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salvation," i. e. to a state of initial salvation according to the Christian covenant. She informs him that "his duty is to love God with all his heart, and his neighbour as himself," &c, and then she adds:" My good child, know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God without his special grace, which thou must learn at all times to call for by diligent prayer," &c. Now every child, whose mind is not yet tainted with Calvinism, understands the language of our holy mother according to the doctrine of the Scales, thus:

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Of myself I am not able to love God with all my heart, &c.

I am not able to walk in the commandments of God without his special grace.

I am in a state of initial grace, and I heartily thank our heavenly Father that he has called me to this state of salvation.

II.

By God's special grace I am able to love him with all my heart, &c. I am able to walk in the commandments of God with his special grace," and, by God's grace, so I will."

To have God's special grace, "I must learn at all times to call for it by diligent prayer," according to the help afforded me in my state of initial salvation.

This doctrine of free grace and free will runs also through the collects of our Church. Read one of those which Zelotes admires most: -"Grant to us, Lord, we beseech thee, the spirii, [i. e. the special grace,] to think and do always such things as be rightful; that we who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will, through Jesus Christ our Lord." (Ninth Sanday after Trinity.) Divide the doctrine of this collect according to the two Gospel axioms, and you will have the following balanced propositions:

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We cannot do any thing that is good without thee, or thy Spirit.

We cannot, but by thee, live according to thy will, &c.

II.

By thee, or thy Spirit, we can think and do alway such things as be rightful.

By thee we can live according to thy will, &c.

To bring more proofs that this is the doctrine of the Church of England, would be to offer an insult to the attention of her children. Nor can her sentiments on free will be more clearly expressed than they are in these words of the martyred prelate who drew up her articles:It pleaseth the high wisdom of God, that man prevented [i. e. first visited] by his grace, which, being offered man, he may if he will refuse or receive, be also a worker by his free consent and obedience to the same, &c, and by God's grace and help shall walk in such works as be requisite to his [continued and final] justification." (Necess. Doct.) However, lest Zelotes should object to my quoting "the Necessary

I add the words "continued and final," to guard the unconditional freeness of initial justification and salvation: because this justification is previous to all works on our part, and because all good works are but the voluntary (Zelotes would say the necessary) fruits of the free gift, which is come upon all men to Justification, Rom. v, 18..

Doctrine of a Christian Man," I substitute for the preceding quotation, one to which he has indirectly subscribed, in subscribing to the thirtyfifth article of our Church :-" Cast we off all malice, and all evil will; for this spirit will never enter into an evil-willing soul [to bring there his special grace.] Let us cast away all the whole lump of sin that standeth about us, for he will never dwell in a body that is subdued to sin, &c. If we do our endeavour, we shall not need to fear. We shall be able to overcome all our enemies, &c. Only let us apply ourselves to accept the grace that is offered us. Of Almighty God we have comfort by his goodness; of our Saviour Christ's mediation we may be sure; and this Holy Spirit will suggest unto us that which shall be wholesome, and comfort us in all things." (Homily for Rog. Week, part iii.) How strongly are the doctrines of free grace and free will guarded in these lines! And who does not see that our articles, liturgy, and homilies agree to maintain the Gospel marriage of free grace and free will, as well as Mr. Wesley, Mr. Sellon, and myself?

The preceding quotations and remarks will, I hope, convince the im partial reader, that (some few unguarded expressions being excepted) Zelotes might as well screen his doctrines of narrow grace, bound will, and free wrath, behind the Scripture Scales, as defend them by the authority of the primitive Church, and the Church of England.

IV. Should Zelotes think to answer the contents of this section by saying that my doctrine is "rank Pelagianism :" I reply, 1. That Vossius, who wrote the history of Pelagianism, entirely clears our doctrine of the charge of both Pelagianism and semi-Pelagianism, as appears by the passage which I have quoted from him, page 209: and in this cause the name of Vossius is legion.

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2. PROSPER, in his letter to St. Augustine, gives us this account of the principles of the Pelagians :-Prior est hominis obedientia gratia. Initium salutis ex eo est qui salvatur, non ex eo qui salval. "Man's obedience is beforehand with God's grace. The beginning of salvation is from him that is saved, and not from him that saves." These two propositions are greatly Pharisaic and detestable: they set aside the first Gospel axiom; and, far from recommending them, I every where oppose to them the weights of my first Scale. It would not then be more ridiculous to charge me with Crispianity, than it is to accuse me of Pelagianism.

