faith lan-
guid, blasts our spiritual enjoyments, and lays the
axe to the very root of christian obedience. We
may say of it as the Jewish students said on
another occasion, there is death in the pot. If

* IIos- xiv.

223

you cat it you are poisoned. With the utmost
attention, therefore, should we attend to the
apostle's caveat, and avoid every thing " that is
contrary to sound doctrine."

Many such things there are. I have not time
even to recite, much less to expatiate on them all.
I shall, therefore, only endeavour, as God may en-
able me, to point out a few very common, but
very capital errors, which are totally inconsistent
with sound doctrine.

Previous to my entrance on this part of the
subject, I would premise two particulars :

1. That what I am going to observe, does not
proceed from the least degree of bitterness against
the persons of any, from whom I differ ; and,

2. That I am infinitely remote even from the
slightest wish of erecting mj'self into a dictator
to others.

The rights of conscience are inviolably sacred ;
and liberty of private judgment is every man's
birthright. If, however, any like Esau, have
sold their birthright for a mess of pottage, by
subscribing to articles they do not believe, merely
for the sake of temporal profit or aggrandise-
ment, they have only themselves to thank for the
little ceremony they are entitled to. — With re-
gard to myself, as one whom God has been pleas-
ed to put into the ministry ; above all, into the
ministry of the best and purest visible church in
the whole world ; I should be a traitor to God,
to Christ, to the scriptures, and to truth — un-
faithful to souls, and to my own conscience, if
I did not, without fear or favour, declare the
entire counsel of God, so far as I apprehend my-
self led into the knowledge of it. Inconsider-
able as I am, many of you are, no doubt, ac-
quainted with the variety of reports that have
been spread (especially since this time of my be-

224,

ing in town) concerning me, and the doctrines
by which I hold it my indispensable duty to abide.
I deem myself, therefore, happy, in having one
more opportunity to testify the little that I know
concerning that "mystery of the gospel which
God ordained before the world for our glory."
And I desire in the most public manner to thank
the great Author of all consolation, for a very
particular instance of his favour, and which I look
upon as one of the most felicitating circumstances
of my whole life : I mean my early acquaintance
with the doctrines of grace. Many great and
good men who were converted late in life, have
had the whole web of their preceding ministry
to unravel, and been under a necessity of re-
versing all they had been delivering for years be-
fore. But it is not the smallest of my distin-
guishing mercies, that, from the very commence-
ment of my unworthy ministrations I have not
had a single doctrine to retract, nor a single word
to unsay. I have subscribed to the articles,
homilies, and liturgy, five separate times, and
that from principle ; nor do I believe those forms
of sound words because I have subscribed to
them, but I therefore subscribed them because I
believed them. I set out with the gospel from
the very first : and having obtained help from
God, I continue to this day witnessing both to
small and great, saying no other things than Mo-
ses and the prophets,"* Jesus, and his apostles,
have, said before me. And, in an absolute de-
pendence on the divine power and faithfulness, I
trust that I shall to the end be enabled to count
neither health, wealth, reputation, nor life itself",
dear to me, so I may finish my course with joy,

* Acts xxvi. 22

225

and fulfil the ministry which I have received of
the Lord Jesus, to testify the gospel of the
grace of God."*

" Careless (myself a dying man)
Of dying men's esteem :
Happy if thou, O God, approve,
Though all beside condemn."

If the most accomplished and respectable per-
son of all heathen antiquity could declare, that
he " would rather obtain the single approbation
of Cato than have a triumph voted to him by
the senate," much more will a christian minister
prefer the approbation of God to all the tvanid
eclats of an applauding universe.

I shall arm myself this afternoon with a two-
fold weapon : with the bible in one hand, and
our church articles in the other. I shall appeal
at once for all I have to say to the authority of
God's unerring oracles, and to their faithful epi-
tome, the decisions of the church of England.
They who perhaps set light by the scriptures,
may yet pay some decent deference to the
church : and they who it may be pay little atten-
tion to church determinations, will render impli-
cit credit to the scriptures. So that, between the
bible and the thirty-nine articles I hope I shall
be able to carry my point, and, as far as my sub-
ject leads me, enter a successful caveat against
whatever things are contrary to sound doctrine.
In attempting this I shall fix my foot upon Ar~
minianism ; which, in its several branches, is the
gangrene of the protestant churches, and the
predominant evil of the day.

What think you,

* Acts xx. 24.

19 *

226

I. Of conditional election f We have indeed,
some who deny there is any such thing as election
at all. They start at the very word, as if it were
a spectre just come from the shades and never
seen before. I shall waste no time on these men.
They are out of the pale, to which my allotted
plan confines me at present. They cannot be
church of England men who proscribe a term
that occurs so frequently in her offices and stan-
dards of faith : nor can they even be Christians
at large who cashier with affected horror, a word
which, under one form or other, is to be met with
between forty and fifty times at least in the New
Testament only.

My business now is with those who endea-
vour to save appearances by admitting the word,
while in reality they anathematize the thing.
These profess to hold an election ; but then it is
a conditional one, and founded, as they suppose,
on some good quality or qualities foreseen in the
objects of it. Thus bottoming the purposes of
God on the precarious will of apostate men ;
and making that which is temporal, the cause of
that which was eternal. " The Deity," say per-
sons of this cast, " foreknowing how you and I
would behave, and foreseeing our improvements
and our faithfulness, and what a proper use we
should make of our free will, ordained us, and
all such good sort of people, to everlasting life.'*

Nothing can be more contrary to sound doc-
trine, and even to sound reason than this. It
proceeds on a supposition that man is before-
hand with God in the business of salvation ; and
that the resolutions of God's will are absolutely
dependent on the will of his creatures : That he
has in short created a set of sovereign beings,
from whom he receives law ; and that his own
purpose and conduct are shaped and regulated

227

according to the prior self-determinations of in-
dependent man — What is this but atheism in a
?nask ? for where is the difference between the
denial of a first cause, and the assignation of a
false one ?

Quite opposite is the decision of inspiration,
Romans xi. 6. where the apostle terms God's
choice of his people, an election of grace, or a
gratuitous election ; and observes that " If it be
of grace, then is it no more of works ; other-
wise grace were no more grace : but if it be of
works, then is it no more grace ; otherwise work
were no more work." Conditional grace is a
most palpable contradiction in terms. Grace is
no longer grace than while it is absolute and free.
You might with far greater ease bring the two
poles together, than effect a coalition between
grace and works in the affair of election. As
far, and as high as the heavens are above the
earth, are the immanent acts of God superior to
a dependence on any thing wrought by sinful,
perishable man.

Consult our seventeenth article, and you will
clearly see whether conditional election be the
doctrine of the church of England. " Predesti-
nation to life is the everlasting purpose of God,
whereby before the foundations of the world xvere
laid, he hath constantly decreed by his coun-
sel secret to us, to deliver from curse and dam-
nation those whom he hath chosen in Christ out
of mankind, and to bring them by Christ to ever-
lasting salvation as vessels made to honour" Is
there a word about conditionally here ? On the
contrary, is not election or predestination unto
life peremptorily declared to be God's own
everlasting purpose, decree, counsel and choice ?
The elect are said to be brought to salvation, not
as persons of foreseen virtue and pliableness ;

226

but simply and merely " as vessels made to ho-
nour." Add to this that the article goes on to
style election a benefit, or gift; a Wherefore, they
that be endued with so excellent a benefit." —
But how could predestination or blessedness be
so termed, if it Were suspended on the foresight
of something to be wrought by the person pre-
destinated ? For a condition in matters of spirit-
ual concern, is analogous to a price in matters of
commerce; and a purchased gift is just as good
sense as conditional grace.

Our venerable reformers were two well ac-
quainted with the scriptures and with the power
of God to err on a subject of such unutterable
moment. Whence, in the article now cited they
took care to lay God's absolute and sovereign
election as the basis of sanctification : so far
were they from representing sanctification as the
ground-work of election. Our modern invert-
ers of Christianity, the Arminians, by endeavour-
ing to found election upon human qualifications,
resemble an insane architect, who, in attempting
to raise an edifice, should make tiles and laths
the foundation, and reserve his bricks and stones
for the roof. Quot sunt hominum virtutes, toti-
dem sunt dei dona, said the learned and excel-
lent Du Moulin : and if sanctification be God's
gift, men's goodness could not possibly be a mo-
tive to their election ; unless we can digest this
enormous absurdity, viz. that God's gifts may
be conditional and meritorious one of another.
Do you imagine that God could foresee any ho-
liness in men, which himself did not decree to
give them ? You cannot suppose it, without be-
lieving at the same time, that God is not the au-
thor of all good ; and that there are, or may be,
some good and perfect gifts, which do not de-
scend from the Father of lights ; and that the

229

apostle was widely mistaken when he laid down
this axiom, that u it is God who of his own good
pleasure worketh in us both to will and to do."

According to our church, God's election leads
the van ; sanctification forms the centre ; and
glory brings up the rear :* u Wherefore, they
that be endued with so excellent a benefit of
God be called, according to God's purpose, by
his Spirit working in due season ; they, through
grace, obey the calling ; they be justified freely ;
they be made the sons of God by adoption."
Hitherto good works are not so much as men-
tioned. Why so ? Because our reformers were
Antimonians, and exploded or despised moral
performances ? by no means. Those holy per-
sons were themselves living confutations of so
vile a suggestion. The tenor of their lives was
as blameless as their doctrine. But they had
learned to distinguish ideas, and were too judi-
cious, both as logicians and divines, to represent
effects as prior to the causes that produce them.
They were not ashamed to betake themselves to
the scriptures for information, and to deliver out
the living water of sound doctrine pure and un-
mingled as they had drawn it from the fountains
of truth. Hence, election, calling, justifica-
tion, and adoption, are set forth, not as caused by,
but as the real and leading causes of that moral
change, which sooner or later takes place in the
children of God. For thus the article goes on ;
' They be made like the image of his only be-
gotten Son Jesus Christ : they walk religiously
in good xvorks ; and at length, by God's mercy,
they attain to everlasting felicity."

This then is the order : 1. Election : 2. Ef-
fectued Calling: 3. Apprehensive Justification :

* Art. xvli.

230

4. Manifestative Adoption : 5. Sanctification :
6. Religious walking in good 'works : 7. Continu-
ance in these to the end : which last blessing
must of necessity be included, because the arti-
cle adds, that these elect, regenerate persons, at-
tain at length to everlasting felicity ; which they
could not do without final perseverance, any
more than you or I, upon our departure from
this church, could arrive at our respective homes,
if we finally stop short of them by the way. —
such, therefore, being the chain and process of
salvation, how impious and how fruitless must
any attempt be, either to transpose or put asun-
der what God has so wisely and inseparably
joined together !

Unless we take absolute election into the ac-
count, we must either suppose that God saves no
man whatever, or that those he ,saves are saved
at random, and without design. But his good-
ness forbids the first, and his wisdom excludes
the latter. Absolute election therefore must be
taken into the account, or you at once ipso facto,
strike off either goodness or wisdom from the
list of divine perfections. — That scheme of doc-
trine must necessarily be untrue, which repre-
sents the Deity as observing no regular order, no
determinate plan, in an affair of such consequence
as the everlasting salvation of his people. I can-
not acquit of blasphemy, that system which likens
the Deity to a careless ostrich, which having de-
posited her eggs, leaves them in the sand to be
hatched or crushed, just as chance happens.
Surely he who numbers the very hairs of his
people's heads, does not consign their souls, and
their eternal interests to precarious hazard ! the
blessings of grace and glory are too valuable and
important to be shuffled and dealt out by the hand
of chance. Besides, if one thing comes to pass

either without or contrary to the will of God ,*
another thing, nay, all things may come to pass
in the same manner ; and then, good by to pro-
vidence entirely.

When Lysander the Spartan paid a visit to
king Cyrus (at Corinth, if I mistake not,) he
was particularly struck with the elegance and or-
der, the variety and magnificence of Cyrus's gar-
dens. Cyrus, no less charmed with the taste and
judgment of his guest, told him with visible emo-
tions of pleasure, " These lovely walks with all
their beauty of disposition and vastness of ex-
tent, were planned by myself; and almost every
tree, shrub, and flower, which you behold, was
planted by my own hand." — Now, when we take a
view of the church, which is at once the house
and garden of the living God ; that church which
the Father loved — for which the Son became a
man of sorrows — and which the Holy Spirit de-
scends from heaven in all his plentitude of con-
verting power, to cultivate and build anew j
when we survey this living paradise, and this
mystic edifice, of which such glorious things are
spoken,* and on which such glorious privileges
are conferred, must we not acknowledge, Thy
sovereign hand, O uncreated love, drew the plan of
this spiritual Eden ! Thy hand, almighty power,
set every Hying tree, every true believer, in the
courts of the Lord's house. Thy converted people
are all righteous ; they shall inherit the land for
ever, even the branches of thy planting, the work
of thy hands, that thou mayest be 'glorified if

Admitting election to be thus a complete, eter-
nal, immanent act in the divine mind, and conse-
quently irrespective of any thing in the persons

* Psalm lxxxv. % f Isai. Ix. 21.

232

chosen ; then (may some say) " Farewell to gos-
pel obedience ; all good works are destroyed."
If, by destroying good works, you mean that the
doctrine of unconditional election destroys the
merit of good works, and represents man as in-
capable of earning or deserving the favour and
kingdom of God, I acknowledge the force of
the objection. Predestination does, most cer-
tainly destroy the merit of our works and obe-
dience, but not the performance of them : since
holiness is itself one end of election,* and the
elect are as much chosen to intermediate sanctifi-
cation on their way as they are to that ultimate
glory which crowns their journey's end : j and
there is no coming at the one but through the
other. So that neither the value, nor the neces-
sity, nor the practice of good works is superse-
ded by this glorious truth : our acts of evangeli-
cal obedience are no more than marshalled, and
consigned to their due place : restrained from
usurping that praise which is due to the alone
grace of C odj and from arrogating that office,
which only the Son of God was qualified to dis-
charge.

* Eph. 1.4.

■f **. Because we deny salvation by our own deeds," says
one of our good old divines, " the Papists charge us with
being enemies to prood works. Rut am 1 an enemy to a no-
bleman because I-<vill not attribute to him those honours,
which are due only to the king ? If I say to a common sol-
dier in an army, You cannot lead that army against the ene-
my, will he therefore say, Then I may be gone ; there is no
need of me.' or if I see a man at his day labour, and say to
him,, You will never be able to purchase an estate of 10,000/.
per annum by working in that manner ; will he therefore
give over his work, and say he is discouraged." Mr. Paik's
Comm.on Romans, p. 177.

