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above, and that is a univerfal faving light in all

The fentiments of the Apologift are, as follow:

The fifth and fixth propofitions are chiefly levelled against "the doctrine of abfolute reprobation." P. 110. Arguments against it."-" It is a novelty"—" highly " injurious to God, because it makes him the author "of fin." P. 112. "It makes God delight in the "death of finners."-" It renders Chrift's mediation "ineffectual."-" It makes the Gospel a mock, and "the coming of Chrift an act of wrath."

The reafon of my mentioning these things, is, not to defend the doctrines of predeftination and reprobation, as fome have ftated them, but, to fhew hereafter, with what confiftency Mr. Barclay dwells upon thefe things.

XVI. 15;

He goes on to obferve" That Chrift's redemp"tion is univerfal, according to the Scriptures, and "proves, it as he thinks, by the Gofpel's being appointed to be preached to every creature," Mark "by reprobation making repenting and believing impoffible;" "by God's willing all men "to be faved," and his commanding us to " pray "for all men," 1 Tim. ii. 3, 4, 6. Here he fyllogizes upon the word " poffible," not obferving the difference between a natural and moral impoffibility.; the one admitting guilt, the other not admitting it: But, though different, the one may be as certain, in its confequences, as the other. He endeavours to prove it alfo from, Heb. ii. 9. where it is faid, that

Chrift tafted death for every man." Sect. 9. After having spoken of "the mistakes of others," he remarks, the reason of mens having fallen into fuch "mistakes, in denying that Chrift has died for all

men, is because the way and manner by which the "efficacy of Chrift's death is communicated to all "men, has not been understood." Then he renounces the Pelagian error, which denies any finful feed of

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Adam to have been derived from him by his pò❝fterity," and "the Semi-pelagian, which makes "God's grace as a gift, following upon man's merit "or right improving his nature, according to the known principle, Facienti quod in fe eft, Deus non denegat gratiam God does not deny grace to him who doth what he can." The Arminians," he obferves, "though they have well oppofed the Calvinifts, yet have not wifely established their own fcheme." Latter end of the 9th Sect.

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"The more full difcovery of the Gofpel," (fays he) is referved for our age, and its publication and - defence committed to a few defpicable and illiterate -86 men, who are for the most part mechanics." Sect. x. "That what they affert, and can prove from the tefti"mony of the Holy Scriptures, are the following things," Sect. xi. " 1. That there is a day of vifi"tation to all, whether Jew or Gentile, Turk or Scy

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thian, Indian or Barbarian, of whatfoever family or "country; during which day or time, it is poffible for them to be faved, and to partake of the fruit of "Chrift's death. 2. That for this end God has communicated and given to every man, a measure "of the light of his own Son, a measure of grace, or a measure of the Spirit. 3. That God's falvation "is wrought by this light in all, but that this may be "refifted and refused, and therefore becomes their

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condemnation." Then we have a lift of "the "happy confequences of this his doctrine, which he "reprefents as the most confiftent, reconciling, com"fortable, honourable, rational, and advantageous "difcovery, in the world."

From the eleventh to the nineteenth fection, he afks" feven queftions for the elucidation of the subject," and afterwards endeavours to "fupport the following propofitions-1. That there is day or "time of vifitation, wherein it is poffible for every man to be faved, Sect. xix. xx.-2. That God has

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"given to every man a measure of faving, fufficient, "and fupernatural life and grace, Sect. xxi. xxii, 3. That this faving, fpiritual light, is the Gofpel, 66 even that very Gofpel whereof Paul was made a minifter, and is preached in every creature under "heaven." Col. i. 23, &c.

Thefe three propofitions he labours to prove, then quotes fome paffages from other authors, undertakes to anfwer fome objections, and concludes, with an air of affurance, that "he had irre "fragrably established his fyftem."

I am not confcious of any falfe reprefentations, in this analysis of the Apologift; nor does his wary de fender find any fault with it, which, it is most likely he would have done, if it had not been a fair and honest account of his opinions.

2. We will next examine Mr. Barclay's arguments from Scripture, for this univerfal, faving principle, though we have before fhown, we apprehend, that it is not the Gospel of the Apostles, and the Qua kers acknowledge it cannot be defcribed by lan guage.

