comprehenfible attributes, as a part of the trial to which we are fubjected in this probationary ftate. Such knowledge is too won derful for us: we cannot attain unto it we are not to imagine that we have fearched out God *.**

We are next taught, that thofe who maintain Calviniftic Election cannot but admit alfo Calviniftic Reprobation. They cannot be disjoined. He is in truth a feeble reafoner, who perfuades himself, that he may abhor Reprobation; and yet cherish the flattering notion of Election. If Reprobation be unfounded, Election must fink with it: if the one is confuted, the other cannot exist.

We then find fome excellent remarks on the cause of man's being finally unhappy; and on the too frequent practice among theological writers of refting fatisfied, whenever they can prove that their favourite fyftem is compatible with fome. one of the divine perfections, although, perhaps, it may be utterly irreconcileable to the other attributes of the Deity. Again his Lordfhip justly says,

"Divines seem to argue concerning the Deity, from what they obferve to take place among men; among these, fome exercife their power with an utter contempt of juftice and mercy others act according to rigid justice, without attending to mercy : a few yield to the impulfe of compaffion, without regard to the claims of juftice: even the wifeft and most confcientious are fre quently at a lofs how to act in ftrict conformity both to justice and to mercy. Such is the nature of a frail and imperfect being; but the Deity is entirely free from every defect and limitation With Him there is no oppofition, no clashing, no difficulty. His dif penfations are the refult of the concurrent operation of his attri butes. The infinite wisdom of God contrived a scheme of Re demption which his infinite power executed: a fcheme perfectly confiftent with the best ideas which our narrow capacities, aided by Revelation, can form of infinite juftice and infinite mercy. It vindicates the juftice of God, by denouncing those who dif obey his laws, to death and punishment; and his mercy by providing the means of avoiding due punishment. This is not done by the revocation of a Sentence: nor by the unconditional offer of pardon; nor by an inadequate compromife. A full fatisfac tion and complete atonement for the fins of the whole World are found in the precious blood of the eternal and only-begotten Son

[Well fays Philemon [Al. Philetas:]
Θεὸν νόμιζε, καὶ σέβε, ζήλει δὲ μή

Πλεῖον γὰρ ἐδὲν ἄλλο το ζητεῖν ἔχεις

Τὶ δ ̓ ἐςὶν, ὁ Θεὸς ἢ θέλει σε μάνθανειν.

Apud J. Stob. Eclog. II. 1. Rev.]

of

of God! yet even this facrifice, ineftimable as it is, and univerfal as it may be, does not neceffarily procure falvation for men: much remains to be done by themfelves, before they can fhare in the benefits of their Redeemer's death. Were it otherwife, the hardened finner would be confounded with the humble penitentthere would be no diftinction between those, the imagination of whofe hearts is only evil continually, and thofe whofe delight is in the commandments of God.' The depravity of man's nature prevents perfect obedience; nor could even that claim everlasting happiness. Sincerity of endeavour, founded in a true and lively faith, induces the gracious Father of the Univerfe, for the fake and through the mediation of his Son, to overlook deficiency in performance, and grants an incorruptible crown of glory. Thus is eternal life the free-gift of God through Jefus Chrift.' What a fublime idea does Univerfal Redemption convey, of the goodness and wifdom of the Deity! It is the offer of everlasting happinefs from the Creator to his creatures, without encouragement to their fins, or violation of his own laws. The execution of this plan God referved for his own appointed time; but at no time has he left himself without a witness. At every period of the world, to fear God, and to work righteousnefs, have been discoverable and practicable duties. Men will be judged according to the light which has been af forded them; whether difpenfed by the Law of Nature, of Mofes, or of the Gospel. The virtuous Heathen, the obedient, Jew, and the fincere Chriftian, will all owe their falvation to the precious blood of the Lamb flain, from the foundation of the world. Degrees of happiness, we are taught, will vary; but although they are all eternal, and all flow from the fame divine fource, the faith. ful disciples of the bleffed Jefus may humbly hope, that a peculiar inheritance is reserved in heaven for them, as the prize of their high calling in Chrift.'

