draw these general inferences: first, that the Calvinistic doctrine of Election is perfectly consistent with exhortations, invitations, cautions, warnings, threatenings, &c.: secondly, that gracious influence, which is at the sovereign disposal of divine goodness and wisdom, absolutely secures the event, eternal glory, notwithstanding all possible freedom of the agent: thirdly, that personal election originates, not in the free will of man, but in the good and wise pleasure of God," that no flesh might glory in his presence:" fourthly, that as personal election does injury to no one, the character of God therein appears infinitely amiable and merciful: fifthly, that the opposers of personal and certain election, can obtain no conceivable advantage by any scheme of their own, either as it relates to the character of God or the happiness of

men.

§ 26. Suppose, for argument' sake, that therewere no such thing as personal election; what could be gained by the supposition? Would no men continue wicked, or would more of mankind attain happiness? Both parties allow that "wide is the gate and broad is the way that leadeth to destruction," and that many are they that go in thereat;" and, on the other hand, that in fact, "straight is the gate and narrow is the way that leadeth unto life, and

The

few there be that find it." On any scheme of thought whatever, the fact is the same. question then returns to this, what scheme gives most advantage in dealing with men, as to their immortal concerns, and reflects most honour on the character of God?—or, which amounts to the same thing, what do the sacred oracles teach us on the subject? No one is at liberty to interpret one part at the expense of another : and the appeal is now made to every competent reader, whether Bishop TOMLINE's scheme does not set up one train of thought contained in the scripture at the expense of another equally important; and whether the doctrine of election, as previously explained, be not consistent with scripture, consistent with itself, and consistent with the Articles of the Established church.

§ 27. His Lordship supposes, that the Predestination taught in the seventeenth Article, is God's gracious purpose to make a conditional offer of salvation to men. "Those whom God hath 'chosen in Christ," that is, those to whom God ' decreed to make known the gospel of Christ.--They be called according to God's purpose, by his Spirit working in due season: they through grace obey the calling: they be justified freely: they be made the sons of God by adoption: 'they be made like the image of his only-begot'ten Son Jesus Christ: they walk religiously in

6

good works; and at length by God's mercy they attain to everlasting felicity," that is, they on their part conform to the conditions of the gospel covenant by obeying the calling,

and walking religiously in good works, under 'the influence and assistance of the Holy Spirit; and, as a reward, they are justified in this world, are made sons of God, by adoption, are made like the image of Christ, ' and at length attain everlasting felicity. Pre'destination to life therefore is not an absolute 'decree of eternal happiness to certain individuals, but a gracious purpose of God, to make a conditional offer of salvation to men, through the merits of Christ."** Surely never was there an Article so inflexibly opposite to the opinion of its expositor! "Those whom God hath chosen in Christ;" that is, according to his Lordship, those to whom God decreed to make known the gospel of Christ.' If this be the true exposition, the compilers must mean, that those to whom God decreed to make known the gospel of Christ,' or, to make a conditional offer of salvation, " obey the calling," are "justified freely," are "made the sons of God by adoption," are "made like the image of Jesus Christ;" that "they walk religiously in good works, and at length by God's mercy,

* Refut. p. 266.

they attain to everlasting felicity!" Are there not millions to whom the gospel is made known, and to whom is made a conditional offer of salvation, who are utter strangers to these effects? How then could the compilers say, that these effects are found in those who are "endued with so excellent a benefit of God" "predestination to life," without pointedly contradicting an obvious matter of acknowledged fact?

as

28. The question is not whether God 'decreed to make known the gospel of Christ,' or, graciously purposed to make a conditional 'offer of salvation to men through the merits of 'Christ,' or, whether any 'on their part conform to the conditions of the gospel covenant by obey'ing the calling, and walking religiously in good works;' for these things are confessed on both sides. The question is, what is the real cause of these effects? or, what God does on his part? Men "obey the calling;" but from what cause? Is it an inexplicable self-determining power in the will, or is it grace in the heart,-the power of man, or the Spirit of God "working in due season?" They are "justified;" but do they obtain this great privilege "as a reward," or freely?" They are "made the Sons of God by adoption;" but where does this privilege originate? in the will and purpose of man, or in the wise choice of God? The question is

not, whether the privilege belongs to the willing and obedient; but, who made them willing and obedient? Was it free will in the adopted, or, the grace of God? That the elect are "made like the image of Christ," is not disputed; but does man effect it by the potent energy of self, self-will, self-determination,—or, does God effect it by his grace and spirit, whereby they are "transformed into the same image from glory to glory?" The elect' walk religiously in good works.' No Calvinist denies this; but we "affirm constantly, that they who believe in God should be careful to maintain good works," and that the disciples of Christ ought "to observe all things whatsoever he hath commanded them," We "charge those who are rich in this world, to be rich in good works;" and that all Christians should be found diligent in business, fervent in spirit, serving the Lord," according to their situations. Now the question is, when Christians have ' walked religiously in good works,' to what are we taught to ascribe this effect? How should we give unto man the things that are his, and unto God the things that are God's? If man was the willing agent, was it his own will made him willing; or was it "God that worked in him both to will and to do, of his own good pleasure?"

29. True Christians at length attain to