of such a doctrine advance about "that liberty not being taken away which belongs to the nature of the creature," is not sufficient to destroy this contradiction: Because it is not suffi cient for the establishment of contingency and liberty to have the presence of a power which can freely act according to nature; but it is requisite that the use and employment of that power and liberty should on no account be impeded. What insanity therefore is it, [according to the scheme of these men,] to confer at the creation a power on the creature of acting freely or of suspending its action, and yet to take away the use of such a power when the liberty comes at length to be employed. That is, to grant it when there is no use for it, but when it becomes both useful and necessary, then in the very act to prevent the exercise of its liberty. Let Turtullian against Marcion be examined, (lib. ii. c. 5, 6, 7,) where he discusses this matter in a most erudite and nervous manner. I yield my full assent to all that he advances.

(3.) I abhor it as CONDUCING TO MULTIPLIED BLASPHEMIES. For I consider it impossible for any art or sophistry to prevent this dogma concerning "such a previous determination” from producing the following consequences: FIRST. It makes God to be the author of sin, and man to be exempt from blame. SECONDLY. It constitutes God as the real, proper and only sinner: Because when there is a fixed law which forbids this act, and when there is such "a fore-determination" as makes it "impossible for this act not to be committed," it follows as a natural consequence, that it is God himself who transgresses the law, since he is the person who performs this deed against the law. For though this be immediately perpetrated by the creature, yet, with regard to it, the creature cannot have any consideration of sin; because this act was unavoidable on the part of man, after such "fore-determination" had been fixed. THIRDLY. Because, according to this dogma, God needed sinful man and his sin, for the illustration of his justice and mercy. FOURTHILY. And, from its terms, sin is no longer sin.

I never yet saw a refutation of those consequences which have been deduced from this dogma by some other persons. I wish such a refutation was prepared, at least that it would

be seriously attempted. When it is completed, if I am not able to demonstrate, even then, that these objections of mine are not removed, I will own myself to be vanquished, and will ask pardon for my offence. Although n not accustomed to charge and oppress this sentiment [of theirs] with such consequences before other people, yet I usually confess this single circumstance, (and this, only when urged by necessity,) that "I cannot possibly free their opinion from those objections."

ARTICLE VIII.

Sufficient grace of the Holy Spirit is bestowed on those to whom the gospel is preached, whosoever they may be; so that, if they will, they may believe: otherwise, God would only be mocking mankind.

ANSWER.

At no time, either in public or in private, have I delivered this proposition in these words, or in any expressions that were of equivalent force, or that conveyed a similar meaning. This assertion I confidently make, even though a great number of persons might bear a contrary testimony. Because, unless this Article received a modified explanation, I neither approve of it at present, nor has it at any time obtained any portion of my approval. Of this fact it is in my power to afford evidence, from written conferences which I have had with other people on the same subject.

In this Article there are three topics concerning which I am desirous of giving a suitable explanation.

FIRST. Concerning the difference which subsists among the persons to whom the gospel is preached. Frequent mention of this difference is made in the scriptures, and particularly in the following passages. "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the

wise and prudent, and hast revealed them unto babes.” (Matt. xi, 25.) The explanation of these words may be discovered in 1 Cor. i. and ii. "Into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into a house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you." (Matt. x, 11-13.) The Jews of Beroa "were more noble than those in Thessalonica, in that they received the word with all readiness of mind," &c. (Acts xvii, 11.) "Pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you; and that we may be delivered from unreasonable and wicked men. For all men have not faith. But the Lord is faithful," &c. (2 Thess. iii, 1, 2.)