After fhowing, that Univerfal Redemption is taught in Scripture, and is conformable to the attributes of the Deity; and after fhowing, that Calviniftic Election and Reprobation have no foundation in the written word of God, and are inconfiftent with the Divine perfections; the Bifhop proceeds to prove, that Univerfal Redemption is alfo the doctrine of our Church.

His Lordship begins with the Articles. After illuftrating feveral paffages in them, he explains the Predeftination and Election, which in the XVIIth Art. our Church maintains and recommends to its members, as replete with comfort, he then fubjoins, that in this fame Article, we are informed,

that

"For curious and carnal perfons, lacking the Spirit of Chrift, to have continually before their eyes the fentence of God's Predestination, is a moft dangerous downfall, whereby the devil

doth thrust them either into defperation, or into wretchlessness * of most unclean living, no lefs perilous than defperation.' What is this fentence of God's Predeftination? It cannot be the fentence of Predeftination we have been confidering, by which God purpofed and decreed to fave all who fhall believe and obey the Gofpel; this merciful and confolitary doctrine cannot be the fuggeftion of the great enemy of mankind; it cannot drive men to defperation, because it fays to every one, Repent, and you shall be faved; it cannot lead men to wretchlessness of most unclean living,' because it fays, that without Good Works no man can be faved; and a real everlasting purpose of God' cannot be a dangerous downfall' to any part of his rational Where then are we to find this fuppofed fentence of God's Predeftination,' which is attended with fo much mif. chief and danger?-In the works of Calvin."

creatures.

For Calvin's words, Inflitut. Lib. III. C. 21. fect. 5 and 7. the Reader muft apply to the Refutation, or the original work. The Bishop gives a tranflation in his note, p. 268; and thus comments this paffage in his text:

"Here Calvin maintains, that God has eternally fixed the future deftiny of every individual; that he has irrevocably decreed fome to everlafting happiness, and others to eternal mifery, without regard to merit or demerit. Thofe who believe this doctrine, who have this fentence continually before their eyes, will either be in danger of falling into defpair, from a conviction, that they muft inevitably fuffer everlasting torment; or they will be apt to practife every vice, from a perfuafion, that they belong to the chofen few, who muft neceffarily be faved, whatever may be their conduct. It appears, then, that the Cal. viniftic doctrines of Election and Reprobation are not only not maintained in this Article, but that they are difclaimed and condemned in the ftrongest terms.”

The Bishop then purfues the fubject through our PrayerBook and Homilies; and proves, that they are perfectly inconfiftent with the idea of partial Redemption, and clearly

*The word is RECKLESNESS. Dr. Johnfon in his Dictionary refers to this XVIIth Article, and quotes a paffage from Sidney. To which authority may be added the following from one of Hargrave's Law Tracts, p. 433, published from the Harl. MSS. in the British Museum. "If he be fent to be tried by the laws

of the realm, it is upon weightye and important confidera❝tions, and not to be extended to every wretchlefs and wilful "perfon, left a wide gate should be opened thereby to all licen, «tioufnefs." Rev.]

imply, that God has afforded to every man the means of working out his own falvation.

It would have been gratifying to the British Critics, if they could have been allowed, by the limits of their work, to attend the Bishop of Lincoln ftep by step in his examination of our Liturgy and Homilies, refpecting the doctrines of our Church, in regard to the OFFER OF UNIVERSAL REDEMPTION;-but it may not be.'We must hasten to close this article.

