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4. It is not surprising if the ancient Fathers frequently adverted to their tenets and practices in their discourses and writings. 5. A proper knowledge of the prevailing heresy which each writer or speaker had in view, is the true key to open the meaning of many arguments and phrases employed by the Christian Fathers. 5. The Bishop of Lincoln has widely erred of the mark, while comparing the Gnostic and Manichean notions of "two natures" in men, with the sentiments of Calvinists, who keep closely to God's holy word, respecting the true character of Jehovah and the real state of man, as either sinful or gracious.

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§ 8. We shall now examine what some of the Fathers remark on Christ's purchase. CLEMENT of Rome has this passage: "Let us look stedfastly at the blood of Christ, and see how precious his blood is in the sight of God; 'which being shed for our salvation, has obtained the grace of repentance for all the world. Let us search into all ages, and learn that our Lord has in every one of them given opportunity for repentance to all such as are willing to turn unto him." This quotation may have some appearance of opposition to modern Calvinists, otherwise it would not have been

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*Refut. p. 288.

produced by his Lordship as an entire extract, unconnected with other matter: but where is the reality of opposition? CLEMENT explains what he means by "the grace of repentance" by an opportunity of repentance;" and we maintain precisely the same. We profess that "the blood of Christ" (expressive of his whole humiliation unto death,) is a price of infinite value; that the proclamation of this plan of mercy is a grace," a great favour; affording to the children of men an 66 repentance;" and that "all such as are willing to return" unto God through Jesus Christ, shall obtain "forgiveness of sin, according to the riches of his grace." Nor is it true that we hold, (whatever might be the conclusion of CALVIN) that there is any reprobating decree to prevent repentance.

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§ 9. The following passage from ATHANASIUS has more an apparent than a real opposition to our sentiments: "" By his death salvation came to all, and every creature was ransomed. He is the life of all, even he, who like a sheep gave up his own body to death, as a ransom for the salvation of all.” "That he might take away sin from all the race. These expressions, I conceive, must have been

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designed to convey one of these two ideas: either, first, that "all the race" of mankind are to be actually delivered from the guilt, power, and effects of sin; or, secondly, that the death of Christ is an adequate ransom, or price of redemption, for all, in such a sense as to entitle all who apply for an interest in it on gospel terms. The former, his Lordship will not assert, I presume; and with the latter meaning

we agree. The provision made, or divinely constituted means, is all-sufficient, and thereby an opportunity is afforded to all, to whom these glad tidings are proposed, for the remission of sin, and. for obtaining salvation.

§ 10. The quotation from JEROME, which follows, indicates a degree of rashness in the manner of assertion, but his meaning is far from being opposed to us and I may add, that many passages might be easily adduced out of CALVIN'S Works of a similar tendency. JEROME'S words are: "John the Baptist utters a falsehood when he points to Christ, and says, Behold the Lamb of God which taketh away the sin of the world,' if there be still persons in the world whose sins Christ has not taken away. What can the author intend, but that the atonement made is of adequate suffi

*Refut. p. 411.

ciency for all? Surely he could not mean that the minds and consciences of all persons in the world were freed from the dominion of sin, or "purged from dead works." But as there does not appear any middle meaning, and as he could not intend the latter, we agree with him in the former. "The blood of Jesus Christ, the Son of God, cleanseth us" to whom it is applied, "from all sin." To assert that it takes away sin from those persons to whom it is not applied, is to contradict the whole tenor of scripture, and to outrage common sense, while the sentiment itself is of the most licentious tendency. But to maintain that the sacrifice for sin is adequately sufficient for every person in the world, and is mercifully proposed as such to be received, on the terms of repentance and faith, without any reprobating decree to the contrary, is, in my apprehension, "a doctrine according to godliness." I must, however, observe, that neither chance, nor yet the potent force of free-will, is ever likely to put any person in possession of its efficacy, without the assistance of sovereign grace.

§ 11. His Lordship has quoted some passages out of the Fathers which relate to human worthiness, that appear adverse to our sentithe opposition still being more in sound than in sense. For example, JUSTIN

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MARTYR says: "We maintain that no wicked or covetous person, no traitor, no virtuous person can escape God; and that every one will go into everlasting punishment or salvation, according to the merit of his actions.'That punishments and chastisements and good ' rewards are given according to the worth of the 'actions of every one, having learnt it from the prophets, we declare it to be true.' Here probably the Bishop supposes that JUSTIN maintains a doctrine which we deny. We sometimes say, that we have no merit of our own to recommend us to the favour of God; and he says that rewards and punishments are (xar' ažiav των πράξεων) " according to the worthiness of the actions" of every one. In the original the phrase in both places is precisely the same; though in one place translated "worth," in the other "merit." Perhaps these terms are considered as synonymous; however, we hold no doctrine inconsistent with what JUSTIN `evidently intends. Actions have worthiness in one respect, and not in another; or for one end, and not for another.

§ 12. When we profess, that we have "no merit of our own," or, "no worthiness of our own," to recommend us to God; we mean, that

* Refut. p. 291.

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