I have

greater facility by means of the grace of Christ." already most abundantly stated the great distance at which I

each o'ercomes at length, be understood "death, the last enemy that shall be destroyed!" To cover the nakedness of their system, some of the Calvinists are apt to pervert this passage by substituting sin in the place of death, and thus to place death in the throne of the Saviour,-the first promise concerning whom was, that he should bruise the head of the serpent." If Christ be in you, the body is dead because of sin; but the Spirit is life, because of righteousness." (Rom. viii, 10.)

At the commencement of this long note I shewed the manner in which the foundation of scriptural perfection is laid in humility, and that "the Son of God was manifested for this purpose-to destroy the works of the Devil," and especially pride, that first diabolical work. After this grace had been imparted to the believer by the Holy Spirit, he was instructed to "exercise himself unto godliness." But it appears from those who advocate the dwarfish kind of christianity, (if "christianity" it may be called,) that there is another sort of exercise and humiliation for the imperfect men of the Calvinian school of legality; and since their humility is of a desecrating character, and is a fruit of sin dwelling in the heart, it is very properly ascribed by them to infernal agency, "for the devil sinneth from the beginning." In his Annotations on these words of the Apostle, (Rom. vii, 17.) "Now then it is no more I that do it, [that which I would not,] but it is sin that dwelleth in me,'-Diodati declares: "We must distinguish of these three things—the kingdom [or dominion,] the indwelling, and the opposition of sin. The first is annihilated and "brought to nothing in believers, the other two [the indwelling and the oppo"sition of sin] remain for their EXERCISE and HUMILIATION!" This flimsy and unhallowed distinction continues to the present time, a standard argument in the rigid Predestinarian churches. It is not requisite now to prove, how much such a sentiment detracts from the grace of God as it is described in the scriptures: This will appear still more plainly, if we consider that these detractors falsely represent Divine Grace as an irresistible principle. Yet here, by their own showing, the Divine WISDOM, HOLINESS and POWER are traduced,—the two former in being under the necessity of effecting humiliation in believers by means of sin,-aud the latter by being rendered so exceedingly weak and inefficient as not to be able to produce one of the fruits of the Spirit, without the strange expedient of calling in the supplementary aid of sins, those works of the devil "for the destruction of which the Son of God was manifested." Till the Calvinists have satisfactorily demonstrated, that "to destroy sin " means" to allow it to dwell in the heart and oppose the motions of grace,” and that in the New Testament dispensation the All-wise God has employed such an unhallowing agency as this to fulfil his holy purposes, their additions to the gospel must stand charged with a most profane absurdity. The Divine principle, which they have egregiously misrepreseuted, appears from their statements to be irresistible in the work of CONVERSION, but not in that of SANCTIFICATION: For, in the latter, instead of achieving a complete victory, the grace of God is unjustly stated to stop in the career of its blessed triumphs, to accept of a truce from sin its sworn enemy, and to permit this subtle and dethroned rival to dwell in the heart of the believer and impudently to manifest a brazen front of opposition to all the Divine operations.

In the 22d Article of the Belgic Confession, which is highly Calvinistic, the following very pertinent quotation occurs: "For it is of necessity, either that "all things are not in Christ which are required for our salvation or that, if "they be in him, the man who by faith possesses Jesus Christ, has likewise at "the same time PERFECT SALVATION. It is therefore altogether a horrid blas"phemy against God to assert, that Christ is not sufficient, but that there is "also need of other things: For it would follow as a natural consequence, "that Christ is only partly a Saviour." What “horrid blasphemers," therefore, in the language of these old Calvinists, must those men be who can de

stand from such a sentiment; in addition to which I now declare, that I account this sentiment of Pelagius to be heretiliberately teach and assert, " that when a believer possesses Christ, he has not at the same time PERFECT SALVATION:" and "that Christ is not sufficient to decide the mortal strife between the flesh and the Spirit and to give the latter an undoubted conquest; but that there is also need of other things, such as SIN for the exercise and humiliation of believers, aud DEATH for finally destroying the indwelling and the opposition of sin." Well might those ancient worthies add, as a natural consequence, "that under such circumstances Christ would shew himself to be a Saviour only in part !"