233

That election as taught by the scriptures (and
from thence by our reformers,) not only carries a
favourable aspect on universal piety and holi-
ness, but even ensures the practice of both, is evi-
dent among many other passages, from that of
the aposde, 2 Thess. ii. 1 3. " We are bound to
give thanks always to God for you, brethren, be-
loved of the Lord, because God hath from the be-
ginning," i. e. from everlasting, " chosen you to
salvation through" [not for, but through] " sanc-
tification of the Spirit, and belief of the truth."
How very opposite were St. Paul's views of the
tendency of this doctrine, from those of the Pe-
lagian and Arminian objectors to it ? They are
perpetually crying out that it " ruins morality,
and opens a ready door to licentiousness." He,
on the contrary, represents the believing consi-
deration of it as a grand incentive to the exer-
cise of our graces, and to the observance of mo-
ral dut) . Let us, says he, who are of the day,
who are enlightened into the knowledge of this
blessed privilege, and can read our names in the
book of life ; " Let us, who are thus of the day,
be sober; putting on the breast-plate of faith
and love, and for an helmet, the hope of salva-
tion : for God hath not appointed us to wrath,
but to obtain salvation by our Lord Jesus Christ."
1 Thess. v. 8, 9. Now, if election secures the
performance of good works, and upon its own,
plan, renders them indispensably necessary, I
should be glad to know how good works can suf-
fer by the doctrine of election ? You may as well
say that the san, which now shines into this
church, is the parent of frost and darkness. No,
it is the source of light and warmth. And you
and I want nothing more than a sense of God's
peculiar, discriminating favour , " shed abroad
20

234

in our hearts by the Holy Ghost given to us,'** to
render us more and more fruitful in every good
word and work." As an excellent personf ob-
serves, tt That man's love to God will be with-
out end, who knows that God's love to him was
without beginning."

II. What think you of that fashionable tenet,
so contrary to sound doctrine, concerning the
supposed dignity and rectitude of human nature
in its fallen state ? A doctrine as totally irrecon-
cileable to reason and fact, as if an expiring leper
should value himself on the health and beauty of
his person ; or a ruined bankrupt should boast
his immensity of wealth.

As soon as we are born we go astray. Nay,
I will venture scripture authority to carry the
point higher still. All mankind are guilty and
depraved before they are born. " Behold I was
shapen in wickedness, and in sin did my mother
conceive me."| A thunderbolt to human pride,
and a dagger in every heart of natural excellence.
Thus speaks the bible ; and thus experience
speaks. Our own church likewise delivers her
judgment in perfect conformity to both.

Article 9. Of original or birth sin. — "Ori-
ginal sin standeth not in the following [or imi-
tation] of Adam, as the Pelagians § do vainly

* Rom. v. 5. t Dr- Arrowsmith. f Psalm li.

§ In this article express mention is made of the Pelagians ;
but nothing is, by name, said of the Arminians. The reason
is plain. At the time when our articles passed the two
houses of convocation in the year 1562, Arminius, who was
then only two years of age (for he was born A. D. 1560,)
had not begun to sow his tares : he was no more than a
schismatic in embryo- Arminianism is a mushroom of latter
date, than the re-establishment of the Church of England, by
Elizabeth. It was not till the latter end of her reign, that
Arminianism had any great footing even in Holland the seat

235

talk ; but it is the fault [by imputation] and cor-
ruption [by internal, hereditary derivation] of
the nature of every man who naturally is engen-
dered of the offspring of Adam : whereby man
is very far gone from original righteousness, and
is of his own nature inclined to evil ; so that the
flesh lusteth always contrary to the Spirit. And
therefore in every person born into this world,
It," [namely, original or birth sin] " deserveth
God's wrath and damnation."

Now what becomes of those plausible, sophis-
tical similes, which compare the natural mind of
man to a sheet of white paper ? or to a pliant
Ozier, which you may bend with ease this way
or that ? Or to a balance in (equilibria, which you
may incline to either side, according as you
throw more or less weight into the scale ? Or to
a wax tablet, on which you may stamp what im-
pressions you please ? Alas ! The impression is
already made. The thoughts and purposes of

of its nativity. I say in Holland, for there this grand corrup-
tion of the reformation began ; and from thence it found its
way to England. It was a Dutch wind that blew Arminian-
ism over to this island many years after our articles were re-
settled as we now have them. Therefore it is that only Pela-
gianism is mentioned. However, though Arminianism is
younger by about 1200 years than Pelagianism, its nature
and tendency are much the same in fact. The seeming dif-
ference lies in little more than this : Pelagius spoke out :
Van Harmin (commonly called Arminius,) with more art but
less honesty, qualified and disguised the poison, that it might
not he quite so alarming. Somewhat like what a good man
remarked long ago, concerning the leaven or false doctrines
of the Pharisees ; " Christ," says he, " compares the errors
of the Pharisees to leaven. Why so ? because of its secret
mixture with the wholesome bread. You do not make your
bread all of leaven, for then nobody would eat it ; but you
mingle it skilfully, and by that means both go down together.
Thus our Lord intimates, that the Pharisees mixed their
errors with some truths, and therefore he directs them to
beware, lest with the truths they swallow the errors also."
Gurnall's Christian Armour, vol. I. p. 104. Octavo edition.

336

man's heart, previous to regeneration, are (spirit-
ually considered) only evil and that continually.*
When converting grace lays hold of us, there is
not only an heart of flesh to be given, but an
heart of stone to be taken away.f God must
not only write his own law on the minds of his
people ; but must obliterate the law of sin and
death, which has a prior footing in every man
that naturally is engendered of the offspring of
Adam. So much for the spiritual and moral rec-
titude of man, while unregenerate — What think
you,

III. Of conditional redemption P Another mo-
dish tenet, and no less contrary to reason and
sound doctrine than the preceding. We are
gravely told by some that " Christ did indeed
die, but he did not die absolutely, nor purchase
forgiveness and eternal life for us certainly : his
death only puts us into a salvable state ; making
God placable, and pardon possible." The whole
efficacy of his sufferings, according to these per-
sons, depends on our beginning towardly and
complying : Which if we are, we then come in
for a share in the subsidiary and supplementary
merits of Christ; having first qualified our-
selves for his aid, by a performance of certain
conditions required on our part, and entitled
ourselves to the favour and notice of God. — Ac-
cording to this scheme (which is only the reli-
gion of nature spoiled — spoiled by an injudi-
cious mixture of nominal chrislianity,) the ado-
rable Mediator, instead of having actually ob-
tained eternal redemption^ for his people, and
secured the blessings of grace and glory to those
for whom he died : is represented as bequeath-
ing to them only a few spiritual lottery-tickets

* Gan. vi. 5. t Ezck. xxxvi. 26. f Heb' ix- 12

237

which may come up blanks or prizes, just as the
wheel of chance and human caprice happens to
turn. Our own righteousness and endeavours
must first make the scale of eternal life prepon-
derate in our favour J and then the merits of
Christ are thrown in to make up good weight.
The Messiah's obedience and sufferings stand, it
seems for mere cyphers ; till our own free will is
so kind as to prefix the initial figure, and render
them of value. I tremble at the shocking con-
sequences of a system, which (as one well ob-
serves) considers the whole mediation of Christ
as no more than " a pedestal on which human
worth may stand exalted :" nay, (to use the lan-
guage of another) which "sinks the Son of God
— how shall I speak it ? — into a spiritual huckster,
who, having purchased certain blessings of his
Father, sells them out afterwards to men upon
terms and conditions."

But, my brethren, u I hope better things con-
cerning you ; even the things that accompany
salvation." We have not, I trust, so learned
Christ: or rather, so mislearned him, and the
work he came from heaven to accomplish. God
forbid that we should be found in the number of
those, who adopt a principle so highly derogato-
ry from the glory of divine grace, and so deeply
dishonourable to the great Saviour of sinners.
To the law, and to the testimony » How speaks
St. Paul ? He avers, that Jesus, " By the one
offering of himself, hath perfected for ever the
salvation of them that are sanctified."* And our
Lord expressly declared in the most solemn
prayer that ever ascended from earth to heaven,
" I have finished the work which thou gavest me
to do."f Who then, art thou, O man, that darest

Keb. x. 14 f John xvii- 4

20*

238

lo tack an imaginary supplement of thy own, to
the finished work of Christ? Such a conduct
were to charge incarnate Truth with uttering a
falsehood; and would be equivalent to saying,
"No, thou didst not finish the work of redemption
which was given thee to do : Thou didst, indeed
a part of it, but I myself must add something to
it, or the whole of thy performance will stand
for nothing."

" He appeared once in the end of the world," or
at the close of the Jewish dispensation, — to do
what ? to render sin barely pardonable on the
sinner's fulfilment of previous terms ? No : but
actually to put awav sin by the sacrifice of him-
self.* The apostle's expression is, that Christ
appeared, E<? xhr^n u^sc^ixi, unto the utter abo-
lition of sin : so that by virtue of his perfect ob-
lation, sin should neither be charged upon, nor
eventually mentioned to, those for whom he was
offered up. "The iniquity of Israel shall be
sought for, and there shall be none ; and the sins
of Judah, and they shall not he found : for I will
pardon them whom I reserve. "f In a word, ei-
ther the death of Christ was not a real and per-
fect satisfaction for sin ; or, if it was, then upon
every principle of reason and justice, all that sin
must be actually forgiven and done away, which
his death was a true and plenary satisfaction for.
On the supposition that his redemption was not
absolute ; it vanishes into no redemption at all.
Go over, therefore, fairly and squarely, to the te-
nets of Socinus, or believe that Christ is the
Lamb of God, who in deed and in truth, beareth
and taketh away the sins of the world.:):

How speaks the church of England, concerning
this important matter ? I refer you to her.

* Heb. ix. 25. | Jer. 1. 20. * John i. 29.

239

3ist Article, Of the one oblation of Christ,
finished upon the cross — " The offering of Christ
once made, is that perfect redemption, propitia-
tion, and satisfaction, for all the sins of the whole
world, both original and actual ; and there is no
other sacrifice for sin but that alone."

Do not let that expression, the whole xuorld,
stumble you. You remember what our Te Dcum
says, " When thou hadst overcome the sharpness
of death, thou didst open the kingdom of heaven
to all believers." So in the above article; The ob-
lation of Christ once made for all the sins of the
whole world, i. e. the whole world of believers :
for God's elect are a world within a world. The
whole world is a scripture term ; and the compi-
lers of our articles did well in adopting it. But
do you imagine that every individual of mankind
is meant ? surely, no ; for, were redemption thus
universal, salvation would and must be of equal
extent : otherwise, either God the Father would
be unjust, or the blood-shedding of Christ could
not be (what our articles affirm it to have been)
a perfect satisfaction tor all sin. Let unlimited
redemption be once proved, and I will take upon
myself to prove unlimited salvation.

There are many scripture passages where the
phrases world, and whole world, are, and must
be understood in a restricted sense. So, where
St. Paul thus addresses the Roman converts :
" Your faith is spoken of, or celebrated, through-
out the whole world," i. e. throughout the
whole believing world, or christian church :
for none but believers would applaud and cele-
brate the Romans for their faith in Christ. Rom.
i. 8. " We are of God," says the apostle John,
"and the whole world lieth in the wicked one,"
John v. 19. Where, if the whole world denote
every individual of mankind, it would follow,

240

that both the apostle himself, and the Christians
to whom he wrote, were, at that very time, in
the wicked one ; and consequently, that he was
guilty of self-contradiction, in saying, we are of
God. In the book of Revelations, Satan is sty-
led the deceiver of the -whole world, chap. xii. 9»
and the whole world are said to wonder after the
beast, chap. xiii. 3. meaning, a considerable part
of the world.

Nay, even in daily conversation, it is custom-
ary with us to make use of the word world, in a
limited signification. So when we speak of the
learned world, the busy world, the gay world,
the polite world, the religious world, we do not
mean that every man in the world is learned, bu-
sy, gay, polite, or religious, we only mean, those
in the world who are so.

To close this head. Upon the supposition of
a random redemption, and a precarious salvation ;
St. Paul's inference, " who shall condemn ? it is
Christ that died f9 might be easily answered and
overthrown : since, if the Arminian hypothesis be
true, millions of those for whom Christ died will
be condemned ; and what heightens the absurdi-
ty, condemned on account of those very sins for
which Christ did die. A supposition exploded
by the apostle as impossible. — Surely, Christ
knew for what and for whom he paid the ransom-
price of his infinitely precious blood ! nor would
the Father purchase to himself a church of elect
persons for his own peculiar residence, and then
leave Satan to run away with as many of the
beams and pillars as he pleases. Equally con-
trary to sound doctrine, is,

IV. The tenet of justification by works.

All human righteousness is imperfect : and to
suppose that God, whose judgment is always ac-
cording to truth, will by a paltry commutation*

241

which he every where disclaims, and which the
majesty of his law forbids, be put off with not
only a defective, but even a polluted obedience,
and justify men by virtue of such a counterfeit
(at most a partial) conformity to his command-
ments ; to imagine that the law accommodates
itself to human depravation, and Chameleon
like, assumes the complexion of the sinners with
whom it has to do, is Antinomianism of the gross-
est kind. It represents the law as hanging out
false colours, and insisting on perfection, while
in fact it is little better than a formal patent for
licentiousness ; and degrades the adorable law-
giver himself into a conniver at sin.

Add to this, that if God can consistently with
his acknowledged attributes, and his avowed de-
clarations, save guilty, obnoxious creatures, with-
out their bringing such a complete righteousness
as the law demands ; it will necessarily follow
that God, when his hand is in, may save sinners
without any righteousness at all, since the same
flexibility, which (as the Arminians suppose) in-
duces God to dispense with part of his law, may
go a step farther, and induce him to set aside the
whole — moreover, if our persons may be justifi-
ed without a legal (i. e. a perfect) righteousness ;
it will follow on the same principle, that our sins
may be pardoned without an atonement ; and
then, farewell to the whole scheme of Christianity
at once.

