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what is the result of such utterly unscriptural applications to the Deity? Combining the two together, we portentously learn, from the conjoined declarations of Mr. Whitfield and Mr. Wesley, that the former was TAUGHT OF GOD the doctrine of Election as expounded by Augustine and Calvin, while the latter HAD AN IMMEDIATE CALL FROM GOD to publish to the whole world that this identical doctrine of Election thus expounded is totally false and highly injurious to Christ.

The truth of the matter was, that each, by his own private reasoning and judging upon Scripture, had firmly persuaded himself, that his own view of Election was undoubtedly correct: and an erroneous estimate of the nature and office of prayer, associated with a strong imagination, readily effected the remainder.

But the mischief of such presumptuous petitions will appear in even a yet more striking point of view, when it is stated, that they have actually been preferred both by an Infidel and (in the language of the early Church) by a God-denying Apostate, and that the wretched result was a full confidence on the

The Holy Spirit, from time to time, has led me into the knowledge of divine things: and I have been directed, by watching and reading the Scriptures on my knees, even in the minutest circumstances, as plainly as the Jews were, when consulting the Urim and Thummim at the High-Priest's breast. Account of God's Dealings, p. 34. cited in Nott's Bamp. Lect. p. 247.

part of each that his own System had received the special sanction of heaven.

When Lord Herbert of Cherbury had finished his favourite infidel Work, he prayed, that he might be instructed by some sign from heaven, whether it were for the honour of God to suppress it or to publish it. The answer to his prayer, he tells us, was a divine sign which authorised him to print and to circulate the Work *.

The prayers of Socinus were, to himself at least, of an equally satisfactory description. He claimed to have received God's instruction and assistance in the interpretations which he has put upon the various passages of Scripture litigated between his own followers and the Church Catholic t.

I may add, that even the allied expositions of Augustine and Mr. Milner will but still further serve distinctly to shew the illegitimacy of the plan now under discussion.

Since these two divines recommended the practice to others; we may fairly presume, that, respecting the true scriptural System of Predestination, they themselves alike prayed for intellectual illumination. Yet, after all, in evolving the Schemes of their several interpretations, they are not perfectly agreed. For, if I may be pardoned a phraseological ana

* Lord Herbert's Life, p. 172. Leland's View of Deistic Writers, vol. i. p. 25.

+ Green on Enthusiasm, p. 44. cited in Nott's Bamp. Lect. p. 291.

chronism, Augustine was a steady and unflinching Calvinist while Mr. Milner, according to his own statement of his own views, does not adventure to be more than a Semicalvinist.

And now we may well stand aghast at the varied alleged answers to prayer for divine intellectual illumination: answers, which, if really received, would confer the privilege of Infallibility upon each jarring petitioner.

When these answers are all brought together, the result will be: that, At different times, and through the instrumentality of different individuals, God has unerringly decided in favour, of Calvinism and of Arminianism, of Calvinism and of Semicalvinism, of Socinianism and of Infidelity.

(3.) To put such a summary into express words, is in no wise agreeable to my feelings; for I would not willingly approach even to the confines of irreverence: but I have been compelled by the necessity of my argument.

The present delusive and unscriptural opinion I have thought it the more proper to notice somewhat at large, because I fear, that, with many truly good persons, it is in no wise uncommon. Indeed, I may say with truth, that I have myself heard it maintained and defended. The whole error springs from a want of accurately distinguishing, between ILLUMINATION MORAL, and ILLUMINATION INTEllec

TUAL.

CHAPTER VI.

INDUCTION AND EVIDENCE.

THE peculiar Scheme of interpretation, familiarly denominated Calvinism, having now, at sufficient length, been stated: our next business must be to inquire, upon what foundation that Scheme has been erected.

I. In the enumeration of the five Points, Original Sin, which is noted as the third of them, cannot justly be laid down as a speciality of Calvinism. No doubt, it is held by the Calvinist : but then it is also held by every Anticalvinist, save those who have embraced the Pelagian and Socinian Heresies.

I conclude, therefore, that it is noted as the third of the five Points, not on the ground that it is a special doctrine of Calvinism, but purely in the way of a necessary link of connection: and I am the more led to this conclusion, because I observe, that the Synod of Dort has arranged it in the same section with the fourth Point or the doctrine of Effectual Calling, instead of giving it a distinct section to itself.

Thus viewing the third Point merely in the light of a necessary link of connection, I may observe: that, as a System, the several parts of which mutually depend upon each other, while the subordinate propositions all ultimately rest upon a primary proposition, nothing, provided only the primary proposition be well established, can be more perfectly harmonious and more beautifully compact, than genuine unadulterated Calvinism.

When I say beautifully compact, I, of course, speak, not of its doctrinal beauty, but of its systematising beauty: for, whatever may be thought of the former, its sturdiest opponents, I suppose, will not deny to it an ample share of the latter.

Calvinism is strictly A System of Induction from a single well-defined Principle: and this MasterPrinciple is The absolute or sovereign Election of a certain number of individuals, out of the great corrupt mass of mankind, through the medium of personal holiness here, to eternal happiness hereafter.

Such is the Principle or the Primary Proposition: and, with the Principle at its head, the train of reasoning, deduced from it, runs, I believe, in manner following.

1. A certain definite number of individuals, which number can be neither increased nor diminished, are, by the mere sovereign will of God, out of the great corrupt mass of mankind, unconditionally ELECTED, through the medium of holiness here, to eternal glory hereafter.

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