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It has been the perpetual study of the Calvinists to misrepresent Arminianism. But, after all their verbiage, as Arminius observes most appositely, "the whole controversy reduces itself to the solution of this question, Is the grace of God a certain irresistible force? That is, the controversy docs "not relate to those actions or operations which may be ascribed to grace, "(for I acknowledge and inculcate as many of these actions or operations as "any man ever did,) but it relates solely to the mode of operation,—whether "it be irresistible or not." The Arminians believe, with this great man, "that many persons resist the Holy Spirit and reject the grace that is offered." Yet they can to the honour of Divine Grace most consistently and without equivocation declare, "Behold the Lamb of God, which taketh away the sin of the world! He hath appeared to put away sin by the sacrifice of himself. (Heb. ix, 26.) The blood of Jesus Christ his Son cleanseth us from all sin. He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John i, 9.) For the grace of God that bringeth salvation, hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly, in this present world; looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from ALL INIQUITY, and purify unto himself a peculiar people, zealous of good works." (Titus ii, 11.) We may therefore in a Christian spirit address these words of St. Paul to a poor deluded Calvinist, who has imbibed the fatal dog. ma, that as sin is (according to Diodati,) thus useful to believers, he may venture to sin that grace may abound: “Be not deceived: God is not mocked: For whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." (Gal. vi, 7.) Compare this solemn apostolic admonition with the Calvinistic comment of Diodati, recorded in a preceding page (619,) and it will soon be apparent, that Arminianism is the Religion of Scripture as well as of Common Sense, and that the Arminians seem more fully aware, than their revilers, of the import of our Lord's words, (John viii, 34,) "Whosoever committeth sin, is the slave of sin," and is therefore, at the time, under its dominion.

These views of the perfection which the Scriptures inculcate, might advantageously be illustrated by quotations from the formularies of our own Church and from Lutheran writers. I will, however, only give the following brief description of perfection from the pen of the pious Melancthon: "Since the kingdom of God is righteousness and life in the heart, therefore perfection consists of an increase in the fear of God, in confidence of the mercy promised in Christ, and in a diligent concern to be obedient to our calling: As St. Paul likewise describes perfection, We are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Cor. iii, 18.)”

The following extract of a letter contains many correct sentiments on this point, and is interesting on some other accounts. It was addressed, in 1616, by Poppius to Uitenbogardt, the latter of whom, after the death of Arminius, exercised a kind of general superintendence over the Remonstrant ministers. The former part of it will evince the extreme solicitude of Uitenbogardt, and of other eminent characters among the Remonstrants, for the preservation

cal, and diametrically opposed to these words of Christ, 'Without me ye can do nothing: (John xv, 5.) It is likewise very