There are two grand axioms which enter into
the very foundation of revealed religion :

1. That the law will accept no obedience short
of perfect, as the condition of justification : and,

2. That ever since Adam's first offence, man
has, and can have, no such obedience of his own.

What then must a sinner do to be saved ? He
must believe in and rest upon that Saviour, whQ

242

was by gracious imputation " made sin for us,
that we," by a similar exchange, " might be
made the righteousness of God in him"* If
this be the gospel scheme of salvation, the apos-
tle's assertion will be incontestable : '-* as many
of you as are justified by the law," or seek jus-
tification on the footing of your own works, "are
fallen from grace,"f revolted and apostatized
from that gospel system, which teaches that men
are justified by the grace of God, flowing through
Christ's righteousness alone. \ Alas ! how hard-
ly are we brought to accept salvation as a gift of
mere favour ! We are for bringing a price in our
hands, and coming with money in our sack's
mouth : notwithstanding the celestial direction is,
M Buy wine and milk, without money and with-
out price j"§ i. e. take as absolute possession of
pardon, holiness and eternal life, as if they were
your own by purchase ; but remember, that you
nevertheless have them gratis, without any de-
sert, nay, contrary to all desert of yours — We did
not bribe God to create us, and how is it possible
that we should pay him any thing for saving us ?
Zeuxis, the celebrated Grecian painter, used
towards the latter part of his life^ to give away,
his pictures without deigning to accept of any
pecuniary recompense. Being asked the reason,
his answer was, " I make presents of my pic-
tures because they are too valuable to be purcha-
sed. They are above all price." — And does not
God freely give us a part in the book of life, an
interest in his Son, and a title to his kingdom ;
nay, does he not make us a present of himself in
Christ ; because these blessings are literally above
all price ? too great, too high, too glorious to be
purchased by the works of man ? Because we

• 2 Cor. v. f GaJ. v. 4. \ Rom. v. 21. § Isai. Iv. lc

243

cannot merit them, God is graciously pleased
freely to bestow them. It is equally sad and
astonishing to observe the ingredients of that
foundation, on which self-justiciaries build their
hopes of heaven. First, there is a stratum of
free will ; then, of good dispositions ; then, of
legal performances; next, a layer of what they
term divine aids and assistances, ratified and
made effectual by human compliances ; then, a lit-
tle of Christ's merits ; then, faithfulness to helps
received : and, to finish the motley mixture, a
perseverance of their own spinning. At so
much pains is a Pharisee, in going about to es-
tablish his own righteousness, rather than em-
brace the bible way of salvation, by submitting
to the righteousness of God the Son.*

Now, what says the church of England, con-
cerning the cause and manner of our acceptance
with the Father? Thus she speaks, and thus all
her real members believe :

Article IX. Of the justification of man.-—
" We are accounted righteous before God alone
for the merits of our Lord and Saviour -! esus
Christ." One would imagine this might have
been enough to establish the point ; but utterly to
-preclude self-righteousness from all possibility of
access, the church immediately adds, u And not
for our own works or deservings."

Here the old question naturally recurs,
" What then becomes of good works ?" The
plain truth is, that till a man is justified by faith,
he can do no good works at all.

Article XIII. Of works done before jus-
tification. — " Works done before the grace of
•Christ, and the inspiration of his Spirit, are not

* Rom. x. 5,

244

pleasant to God :" and, if so, how is it possible
that he should justify us on account of them ?
— But, why are they not pleasing to God ? " For-
asmuch," adds the article, as they spring not
from faith in Jesus Christ."

" Well but, may some say, " admitting that
works done before justification do not properly
recommend us to God, they may at least qualify
us for believing ; and thereby be remotely a con-
dition, sine qua non, of justification." The
church will not allow even of this. For, treat-
ing in the above article, of works prior to justi-
fication, she adds : neither do they make men
meet to receive grace." This clinches the nail,
and cuts up self-righteousness, root and branch.
But does the church stop here ? no : to put the
whole matter as far beyond doubt as words can
place it, she closes her decision thus ,* " Yea,
rather, for that they are not done as God hath
willed and commanded them to be done, we
doubt not but they have the nature of sin."
Now, if works wrought previous to justification,
are sin, it is absolutely impossible that we should
be justified by works, unless sin can be supposed
to recommend us to God's favour. Which, to
imagine, were Antimonianism outright — What
think you,

V. Of the doctrine of uneffectual grace f A
doctrine which represents Omnipotence itself as
wishing and trying, and striving to no purpose.
According to this tenet, God, in endeavouring
(for it seems it is only an endeavour) to convert
sinners, may, by sinners, be foiled, defeated, and
disappointed : — He may lay close and long siege
to a soul, and that soul can from the citadel of
impregnable free will, hang out a flag of defiance
to God himself, and by a continued obstinacy of
defence, and a few vigorous sallies of free agen-

245

Ky compel him to raise the siege* In a word,
the Holy Spirit, after having for years, perhaps,
danced attendance on the will of man, may at
last, like a discomfited general, or an unsuccess-
ful petitioner, be either put to ignominious flight,
or contemptuously dismissed, re infecta, without
accomplishing the end for which he was sent.

Can then the Lord and giver of life ; can he, who,
like the adorable Son, is God of God and God
with God; shall the blessed Spirit of grace, who is
in glory, equal, and in majesty co-eternal, with
the other two persons of the Godhead, and has
all power both in heaven and in earth ; — shall he
who hath the key of David ; who openeth and
no man shutteth, and shutteth and no man open-
eth ;"* shall he knock at the door of the human
heart, and leave it at the option of free will to in-
sult him from the window, and bid him go from
whence he came ? Surely, men's eyes must be
blinded indeed before they can lay down such a
shocking supposition for a religious aphorism ;
and even go so far as to declare that unless God
is vanquished by man, " There can be no such
thing as virtue or vice, reward or punishment,
praise or blame !"

The main root of the error consists greatly in.
not distinguishing between the gospel of grace,
and the grace of the gospel. The gospel of
grace may be rejected, but the grace of the gos-
pel cannot. God's written message in the scrip-
tures, and his verbal message by his ministers,
may or may not be listened to ; whence it is re-
corded, " All the day long have I stretched forth
my hand to a disobedient and gainsaying peo-
ple."! But when God himself comes and takes

* Rev. iii. 7- f Rom. x. 21.

21

246

the heart into his own hand ; when he speaks
from heaven to the soul, and makes the gospel of
grace a channel to convey the grace of the gos-
pel, the business is effectually done. " If God
makes a change, who can turn him away ?'**
Whatsoever he doth, it shall be for ever ; no-
thing can be put to it, nor any thing be taken
from it ; and God doth it, that men should fear
before him,"f and acknowledge that the excel-
lency of converting power is of him and not of

A modern schismatic, now living, thought he
both showed his wit and gravelled his opponents
in saying, that according to the doctrine of our
church, "The souls of men can no more vanquish
the saving grace of God, than their bodies can
resist a stroke of lightning." I would ask the
objector, whether he ever knew of any lightning
like that which flashed from the Mediator's eye,
when he turned and looked upon Peter ? and
something similar is experienced by every con-
verted person. The Lord turns and looks upon
a sinner who then relents, and cries out with his
whole heart, " O Lord, my God, other lords
besides thee have had dominion over me :" but
now by thee, through the energy of thy renew-
ing influence, " will I make mention of thy
name only."§ — " "tyhom have I in heaven but
thee ? and there is none upon earth that I desire
in comparison of thee."^} — When God says to the
heart, seek thou my face : the reply is, and can-
not but be, " Thy face Lord will I seek."** For
God, who in the beginning of the creation, com-

* See the marginal translation of Job xi. 10.

f Eccl. iii. 14. \ 2 Cor. iv. 7- § Isai. xxvi. 13.

If Psalm lxxiii. 25. ** Psalm xxvii. 8.

247

riianded the light to shine out of darkness, hatli
by an exertion of power, equally invincible, and
as certainly effectual, shined into our hearts, to
give us the light of the knowledge of God as it
is manifested in the person and grace of Jesus
Christ.* Wherefore, then do men say, we are
lords, and we will come no more unto thee,f
except we ourselves choose it ? Alas, alas ! did
the master rest with us we should never choose
to come to God at all. If w* did not first change
our wills we should never even will that great
change, that internal regeneration, without which
no man can see the kingdom of heaven.:): God,
I am bold to declare, would not have been Lord
of any hearts now under this roof, had he not,
by the constraining power of his own love, ef-
fectually gained them over, and invincibly attach-
ed them to his blessed self. The glorious and
independent Creator made us at first without
our leave ; and yet, according to the modern sys-
tem, he must ask and wait for our leave before
he can make us anew !

Do you desire to know the judgment of the
church upon this point ? You have it in her
seventeenth Article ; where, speaking of God's
elect people, she asserts that " They are called,
according to his purpose, by his Spirit working
in due season ;" and immediately adds, that
" they, through grace, obey the calling." God's
converting call therefore is such as produces obe-
dience to it ; i. e. it is triumphantly efficacious :
and rendered successful, not by the will and to-
wardliness of the person called, but by the pow~
er and grace of him that calleth. Nay, so far is
the efficacy of divine influence from being sus-

* 2 Cor. vi. 6. f Jer. ii. 31. f John iiu 3.

248

pended on any internal or external abilit)7 of the-
creature, that in our tenth article, concerning
free will, the church expresses herself thus I
The condition of man since the fall of Adam is
.such, that he cannot turn, nor even prepare him-
self by his oxvn natural strength and good
rvorks, to faith and calling upon God*

VI. What think you of Antinomianism f
By Antinomianism, I mean that doctrine which
teaches, " that believers are released from all ob-
ligation to observe the moral law as a rule of
external obedience : that, in consequence of
Christ's having wrought out a justifying righte-
ousness for us, we have nothing to do but to sit
down, eat, drink, and be merry : That the Mes-
siah's merits supersede the necessity of personal,
inherent sanctification ; and that all our holiness
is in him, not in ourselves : that the aboundings
of divine grace give sanction to the commission
of sin ; and, in a word, that the whole precep-
tive law of God is not established, but repealed
and set aside from the time we believe in Christ."
This is as contrary to sound doctrine as it is to
sound morals ; and a man need only act up to
these principles to be a devil incarnate. It is
impossible, that either the Son of God, who
came down from heaven to perform and to make
known his Father's will ; or that the Spirit of
God, speaking in the scriptures, and acting upon
the heart, should administer the least encourage-
ment to negligence and unholiness of life. There-
fore, that opinion which supposes personal sanc-
tification to be unnecessary to final glorification,
stands in direct opposition to every dictate of
reason, and to every declaration of scripture.

Indeed, the very nature of election, of faith,
and of all covenant-grace whatever, renders holi-
ness absolutely indispensable : forasmuch as,

249.

without a spiritual and moral resemblance of
God, there can be no real felicity on earth, nor
any future enjoyment of heaven. — Suppose we
appeal to experience ? I speak now to you who
know in whom ye have believed : to you who
have received the atonement, and who have been
sensibly reconciled unto God by the death of his
Son. If, at any time ye have been off your guard,
and suffered to lapse into sin ; how have ye
felt yourselves afterwards ? ye have gone with
broken hearts and with broken bones.* Ye
have found it to be indeed " an evil and a bitter
thing to depart," though ever so little, " from
the Lord." Ye know by dismal experience that
" The way of transgression is hard :" and that
sin, like Ezekiel's roll, is written within and
without, " with lamentation, and mourning, and
woe." The gall of bitterness is inseparable from
the bond of iniquity. Upon the principle, there-
fore, of mere self-interest, (to go no higher,) a
true believer cannot help aspiring to holiness and
good works.

Heaven must be brought down into the human
soul, before the human soul can be fitted for hea-
ven. There must, as the schoolmen speak, be
" a congruity and similitude between the faculty
and the object," i. e. there must be an inward
meetness for the vision and glory of God, wrought
in you by his Holy Spirit, in order to render you
susceptible of those exalted pleasures and the ful-
ness of joy, which are in his presence, and at his
right hand forever. Was thy soul, O unconverted
sinner, to be this moment separated from thy
body, and even admitted into heaven, (supposing
it was possible for an unregenerate spirit to en-

0 _

* Psalm ii.
21 *

250

ter,) heaven would not be heaven to thee. You
cannot relish the blessedness of the new Jerusa-
lem, unless God, in the mean while, make you
partaker of a 7ieru nature. The Father chose his
people to salvation ; the Son purchased for them
the salvation to which they were chosen : and the
blessed Spirit fits and qualifies them for that
salvation by his renewing influences : for, as
a dead man cannot inherit an estate, no more can
a dead soul (and every soul is spiritually dead,
till quickened and born again of the Holy Ghost)
inherit the kingdom of God. Yet, sanctification
and holiness of life do not constitute any part of
our title to the heavenly inheritance, any more
than mere animal life entitles a man of fortune to
the estate he enjoys : he could not, indeed, enjoy
his estate if he did not live ; but his claim to his
estate arises from some other quarter. In like
manner, it is not our holiness that entitles us to
heaven ; though no man can enter heaven without
holiness. God's gratuitous donation, and Christ's
meritorious righteousness, constitute our right
to future glory ; while the Holy Ghost, by in-
spiring us with spiritual life, of which spiritual
life good works are the evidences and the act-
ings) puts us into a real capability of, and fitness
for, that inheritance of endless happiness, which
otherwise, we could never, in the very nature of
things, either possess or enjoy.

" Let it be observed," says one of the most
learned and judicious writers of this age, u that
Christ's active obedience to the law for us, in
our room and stead, does not exempt us from per-
sonal obedience to it any more than his sufferings
and death exempt us from corporal death, or from
suffering for his sake. It is true indeed, we do
not suffer and die in the sense he did, to satisfy
justice, and atone for sin : so neither do wo-

251

yield obedience to the law, in order to obtain
eternal life by it. By Christ's obedience for us
we are exempted from obedience to the law in
this sense : but not from obedience to it as a
rule of walk and conversation, by which to glori-
fy God and express our thankfulness to him for
his abundant mercies." — Travellers inform us,
that in Turkey the partisans of the several de-
nominations there are distinguished by the co-
lour of their shoes j so that if you meet any per*
son in the streets, you need only look at his feet
to know of what religion he is. And may not
the truth of grace be discerned, to at least an
high. degree of probability, by the life and con-
versation of those who make a religious profes-
sion ? The man who says that he knows God,
and in works denies him ; who calls Christ Lord,
Lord, but does not the thing that he enjojfs;
whose voice indeed is Jacob's voice, but his
hands are the hands of* Esau ; resembles our
Saviour's persecutors and murderers of old, who
bowed their knees and cried, " Hail, king of the
Jews !" while they spit in his face, and smote
him with the palms of their hands. The hypo-
crite's profession is dark and opaque, but that
of a real saint is pellucid and transparent. The

* A very capital painter in London, lately exhibited a piece,
representing a fryar habited in his canonicals. View the
painting at a distance, and yovi would think the fiyar to be in
a praying attitude : his hands are clasped together, and held
horizontally to his breast; Ins eyes metkly demissed, like
those of the publican in the gospel ; and the good man ap-
pears to be quite absorbed in humble adoration and dev( ut
recollection — But take a nearer survey and the deception
vanishes ; the book which seemed to lie before him, is disco-
vered to be a punch bowl, into which the wretch is all the
while in reahty onl) squeezing a lemon. — How lively a re-
presentation of an hypocrite !

