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will be satisfied, to have it intimated, by quotations from writers whose orthodoxy in the great doctrines of Christianity is very equivocal; and by such quotations as lead us far off from every thing peculiarly Christian; that Calvinism cannot be effectually refuted, except by the aid of Arians, or Semiarians, Pelagians, and others, whose sentiments have always been considered as heretical. Such a method of argumentation (grounded on human reasonings and authorities,) in fact leaves the Calvinist in full possession of all the evidences of the divine original of Christianity, as proof of his peculiar sentiments.

[But many Anticalvinists have much more plausible things to urge in favour of their opinions. The subject also is indeed so awfully deep and mysterious; and I am so conscious of my incompetency to reason one step beyond what revelation clearly states; and so convinced, that there are things, more absolutely essential to Christianity, than these disputed tenets; (though I think them highly important, and exceedingly useful;) that I am in no degree disposed to take every advantage, which falls in my way, in attempting to support them. The scriptures are divinely inspired; the grand truths, held by many Anticalvinists, concerning original sin, salvation by grace, the Trinity, the deity of Christ and of the Holy Spirit; the atonement and intercession of Christ; the renewal and sanctification and consolations of the Holy Spirit; justification by faith; eternal judgment; heaven and hell; are most certainly true, whether the doctrines of personal election, and the final perseverance of all real Christians, be

scriptural or not. I would most earnestly “pray "the God and Father of our Lord Jesus Christ," that all, who either maintain or oppose these doctrines, may keep at a distance from every argument, which even appears to combine their peculiar sentiments with the general truth of Christianity, or the grand principles of the gospel. Let all confine themselves to arguments, which clearly retain the stamp of Christianity; and in a mild, calm, pious, and praying spirit, weigh what can be said on each side, in so difficult and solemn an argument: and then, perhaps, mutual explanations and concessions may make way for our " endeavouring," with some hope of success, to "keep the unity of the Spirit in the bond of "peace." But, if Calvinists, or at least a large part of them, are at one time to be ranked with atheists and infidels, as not less dangerous than they; and at another, shewn to resemble the most detestable heretics of antiquity: 2 and in the mean while pressed with authorities, containing as little Christianity as the same number of pages from Plato and Cicero would do: and if the Calvinists, thus assailed, should have recourse to similar methods of defence and retaliation: we may indeed pray for meekness and patience, but all hope of conciliation is wholly out of the question.]

BASIL. The quotation from this father is not marked as opposed to Calvinism, or inconsistent with Christian doctrine; but we cannot claim him as an ally. Yet hear how Basil speaks of faith : Faith draws the soul to a firm acquiescence in the

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word, above all natural methods: faith, which is 'not the effect of geometrical conclusion, but the ' result of the energy of the Spirit.' 1

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GREGORY OF NAZIANZUM. "Of all the fathers ' of the fourth century, there was not, in the opin'ion of Le Clerc, a more moderate and a worthier man than Gregory Nazianzen.- St. Jerome one day asked St. Gregory to explain a difficult place in the New Testament, De sabbato secundo primo. 2 Gregory answered humorously, I will explain it to you by and by in my sermon at 'church, where the applauses given to me by all 'the audience shall compel you, in spite of your'self, to understand what you understand not; or to pass for a blockhead, if you are the only person 'there who joins not in admiring.'-' We see by this, that Gregory, with all his gravity, was of a 'cheerful temper, which also appears in his epis'tles: we see also how much authority he had over the people, and how little account he made of the acclamations which his eloquence excited. From this passage we might also perhaps infer, 'that he was not always satisfied with the exposi'tions which he gave to the people. The same may be observed of St. Augustin: for in his 'sermons he delivers some things, of which, as it appears from his letters, he was far from being 'assured.'3 'Go now, and establish articles of 'faith, or even interpretations of scripture, from 'the homilies of the fathers.' 4

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'Gregory was of the same opinion with Origen concerning future punishments; that they were

1

' Milner, vol. ii. p. 292. 3 Tillemont in Jortin.

* Luke vi. 1. Δευτερω πρώτω.

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' Jortin.

'temporary, and would terminate in the amend'ment of the sufferers.' He held the doctrine of universal salvation. But the Judge himself says, "These shall go away into everlasting punishment, "but the righteous into life eternal."-However heretical any one may be in other respects, if he do but seem to oppose the tenets of Calvinism,' he is immediately hailed as a valuable ally! But,

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'Non tali auxilio, nec defensoribus istis,

Tempus eget.'

AMBROSE. There is extremely little in the quotations from Ambrose, that so much as seems to oppose the tenets of Calvinists. Any one of our learned and ingenious opponents in modern times would have said twice as much in a couple of pages in refuting our sentiments, or attempting to do it.- Ambrose, says Barbeyrac, had such an impetuous imagination, that every thing served him for an argu'ment.' He seems, however, to have had more just and spiritual views of Christianity than many of the ancient fathers. "How shall I hear thee say to 'me, "He has loved much, and is forgiven much?" "I confess my debts were greater than those of the 'penitent woman, and more was forgiven me, who

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was called to the ministry from the noise of the forum, and the terror of judicial administration. 'Yet, if we cannot equal her, the Lord Jesus knows 'how to support the weak, and to bring with him'self the fountain of living water. He came to 'the grave himself. Oh that thou wouldst come 'to this my sepulchre of corruption, Lord Jesus, ' and wash me with thy tears. 3 If thou weep for "It would have been more scrip

2 Idem.

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'Jortin. tural to have said, with thy atoning blood.'

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'me, I shall be saved. Thou shalt call me from 'the grave of this body, and say, Come forth; 'that my thoughts may go forth to Christ, and 'call forth thy servant. Though bound with the 'chains of my sins, I am entangled hand and foot, and buried in dead works, on thy call I shall come 'forth free, and be found one of those who sit at thy table. It shall be said, Behold a man, taken 'from the midst of secular vanity, remains in the ' priesthood, not by his own strength, but by the grace of Christ. Preserve, Lord, thy own gift. 'I knew myself unworthy of the episcopal office, 'because I had given myself to this world: but "by "thy grace I am what I am;" the least of all 'bishops: yet, because I have undertaken some 'labour for thy church, preserve this fruit; lest 'whom thou calledst to the ministry, when lost, 'thou shouldst suffer to perish in that ministry. And particularly grant me the spirit of sympa'thizing with sinners; that I may not proudly chide, but mourn and weep; that while I deplore ' another, I may mourn over myself saying, " Tamar is more righteous than I." Perhaps a young person may have sinned, deceived and ' hurried on into folly. We old persons sin also. 'The law of the flesh rebels against the law of our 'mind, even in us whose duty it is to teach. "“Tamar is more righteous than I." We blame 'the avarice of another: let us remember whether ' our conduct has been stained with the same vice, 'which secretly dwells in our corrupt nature, and 'let each say, "Tamar is more righteous than I." 2

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1 Gen. xxxviii. 26.

'As soon as Ambrose entered the ministry, he gave to the

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