of evangelical doctrine and the general inculcation of gracious principles ; and it will serve to counteract and subvert those vile and reiterated statements, in the Historical Preface to the ACTS of the Synod of Dort, respecting the unhallowing designs of the Arminians. Uitenbogardt was an aged minister, and had greater experience in ecclesiastical affairs than any man in the United Provinces; he therefore knew of the propensity in the human mind, while avoiding one extreme, to fly to another, and kindly cautioned Poppius against even the appearance of bare morality in his public discourses: The reply of Poppius will prove that venerable servant of Christ to have exercised with regard to him a groundless jealousy. But subsequent events shewed Uitenbogardt's apprehensions to have been correct respecting some others: For while several of the Remonstrants endeavoured to shun the practice of the Calvinistic preachers, (who most injudiciously propounded the grace of God so as to make it a ground of carnal security,) they resolved to say little about grace, and to supply the defects of their adversaries by inculcating the observance of Christian precepts and the strict performance of religious duties. This was a complete change of practice from that observed by Arminius and the early defenders of his system; for those able Divines avowed on all occasions, that "the preaching of the cross of Christ is, to all those who are called by the gospel, the power of God and the wisdom of God.” (1 Cor. i, 24.) The effect of this change, though deplorable, must be recorded and ought to be generally known ;-not a few of the subsequent Dutel. Remonstrants, within thirty years after the Synod of Dort, by explaining away many scriptural peculiarities of this description, had made rapid advances towards Semi-Pelagianism, and gave the law in that species of lore to Bishop Jeremy Taylor, Doctors Heylin, Whitby, and others of our celebrated countrymen. But it must never be forgotten, that several Divines of the greatest talents, both in Holland and England, held fast the form of sound words as delivered by Arminius; and manfully demonstrated to the world, that the doctrines of General Redemption are of a more gracious description and of a more hallowing tendency, than the unhumbling and restricted grace of the Genevan school and the absurd pleas of Calvinism for a stinted and imperfect Christianity.-Poppius begins thus to answer his aged friend: "Reverend man, and brother in Christ entitled to high honour,—With pleasure I understood from your letters, that my sermons appear to you well calculated to promote piety; for that was the sole object which I proposed to myself in their composition. I likewise place your censures in my list of benefits: Yet I think it well, to return an answer to some of them, that I may remove from your mind a few doubts, and that you may intimately know my views and intentions on certain subjects. Your reverence seems to make some of your observations in the persons of the hyper-critics, and you expressly attribute them to that class of judges. You say, (1) They will exclaim, that we are desirous of instilling into the hearts of men a kind of Theology that is entirely moral.' This, I believe, they will say: But while they blame it, what sort of Theology will they recommend? Must it be theoretical Divinity? St. Paul indeed knew of none, except that which is after godliness; (Titus i, 1.) and he wished this to be sedulously inculcated on men, according to the eighth verse of the third chapter of the same epistle. [This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be CAREFUL to maintain good works: These things are good and profitable unto men.'] I will bear this accusation with a willing mind, being assured that the Lord Jesus will recompense such conduct with signal advantage, and that the charge can never be substantiated before those who have a right understanding of matters. You say, (2) It will displease them to perceive, that I have no sermon on confidence in the satisfaction of Christ, and on the peace of the con

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destructive, and inflicts a most grievous wound on the glory of Christ.

sciences that repose on that satisfaction.' But I generally preach and declare confidence in Christ: And is not this a confidence in the satisfaction and merits of Christ? You will undoubtedly be of the same opinion with me, that we must pluck up by the roots, out of the hearts of our hearers, that confidence by which men are accustomed to repose on Christ's Satisfaction without yielding obedience to his commands,-which is a species of assurance that is at ouce contrary to the scriptures and detrimental to mankind." After some excellent remarks, he says: "I proceed to other matters, which your reverence considers not to be devoid of difficulty. On PERFECTION : But I treat on this point at greater length in my discourses on the new creature, which are now printed off. Though in my former discourses I say several things which will not prove very agreeable to zealots, yet I do not see in what respect I contradict the doctrine of our Churches. I am well aware, that in the 114th question of the Catechism it is taught, that those who are converted to God are not able perfectly to keep the precepts of the law.' But it is urged by me, that the obedience which God requires of us in Christ not only can be perfectly performed by those Christians who are born again, but also ought to be performed PERFECTLY, that is, fully according 'to that mode without the performance of which God is not willing to admit us to a communion with him,-which is, that no sin reign in us, and that 'we strive to overcome our infirmities.'. But such a condition does not seem to be at variance with my statements, since I deny that the requirements of God in Christ are of such a nature as not to allow of any sin whatever being committed by us,-that is to say, they are not of such a nature as to cause eternal death to await us if we happen to commit sin, and consequently to remove us beyond the reach of grace: Which are the terms in which they [the Calvinists] are accustomed to stigmatize the word PERFECTION. This doctrine therefore does not seem to possess any great difficulty, if a man teach the possibility of conquering the infirmities and rising from the falls which are discovered in persons that are born again, whilst the general tenor of their lives is framed according to the gracious rules and precepts of Christ and not according to the rigour of the law; especially if it be added, this complete and actual victory over infirmities is not simply necessary to salvation. I frankly confess, that THE MOST HOLY Persons on eartH ALWAYS NEED THE GRACE OF GOD AND THE REMISSION OF SINS. Even the zealots [for Christian imperfection] will themselves judge it necessary, I think, to soften by a convenient interpretation the terms which the Catechism employs in describing the slight beginnings of obedience in the most holy persons. The words of Ursinus in his Catechetical explanations, (page 827,) are these: The fulfilling of the law is made possible to those who are born again, with regard to the imputation of Christ's righteousness, or by the benefit of 'justification and regeneration, both of which we obtain through faith.' And Calvin says, (Instit. lib. IV, c. i, s. 20,) 1 confess, that we must not labour slowly or coldly in urging perfection, much less must we cease,' &c. But how can this be done, if the impossibility which the Catechism describes must be inculcated? On this subject the saying of St. Augustine is well known. [See, in the text, a long quotation from this Father.] This also must never be forgotten, that I generally speak concerning the gracious requirement of God in Christ and its performance, and that in the subsequent discourses I refute the opinion of those who are called PERFECTIONISTS.