252

rays of grace in a genuine believer pervade his
whole behaviour, and are transmitted through all
the parts of his practical walk. Though every
moral man is not therefore a Christian, yet every
Christian is necessarily a rnoral man.

When Flaminius, the Roman general, did at
the isthmian games announce freedom to Greece
in the name of the senate and people of Rome,
the transported Greeks received the glorious
news with such acclamations of gratitude, and
thunder of applause, that some ravens, which
were flying over the Stadium, dropped down to the
earth stunned and senseless : the very games
and exercises were neglected, and nothing but
bursting eclats of admiring joy engrossed the
day.— So, when the Holy Spirit of consolation
announces gospel liberty, and eternal redemption
to the souls of the awakened the love of sin,
and the ravens of detested lust, fall before his
sacred influence. Both the toils and the plea-
sures of the world are regarded as insignificant)
when set in competition with the one thing need-
ful. Holy wonder, love and joy quite engage
the powers of the believer's mind, during the
spring-tide consolations of his first manifestive
espousals ; and a sure foundation is from that
moment laid for the performance of all those
good works, which are fruits of salvation by
grace. While faith is in exercise, and a sense of
divine favour is warm upon the heart ; a child
of God is as much steeled to the allurements of
sin, as Octavius was cool to the meretricious
charms of Cleopatra.

Thus, conscientious obedience, though neither
the cause nor condition of our justification
in the sight of God, nor of our admittance inta
his glory ; is, nevertheless, an essential branch
both of privilege and duty, as well as a necessa-

253

py indication of our acceptance in the beloved.
This is the point of view in which our church
Considers good works : viz. not as preceding
conditions of salvation, but as subsequent testi-
monies and marks of salvation already obtained.

Article XII. " Of good works. — Albeit
that gobd works, which are the fruits of faith,
and follow after justification, cannot put away
our sins, and endure the severity of God's judg-
ment ; yet are they pleasing and acceptable to
God in Christ, and do spring out necessarily of a
true and lively faith : insomuch that by them a
lively faith may be as evidently known as a tree
discerned by its fruit."

VII. What think you concerning the tenet of
sinless perfection ? which supposes that the very
inbeing of sin may on earth be totally extermina-
ted from the hearts of the regenerate ; and that
believers may here be pure as the angels that
never fell ; yea, (I tremble at the blasphemy)-—,
holy as Christ himself. To hold this heresy is
the very quintessence of delusion; but to ima-
gine ourselves really in the state it describes,
were the very apex of madness. Yet many such
there are : some such I myself have known.

Indwelling sin and unholy tempers do most
certainly receive their death's wound in regene-
ration ; but they do not quite expire till the re-
newed soul is taken up from earth to heaven.
In the mean time, these hated remains of de-
pravity will too often, like prisoners in a dun-
geon, crawl toward the windows, (though in
chains) and shew themselves through the grate.
Nay, I do not know whether the strivings of in-
herent corruption for mastery, be not frequently
more violent in a regenerate person, than even
in one who is dead in trespasses ; as wild beasts
are some times the more rampant and furious

254

for being wounded. A person of the amplest
fortune cannot help the harbouring of snakes,
toads, and other venomous reptiles on his lands ;
but they will breed, and nestle, and crawl about
his estate, whether he will or no. All he can do
is to pursue and kill them, whenever they make
their appearance ? yet, let him be ever so vigi-
lant and diligent* there will always be a succes-
sion of those creatures to exercise his patience
and engage his industry. So is it with the true
believer in respect of indwelling sin.

Would you see a perfect saint ? you " must
needs go out of the world," then you must go
to heaven for the sight : forasmuch as there only
are " the spirits of just men made perfect."*
This earth on which we live never bore but three
sinless persons ; our first parents in the short state
of innocence ; and Jesus Christ in the days of
his abode below. Of the whole human race be-
side, it always was and ever will be true, that
there " is not a just man upon earth, who doeth
good and sinneth not." The most forward and
towering professors are not always the firmest
and most solid Christians. Naturalists tell us,
that the oak is a full century in growing to a
state of maturity ; yet, though perhaps the slow-
est it is one of the noblest, the strongest, and
most useful trees in the world. How prefera-
ble to the flimsy, water-shooting willow !

Our church enters an express caveat against
the pestilent doctrine of perfection in her 15th
article entitled, " Of Christ alone without sin :"
where she thus delivers her judgment;

" Christ, in the truth of our nature, was made
like unto us in all things, sin only excepted, from

* Heb. xii. 23:

255

which he was clearly void, both in his flesh and
his spirit. He came to be a Lamb without spot,
who, by sacrifice of himself once made, should
take away the sins of the world ; and sin, as St.
John saith, was not in him. But all rue, the rest
(although baptized and born again in Christ) yet
offend in many things ; and if we say we have
no sin, we deceive ourselves, and the truth is not
in us."

So, it is declared, about the middle of the
ninth article, that the " infection of nature doth
remain, yea in them that be regenerated." — Let
me just mention,

VIII* One more particular, contrary to sound
dactrine : I mean the assertion of some who
would fain persuade us that it is impossible for
us to receive " knowledge of salvation by the re-
mission of sin." Such a denial is very opposite
to the usual tenor of God's proceeding with his
people in all ages. The best believers, and the
strongest, may indeed have their occasional faint-
ing-fits of doubt and diffidence, as to their own
particular interest in Christ : nor should I have
any great opinion of that man's faith, who was
to tell me that he never had any doubts at all.
But still, there are golden seasons when the soul
is on the mount of communion with, God when
the Spirit of his Son shines into our hearts, and
gives us boldness and access with confidence by
the faith of him }* and when Sunt sine nube
dies, may be the Christian's exulting motto.
Moreover, a person who is at all conversant with
the spiritual life, knows as certainly whether he
indeed enjoys the light of God's countenance, t

Eph. Hi. 12. f Psalm lxxsix. la.

256

or whether he walks in darkness* as a traveller
knows whether he travels in sunshine or in rain.
And, as a great and good mant observes, " It is
no presumption to read what was God's gracious
purpose towards us of old, when he, as it were,
prints his secret thoughts, and makes them legi-
ble in our effectual calling. In this case we do
not go up into heaven and pry into God's se-
crets ; but heaven comes down to us, and reveals
them."

It may indeed be objected, that the scripture
doctrine of assurance, when realized into an ac-
tual possession of the privilege, " may tend to
foster pride, and promote carelessness." It can-
not lead to pride ; for all, who have " tasted that
the Lord is gracious^" know by undubitable ex-
perience (and one fact speaks louder than a hun-
dred speculations,) that believers are then lowest
at God's footstool, whenfe they are highest on
the mount of assurance. Much indulgence from
earthly parents may indeed be productive of real
injury to their children ; but not so are the smiles
of God ; for the sense of his favour sanctifies
whilst it comforts.— -Nor can the knowledge of in-
terest in his love tend to relax the sinews of mo-
ral diligence, or make us heedless how we behave
ourselves in his sight. During those exalted mo-
ments, when grace is in lively exercise, when the
disciple of Christ experiences

& The soul's calm sunshine, and the heart-felt joy ;**

corrupt nature (that man of sin within,) and every
vile affection, are stricken, as it were, with a tem-
porary apoplexy : and the believer can no more,
for the time being, commit wilful sin, than an an-

Isai. 1. 10. f Gumall, Vol. I. p- 127-

257

gel of light would dip his wings in mud. No : it
is when we come down from the mount, and mix
again with the world, that, like Moses, we are
in danger of breaking the tables of the law. " But
is it not enthusiasm to talk of holding intercourse
with God, and of knowing ourselves to be the ob-
jects of his special love ?" No more enthusiasti-
cal (so we keep within scripture-bounds) than it is
for a favourite child to converse with his parents,
and to know that they have a particular affection
for him. Neither in the strictest reason and na-
ture of things, is it at all absurd to believe and
expect, that God can, and does, and will commu-
nicate his favour to his people, and " manifest
himself to them, as he does not to the world"*
at large.

Yet, though God is thus graciously indulgent
to many of his people, (I believe, to all of them at
some time or other, between their conversion and
death) still, if they trespass against him, he will
not let their offences pass unnoticed nor uncor-
rected. Though grace itself is inadmissible, the
comfort of it may be sinned away. Salvation is
sure to all the redeemed ; but the joy of it may
be lost. Psalm li. 12. " Great peace have they
that love thy law," and they only. Holiness and
consolation are wisely and intimately connected.
In proportion as we are enabled to live near to
God, to walk humbly and closely with him, and to
keep our moral garments clean, we may hope for
freedom of intercourse with him, and to assure
our hearts before him,t like the happy believers of
old, concerning whom it is said, that they walked
at once in the fear of the Lord, and in the com"
fort of the Holy Ghost4

John siv. 21, 22. f *&id or- 19. J Acts ix. 31.
22

258

Let not, however, what has been observed con-
cerning the blessing of assurance, stumble or dis-
courage the feeble of God's flock, on whom, for
reasons wise and good, it may not hitherto have
been his pleasure to bestow this unspeakable gift*
The scripture plainly and repeatedly distinguish-
es between faith j the assurance of faith ; and
the full assurance of faith : and the first may ex-
ist where the other two are not. I know some
who have for years together been distressed with
doubts and fears, without a single ray of spirit-
ual comfort all the while. And yet, I can no
more doubt of their being true believers, than I
can question my own existence as a man. I am
sure they are possessed not only of faith in its
lowest degree, but of that which Christ himself
pronounces great faith ;* for they can at least
say, " Lord, I am not worthy that thou shouldst
come under my roof; but speak the word only,
and thy servant shall be healed." Faith is the
eye of the soul ; and the eye is said to see almost
every object but itself: so that you have real
faith without being able to discern it. Nor will
God despise the day of small things. Little faith
goes to heaven no less than great faith ; though
not so confortably, yet altogether as surely. If
you come merely as a sinner to Jesus, and throw
yourself at all events for salvation on his alone
blood and righteousness, and the grace and pro-
mise of God in him ; thou art as truly a believer
as the most triumphant saint that ever lived.
And, amidst all your weakness, distresses and
temptations, remember that God will not cast out,
nor cast off the meanest and unworthiest soul

* Mat. viii. 8, 1Q.

259

that seeks salvation only in the name of Jesus
Christ the righteous. When you cannot follow
the rock, the rock shall follow you ; nor ever leave
you, for so much as a single moment on this side
the heavenly Canaan. If you feel your absolute
want of Christ, you may on all occasions^ and in
every exigence, betake yourself to the covenant
love and faithfulness of God for pardon, sanctifi-
tion and safety, with the same fulness of right
and title, as a traveller leans upon his own staff,
or a weary labourer throws himself upon his own
bed, or as an opulent nobleman draws upon his
own banker for whatever sum he wants. — I shall
only detain you farther, while I warn you ;

IX. Against another limb of Arminianism, to-
tally " contrary to sound doctrine." I mean
that tenet, which asserts the possibility of falling
finally from a state of real grace* God does not
give, and then take away. He does indeed fre-
quently resume what he only lent ; such as health,
riches, friends, and other temporal comforts ; but
what he gives, he gives for ever. In a way of
grace, " the gifts and calling of God are without
repentance :"* He will never repent of bestow-
ing them ; and every attribute he has forbids him
to revoke them. The blessings of his favour
are, " That good part which shall not be taken
from those that have it."f

A parent of moderate circumstances may give
his children something to set up with in the world,
and address them to this effect ; " I have now
done for you all that is in my power to do, and
gone as far as my circumstances will allow ; you
must from henceforward stand on your own feet,

Rom. xi. 29. ' t Luke x. 4?,

260

and be good husbands of the old stock. The pre-
servation and improvement of what I have given
you must be left to chance and yourselves." In this
very view does Arminianism represent the great
Father Almighty. But how does scripture repre-
sent him ? as saying, " I will never leave thee^ or
forsake thee I* — Even to your old age, I am he ;
and even to hoary hairs will I carry you ; I have
made, and I will bear, even I will carry and will
deliver you.f — " My sheep hear mj' voice, and I
know them, and they follow me, and I give unto
them eternal life, and they shall never perish, nei-
ther shall any pluck them out of my hand.":j: In
a word, if any of God's people can be finallv
lost, it must be occasioned either by their depart-
ing from God, or by God's departure from them.
But they are certainly and effectually secure
against these two, and these only possible sources
of apostacy. For, thus runs the covenant of

* Heb. xiii. 5. f Isa. xlvi. 4.

} John x. 28. True, said an Arminian schismatic* grown
gray in the service of error, and who still goes up and down
sowing- his tares, seeking whom he may devour, and com-
passing sea and land to make proselytes : true, Christ's
sheep " cannot be plucked forcibly out of his hand by others,
but they themselves may slip through his hands, and so fall
into hell, and be eternally lost." They may slit, may they >
as if the Mediator, in preserving his people, held only a par-
cel of eels by the tail ! Is not this a shameless way of slipping
through a plain text of scripture ? But 1 would fain ask the
slippery sophister, how we are to understand that part of the
last cited passage, which expressly declares concerning
Christ's people, that they shall never perish? since, perish
they necessarily must, and certainly would, if eventually se-
parated from Christ ; whether they were to he plucked out of
his hands, or whether they were only to slip through them. I
conclude then, that the promise made to the saints that they
shall never perish, secures them equally against the possibili-
ty of being either wrested from Christ's hand, or of their own
falling from it ; since, could one or other be the case, perish
they must, and Christ's promise would fall to the ground.

261

grace ; " I will make an everlasting covenant
with them, that I will not turn away from them,
to do them good ; and I will put my fear in their
hearts, that they shall not depart from me, Jer.
xxxii. 40. Now, if God will neither leave them
nor suffer them to leave him ; their final perse-
verance in grace to glory must be certain and in-
fallible.

