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all men as naturally engendered of the race of Adam.

P. DXXV. 1. 5. 'Manichæus, &c." Manichæus says this, but do Calvinists say it?-They assert, that "there is not a just man on earth, who doeth "good and sinneth not:" that those, who are elect, and called, and justified, and have the first fruits of the Spirit, and are sealed to the day of redemption,

groan within themselves," because, "the good "that they would, that they do not:" And they say, that the will to sin is sin: so that, if angels willed to sin, yet could not, through some natural inability; they would be sinners in the sight of God. Here again then is contrariety instead of resemblance!


P. DXXV. 1. 8. You, &c.'' Manichæus, to account for the origin of evil, while he supposed man at first created, as men now are, ascribes his creation in part at least, to an evil principle-for the Manichæans made matter, the devil, and darkness, only different names of the same evil power, who from all

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Manichæus says, that his elect are free from all sin, and that they could not sin if they would. Vol. iv. Part ii. p. 476.' 2 You will cry out, and say, that we follow the doctrine of the Manichæans, and of those who wage war against the Church 4 upon the subject of different natures, asserting, that there is a 'bad nature, which cannot be changed by any means. Vol. iv.

Part ii. p. 480.'


Let us briefly reply to those slanderers, who reproach us,


by saying, that it belongs to the Manichæans to condemn the

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nature of man, and to take away free-will, and to deny the as

sistance of God. Vol. iv. Part ii. p. 485.'

eternity had resided in a corner of infinite space. Thus they condemned the nature of man, at least of some men, as the work of the devil; they took away free will, in that they did not allow that the nature of these persons admitted of salvation; and they denied them the assistance of God.-We on the other hand say, God made men very good; but. by the fall man became very evil; in which state all are born: God has most mercifully provided a Saviour, and all who believe in him shall be saved: and, he promises assistance to all who desire and ask it: but without special grace, which is given to the. elect alone, none will believe, or sincerely desire, or ask for his assistance. The fault is in the will alone, which freely chooses, according to the state of the heart but when sin reigns, it so enslaves the will, that it cannot choose the good.


P. DXXV. 1. 20. They, &c." The similarity between the Valentinians and the Calvinists, as intimated in this quotation, presupposes that Calvinists deem a notional faith sufficient for salvation, and avow, that they may do without fear whatever is


They (the Valentinians) assert, that they themselves are 'saved by knowledge alone; but that we are saved by faith and

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good conduct; that they themselves do not stand in need of

works, knowledge being sufficient for salvation. On which

account, they who are most perfect among them, do without 'fear, whatever is forbidden by the divine laws.

Vol. ir..

P. 200.'

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forbidden by the divine law: that is, it implies a direct accusation of the most gross and avowed antinomianism, against the whole body of Calvinists. To this it is sufficient for us again to plead Not ' guilty.'

P. DXXVI. 1. 1. 'He, &c."
sufficient for this also.


preceding remark is P. DXXVI. 1. 9. He, &c.' This sentiment has been proved to be wholly irreconcileable to the tenets of Calvinism.

The answer in the

It is so easy to select from writers, even of opposite sentiments in most things, expressions, in which they appear to resemble each other; that more might have been expected in this chapter, than has been produced. Nothing, that so much as appears to resemble our sentiments, as avowed in our publications, has been alledged. Whatever similarity may at first glance be supposed, will, on careful consideration, be found to arise from the supposition, (which is most ungrounded,) that we deny man's free agency and responsibility: or that we are avowed Antinomians, and claim to ourselves, as the fa

He (Simon Magus) ordered those who believed in him, not to attend to them (the prophets) nor to fear the threats of the law, but to do, as free persons, whatever they wished; for that they would obtain salvation, not by good works, but by grace. On which account his followers were guilty of every licentiousness. Vol. iv. p. 192.'

He (Saturnilus) says, that there are two distinctions of men, and that some are good, and some bad; and that this difference is derived from nature. Wicked demons co-operating with wicked men; the Saviour, he says, came to assist good men. Vol. iv. p. 194.'

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vourites of heaven, the privilege, (if it be one,) of living in wickedness, without fear of damnation. I shall only add, that the whole accusation of this chapter is entirely unsubstantiated; and every impartial person, (nay, many who are in some respects not wholly impartial,) will bring in the verdict • Not guilty.'

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Had his Lordship avowed the purpose of refuting Calvin, or such doctrines contained in Calvin's works, as he deemed erroneous, and of bad tendency: quotations from this author, either as here adduced in the mass, at the beginning of the work; or as prefixed to each chapter, containing the obnoxious tenets, which were about to be refuted, would have been highly proper; and have given a lucid introduction to the whole design, or to each part of it. But, as it is most certain, that his Lordship did not intend to refute Calvin, or his immediate disciples, exclusively; but modern Calvinists, and the evangelical clergy in particular: it may be doubted, how far it is fair, thus to adduce the most objectionable passages from this writer, as uniformly maintained by us.—But not to insist on this; it is, probably, the first instance, in the annals of literature, or of polemical divinity; for an author to reserve the tenets, he undertook to refute, till he had almost closed his refutation of them! Hitherto we have been in a measure of doubt and perplexity, what opinions the writer intended to refute; but when the whole argument seems closed; then, and not before, come in the crimes, alledged against the culprits; and con

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