The Bishop terminates his IVth chapter by afferting,and not without reafon,-that

"In the foregoing explanation of Original Sin, Free.Will, the Operation of the Holy Spirit, Regeneration, Justification, Faith, Good Works, Univerfal Redemption, Predeftination, Election, and Reprobation, it has been fhown, that there is a ftrict conformity between Scripture and the Public Formularies of our Church, upon all thefe important points, and that the peculiar opinions of Calvin are not founded in the written word of God, or reconcileable with our Articles, Liturgy, and Homi lies." The Bishop then "compares the doctrines of the Church of England with the doctrines of the various fects of Chriftians which now prevail, or have formerly prevailed, and finds abun.. dant reafon to admire the wisdom and moderation of those excellent men, to whom, under Divine Providence, we owe our pure Eftablishment."

"Hence does our Church," (we ufe the learned author's words,)" reject all thofe erroneous and ftrange doctrines,' which lead to fcepticifm, impiety, enthusiasm, fuperftition, immorality, hypocrify, defpondency, and fpiritual pride; and inculcates the true and genuine principles of the Gofpel, pious gratitude, fer. vent devotion, unaffected humility, godly fincerity, lively faith, cheerful hope, active benevolence, uniform integrity, and habitual virtue.

"The prefervation of this moft pure and reformed part of the Chriftian Church, muft ever, under the bleffing of God, greatly depend upon the exertions of the Parochial Clergy. Not many years fince, they were called upon to refift the open attacks of Infidelity and Atheifin; and at present they have to contend with the more fecret, but not lefs dangerous, attempts of Schifm and Enthufiafm.- -Let the Parochial Clergy, by persevering zeal, combined with knowledge, and tempered by charity, be instant in their endeavours to heal the divifions which rend the Church of Chrift. Let them labour to understand and set forth the Gofpel in its original purity; not by dwelling on a few de ched paffages, which have been, and ever will be, the subjects of controverfy, when confidered without reference to the general

E

BRIT. CRIT. VOL. XXXVIII. JUNE, 1811.

tenor

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tenor of Scripture, or the peculiar circumftances and opinions to which they allude; but, guided by the light afforded them by our ⚫ truly venerable Reformers in the Articles, the Liturgy, and the Homilies of our Church, let them take a comprehenfive view of the whole of Scripture, and, rightly dividing the word of truth,' let them explain its doctrines and enforce its precepts in a manner consistent with the general design of Christianity, and the known attributes of God.-————— By temperate zeal, found knowledge, perfevering diligence, and fervent charity, they will best evince themselves genuine members of a Church, founded upon Apoftolical Authority; and fhewing their faith by their works, they will moft effectually reprove gainfayers, recal wanderers, and prepare themselves, in this day of trial which is come upon all the earth,' to give account of their stewardship when fummond before their Judge.'

Thus concludes this long article. It would have been no difficult task to enlarge it confiderably by the infertion of collateral authorities, if we had not been defirous, that the Right Reverend Author of the Refutation should detail his opinions without interru] on, and advance his arguments without affiftance. The true friends of Re. our formed Church will perufe this work with admiration; the Minifters of our Reformed Church will study it with gratitude; and every unbiaffed reader, whatever may be his fentiments refpecting her doctrines, must be perfuaded, that they ought not to be termed Calvinistic. Firm in this perfuafion, we fhall adopt the words, with which the Bishop of Lincoln clofes his volume, as the termination of our Review: "The prevalence of Calvinifm, in any confiderable degree, was fubfequent to the beginning of Queen Elizabeth's reign, when all our public Formularies, our Articles, our Liturgy, and our Homilies, were fettled as they now are, with the exception of a few alterations and additions to the Liturgy, not in the leaft affecting its general spirit. and character. Our Reformers followed no human authority

of

they had recourfe to the Scriptures themselves, as their fole guide. The confequence has been, what might have been expected: our Articles and Liturgy do not exactly correfpond with the fentiments of any of the eminent Reformers upon the Continent, or with the creeds of any the Proteftant Churches which are there established. Our Church is not Lutheran-it is not Calviniftic-it is not Arminian. It is SCRIPTURAL: it is built upon the APOSTLES and Prophets, JESUS CHRIST himfelf being the chief cor mer ftone."

ART.