Having greatly exceeded the limits I designed,
I shall forbear to adduce the attestations of the
church of England to the doctrines of assurance
and preseverance ; especially, seeing I have done
this somewhat largely elsewhere.* — I must not
however conclude without observing, That irre-
versible justification on God's part, and subjec-
tive assurance of indefectibility on ours, do by no
means invest an offending Christian with immu-
nity from sufferings and chastisement. Thus
Nathan said to David, " The Lord hath put
away thy sins ; thou shalt not die ;" yet was he
severely scourged though not disinherited for his
transgressions. The tenor of God's immutable
covenant with the Messiah, and with his people
in him, is this : " His seed will I make to endure
for ever, and his throne as the days of heaven.
If his children forsake my law, and walk not in
my judgments ; if they break my statutes, and
keep not my commandments ; then will I visit
their ti'ansgression with the rod, and their iniqui-
ty with stripes ; nevertheless, my loving-kind-
ness will I not utterly take from him, nor suffer
my faithfulness to fail. My covenant will I not
break, nor alter the thing that is gone out of my

* In a pamphlet entitled, the church of England vindicated
from the charge of Jrmiaianism : where, concerning the
doctrine of assurance, seepages 125, 126; and, concerning
*he doctrine of perseverance, see pages 127—130.
22 *

262

lips. I have sworn once for all by my holiness,
that I will not lie unto" Jesus the anti-typical
David, by suffering any of his redeemed people
to perish.* Hence, as it is presently added, they
shall be established for ever, as the moon ; and
as the faithful witness in heaven ; nay, they shall
stand forth and shine, when the sun is turned into
darkness, and the moon into blood ; when the
stars shall drop from their orbits, and the pow-
ers of heaven shall be shaken. As an excellent
person somewhere observes, " Our own unbe-
lief may occasionally tear the copies of the cove-
nant given us by Christ, but unbelief cannot come
at the covenant itself. Christ keeps the original
deed in heaven with himself, where it can never
be lost."

Upon the whole : are these things so ? then,

1. How great and how deplorable is the gene-
ral departure from the scripture doctrines of the
church of England, and the first principles of
the reformation !

2. How blessed are the eyes that see, how
happy are the hearts that feel, the propriety and
the energy of these inestimable truths ! And,

3. How ought such to demonstrate their gra-
titude by a practical glorification of God in their
bodies and in their spirits, which are his ! Re-
semble thunder in your boldness for God, and
Y,our zeal for truth ; but let your lives shine as
lightning, and flash conviction in the faces of
those who falsely accuse your good conversation
in Christ, and as falsely charge the doctrines ol
God with a licentious tendency. — But let not
your zeal be of the inflammatory kind ; let it be
tempered with unbounded moderation, gentle-
ness and benevolence; and shine forth as the

* Psalm Ixxxis. 29, 35.

263

sun with healing in its wings. Remember who
it is that hath made you to differ from others ;
and that " a man can receive nothing except it
be given him from heaven." John iii. 2f.

Not unto us, therefore, O Lord, not unto us,
but to thy name alone be the praise of every
gift, and of every grace ascribed ; for thy loving
mercy, and for thy truth's sake. Amen.

-s<^CJi£->

POSTSCRIPT.

TO THE

PARISHIONERS OF ST. MATTHEW,

BETHjXAL GliEEJK'.

Gentlemen,

IjEFORE the preceding sermon could get
through the press, the Rev. Mr. Haddon Smithy
who, it seems, serves you as curate, has thought
proper to publish a discourse which he delivered
in opposition to this, the Sunday after I had the
honour of preaching it before you.

It would render that unthinking, but I would
hope well-meaning gentleman, much too consi-
derable, were I either to address him by name,
or descend to canvass a performance, wherein
heat and scurrility endeavour to supply the total
vacuity of argument. — For Mr. Smith to enter

-

264

the lists with such exceeding fierceness against a
sermon which he did not hear, and which, hither-
to, he has had no possible opportunity of read-
ing, discovers a weakness and temerity in, him,
which sink him as low beneath my notice, as the
established doctrines of our excellent church rise
superior to his impotence of censure. — When
the gentleman shall appear to have at all consi-
dered the important articles of faith, on which
he has presumed to animadvert ; when the sails
of his furious zeal shall be counterballasted by
some little degree of judgment, and when he has
learned to express himself, if not with Christian
decency, yet with common grammatical propri-
ety, then, and not till then, shall I deem him a
proper object of attention.

You, gentlemen, can testify, that I never once
appeared in your pulpit but at your own particu-
lar request; a request which i could not possi-
bly have any interested motives for complying
with, as I never accepted of the smallest gratuity
for my attendance. Is it for this that the enra-
ged curate has repeatedly traduced me from the
pulpit, and now insults me from the press ?

For my own part, I am so far from entertain-
ing any resentment against Mr. Smith, (with
whom I do not remember to have exchanged
five words in my life, and whom I should not
even know at sight,) or from being deterred by his
unmerited abuse, that should I live to see Lon-
don again, I shall always deem myself happy to
wait on you as usual, whenever either your own
desire or the interest of your public charity may
command. And as so many of you have fa-
voured me with uncommon civility and atten-
tion, I am encouraged to offer one request ; a
request not in behalf of myself, but of Mr.
Smith j viz. that his ill-judged and unbecoming

265

warmth may not so far alienate your affection
from his person, as to make you persist in with-
drawing those usual proofs of your beneficence,
which formerly you have favoured him with, and
which, I am sorry to be informed, have of late,
through his defect of candour and humility, been
considerably lessened.

My sermon and his are now before the public.
The rashness and seeming malignity with which
he appears desirous to plunge into the depths of an
unequal contest, might, in the opinion of some, jus-
tify me in the amplest severity of animadversion.
But I spare him. I cannot prevail with myself
to render " evil for evil, or railing for railing.'*
On the contrary, I wish and pray that divine
grace may cause him to partake of the " mind
which was in Christ Jesus;" and that he may
by the same Almighty influence, be made to ex-
perience, to believe, and to preach, the inestima-
ble truths of that gospel which Jesus taught.

Mr. John Wesley, (on whose plan of doctrine
your curate seems in great measure to have form-
ed his own) is the only opponent I ever had,
whom I chastised with a studious disregard to
ceremony. Nor do I in the least repent of the
manner in which I treated him. To have refu-
ted the forgeries and perversions of such an as-
sailant tenderly, and with meekness, falsely so
called j would have been like shooting at a high-
wayman with a pop-gun, or like repelling the
sword of an assassin with a straw. I rather
blame myself, on a review, for handling Mr.
Wesley too gently, and for not acquainting the
world with all I know concerning the man and
his communication. I only gave him the whip,
when he deserved a scorpion.

But as to Mr. Smith, he hitherto, amidst all
his ignorance and unguardedness, merits a milde:

266

treatment. Want of talents and of thought ap-
pear in every paragraph of his sermon : but I
am willing to believe him not wholly destitute of
integrity. Though he opposes the doctrines of
the church of England with virulence, yet he
seems to do so from principle. Under this per-
suasion, I at present give him rope. Hereafter,
should he rise into any thing like a respectable
antagonist, I may, perhaps, hook him, and pull
him in — Till then I take my leave both of the
curate and of his preachment, with that justly ad-
mired line, which is at once equally picturesque
of his behaviour, and expressive of my fixed de-
termination.

Du loqueris Lapides Ego Byssina Verba repo-
nam.

I am, with much respect and regard,
Gentlemen,

Your obliged and obedient servant,

AUGUSTUS TOPLADY.

Broad-Hembury, Jug. 31, 1770.

LETTER

■a

TO THE

REV. JOHN WESLEY:

RELATIVE TO HIS PRETENDED

ABRIDGMENT OP

ZANCHIUS ON PREDESTINATION.

■

BY AUGUSTUS TOPLADY, A. B.

VICAR OF BROAD-HEMBURY, DEVON.

— HMMtM* —

Sic fatus senior, Telumque imbelle fine Ictu
Conjecit : rauco quod protinus aere repulsum ;
£t summo Clypei nequicqaam Umbone pependit.

JEneid J J.
Credulitate, puer; Audacia, juvenis; Delirius, senex.
Mr. J)e Boze's Epitaph onHardovin, the French Jetiiit,

MEW-YOlLK*

PUBLISHED BT GEORGE LINDSAV

Paul 8 Thomas, Frinterf.
1811.

ADVERTISEMENT

PRESENT EDITION.

i^ IXE months are now elapsed since the first publication
of* this letter: in all which time, Mr. W. has neither apolo-
gized for the misdemeanor which occasioned his hearing
from me in this public manner, nor attempted to answer the
charge entered against him. Judging, probably, that the
former would be too condescending in one who has erected
himself into the leader of a sect ; and that the latter would
prove rather too difficult a task, and involve him in a subse-
quent train of fresh detections ; he has prudently omitted
both

Some of his followers, however, have not been so tamely
unactive on this occasion as their pastor. Anxious at once
to palliate his offence, and to screen his timidity ; several
penny and two-penny defences have successively appeared :
wherein the anonymous scribblers wretchedly endeavoured
to gather up, and put together, the fragments of a shattered
reputation. The very printers, the midwives who handed
these " insects of a day" into public existence, were asha-
med to subjoin their names at the bottom of the title pages.

Two L iy-Pieachers, in particular, have feebly taken up
the cudgels for their master. Of one I shall say very little,
as he writes with some degree of decency — Of the other, I
shall not say much ; for both his talents and his morals sink
him far below the dignity of chastisement. This illiterate
" haberdasher of small wares" entitles his penny effusion, as
well as 1 remember, " A letter of thanks to the Rev. Mr.
Toplady, in the names of all the hardened sinners in London
and Westminster." The poor creature, it is plain from his
title-page, aims at humour ; and yet unhappily for such a de-
sign, he is in reality but too literally qualified to act as a sec-
retary in chief to the sinners of London and Westminster.
For he has given very numerous and ample proofs of his

23

270

own sinnership, and that there can hardly exist in those two
cities a more atrocious sinner than himself. 1 will not pol-
lute this paper with a recital of his crimes. They who
know the man are no strangers to his communication.
Though a doctrinal Pharisee, his life has long ago evinced
him a practical Sadducee. Surely, Arminianism is like to
flourish mainly under the auspices of such able and virtu*
©us advocates!
And so much for Mr. Wesley's redoubtable subalterns.

*• What image of their fury can we form ?
Dulness and rage. A puddle in a storm."

If my advice carries any weight with them, they will care-
fully peruse their Spelling-books, before they make another
sally from the press. As to themselves, and their refined
productions, 1 mean to take no farther notice of either. I
am quite of Air. Ga\'s opinion ;

" To shoot at crows is powder thrown away.'*

I had almost forgot the Monthly Reviewers. One word
concerning them, and I have done. The two Reverend gen-
tlemen who are hired to dissect and characterize whatever
comes within the divinity department, a Calendis ad Calendas ,-
would fain have it, in their superficial strictures on the first
edition of this letter, that I am angry with Mr. Wesley. If
by anger the ingenious animadverters mean a just and be-
coming disapprobation of Mr. Weslej'shing abridgment, and
of the surreptitious manner in which he smuggled it into the
world ; I acknowledge myself in this respect angry. 1 hope
the Reverend Reviewers will not in their turn be angry too,
at seeing themselves tacked to the list of Mr. Wesley's al-
lies : since in their mode of representing my dispute (or to
adopt their own military term, my battle) with that gentle-
man, they seem to rank themselves in the number of his
seconds. The reason is obvious. Mr. W. is a red-hot Ar-
minian : and the sagacious Doctors can discern, with half an
eye, that Arminianism lies within a bow-shot of Socinianism
and Deism. Yet notwithstanding the alliance is thus not al-
together unnatural, why should these two Divines, who are
cei'tainly possessed of abilities which might do honour to
Jmman nature, by a narrow, sordid attachment to party", ren-
der those abilities less respectable ?

Jiroad-Hemburj/, Jan. 9, 1772.

LETTER

REV. JOHN WESLEY.

Sir,

POSSIBLY, the following letter may fall into
the hands of some who are unacquainted with the
merits of the occasion on which I write. For
the information of such, I must premise, that in
November, 1769, I published a two shilling
pamphlet, entitled. " The Doctrine of Absolute
Predestination stated and asserted : With a
Preliminary discourse on the Divine Attributes.
Translated, in great measure, from the Latin of
Jerom Zanchius."

Though you are neither mentioned nor alluded
to throughout the whole book, yet it could
hardly be imagined, that a treatise, apparently
tending to lay the axe to the root of those per-
nicious doctrines, which, for more than thirty
years past you have endeavoured to palm on
your credulous followers, with all the sophistry of
a Jesuit, and the dictatorial authority of a Pope ;
should long pass without some censure from
the hand of a restless Arminian, who has so ea-
gerly endeavoured to distinguish himself, as the
bell-wether of his deluded thousands,

272

Accordingly in the month of March, 1770,
out sneaks a printed paper (consisting of one
sheet, folded into twelve pages, price one penny)
entitled, " The Doctrine of Absolute Predesti-
nation stated and asserted by the Rev. Mr.

A. T ." Wherein you pretend to give

an abridgment of the pamphlet above referred
to. But,

I. Why did you not make your abridgment
truly public ? For an apparent reason : That, if
possible, it might elude my knowledge, and so
escape the rod. Born of a stolen embrace, it
was needful for the spurious, pusillanimous
performance to steal its way into the world. It
privately crept abroad from the Foundry, the
seat of its nativity; it was sold indeed, but sold
under the rose ; it was carefully circulated in the
dark ; and the friends of Mr. Wesley were
designed to be the sole sphere of its acquaint-
ance. Thus " Every one that doeth evil hateth
the light, neither cometh to the light, lest his
deeds should be reproved." In such conduct I
can discern much of the Jesuit, but nothing of
the saint. I had to this hour remained unap-
prized of the secret stab, but for the information
received from some of superior integrity to your-
self.— £ will put Christianity quite out of the
question, and suppose it to have no kind of in-
fluence. But should you not, at least, act as a
man of common honour ? Come forth openly,
Sir, in future, like an honest, generous assailant ;
and, from this moment forward, disdain to act
the ignoble part of a lurking, sly assassin.

II. Why did you not abridge me faithfully
and fairly ? Why must you lard your ridiculous
compendium with additions and interpolations of
your own ? especially as you took the libertv of

273

prefixing my name to it ? your reasons are obvi-
ous. My publication had spread among some
of your people ; and the longer it continued to
diffuse itself the more you trembled for your Dia-
na. Hence, Demetrius like, you found it need-
ful, by the help of a pious fraud, to prejudice
your Ephesians against the doctrines of St. Paul.
The book was like to give the Arminian Babel a
shake ; therefore no way so effectual to secure it,
as by endeavouring to spike the canon which
was planted against it. That you might seem to
gratify the curiosity of your partisans, and keep
them really hood-winked at the same time, you
draw up a flimsy, partial compendium of Zan-
chius; a compendium which exhibits a few de-
tached propositions, placed in the most disadvan-
tageous point of view, and without including any
part of the evidences on which they stand.

