quotation, from Bp. Bramhall, is not materially different from the sentiments of modern Calvinists. He allows, that in the act of our believing, or con' version to God,' It is God that worketh in us the will and the deed; and we do not deny, that we must "Work out our own salvation with fear and "trembling." None of us imagine, that our re

pentance is God's work alone;' and he admits, that if it were our work alone, we need not pray,' Turn thou us, O Lord, and we shall be turned.'None of us suppose, that God has proposed impossible conditions, which they, to whom they are proposed, have no power to accept or refuse." We have, by nature, both power and inclination to refuse; and nothing is wanting but a willing mind, in order to accept of them: but Bp. Bramhall, as far as I can judge from the quotation, would admit, that whatever power we have, we have not that willing mind, except by the grace of God. The liberty to co-operate is his gift; but the inclination to comply with his proposal, is his also.

How

far the word co-operate is proper, may be questioned: but as the matter is here stated, I feel no great repugnancy to it; especially as explained in the concluding part of the quotation.

P. xlv. l. 23.

These words, &c."1 • The irre

to co-operate is his gift, and this manner of acting his own institution.'

These words, "Behold, I stand at the door, and knock," are not understood only of the minister's outward knocking at the door of the ear with persuasive words, but much more of God Almighty's knocking at the door of the heart, by his prevent

•sistible decree,' is never the cause of a man's heart being shut against the gospel: man's depravity induces him to shut his own heart; and God, in righteous judgment, leaves him to his perverse choice, according to his own foreknowledge and purpose. But the heart is always shut, till God first knocks at the door of our hearts by his preventing grace,

WITHOUT WHICH WE HAVE NO DESIRE TO OPEN "UNTO CHRIST.' Not I alone'-Would St. Paul approve of this addition to, or gloss upon, his words?

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P. xlvii. last line. 'He infers, &c." In imputing these sentiments to the Calvinists, indiscriminately, it would have been far more satisfactory, if some evidence in proof of the charge, had been adduced; especially from the writings of modern Calvinists, in the established church. It will pro

ing grace. To what end doth he knock to have it opened, if ' he himself had shut it by an irresistible decree? God first knocks at the door of our hearts by his preventing grace, without which we have no desire to open unto Christ. And then he helps us by his adjuvant or assistant grace, that we may be able to open. Yet the very name of God's adjuvant, or assistant, or helping. grace, doth admonish us, that there is some( thing for us to do on our parts; that is, to open, to consent, 'to concur. Why should our co-operation seem so strange, ' which the apostle doth assert so positively? "We are labourers "together with God." Aud, "I laboured more abundantly "than they all;" yet not I (that is, not I alone) but the grace of God which was with me.'

'He infers that man has no concern whatever in working ' out his salvation; and that the thoughts, words, and works of 'those who shall be saved, are necessary and irresistible effects ⚫ of divine grace: this is the error of Calvinists.'

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bably be allowed by most readers, that the author of these remarks has had considerable opportunity of learning the sentiments of his brethren: but he can confidently declare, as in the presence of God, that he never heard one of them, or indeed any Calvinist, avowedly profess such tenets as these. It is indeed a serious thing, to advance such accusations against a large body of men, of whom his Lordship allows, many to be pious and diligent ministers, without clear and decisive evidence: and we must be excused, in answering with the apostle, "Neither can they prove the things, whereof they

now accuse us.''

Modern Calvinists generally avoid the use of the word irresistible, as exceptionable, and not scriptural: and necessary in this connexion belongs, not to the system of those, who believe the predestination of an infinitely wise, just, and merciful God; but to that of fatalists, heathen fatalists, and modern necessarians.

Note, P. xlviii. We say, &c." There have been, and still are, a considerable number, to whom the rebuke, in this quotation from Sherlock, is justly applicable: but, I have a confidence, that they

Acts xxiv. 13.

We say, that of ourselves we can do nothing; whence they conclude, that we have nothing to do. We say, that it is the grace of God which enables us to do every thing; from whence they conclude, that every thing must be left to the grace of God, and that we need only work ourselves into a strong persuasion that God is at work for us, and may sit still ourselves. And this persuasion, which is generally mere enthusiasm, they dignify with the name of Christian faith.' Sherlock, v. 2. p. 80.

receive it as frequently, constantly, and decidedly, from the evangelical clergy; as from any other ministers, either of the establishment, or elsewhere. The author of these reinarks, during more than twenty years, was subjected to very much censure and many painful effects, for plainly protesting against this very enthusiasm, and antinomian delusion: and he cannot but think it hard, to be included in the same general sentence of condemnation, with the persons, whose pestiferous tenets, he so long, and he trusts, successfully opposed.-We require nothing of our opponents beyond a fair discrimination. Let them state the censurable tenets, bring clear evidence against the accused, and, having proved them guilty, proceed to pass sentence on them but surely it is not candid, to conclude under one general sentence, so large and multifarious a body of men, as are now called the Calvinists," making them all accountable for the faults of some individuals; and to class among them all the Evangelical clergy and their congregations! But I retract

it is not so much, in many instances, the want of candour and equity, as the want of information. We preach very publickly, but they disdain to hear us: we publish books on various subjects, but they will not deign to read them! for I hope no one, who has read them, would persist in charging us with tenets, which we openly disavow, and labour to discountenance, to the utmost of our ability.

P. xlix. 1. 2. . .' Unitarians, to which title they 'have no more right, than Calvinists have to that ' of Evangelical divines.'-What exclusive right any

body of men have to the title of Evangelical divines,' I do not enquire. A certain description of ministers, and among them, several clergymen in the established church, were thus distinguised, before almost any, now living, were joined to the company. Whether, therefore, our predecessors arrogated to themselves the title of evangelical ministers; or others so denominated them, as noticing, in their preaching, a marked difference from that of other preachers, needs not here to be decided. It is certain, however, that the present race of Calvinists' did not give themselves or one another the title of Evangelical divines or ministers; for it was given to the body before many of these were born, and before almost any part had entered the ministry; and they have no option, whether they will be so called, or no; except by renouncing or concealing their present sentiments. It would indeed be a great blessing to mankind if all who are so called, and all who desire to be thought as much deserving of the title as others; were both in doctrine, spirit, and conduct, all which that title imports: "taking heed "unto themselves, and to their doctrine, and con

tinuing in them; for in so doing, they would "both save themselves, and those that hear them."! If, however, we had assumed to ourselves this title, it would not have been more justly censurable, than it is for men to call themselves, and one another, Orthodox. It may admit of some argument, whether evangelical opinions be right or not: but what

!. 1.Tim. iv. 16.