SECONDLY. Concerning the bestowing of sufficient grace; what is to be understood by such a gift? It is well known, that there is habitual grace, and [the grace of] assistance. Now the phraseology of the Article might be understood according to this acceptation, as though some kind of habitual grace were infused into all those to whom the gospel is preached, which would render them apt or inclined to give it credence, or believe the gospel. But this interpretation of the phrase is one of which I do not approve. But this SUFFICIENCY, after all that is said about it, must, in my opinion, be ascribed to the assistance of the Holy Spirit, by which he assists the preaching of the gospel, as the organ, or instrument, by which He, the Holy Spirit, is accustomed to be efficacious in the hearts of the hearers. But it is possible to explain this operation of the assistance of the Holy Spirit, in a manner so modified and appropriate, and such sufficiency may be ascribed to it, as to keep at the greatest possible distance from Pelagianism.

THIRDLY. Concerning the expression, "By this sufficient grace they may believe, if they will." These words, when delivered in such a crude and undigested form, are capable of being brought to bear a very bad interpretation, and a meaning not at all agreeable to the scriptures, as though, after that power had been bestowed, the Holy Spirit and Divine Grace remain

entirely quiescent, waiting to see whether the man will properly use the power which he has received, and will believe the gospel. When, on the contrary, he who wishes to entertain and to utter correct sentiments on this subject, will account it necessary to ascribe to Grace its own province, which, indeed, is the principal one, in persuading the human will that it may be inclined to yield assent to those truths which are preached. This exposition completely frees me from the slighest suspicion of heresy on the point here mentioned; and proves it to be a report not entitled to the least credit, that I have employ ed such expressions, as I am unwilling to admit, except with the addition of a sound and proper explanation.

In reference to the REASON which is appended to this proposition, that, otherwise, God would only be mocking mankind, I confess it to be a remark which several adversaries employ against the opinion entertained by many of our divines, to convict it of absurdity. And it is not used without just cause, which might easily have been demonstrated, had it pleased the inventors of these Articles, (instead of ascribing them to me,) to occupy themselves in openly declaring on this subject their own sentiments, which they keep carefully concealed within their own bosoms.

ARTICLE IX.

The temporal afflictions of believers are not correctly termed CHASTISEMENTS,” but are PUNISHMENTS for sins. For Christ has rendered satisfaction only for eternal punishments.

ANSWER.

This Article is attributed to me by a double and most flagrant falsehood: the first of which will be found in the Article itself, and the second in the reason appended.

1. Concerning the FIRST. Those who are mere novices in Divinity know, that the afflictions and calamities of this ani

mal life, are either punishments, chastisements, or trials. That is, in sending them, God either intends punishment for sins, in regard to their having been already committed, and without any other consideration; or, He intends chastisement, that those who are the subjects of it may not afterwards fall into the commission of other or similar offences; or, in sending afflictions and calamities, God purposes to try the faith, hope, charity, patience, and the like conspicuous virtues and graces of his people. What man would be so silly as to say, when the Apostles were called before the Jewish Council, and were beaten with rods, that "it was a PUNISHMENT!" although "they departed from the presence of the Council, REJOICING that they were counted worthy to suffer shame for his name." (Acts v, 41.) Is not the following expression of the Apostle familiar to every one? "For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, Пadeuda, we are CHASTENED, (reproved and instructed,) of THE LORD, that we should not be condemned with the world." (1 Cor. xi, 30-32.) By not reflecting on these and similar passages of scripture, the persons who attributed these articles to me betrayed their ignorance, as well as their audacity. If they had bestowed the least reflection upon such texts, by what strange infatuation of mind has it happened, that they ascribe to me a sentiment which is thus confuted by plain and obvious quotations from the word of God?

On one occasion, when the subject of discussion was the colamities inflicted on the house of David on account of his criminal conduct towards Uriah; and when the passages of scripture which were adduced tended with great semblance of truth to prove, that those calamities bore some relation to PUNISHMENT, I stated, that "no necessity whatever existed for us to allow ourselves to be brought into such straits by our adversaries the Papists, from which we could with difficulty escape; since the words appear to make against the opinion which asserts that they have by no means any reference to punishment. And because sin merits both an eternal punishishment corresponding with its grievous enormity, and a tem