But this alone was not sufficient to compass
the desired end. Unsatisfied with carefully and
totally suppressing every proof alleged by Zan-
chius in support of his argument, a false co-
louring must likewise be superinduced, by insert-
ing a sentence or two, now and then, of your own
foisting in. After which you close the motley
piece, with an entire paragraph, forged every
word of it by yourself; and conclude all, as you
began, with subjoining the initials of my name ^
to make the ignorant believe, that the whole, with
your omissions, additions, and alterations, actu-
ally came from me. An instance of audacity
and falsehood hardly to be paralleled !

I am very far from desiring the reader to take
my word in proof of the charge alleged against-
you. As an instance of your want of honour.,
veracity, and justice, I refer to the following
paragraph, 1. As published by me; and 2. As
quoted by you.

23 *

274

l.
Ci When all the trans-
actions of Providence
and grace are wound up
in the last day ; he
(Christ) will then pro-
perly sit as Judge, and
openly publish and so-
lemnly ratify, if I may
so say, his everlasting
decrees, by receiving
the elect, body and soul,
into glory : and by pass-
ing sentence on the non-
elect (not for having
done xvhat they could
not help, but) for their
wilful ignorance of di-
vine things, and their
obstinate unbelief; for
their omissions of mo-
ral duty, and for their
repeated iniquities and
transgressions." Doctr.
of Abs. Pred. page 93.

2.
" In the last day
Christ will sit as Judge,
and openly publish
and solemnly ratify his
everlasting decrees, by
receiving the elect in-
to glory, and by pass-
ing sentence on the
non-elect, {not for ha-
ving done what theij
could not help, but) for
their wilful ignorance
of divine things, and
their obstinate unbelief;
for their omissions of
moral duty, and for their
repeated iniquities and
transgressions which
they could not help."
Wesley's Abridgment,
page 9.

Whether my view of the doctrine itself be, in
fact, right or wrong, is no part of the present in-
quiry : the question is, have you quoted me fair-
ly ? Blush, Mr. Wesley, if you are capable of
blushing. For once publicly acknowledge your-
self to have acted criminally : " Unless," to use
your own words on another occasion, " Shame
and you have shook hands and parted."

Your concluding paragraph, which you have
the effrontery to palm on the world as mine, runs

275

thus: *"The sum of all this : One In twenty (sup-
pose) of mankind are elected ; nineteen in twen-
ty are reprobated. The elect shall be saved, do
what they will ; the reprobate shall be damned,
do what they can. Reader, believe this, or be
damned. Witness my hand, A T ."

In almost any other case, a similar forgery
would transmit the criminal to Virginia or Ma-
ryland, if not to Tyburn. If such an opponent
can be deemed an honest man, where shall we find
a knave ? — What would you think of me, was I
infamous enough to abridge any treatise of yours,
sprinkle it with interpolations, and conclude it
thus : " Reader, buy this book or be damned.
Witness my hand, John Wesley !"

And is it thus you contend for victory ? are
these the weapons of your warfare ? Is this
bearing down those who differ from you with
meekness ? Do you call this binding with cords
of love : Away, for shame, with such disinge-
nuous artifices. At least endeavour to conceal
that narrow, sectarian spirit, which betrays itself,
more or less, in almost every thing you write.
Renounce the low, serpentine cunning, which
puts you on falsifying what you find yourself
unable to refute. And as you regard your cha-
racter, and the cause you espouse, dismiss those
dirty subterfuges, (the last resources of mean,
malicious impotence) which degrade the man of
parts into a lying sophister, and sink a divine be-
neath the level of an oyster-woman. Cease to
fight, like the French, with old nails and broken
glass. Charge fairly, and fire as forcible as you
can. But, if you persist to employ the weapons
of scurrility and falsehood ; the splinters will not

Wesley's Abridgment, page 12.

276

only recoil on yourself, but you will continue t<a
be posted for a theological coward.

And why should you of all people in the
world, be so very angry with the doctrines of
grace ? Forget not the days and months that are
past. Remember that it once depended on the
toss of a shilling, whether you yourself should
be a Calvinist or an Arminian. Tails fell up"
permost, and you resolved to be an Universalist.
'Twas an happy throw which consigned you to
the tents of Arminius ; for it saved us from
the company of a man, who, by a kind of reli-
gious gambling, peculiarly his own, risqued his
faith on the most contemptible of all lots ; and
was capable of tossing up for his creed, as port-
ers or chairmen toss up for an halfpenny.

I have read of princes and other eminent per-
sons who, having risen from ignoble life to great-
ness, took care to have some striking memorials
of their former obscurity frequently in their
view, by way of a counterpoise to prider and as
a preservative from being exalted above mea-
sure. When, from the pinnacle or your own im-
portance, you look down upon the advocates for
free grace, and consider them as reptiles, to be
treated as you please, only recollect the hum-
bling circumstance of which I have just remind-
ed you ; and repress the complacent swellings of
self-adulation, by some such soliloquy as this ;
u. I have been in danger myself of believing
that St. Paul says true, when he declares that
God hath mercy on whom he will have mercy.
How precious was the shilling, and above all,
how lucky was the throw, which convinced me
of St. Paul's mistake !" Forgive us, if we as
implicitly determine our faith by the scriptures,
as you determined yours by the fall of the splen.-
did shilling*

277

But, even since this memorable epocha, you
have by no means proved yourself that steady
Arminian you would have the world believe.
Proteus like, you disdain to be shackled and cir-
cumscribed by any certain form. Her ladyship
of Loretto, though she has a different suit for
every day in the year, is semper cadvm, when
compared with the quondam Fellow of Lincoln
College. There are times when you vary as
much from your preceding self, as you do at all
times from the rest of mankind. Possessed of
more than serpentine elability, you cast your
slough, not once a year, but almost once an hour.
Hence your innumerable inconsistencies, and fla-
grant self-contradictions, the jarring of your
principles (ever at intestine war with each other)
and the incoherence of your religious system.
Your scheme of doctrines reminds me of the
feet of a certain visionary image, which as the
sacred penman acquaints, seemed to be compo-
sed of iron and clay 5 heterogeneous materials,
which may indeed be put together, but will ne-
ver incorporate with each other. Somewhat like
the necromantic soup, of which you have proba-
bly read in the tragedy of Macbeth ; your doc-
trines may be stirred into a chaotic jumble, but
witchcraft itself would strive in vain to bring
them into coalition. On the contrary, evangeli-
cal truth knows nothing of this Harlequin as-
semblage. It is not, like Joseph's coat, of many
colours, nor made up of a patch from Donatus,
of another from Pelagius, and a third from
Arminius : but is invariably simp'e, uniform
and harmonious ; resembling the robe of its ado-
rable teacher, which was without seam, and wo-
ven from the top throughout.

On one occasion, you had the candour to own
your levity as to points of faith. I am acquaint-

278

cd with a very respectable person (Mr. J. D.)
who, not many years ago, taking the freedom to
tell you, that " Your prejudices, like armed men,
stood with their swords ready drawn, to guard
all the passes of conviction, and hew down every
truth as fast as it presented itself to your mind ;"
you had the usual honesty to answer, " Ah !
Sir, if you knew how distressed I have been,
what doctrines I should embrace, and how I
have been tossed about from system to system,
you'd think me the most open to conviction, and
the least liable to prejudice, of any man you
ever knew." This answer did you real honour,
for I am persuaded you spoke true. Yet, why
should you, who have been so remarkably tossed
about, take upon you to revile those who have
been enabled to stand fast ? I hope for your own
sake, that you will never cease tossing about till
you have gained the harbour of truth ; and that,
amidst all your manifold shifting from system to
system, you will at length be enabled to fix on
the only right system, which asserts the lawful-
ness of God's doing what he will with his own.
I am told, the penny-sheet (which occasions
this free address) is to be followed some time
hence, by a four-penny pamphlet against Zan-
chius ; wherein you are to besiege the doctrine
of predestination in form. Commence the siege
and welcome. Open your trenches and plant
your batteries. Bring forth your strong argu-
ments, and play them off with vigour. I pub-
licly profess and subscribe my name to it, that,
if I cannot heat you back, I'll freely capitulate,
and own myself conquered. But remember, that
if you would do any thing to purpose, you must
make a regular attack. You must encounter the
whole of Zanchius, and take his arguments in
their regular connexion and dependency on each

279

ether. You must go through with my preface,
which I prefixed to my translation of that great
man. Having carried and dismantled the out-
work, you must next proceed to demolish the Dis-
sertation on the Divine Attributes ; which ha-
ving destroyed, you are then to assail the cita-
del j I mean, those five stubborn chapters, which
make up the body of the treatise itself. All
the allies, or the arguments drawn from scripture
and reason, must likewise be put to the sword.
This should you attempt, to do in a manner wor-
thy of a scholar and a divine, I shall have no
objection (if life and health continue) to mea-
suring swords, or breaking a pike with you.
Controversy, properly conducted, is a friend to
truth, and no enemy to benevolence. When the
flint and the steel are in conflict, some sparks
may issue which may both warm and enlighten.
But I have no notion of encountering a wind-
mill in lieu of a giant. If, therefore, you come
against me (as now) with straws instead of ar-
tillery ; and with chaff in the rooni of ammuni-
tion ; I shall disdain to give you battle : I shall
only laugh at you from the ramparts.

Much less, if you descend to your customary-
recourse of false quotations, despicable invec-
tive, and unsupported dogmatisms, shall I hold
myself obliged to again enter the list with you.
An opponent who thinks to add weight to his
arguments by scurrility and abuse, resem-
bles the insane person, who rolled himself in
mud in order to make himself fine. 1 would
no more enter into a formal controversy with
such a scribbler, than I would contend for the
wall with a chimney-sweeper.

When some of your friends gave out, two or
three months before your late doughty publica-
tion, that Mr. John (as they call you) was shut-

280

ting himself up,* in order to answer the Trans-
lator of Zanchius ; I really imagined that some-
thing tolerably respectable was going to make its
appearance. But

Quid dignum tanto tulit hie Promissory Hiatu ?

After the teeming mountain had been shut up
a competent time, long enough to have been
brought to bed of an Hercules, forth creeps a
puny, toothless mouse, a mouse of heterogene-
ous kind ; having little more than its head and
tailt from you; and the main of its body made
up of some mangled, castrated citations from
Zanchius.

Currente Rota, cur Urceus exit ?

If I may judge of the future by the past, and
unless you amend greatly in a short time, your
four-penny Supplement, when it appears, will be
no less inconsiderable than the penny sheet al-
ready extant. And, as the mouse is not cheap
at a penny, I am very apprehensive, the rat,
when it ventures out, will be too dear at a groat.

Hitherto, your treatment of Zanchius resem-
bles that of some clumsy, bungling anatomist,
who, in the dissection of an animal, dwells much
on the larger and more obvious particulars ; but
quite omits the nerves, the lymphatics, the mus-
cles, and the most interesting parts of the com-
plicate machine. Thus, in your piddling extract

* Dreadful his thunder, while imprinted, roar ;

15ut when once publish'd, they are heard no more.

So, distant bug-bears fright ; but neai er draw,

The block's a block, and turns to mirth jour awe.

Dr. Young.

j The Advertisement, on the bark side of Mr. Wesley'?
Title-page: and his concluding Paragraph, p. 12.

281

from the pamphlet you have thought proper to
curtail, you only give a few of the larger out-
lines, without at all entering into the spirit
of the subject, or so much as producing (so far
from attempting to refute) any of the turning
points, on which the argument depends. Wrench
the finest eye that ever shone in a lady's head,
from its socket, and it will appear frightful and
deformed ; whereas, in its natural connexion, the
symmetry and brilliancy, the expressiveness and
the beauty, are conspicuous. So it often fares
with authors. A detached sentence, artfully mis-
placed, or unseasonably introduced ; maliciously
applied, or unfairly cited ; may appear to carry
an idea the very reverse of its real meaning.
But replace the dislocated passage, and its pro-
priety and importance are restored. I would
wish every unprejudiced person, into whose hands
your Abridgment of my translation has fallen,
to suspend his judgment concerning it, till he
sees the translation itself. On comparing the
two together, he will at once perceive how can-
did and honest you are ; and what quantity of
confidence may be reposed on your integrity as
a citer.

When I advert to the unjust and indecent man-
ner in which you attacked the late Mr. Hervey ;
above all, when I consider how daringly free you
have made with the scriptures themselves, both
in your commentaries, and in your alterations of
the text itself; I cease to wonder at the auda-
cious licentiousness of your pen respecting me.
I should rather wonder, if you treated any oppo-
nent with equity, or canvassed any subject im-
pai-tially. Rise but once to this, and I shall both
wonder and rejoice.

You give me to understand, that I am but " a
young translator." Granted. Better, however^
24

262

to be a young translator, than an old plagiary.
Which of our ancient divines have you not eva-
porated and spoiled ? and made them speak a lan-
guage, when dead, which they would have start-
ed from, with horror, when alive :*

" Yet Brutus is an honourable man."

How miserably have you pillaged even my pub-
lication ? Books, when sent into the world, are
no doubt, in some sense, public property. Zan-
chius, if you chose to buy him, was yours to
read ; and, if you thought yourself equal to the
undertaking, was yours to answer : but he was
not yours to mangle. Remember how narrowly
you escaped a* prosecution some years ago, for
pirating the poems of Dr. Young.

I would wish you to keep your hands from li-
terary picking and stealing. However, if you
cannot refrain from this kind of stealth, you can
abstain from murdering what you steal. You
ought not, with Ahab, to kill, as well as take pos-
session ; nor giant like, to strew the area of your
den with the bones of such authors as you have
seized and slain.

On most occasions you are too prone to set up
your own infallible judgment as the very lapis ly-
dius of right and wrong. Hence the firebrands,
arrows, and death, which you hurl at those who
presume to vary from the oracles you dictate.
Hence, particularly, your illiberal and malevo-
lent spleen against the Protestant Dissenters ;f
though yourself are, in many respects, a Dissen-

* See almost every part of what Mr. Wesley miscalls, The
Christian Library.

f " How little is the case mended at the meeting ? either
lihe teachers are new-light men, denying the Lord that
bought them ; or they are Predestinarians, and so preach pre-

283

ter of the worst kind. I would not, however, by
this declaration, be understood, as if I meant to
dishonour that respectable body, by classing you
with them ; for you stand alone, and are a Dis-
senter of a cast peculiar to yourself. And yet, like
Henry I. you are for making the length of your
own arm the standard-measure for every body
else. ,No wonder, therefore, that you eminently
inherit the fate of Ishmael : that your " hand
is against every man, and every man's hand
against you." Strange ! that one who pleads so
strenuously for universal love in the Deity,
should adopt so little of the love for which he
pleads ! That a person of principles so large,
should have an heart so narrow ! Bigots of eve-
destination and final perseverance, more or less. Nor is it
expedient for any Methodist Preacher, to imitate the Dissen-
ters in their manner of praying ; either in his tone, or
in his language, or in the length of his prayer. Neither
should we sing like them, in a slow, drawling manner. We
sing swift, both because it saves time, and because it tends to
awaken and enliven the soul."