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Mr. Barclay, and his defender, labour to prove from "That was the true light which lighteth every "man that cometh into the world." John i. 9. From whence they infer, that "every individual man who "cometh into the world, is favingly enlightened by "this true Light, and has Chrift within him."

As this paffage is one of the ftrongest they can bring, for the fupport of their fyftem, and they dwell fo much upon it, in all their controverfies with their opponents, we will fairly and accurately examine the whole paragraph.

Whether John, in his introduction to his Gofpel, (as fome very learned writers, and several of the Fa thers, have suggested) intended to oppose the errors of

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the Gnoftics, or certain ancient hereticks, who corrupted Christianity with many ftrange notions concerning ones, or fpirits, which were imagined to be emanations, or productions from the Deity, and whom they supposed to be denominated by different naines, and to poffefs different properties and offices, I would not take upon me to determine; as there is no exprefs mention of any fuch defign, in his hiftory. But, the fuggeftion certainly feems to throw a light, at the first view, upon the beginning of his Gofpel: For, fuppofing zoн, Life," "onz, Light," and the "Aoroz, or word," to have been thought by these mistaken people, different Powers or Spirits from one another, and from Jefus Chrift, or the Creator, and that John meant to ftate the fubject, fo as to oppofe their fancies, it gives a peculiar beauty and force to feveral fingular expreffions, which the Apoftle has often introduced *.

He afferts, then, that the "Logos, or word," was not one of these ones, but "God;" ver. 1. nor was the Creator different from the "Logos," but the fame, "for all things were made by him; ver. 3. neither was the "Life" a diftinct Spirit from the Logos," for "in the word was Life"; nor was the

Light" a different being from the "Life," for "this "Life was the Light of men: ver. 4+. It was the fource of all the true knowledge of God, and a future state, that had ever been, or was then revealed, to any of his people, for the life and happiness of their fouls: It had, when John wrote, diffused its falutary influence upon the Gentiles as well as Jews. "And "the Light fhineth in darkness, and the darkness

* See Michaelis's Theological Lectures, P. 248.

+ Some think the "life" here spoken of is the human life of the "word." He, by becoming flefh, enlightened men in the true knowledge of God. Macknight.

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"comprehendeth it not." ver. 5. This may more particularly, as fome think, refer to the Jews, who, by reason of their darkness, or ignorance, with respect to the true knowledge of God, and the kingdom of heaven, did not fully comprehend the nature of our Lord's miffion and religion, nor, in general, receive his doctrines, and fubmit to his authority; the light met with a more general and cordial reception among the Gentiles, than it did with the inhabitants of Judæa: Or, fuppofing, it refers to the whole world, whether Jew or Gentile, then it points out to us, that the greatest number of mankind, who were either overwhelmed with darkness, by the traditions of the Jewish elders, or by idolatrous fuperftitions, neither understood, nor believed, nor received, this Light.

Then the Apostle produces the testimony of the Baptift: "He was fent from God, to bear witness "of the Light, that all men" (all forts of men, who fhould have an opportunity of examining his teftimony, whether Jews or Gentiles; the "all" here cannot be extended farther, without a manifeft abfurdity) through him might believe." Ver. 6, 7. Here

* Perhaps this word should be rendered " restraineth." In the middle voice the word is indeed used for to perceive, to underfland, to find, and to comprehend with the mind. Acts iv. 13. Acts xxv. 25. Chap. x. 34. Eph. iii. 18. But I don't recollect that it is ufed, in the active voice, in this fenfe, throughout the New Testa ment, unless it be in this place. See Mark ix. 18. John xii. 35. Rom ix. 30. Theff. v. 4. 1 Cor. ix. 24. Phil. iii. 12, 13. In the paffive, John viii. 3, 4.

The Septuagint renders the word claufit, coercuit, detinuit, impedivit, z Chron. íx. 20. 1 Kings xviii. 44. by xataraμbarw. Chryfoftom, Beza tells us, tranflates it by words which fignify, to obfcure, or overwhelm. The Latin to the Perfic verfion renders it, et tenebræ lucem non extinxerunt.

In this view the fenfe is beautiful. Notwithstanding the thick clouds of prejudice, which hung over the minds of the Jews (and. perhaps, Gentiles alfo), oppofed the progrefs of the Light. it burft through them, with its meridian luftre, and fuffered not itself to be confined, much lefs extinguished.

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