3. Bishop Davenant, in his " Animadversions," (pages 14 and 15,) calls Faustus Rhegiensis "one of the ancient semi-Pelagians," and lays down his doctrine in the five following anti-Calvinistic propositions, in which reigns a confusion equal to that of Calvinism: (1.) Salus hominis non in prædestinatione factoris, sed in operatione famulantis collocata est: "Man's salvation is not placed in the election of the Creator, but in the actions of the worker." This is absolutely false with respect to the election of distinguishing grace. What had the Ephesians wrought to deserve to be elected and called to share the blessings of the Gospel of Christ, which St. Paul calls "so great salvation?" Who can make appear that they merited so great a favour better than the Hottentots? (2.) Non est specialis circa credentes Dei munificentia: “God shows no special grace and favour to believers." This is absolutely false also with respect to all Jewish and Christian believers, to whom he gives

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that grace, and those talents, which he does not bestow upon the heathens who "fear God and work righteousness." (3.) Prædestinatio ad justitiam pertinet: "Election belongs to justice." This also is absolutely false, if it be understood of the election of distinguishing grace, whereby a man receives one, two, or five talents to trade with before he has done any thing. And it is partly false if it be understood of our election to receive rewards of grace and glory: for that election belongs to rich mercy as well as to distributive justice; it being God's mercy in Christ, which engaged him to promise penitent, obedient believers rewards of grace and glory. (4.) Nisi præscientia exploraverit, predestinatio nihil decernit: "Predestination appoints nothing, unless prescience has seen a cause for the appointment." This is false also, if this cause is supposed to be always in us. What foreseen excellence made God predestinate the posterity of Jacob to the old covenant of peculiarity rather than the offspring of Esau? And what reason can Honestus assign for his being called to read the Bible in a church, and not the Koran in a mosque? (5.) Justitia periclitabitur, si sine merito indignus eligitur: "Justice will be in danger, if an undeserving person is chosen without any worthiness." This is true with regard to the remunera tive election of obedient believers to crowns of glory in the Church triumphant. Therefore, when Christ speaks of that election, he says, "They shall walk with him in white, for they are worthy" but it is absolutely false with respect to the election of distinguishing grace, whereby the English and Scotch are chosen to the blessings of Christianity, rather than the Turks and Cannibals. I may therefore conclude that, according to the accounts which Vossius, Prosper, and Bishop Davenant give us of Pelagianism and ancient semi-Pelagianism, our doctrine is just as far from those erroneous systems, as it is from fatalism and Calvinism.

SECTION IX.

The fifth objection of Zelotes against a reconciliation with Honestus-In answer to it the reconciler shows that the earliest fathers held the doctrine of the Scripture Scales, and that the Rev. Mr. Toplady's Historic Proof of their Calvinism is quite anti-historical.

THE preceding section seems to embarrass Zelotes almost as much as my second Scale; but, soon recovering his positiveness, he endeavours to set all the preceding quotations aside by the following objec.

tion:

OBJECTION V. "I make no great account of the fathers, except those who may be called apostolic, as having lived in or immediately after the apostolic age. Therefore, if Barnabas, who was St. Paul's fellow apostle; if Clement, who was bishop of the uncorrupted Church at Rome; Clement, whom the apostle mentions not only as his fellow labourer,' but also as one whose name was written in the book of life,' Phil. iv, 3; if Polycarp and Ignatius, who were both disciples of the apostle St. John, who filled the Episcopal sees at Smyrna and Antioch, and who nobly laid down their lives for Christ, the one in the flames,

and the other in the jaws of hungry lions: if these early fathers, I say, these undaunted martyrs are for us as well as St. Augustine; we may, without endangering the truth, allow you that the generality of the other fathers countenanced too much the doctrine of your Scales. And that these fathers were for us, is abundantly demonstrated in the Rev. Mr. Toplady's Historic Proof of Calvinism."

ANSWER. It is true that when Mr. Toplady promises us "the judg ment of the earliest fathers," concerning Calvinism, he says, (Historic Proof, page 121,) "I must repeat my question, which seems to have given Mr. Sellon and his fraternity so much disquiet: where was not the doctrine of predestination before Pelagius?" But nothing can be more frivolous than this question; since I myself, who oppose Calvinian predestination as much as Mr. Toplady does the second Scripture Scale, would put the question to a Pelagian, i. e. to a rigid free willer. To do the subject justice, and not to mislead his unwary readers into unscriptural tenets by the lure of a Scriptural word, Mr. Toplady should have said, "Where was not, before Pelagius, the Calvinian doctrine of the absolute predestination of some men to unavoidable, eternal life, and of all the rest of mankind to unavoidable, eternal death, without any respect to their voluntary faith and works?" For neither Mr. Sellon, nor any of his "fraternity," ever denied the predestination which St. Paul mentions. Nay, we strongly contend for it; see section xiv. All we insist upon is, that the predestination, election, and reprobation taught by St. Paul, by the earliest fathers, and by us, are as different from the predestination, &c, taught by Calvin, Zanchy, and Mr. Toplady, as the Scripture Scales are different from the Historic Proof. (See our Genuine Creed, article vii.)