Mr. Wesley's Preserv. against unsettled notions, p. 244.

How much more civilly, not to say cordially, this gentleman
shakes hands with the Papists, let his own words declare :
** Can nothing be done, even allowing us on botli sides to re-
tain our opinions, for the softening our hearts towards each
other ? — My dear friend consider, I am not persuading you to
leave or change your religion: but to follow after that fear
and love of God, without which all religion is vain. I say
not a word to you about your opinions, or outward manner
of worship — We ought, without this endless jangling about
opinions, to provoke one another to love and to good works.
Let the points wherein we differ stand aside. Here are
enough wherein we agree. — O Brethren, let us not still fall
out by the way !''

Mr. Wesley's letter to a Roman Catholic, p- 4, 8, 10.

Far be it from me to charge Mr. Wesley with a fond-
ness for all the grosser parts of Popery. Yet I fear the
partition between that church and him, is somewhat thinner
than might he wished. Or, rather, like the loving Pyramus
and Thisbe, they endeavour to remedy the want of a perfect
coalition, by kissing each other through an hole in the wall.

284

ry denomination arc much the same r and of all
vices, bigotry is one of the meanest and most
mischievous. Its shriveled, contracted breast,
leaves no room for the noble virtues to dilate and
play. Candour, benevolence, and forbearance be-
come smothered and extinguished ; partly, from
being crampt by littleness of mind ; partly from
being overwhelmed with intellectual dust. Bi-
gotry is a determined enemy to truth ; inasmuch
as it essentially interferes with freedom of inqui-
ry, restrains the grand indefeisible right of pri-
vate judgment, confines our regard to a party,
and, by limiting the extent of moderation and
mutual good-will, tears up charity by the very
roots. In short, bigotry is the very essence of
Popery ; and, too often leads votaries before they
are aware, into the bosom of that pretended
church, whose doctrines and maxims are the worst
corruption of the best religion that ever was.
And though this baneful vice is so uncomforta-
ble in itself, so contrary to the genius of the
gospel, and so extensively pernicious in its
effects ; yet, is it not as common as it is detesta-
ble ? May all God's children be enabled to cast
it with the rest of their idols, to the moles and
to the bats !

You have obliquely given me a sneering lec-
ture upon " modesty, self-diffidence, and tender-
ness" to opponents : And, it must be owned, that
the lesson comes with a peculiar grace, and quite
in character from you. The words sound well :
But, like many other prescribers, you say, and do
not. Else> why do you represent me as telling
my readers, that they must, upon pain of damna-
tion, believe that only one person in twenty
is elected ?" Why do you introduce me as en-
joining them to believe, under the same penalty,
<* That the elect shall be savedj do what they

285

will ; and the reprobate be damned, do what they
can ?" This is a sample, indeed, of your own
modesty, tenderness, and self-diffidence : but,
God forbid, that I should give such dismal proof
of mine. I believe and preach, that the chosen and
ransomed of the Lord, are " appointed to salva-
tion through sanctification of the Spirit, and be-
lief of the truth :" And, with regard to the rest,
that they will be condemned, not for doing what
they can in a moral way, but for not doing what
they can : for not believing the gospel report ;
and for not ordering their conversation according
to it.

Let me likewise ask you, when or where 1
ever presumed to ascertain the number of God's
elect ? Point out the treatise and the page
wherein I assert that only u One in twenty of
mankind arc elected." The. book of life is not
in your keeping, nor in mine. The Lord, and
the Lord only, " knoweth them that are his."
He alone, M who telleth the number of the stars,
and calleth them all by their names ;" calleth also
a his own sheep by name, and Ieadeth them out ;"
first, from a state of sin into a state of grace, and
then into a state of glory. Yet, as the learned
and devout Beza expresses himself, " I shall ne-
ver blush to abide by that simplicity, which the
Holy Spirit, speaking in the scriptures, hath been
pleased to adopt :"• And 'tis but too certain, that
in the scriptures are such awful passages as
these ; " Broad is the way, and wide the gate,
which Ieadeth to destruction, and many there be
that go in thereat :" While, on the other hand,
" Strait is the gate, and narrow is the way, that
Ieadeth unto life, and few there be that find it. —

* Me vero iflius simplicitatis, quam Sp. S. amplexus estp
nuiifjuam pudebit, JBcza, in Matth. iu 2-

24 *

28(5

Many are called, but few chosen. — Fear not lit-
tle flock ; for it is your Father's good pleasure to
give you the kingdom. — There is a remnant ac-
cording to the election of grace." Declarations
of this tremendous import, instead of furnishing
you with fuel for contention, and setting you on
a presumptuous and. fruitless calculation of the
number that shall be saved or lost ; should rather
bring you on your knees before God, with your
hand upon your breast, and this cry in your lips :
" Search me, O Lord, and try me ; prove me
also, and examine my thoughts. Shew " me
to which class I belong. Give me solid proof
that my name is in the Lamb's book of life, by
making it clear to me that I am in the faith."
And ever remember, that true faith utterly dis-
claims all ground of pretension to justification
and eternal life, but on the sole footing of God's
absolute grace, and the Messiah's finished re-
demption. Pelagianism is for serving the Deity,
as Pope Celestine III. is said to have treated the
Emperor Henry VI. It quite kicks off the
crown from the head of sovereign grace, and makes
the will of God bend, and truckle, and shape it-
self to the caprice of man. Arminianism, some-
what more specious, but altogether as pernicious,
cuts the crown in two, by dividing the praise of
salvation between God and man, and fairly runs
away with half. On the contrary, the faith which
is of Divine operation, acts like the Emperor
Charles V. when he retired from the throne : It
resigns the crown entirely, and renounces it for
ever, without reserving so much as a single jew-
el for itself.

Should the Holy Spirit vouchsafe to lead you
thus far ; you will then no longer be ready to ob-
ject, " That the elect shall be saved, do what they
will :" For you will know by heart- felt experi-

287

ence, that the converted elect are, and cannot but
be, ambitious to perform all those good works, in
which God hath ordained them to walk ; and to
act worthy of him, who hath graciously and ef-
fectually called them to his kingdom and glory.
Your pretended fear of Antinomianism, like
your real fear of the Comet, which was expect-
ed to have appeared a few years back, is per-
fectly idle and chimerical. You publicly testified
your apprehensions, that the latter would dry up
our rivers, and burn up our vegetables, if not
reduce the earth itself to a cinder. But your
prophecies proved to be, " The baseless fabric
of a vision :" and our rivers, trees, and earth,
remain as they were. — Nor will the doctrines of
grace, experimentally received into the heart,
destroy or weaken the obligations of moral* vir-

* Consciousness of guilt, and dread of detection, frequently
put bad men upon entering those accusations against their
opponents, which, without such a timely precaution, they are
justly apprehensive, will be charged upon themselves ; like
the apostate spirits in Milton, who were for turning their own
torments into weapons against heaven. Such is the prudent
conduct of very many Arminians. Fully aware, that their
own lives are none of the best, they affect to cry out against
Calvinism, as though she was the very mother and nurse of
licentiousness. Were she really so, what myriads would de-
sert the standard of Arminius, and flock to the banner of Cal-
vin ! But all, who are capable of discernment know, that the
pretended licentious tendency of Calvinism (so called) is no
more than idle flourish and empty declamation. Were the
doctrines of grace unfavourable to strict morality, we should
quickly see them the reigning system of the age. On the
contrary, they are therefore at present unfashionable, because
they make no allowance for the wickedness of the wicked.
'Tis a fundamental axiom with us, who abide by the princi-
ples of the reformation, that holiness of heart and. life is (not
the cause, price or condition, but which adds infinitely
stronger security to the interests of moral virtue) an essential
and inseparable part of that very salvation, to which the elect
were chosen from everlasting. A Calvinist must, conse-

283

tue. On the contrary, they will operate on
the practice, not like your scorching comet
on our globe ; but like the genial beams of
the sun, which diffuse gladness, and occasion
fruitfulness, wherever they arise. Whoever wish-
es in earnest to lead a new life, must first cordi-
ally embrace the true old doctrine of salvation by
grace alone. — In short, your own tenet of sin-
less perfection, leads directly to the grossest An-
tinomianism. I once knew a lady whom you
had inveigled into your pale, and who, in a short
space, professed herself perfect. Being in her
company some time after, I pointed out a part of
her conduct, which to me seemed hardly com-
patible with a sinless state. Her answer was to
this effect : " You are no competent judge of my
behaviour. You are not yourself perfectly sanc-
tified ; and therefore see my tempers and actions
through a false medium. I may to you seem an-
gry : but my anger is only Christian zeal." I could,
moreover, mention the names of some of your
quondam followers-, who from professing them-
selves sinless, have cast off all appearance of god-
liness, and are working all manner of iniquity
with greediness. If you are in search of Anti-
nomians, truly and justly so called, you must
look for them, not among those whom you term
Calvinists, but among your own hair-brained*

quently, renounce botli the letter and the spirit of his own
constitutive principles (i. e. he must cease to be a Calvinist)
ere he can, consistently, degenerate into a sensualist.

* I might, with too much justice, add, that some of Mr.
W.'s own lay-preachers are indisputably to be numbered
among practical Antinomians. These, however, are regard-
ed by their partisans as very excellent men, that have not yet
attained to perfection, though they are in a fair way for it.
If Mr. Wesley should have the front to deny, that any of his-

perfectionists. Had not you yourself (to re-
mind you of but one instance) a proof of it, not
very long ago ? You formed a scheme of collect-
ing as many perfect ones as you could, to live to-
gether under one roof. A number of these flowers
were accordingly transplanted from some of your
nursery-beds to the hot- house. And an hot-
house it soon proved. For, would we believe it ?
the sinless people quarrelled in a short time at
so violent a rate, that you found yourself forced
to disband the select regiment. Had you kept
them together much longer, that line would have
been literally verified in these squabbling mem-
bers of your church militant ;

" The males pull'd noses, and the females caps."

A very small house I am persuaded would hold
the really perfect upon earth. You might drive
them all into a nutshell : but to return.

I cannot dismiss your objection, concerning
the supposed fewness of God's truly elect peo-
ple, without observing, that how few soever they
may appear, and really be, in a single genera-

preaching- mechanics are men of loose lives, I have it in my
power to appeal to facts, which a tenderness for those per-
sons, as individuals of mankind, find a concern for the honour
of human nature in general, restrain me at present from hold-
ing up to public view. Nor would I be thought to hint at
these things with pleasurable triumph. I feel too strongly
for the interests of christian obedience, and for the happiness
of souls, to exult over the vices of the vicious; but, when men
whose lives would be a disgrace to heathenism ; when men,
whom Socrates or Seneca would have blushed to own for
disciples ; take upon them to arraign the doctrines of the
Scriptures, and of our established church, under a pretence
of guarding against those immoralities of which ii:ey them-
selves are notorious and noon-day examples. What can such
shameless railers expect, but to have their own real crimes
deservedly exposed ?

290

tion, and as balanced with the many unrighteous
among whom they live below ; yet when the
whole number of the Redeemer's jewels is made
up — when the entire harvest of his saints is ga-
thered in — when his complete mystic body is
presented collectively before the throne of his
Father : they will amount to an exceeding great
multitude, which no man can number. On earth*
the company of the faithful may to us who know
but in part, resemble Elijah's cloud, which at first
seemed no "bigger than a man's hand:" where-
as in the day of God, they will be found to over-
spread the whole heavens. They may appear
now, to use Isaiah's phrase, but as " two or three
berries on the top of a bough, or as four or five
in the most fruitful branches thereof;" but they
shall then be like the tree in Nebuchadnezzar's
vision, " the height of which reached unto hea-
ven, and the sight of it to the end of all the
earth : the leaves whereof were fair, and the
fruit thereof much." The kingdom of glory
will both be more largely and more variously
peopled than bigots of all denominations are
either able to think, or willing to allow.

Go now, Sir, and dazzle the credulous with
your mock victory over the supposed reproba-
tion of " nineteen in twenty." Go on to chalk
hideous figures on your wainscot ; and enjoy the
glorious triumph of battering your knuckles in
fighting them. But father no more of your hi-
deous figures on me. Do not dress up scare-
crows of your own, and then affect to run away
from them as mine. I do not expect to be treat-
ed by Mr. John Wesley with the candour of a
gentleman, or the meekness of a Christian ; but
I wish him, for his reputation's sake, to write
and act with the honesty of an heathen.

291

You affect to be deemed a minister of the na-
tional church. Why then do you decry her doc-
trines, and as far as in you lies, sap her disci-
pline ? That you decry her doctrines needs no
proof : Witness for example, the wide discrepan-
cy between her decisions and yours, on the ar-
ticles of free will, justification, predestination,
perseverance, and sinless perfection ; to say no-
thing concerning your new-fangled doctrine of
the intermediate state of departed souls.*

That you likewise do not overflow with zeal
for the discipline! of the Church of England is
manifest not only from the numerous and intri-

* In Mr. Wesley's first edition of his notes on the New
Testament, published in 1755, are the two following- asser-
tions : than which, even he himself has, perhaps, never given
a more striking specimen of presumption and inconsistency.
" Enoch and Elijah are not in heaven, but only in paradise ;"
note on John iii. 13. " Enoch and Elijah entered at once in-
to the highest degree of glory, without first waiting in para-
dise ;" note on Rev. xix. 20. This it is to be wise above
what is written !

f Mr. Wesley's rebaptization of some adult persons is
another proof of this charge. I could point out by name
more than one who have undergone from his hands a reitera-
tion of that sacred ceremony. I shall only at present, men-
tion a single instance, which I had from the person herself,
with permission to publish her name at full length, in case
Mr. W. should deny the fact. Mrs. L. S. now living in South-
wark, was baptized in a bathing tub, in a cellar, by Mr. John
Wesley ; who, at the time, held her down so very long under
water, while he deliberately pronounced the words of the ad-
ministration, that some friends of her's, who were present,
screamed out from an apprehension that she was actually
drowned ; and she herself was so far gone, that she began to
grow insensible, and was lifted out of the water but just time
enough to save her life. Yet this is the man, who, in the
writings which he has published to the world, professes to
hold infant baptism, and that by sprinkling, not by im-
mersion !