"One fruit which I expect from my reply to your letter, is this, that your reverence may have an opportunity of judging, that, if my book cannot be published with any advantage to our cause, it may at least not prove to be detrimental. And since our zealots [the Calvinists] impudently attempt to fix upon us by continued repetition the reproach of I-know-not what kind of impiety and a studied neglect or disregard of the Divine Honour and VOL. I. Ss

I cannot see that any thing is contained in all I have hitherto produced respecting my sentiments, on account of which any

Worship, will it not be advantageous to us to roll away this infamy by the open assertion of true piety, and to do it with such effect that the States General may not hereafter listen to those who are favourers of Libertinism, when their High Mightinesses are the patrons of our cause? It was my desire to benefit the good cause, and not to injure it. I have not written indeed according to the wish of the hyper-critics; yet it does not appear to me, that I have spoken or written any thing which had not been previously spoken or written by other persons of our order. I explain the Seventh Chapter of the Romans by a man under the law; but, I think, it is already evident to many people, that this is an opinion which we have defended. When treating on the sacrifice of Christ, I remain within the will of God; but neither is this any novelty in our body. Arminius himself has written on PERFECTION, in his Answer to the Thirty-one Articles: [See the Twentyninth.] And the author of the epistolary dedication, which is prefixed to the Dissertation of Arminius on the Seventh Chapter of the Romans, has embraced in that composition not a few of those observations which relate to this matter. These are the words of our own Fifth Article: Those who are grafted by true faith into Christ, and are consequently made partakers of his vivifying Spirit, are abundantly endued [furnished] with strength, with which they 'may fight Satan, sin, the world, and their own flesh, and may thus obtain 'the victory over them.' Do not these expressions convey the same sentiments as those which I inculcate ?-which are, that it is possible for those 'who are born again to yield that obedience which God has prescribed, so " that no sin may have dominion over them, and that they may also conquer 'their infirmities.' Even Episcopius is not afraid of occasionally declaring the same truths to his auditors, of which fact I have certain information. I have perhaps expounded some scriptural testimonies not exactly according to the mind of other people: But what man is there who does not claim for himself this LIBERTY OF PROPHESYING?"-The concluding phrase in this extract will remind the learned reader of a liberal treatise which bears that title, and which was written by a good Bisbop whose name occurs in this note, and whose eloquent and practical books on Holy Living and Holy Dying have been blessed by God to the edification of thousands that now compose a part of the spirits of just men made PERFECT, and never can be seriously perused by any man without spiritual advantage. Yet that great man was not ashamed of owning his obligations to the Remonstrants, both for the tolerant principles of his religion and of his politics.

This Remonstrant Letter teaches the same truth as that which St. Augustine has stated in one part of the text, "No man does that which it is possible for him by the grace of Christ to perform." The evangelical views therefore of the Arminians are summarily delivered by an inspired Apostle in the following important passage, "My little children, these things write I unto you, that YE SIN NOT. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: And he is the propitiation for our sins; and not for our's only, but also for the sins of the whole world.-Whoso keepeth his word, in him verily is the love of God PERFECTED." (1 John ii, 2.) According to this salutary doctrine, if a believer" be overtaken in a fault, they who are spiritual can restore such an one in the spirit of meekness ;" they can direct him to the Advocate with the Father. It is not therefore that impracticable sort of plan, that angelic perfection, which it has been represented to be by its chief enemies, who have provided a substitute for it, and among whom must again be associated the great body of the rigid Predestinarians and Semi-Pelagians. But while it is earnest in its exhortations to believers, to stir up the gift of God that is in them and commands them not to sin, it points to the grand remedy provided for "believers overtaken in a fault"-the GREAT PROPITIATION for our sins!