We grant also that the ingenious vicar of Broad Hembury has filled a section with proofs that the early fathers were sound Calvinists; but what weight have these proofs? Are they not founded, (1.) Upon the words our, we, us, and elect, which he fondly supposes to mean us who are Calvinistically elected in opposition to our neighbours, who, from all eternity, were unconditionally and absolutely reprobated from eternal life? (2.) Upon some phrases, where those fathers mentioned the particular, applicatory redemption, or the particular election and calling of those to whom the Gospel of Christ is preached; a redemption of believers, an election and a calling these, for which I myself, who am no Calvinist, have strongly contended in my answer to Mr. Hill's Creed for the Arminians? (3.) Upon some sentences, which, being torn from the context, seem to speak in the Calvinian strain? (4.) Upon the harmless words will, purpose, requisite, decree, &c, which are fondly sup. posed to demonstrate the truth of Calvinian necessity and Calvinian decrees? (5.) Upon the words "brethren, the Church of saints, the new people, my people?" Which (such is the force of prejudice!) Mr. Toplady imagines must mean his Calvinistically elected brethren, &c, just as if people could not be brethren, form a Christian Church, be God's peculiar, new, Christian people, in opposition to his old people, the Jews, or to those who in every nation fear God and work righteous. ness, or even in opposition to unconverted people, without the chimerical election, which drags after it the necessary damnation of all the world beside!

The truth is, that the fathers, mentioned in Zelotes' objection, followed the very same plan of doctrine which is laid down in these pages, although they did not always balance the two Gospel axioms with the scrupulous caution and nicety which the vain jangling of captious, contentious, and overdoing divines obliges me to use. Mr. Toplady himself will hardly deny that the early fathers held the doctrine of our first scale. And that they held the doctrine of the second, I prove by the following extracts from their excellent epistles.

Barnabas says, in his Catholic epistle, "Let us give heed unto the last days, for all the time of our life and faith shall profit us nothing, if we do not endure unjust things, and future temptations. Let us, being spiritual, be made a perfect temple to God, as much as in us lies. Let us meditate upon the fear of God, and endeavour to keep his commandments, that we may rejoice in his judgments: the Lord, accepting no man's person, judgeth the world; every man shall receive according to his deeds. If he be good, his goodness goes before him; if wicked, the ways of his wickedness follow after him. Take heed lest, at any time, being called, and at ease, we should fall asleep in our sins, and the wicked one getting power over us, &c, exclude us from the kingdom of the Lord. Understand a little more; having seen the great signs and wonders among the people of the Jews, and that the Lord does so leave them; therefore let us take heed, lest haply we be found, as it is written, Many called, few chosen.' That man shall justly perish, who hath knowledge of the way of truth, and yet will not refrain himself from the dark way." (Pages 6, 7, 8.)

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I grant to Mr. Toplady, that Barnabas says, p. 28, "Thou shalt not command thy maid or man servant with bitterness, especially those who hope in him, lest thou be found destitute of the fear of God, who is over both: for he came not to call men [to the blessings of Christianity] by their persons, [that is, according to the context, he came not to call mas lers only, but those whom his Spirit prepared :" [whether they be servants or masters for God called to Christian liberty the devout soldiers and servants who waited on Cornelius, as well as Cornelius himself; giving them equally "the Spirit of adoption," because they were equally prepared for it by the Spirit of conviction and bondage," which they had not received in vain.] From the last words of this quotation Mr. Toplady fondly infers the Calvinism of Barnabas; whereas from the words which I have produced in Italics, it is evident that this apostle was as far from Calvinism as St. James himself: for they show that Barnabas thought a believer could be "found destitute of the fear of God," i. e. could so fall away into a graceless state, as to make shipwreck even of "the fear of God," only by "commanding a servant with bitterness." This historic proof of Barnabas' Calvinism is so much the more surprising, as he says, a few lines below, "Meditate to save a soul by the

And thou shalt labour for the redemption of thy sins. Give to

Not having the original, I extract what follows of Clement's, from Mr. Wesley's" Christian Library," vol. 1. The quotations from the epistles of Barnabas, Polycarp, and Ignatius are taken from the translation of Thomas Elborowe, Vicar of Chiswick. It is to be met with in his book, called "A Prospect of Primative Christianity, as it was left by Christ and his Apostles;" printed in the Savoy, 1668.

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