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planted the love of justice and the necessity of adhering to its laws so strongly in the human heart, that all mankind, in every age and nation, whether barbarous or civilized, agree that the violation of it deserves infamy and punishment; who has in the most decided manner, by his prophets Isaiah, Jeremiah, and Zechariah, declared, that he himself will punish its infraction, and who, in one of his three great injunctions to his creatures, has in the most express terms required of them to do justly-do you think it possible that the same God, who has thus strictly required all men to do justly and to love mercy, should himself so infringe both, as to decree that a multitude of human beings should be doomed to suffer eternal punishment before they were born, and had in no respect offended him?-I believe every rational candid person will be of opinion, the people so met and interrogated, of whatever religion or persuasion they might be, would unanimously say, such conduct on the part of God was incredible, was impossible. I believe, if they were even infidels as to other points of natural or revealed religion, they would say the same; therefore we may fairly conclude this wicked doctrine of Calvin's to be disclaimed equally by reason and common sense.

But the arguments of the greatest weight and authority against this vile superstition are to be

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collected from the Scriptures, because their premises establish in the mind conclusions diametrically opposite to those of Calvin. It is allowed by all the writers of his age, that Calvin was a man of a haughty, gloomy, and intolerant temper : of such people Mr. Addison, in one of his Spectators *, observes as follows; “ People of “ gloomy uncheerful imaginations, or of envious “ malignant tempers, whatever kind of life they “ are engaged in, will discover their natural tinc

ture of mind in their thoughts, words, and ac

tions; and the most religious thoughts often “ draw something that is particular from the " constitution of the mind in which they arise : “ thus when folly or superstition strike in with " this natural depravity of temper, it is not in " the power even of religion itself to preserve the "s character of the person who is possessed with “ it from appearing highly absurd and ridiculous.” Calvin's natural temper thus soured his religious opinions, and made him combine and associate in his mind conclusions quite contrary to Scripture; for that holy record gives no warrant to any man to wrong and insult the merciful name and nature of the Deity, by a supposition which charges God with acting in a cruel aud unjust manner towards his creatures. Archbishop Tillotson in his Ser

* Vol. vii. No. 489.

planted the love of justice and the necessity of adhering to its laws so strongly in the human heart, that all mankind, in every age and nation, whether barbarous or civilized, agree that the violation of it deserves infamy and punishment; who has in the most decided manner, by his prophets Isaiah, Jeremiah, and Zechariah, declared, that he himself will punish its infraction, and who, in one of his three great injunctions to his creatures, has in the most express terms required of them to do justly—do you think it possible that the same God, who has thus strictly required all men to do justly and to love mercy, should himself so infringe both, as to decree that a multitude of human beings should be doomed to suffer eternal punishment before they were born, and had in no respect offended him?-I believe every rational candid person will be of opinion, the people so met and interrogated, of whatever religion or persuasion they might be, would unanimously say, such conduct on the part of God was incredible, was impossible. I believe, if they were even infidels as to other points of natural or revealed religion, they would say the same; therefore we may fairly conclude this wicked doctrine of Calvin's to be disclaimed equally by reason and common sense.

But the arguments of the greatest weight and authority against this vile superstition are to be

collected from the Scriptures, because their premises establish in the mind conclusions diametrically opposite to those of Calvin. It is allowed by all the writers of his age, that Calvin was a man of a haughty, gloomy, and intolerant tem per : of such people Mr. Addison, in one of his Spectators *, observes as follows ; " People of “ gloomy uncheerful imaginations, or of envious “ malignant tempers, whatever kind of life they

are engaged in, will discover their natural tinc“ ture of mind in their thoughts, words, and ac“ tions; and the most religious thoughts often “ draw something that is particular from the ~ constitution of the mind in which they arise : “ thus when folly. or superstition strike in with “ this natural depravity of temper, it is not in " the power even of religion itself to preserve the " character of the person who is possessed with “ it from appearing highly absurd and ridiculous.” Calvin's natural temper thus soured his religious opinions, and made him combine and associate in his mind conclusions quite contrary to Scripture; for that holy record gives no warrant to any man to wrong and insult the merciful name and nature

of the Deity, by a supposition which charges God . with acting in a cruel aud unjust manner towards

his creatures. Archbishop Tillotson in his Ser

* Vol. vii. No. 489.

mon*, and likewise Dr. Samuel Clarke in his Ser. mont, both observe, that there are no such decrees in the Scriptures as absolute reprobation and predestination : on the contrary, they every where declare and express the goodness of God, and his intentions of making his creatures happy, if they love, honour, and obey him. Does not God proclaim this in the character he condescended to give of himself to Moses? “ And the Lord passed 66 by before him, (Moses,) and proclaimed, The “ Lord, the Lord God, merciful and gracious, " long-suffering, and abundant in goodness and “ truth, keeping mercy for thousands, forgiving " iniquity and transgression and sin f;" &c. Further, “I am the Lord which exercise loving-kindness; judgment, and righteousness, in the earth: " for in these things I delight, saith the Lord S.” Further, “ The Lord is merciful and gracious, “ slow to anger, and plenteous in mercy. He will “ not always chide, neither will he keep his anger “ for ever. He hath not dealt with us after our “ sins, nor rewarded us according to our ini*** quities. For as the heaven is high above the “ earth, so great is his mercy towards them that

fear him. God is love. He is the God of peace, " the father of mercies, and the God of all com* fort and consolation. The goodness of God

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