the tenets of Calvinism? So far from resemblance; there is contrast and opposition.'

CLEMENT OF ALEXANDRIA,

P. DXVI. I. 1. The, &c." Do Calvinists consider faith as natural? No: they attribute it to ' election.' They indeed consider faith as "the gift of God," which he confers on the elect exclusively: "God hath from the beginning chosen you "unto salvation, through sanctification of the Spirit, "and belief of the truth; whereunto he called you

66

by our gospel, to the obtaining of the glory of our "Lord Jesus Christ." But, so far from thinking it natural on that account; they are frequently censured for insisting that it is supernatural, “the gift "of God," and an effect produced by his omnipotent grace. The followers of Basilides held, that faith discovers doctrines by intellectual compre

2 Thes. ii. 13, 14.

2 The followers of Basilides consider faith as natural; where⚫fore they also attribute it to election, as discovering doctrines by intellectual comprehension, without instruction. But the • Valentinians, allowing us simple people a share of faith, main. ⚫tain that knowledge is in themselves, who are saved by nature, according to the abundance of the excellent seed; asserting, that knowledge is far more distinguished from faith, than what is spiritual is from what is natural. The followers of Basilides moreover say, that faith and election are peculiar in every respect [xas' inasov dása]; and again, that the worldly faith of every nature follows as a consequence of supermundane election; and that the gift of faith corresponds with the hope of every one. Faith, therefore, is not the effect of a right choice, if it be the privilege of nature.

3 See Remarks on p. 512, 513, Refutation.

hension, without instruction: and, as it appears, by sort of intuition, or immediate revelation: Calvints maintain that faith, believes the sure testimony f God, and receives it with humility, meekness, nd docility; and that the believer learns doctrines y daily searching the Scriptures, using every means f instruction which God hath appointed; praying ontinually for the promised teaching of the Holy pirit; and comparing every sentiment with the inallible standard of truth and duty, the word of God; thus "proving all things, and holding fast 'that which is good." There have been, and no loubt are, enthusiasts both among professed Calvinsts, and their opponents; who have made pretenions to immediate inspiration, or have supposed, hat the inward teaching of the Spirit supersedes the necessity of instruction. But the diligence with which Calvinists attend the publick preaching of the gospel, and other more private means of instruction, for which their opponents severely censure them, shew, that this is very far indeed from their general sentiment.-The Valentinians held, that themselves were saved by nature, according to the abundance of the excellent seed.' It is not plain what they meant by this jargon. Calvinists believe, that we are" saved by grace, through faith, and that not "of ourselves, it is the gift of God;" as the effect of being "born again not of corruptible seed, but of incorruptible, by the word of God which liveth "and endureth for ever." And they are far from confining this salvation, to those who concur with them in such of their tenets, as are not essential to

christianity; or to extend them to all, who do.• The followers of Basilides say, that faith and elec'tion are peculiar in every respect.' Does this mean, that they are peculiar to believers, and to the elect; and that others have no part in them? If so, Calvinists coincide with them in sentiment: and I suppose, Anticalvinists also, however they may explain faith and election. For who can doubt, but that faith is peculiar to believers, and election to the elected persons?—The worldly faith, of every nature, follows as a consequence of supermundane ' election.' What unintelligible jargon! After this quotation, there follows some reasoning of Clement, concerning free-will, or voluntary choice, as distinguished from antecedent physical necessity;' in order to render men objects of praise, or blame, reward, or punishment. But this subject has been repeatedly discussed; and has nothing to do, with the resemblance of the Calvinistick tenets, to those of ancient hereticks: except that Clement used the same arguments against them, which modern Anticalvinists employ against us. This is, because they misunderstand our principles, which do not at all interfere with man's free agency and responsibility, or introduce physical necessity and compulsion; but simply deny, that fallen man has not the disposition, and consequently not the ability, to do what in the sight of God is good, till he is influenced by the Spirit of God:' and that this is not due to sinners, and may justly be withheld; and that God graciously confers it, "according to the eternal it,"

pur

pose which he has purposed in himself;" yet so,

as to consist perfectly with the promise of "giving "his Holy Spirit to them who ask him :" because it is his special preventing grace alone, which puts into their hearts these good desires.'

P. DXVII. 1. 3. I do, &c.' I cannot well understand what the writer means. But did ever any man form an idea of such a being, as he seems desirous of describing?-Here I must be allowed to say, that his Lordship, in order to give effect to this chapter especially, ought, if possible, to have adduced quotations from modern Calvinists, as coinciding with these concerning the ancient hereticks. Bishop Lavington, certainly no friend of our doctrines, adopted this plan, in comparing the enthusiasm of methodists and papists,' and with great success and this gave a vast effect to his attempt, though I fear a pestiferous one. No man, however

he

may disapprove the spirit of the writer, and reject his conclusions, can read his book without feeling, that they, whom he assailed, lay open to his rebuke; and that his arguments were at least plausible.-I well remember the effect, which the perusal of it almost forty years ago had on my mind, in increasing my prejudices against evangelical religion. But I am under no apprehensions, that this chapter of the Refutation, will produce similar effects on enquiring men: because, when the opinions of the hereticks are stated; there is not so much as an attempt made

'I do not understand what that creature is, whose faculty of 'desiring, being put in motion by an external cause, is consigned

to prove, that the Calvinists hold the same opinions; or even to point out to the reader, in what the re 'semblance consists: but he is left to make it out for himself. And if he be not deeply versed in polemical divinity, he will seldom form any precise and distinct ideas on the subject. He may, however, be gratified to be assured, on high authority, that modern Calvinists resemble the most obnoxious of ancient hereticks, though he cannot well perceive in what respects. I am aware, that to make such a comparison as Bishop Lavington did, would be a very laborious, if not an impracticable, undertaking; and it would require the man who attempted it, to do us an honour, which is, I fear, not often conferred on us by Anticalvinists; namely, that of carefully pe rusing our publications. The orthodox fathers destroyed the books of these ancient hereticks; our opponents only consign ours, unexamined, to neg lect.- Epiphanius, at the instigation of Theophi lus, had condemned Ammonius, and some other learned monks, as guilty of Origenism. Ammonius therefore and his brethren paid him a visit: and being asked by him, who they were? replied;" Father, we are the brethren who are called Longi; and I beg the favour of you to tell me, whether you ever conversed with any of our disciples, or perused any of our writings? No, said Epiphanius. • How then, said Ammonius, could you judge those 'men to be hereticks, of whose sentiments

you

had

no proofs? I have been so informed, replied Epiphanius. But we, said Ammonius, have done the very reverse of all this: for we have frequently