Quo tcneatn Vultus mutantem Protea J\edo ?

192

cate regulations, with which you fetter f your so-
cieties, but from the. measures you lately pursu-
ed, when a foreign mendicant was in England,

f The rules of what Mr. Wesley calls the Band-Societies,
demonstrate the miserable servitude of those who are ad-
mitted into that gossiping club. The whole of these rule*
would be too tedious to insert. One or two of them, as sam-
ples of the rest, may not be unacceptable to the reader.

" To speak, each of us in order, freely and plainly, the true
state of our souls ; with the faults we have committed in
thought, word or deed ; and the temptations we have felt
since our last meeting."

" To desire some person among us to speak his own state
first, and then ask the rest in oi'der, as many and as search-
ing questions as may be concerning their state, sins and
temptations."

Among the questions proposed to such as are candidates
for admission into this pretended sanctum sanctorum, is the
following:

" It is your desire and design to be on this and all other
occasions entirely open, so as to speak every thing that is in
your heart without exception, without disguise, and without
reserve."

The printed account from whence these extracts were
taken verbatim, adds ; that the five following questions are
to be asked at every meeting :

1. " What known sins have you committed since our last
meeting ?

2. " What temptations have you met with ?

3. " How was you delivered ?

4. " What have you thought, said or done, of which you
doubt whether it be sin or not ?

5. " Have you nothing you desire to keep a secret ?"
The reader doubtless will, on this occasion, be reminded

of the popish practice of auricular confession. For my own
part I make no scruple to acknowledge, that confession as
managed in the church of Rome, is infinitely preferable to
confession, as conducted under the auspices of Mr. Wesley.
In those countries, where Popery is established, confession is
made only to one person, and he a priest : who, if he divul-
ges what is made known to him under the character of con-
lessor, is liable by law to suffer death. But in these Band
Societies, the most open and unreserved confession is, it
seems, made in the hearing of a dozen or twenty eld wo-

293

who went by the name of Erasmus, and styled
himself Bishop of Arcadia. This old gentle-
man passed for a prelate of the Greek church ;
though to me, it seems not improbable that he
might rather be a member of the Romish. This
much, however, is certain ; that the chaplains
of the then Russian Ambassador here, knew no-
thing about him ; and that to this day the Greek
church in Amsterdam believe him to be an im-
postor. With regard to this person, I take the
liberty of putting one or two queries to you.

1. Did you, or did you not, get him* to ordaiii
several of your lay-preachers, according to the
manner of what he tsdled the Greek ritual ?

men and boys, who are at liberty to blab out all they hea£,
without being obnoxious to any penalty at all.

I shall only transcribe from the above account the two fol*
lowing rules, imposed on these same societies :

1. " To wear no needless ornaments ; such as rings, ear-
rings, necklaces, lace, ruffles.

2- " To use no needless self-indulgence ; such as taking
snuff or tobacco i unless prescribed by the physician."

* There is something vastly curious in the letter of or-
ders which this vagrant gave to the persons he pretended to
ordain. I once saw an original letter, or certificate, of this
kind, signed by himself. It was written in very mean Greek :
and which added to my persuasion of Erasmus's being an im-
postor, was drawn up, not in the modern Greek which the
Christians of that chureh now use, but in the ancient : and
if I am not greatly mistaken the words were likewise ac
cented. I read it over twice ; and most sincerely wish I had
taken a copy of it : But at that time I regarded it only as an
article of present curiosity. — A friend of mine, however,
who improved his opportunity rather better, took a transla.
tion of it ; which, on my after request, he favoured me with;
and upon the strength of memory, I can venture to assure
the public, that the version is materially a just one. 1 be-
lieve it to be perfectly so. It runs thus :

" Our measure from the grace, gift and power of the all-
holy and life-giving Spirit, given by our Saviour Jesus
Christ to his divine and holy apostles, to ordain sub-deacons
and deacons j and also to advance to the dignity of a priest .'
25
•

294

2. Did these lay-preachers of yours, or did
they not, both dress or officiate as clergymen
of the church of England, in consequence of
that ordination ? And under the sanction of your
own avowed approbation ; notwithstanding, put-
ting matters at the best, they could only be mi-
nisters of the Greek church, and which could
give them no legal right to act as ministers of
the church of England. Nay, did you not re-
peatedly declare, that their ordination was to all
intents and purposes as valid as your own, which
you received forty years ago at Oxford ?

3. Did you, or did you not, strongly press this
supposed Greek Bishop to consecrate you a bish-
op at large, that you might be invested with a
power of ordaining what ministers you pleased
to officiate in your societies as clergymen ? And
did he not refuse to consecrate, alleging this for
his reason, that according to the canons of the
Greek church, more than one bishop must be

Of this grace, which hath descended to our humility, I have
ordained sub-deacon and deacon, at Snow-fields Chapel, on
the 19th day of Nov. 1764, and at Wells-street Chapel, on
the 24th of the same month, Priest ; the Rev. Mr. W. C. ac-
cording to the rules of the holy Apostles and of our faith.
Moreover, I have given to him power to minister and teach,
in all the world, the Gospel of Jesus Christ, no one forbid-
ding him in the church of God, wherefore, for that very pur-
pose I have made this present letter of recommendation
from our humility, and have given it to the ordained Mr. W.
C. for liis certificate and security.

" Given and written at London, in Britain, November
24th, 1774.

" ERASMUS, Bishop of Arcadia."

I cannot help suspecting, that his humility, as he styles
himself, if the truth was known, nearly related to another
certain old gentleman, who no less humbly writes himself,
Servant of the servants of God. — His humility of Arcadia.,
and his- holiness of Rome, are, I doubt not, sorts of one and
the same ecclesiastical mother.

295
present to assist, at the consecration of a new

one

4. In all this, did you or did you not palpably
violate a certain oath, which you have repeatedly
taken ? I mean the oath of supremacy : part of
which runs thus ;

"■ And I do declare that no foreign prince,
person, prelate, state, or potentate, hath or ought
to have any jurisdiction, power, superiority, pre-
eminence, or authority, ecclesiastical or spiritual,
within this realm : so help me God."

Now is not the conferring of orders an act of
the highest ecclesiastical power and authority ?
And was not this man a foreigner ? And were
not the steps you took, a positive acknowledg-
ment of a foreign power and jurisdiction ! And
was not such acknowledgment a breach of your
oath ?

It matters not whether Erasmus was in fact
an impostor or a genuine Greek Bishop. Unless
you was very insincere, you took him to be what
he passed for. If you did not, you was party to a
fraud. Either way, pretend no longer to love the
church of England! you who so lately endeavoured
to set up imperium in imperio J If you are honest,
you will either publicly confess your fault ; or,
for ever throw aside your gown and cassock.
You will either return to the service of the
church, or cease to wear her livery. — You may
think, perhaps, that I make too free, in expostu-
lating with you so plainly. And yet on maturer
thought, I question whether you may or not.
How can Mr. Wesley, who on all occasions makes
so very free with others, be angry with young
translators for copying (though at a humble dis-
tance) so venerable an example. Nor indeed
ought a person who, beyond even what truth
and decency permit, take so great liberties with

296

the rest of his contemporaries ; to wonder, if so
far as decency allow, the rest of his contempora-
ries take as great liberties with him.

You complain, I am told, that the evangelical
clergy are leaving no stone unturned " to raise
John Calvin's ghost, in all quarters of the land."
If you think the doctrines of that eminent and
blessed Reformer to be formidable as a ghost ;
you are welcome to do all you can toward lay-
ing them. Begin your incantations as soon as
you please'. The press is open : and you neve*
had a fairer opportunity of trying your strength
upon John Calvin, than at present. Only take
care that you do not, with all your -skill in theo-
logical magic, get yourself into a circle, out of
which you may find it difficult to retreat — And
alittleto mitigate your wrath against the raisers of
Calvin's ghost, remember, that you yourself have
been a great ghost-raiser in your time. Who rais-
ed the ghosts of John Goodwin, the Arminian re*
gicide ; and of Thomas Grantham, the Arminian?
Baptist ? who raised a ghost of Monsieur* De

* As a specimen of Mr. Wesley's regard to, at least the mi-
nutiae of Popery, I shall select a few passages from his life of
this Monsieur De Renty, which now lies before me. The rea-
der will observe, that the sentences enclosed with inverted
commas are Mr. Wesley's own words.

He speaks favourably of this French Papist, for his regu-
larly " saying the Itinerarium" and then " singing the Lita-
nies of our Lord," before he set out on any journey; and for
taking due care to " sing the Vespers," while he was upon the
road — page 3- Among the instances of Monsieur's humility,
are reckoned (page 9 and 10.) his not permitting " a cushion
to be carried for him" when he went to mass ; and his fre-
quently saying ** his prayers at the outside of the church."
Also his going abroad to visit a monastery " on foot," and
that too " in thawing weather :" nay, he would sometimes
•' traverse, in a manner, all Paris," even when •• it poured
down with rain." And yet, with all this mad humility, Mr.
De Renty, it seems, kept a coach of his own. Had he been

297

Renty the French Papist ; and of many other Ro-
mish enthusiasts ; by translating their lives into
English for the edification of Protestant readers I

consistent, he would have entirely shorn himself of this su-
pernumerary convenience, by laying down his carriage. But
then, where would have been the merit of spontaneously tra-
versing all Paris on foot when it poured down with rain ? His
dutiful demeanour to the priest, which had the care of his
soul, as its father-confessor, is a feature of Mr. De Renty's
saintship, on which Mr. Wesley, with peculiar rapture, dwells
and dilates. Page 11. " A further proof of his humility, was
his carriage to his director. He did nothing that concerned
himself without his conduct. To him he proposed whatever
he designed either by speaking or writing, clearly and punc-
tually ; desiring his advice, his pleasure, and his blessing up-
on it ; and that with the utmost repect and submission.
And without reply, or disputing, he simply and exactly fol-
lowed his order.'* This was good Catholic obedience indeed !
and, no doubt, Mr. Wesley had a view, in proposing such an
example to the imitation of his Protestant followers. Under
the article of De Renty's " self-denial and mortification," we
are informed (page 14.) that "he made but one meal a day
for several years," and " always of the worst provisions he
could meet with." He would " often step into a baker's
shop," and dine on •• a piece of bread and a draught of wa-
ter." From the same principle of gloomy and unthankful su-
perstition, he would do penance, by " passing the night in a
chair," or lying down " in his clothes and boots," or sleep-
ing " on a bench till morning." Being at Pontois, " in win-
ter," he desired " the Carmelite Nuns not to make a fire, or
prepare a bed" for him. " He parted with several books,"
(page 16.) " because" they were " richly bound." He " used
no gloves in any season ; wore no clothes, but plain and
close made ;" and " carried no silver" in his pockets, " ex-
cept for charity." After which detail of austerities, the bio-
grapher gravely adds, " I have seen him in his coach, with a
page and footman." His coach, I presume, was to carry him
on foot, when it rained ; his page was to hold up his clothes,
which were plain and close made ; and the office of the foot-
man was to reach him his gloves, whereof he wore none in
any season. Who could ever have surmised, that such a
doleful series of mortification and self-denial would end in
the fopperies of a coach, a page, and a footman ! Mr. De
Renty's vanity, which mixed itself with his very austerities,
reminds me of what I am told is common in the streets c£

298

Should you take any notice of this letter I have
three requests to make ; or rather, there are three
particulars on which I have a right to insist :

1. Don't quote unfairly.

2. Don't answer evasively.
8. Don't print clandestinely.

Paris ; where you may see many a blind beggar bawling for
*lms in a bag-wig, his hat under his arm, a wooden sword
by his side, and paper ruffles adorning the hand that is ex-
tended to receive charity. But to return to the hero of the
tale. Having had a quarrel with his mother, and the breach
being made up, " he was no sooner returned home, than he
caused Te Deum. to he. sung1," page 24. " He had great re-
spect to holy persons ; especially to priests. Whenever he
met them, he saluted them with profound humility ; and, in
his travels, would alight off his horse to do it," page 38. Nop
does Mr. Wesley omit to inform us, page 39, of Mr. De
Renty's regard to such fugitive Papists, as had either render-
ed themselves obnoxious to the laws at home, or preferred
begging in France, to living under an heretical government
in Great-Britain. " He was the firs^ that motioned some re-
lief to the poor English, driven by persecution out of their
own country." Nor mustliis very pilgrimages be overlooked.
" Going, one day, to visit the holy place of Montmatre ; af-
ter his prayers said in the church, he retired into a desolate
part of the mountain, near a little spring : there he kneeled
down to prayer ; and that ended, he dined on a piece of bread
and a draught of water." Page 45. Would it not have been
still more devout, not to have dined at all on such holy
ground ' " One day he visited a person, who, from a ground-
less suspicion, had cruelly used his wife. Mr. De Renty ac-
costed him with such soft language, that he was persuaded,
at length to go to confession, which he had not done in
twelve years before." Page 47, 48. Himself, says Mr. Wes-
ley, speaking of Mr. De Renty's last illness, " made his con-
fession, almost every day till his death." Page 62.

I dismiss these, and many other passages in this obnoxious
performance, without farther remark. Their tendency is
self-evident. I shall only add, that, if the reader has a de-
sire to see still more enormous instances of Romish supersti-
tion and fanaticism, he will find them in Mr. Wesley's lives
of some Spanish monks, (who, more nationally grave, did not
imitate the French ascetic, by retaining their coaches, pages,
and footmen) in the last volume, or last but one of his com-
pilation, entitled The Christian library.

£99

Canvass the points of doctrine wherein we dif-
fer, as strictly as you can. They will stand the
test. They scorn disguise. They disdain to sue
for quarter. Truth like our first parents in
a state of innocence, can shew herself naked with-
out being either afraid or ashamed : " And he
that doth truth, cOmeth to the light, that his deeds
may be made manifest that they are wrought
in God."

May you at last, begin to act from this princi-
ple, and no longer prostitute your time and talents
to the wiredrawing of chicanery, and the circu-
lation of error ? I am not insensible of your parts ;
But alas ! what is distinguished ability, if not
wedded to integrity ? No less just, than ingeni-
ous, is the remark of a learned and noble writer :
" The riches of the mind, like those of fortune,
may be employed so perversely, as to become a
nuisance and pest, instead of an ornament and
support to society."*

I am,

Yours, &c.

AUGUSTUS TOPLADY.

Dialogues of the dead, p. 297. edit. 1765.

THE END.

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