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THE

FATHERS, THE REFORMERS,

&c.

CHAPTER I.

Introduction.

THE following work has been occasioned by a recent publication of Dr. Tomline, the present Bishop of Lincoln, entitled, "A Refutation of "Calvinism." Some persons will probably think it a very presumptuous undertaking for an obscure layman to controvert points of theology with a dignitary of the church. But if what is advanced be consistent with truth, it cannot be of much importance from what quarter it may proceed.

It is not intended to follow his lordship through all the parts of his multifarious volume, in order to show the complete failure of his pretended "Refutation." To expose the inaccurate statements, to confute the erroneous principles, to detect the fallacious reasonings, to overturn the unfounded conclusions, to repel the injurious accusations with which the work abounds, would require a book twice as large as that of his lordship.

But it is necessary to animadvert a little on one circumstance which will hardly admit of his lordD

ship's exculpation from the charge of unfairness and disingenuity.

"The design of the work" is stated in the preface to be "to refute the peculiar doctrines of the "system of theology which was maintained by "Calvin." Yet it is evident from the beginning of the second chapter, and from various other parts of the book, that the real object was to confute and write down those who now pass under the general denomination of Calvinists. If this was not the real object, his lordship has travelled considerably out of his way, and might have spared his many censorious reflections on "these modern Calvinis❝tic writers, these promoters of schism, these arro"gant enthusiasts, who endanger the church by "their active hostility, propagating with unremit❝ted zeal doctrines by which the credulity of un"thinking persons is imposed upon in the present "times." For nothing of this could be necessary to the refutation of writings composed and published by Calvin above two hundred and fifty years ago.

His lordship is not ignorant that the majority of those persons who at present either assume or receive the appellation of Calvinists do not adopt every sentiment held by Calvin, p. 568, 569. Yet he pertinaciously insists on using the term as including the belief of every opinion maintained in the writings of that reformer. In justification of this practice, he affirms, that "its peculiar doc

trines considered as a system are so connected "and dependent upon each other, that if you em"brace one, you must embrace all,” p. 570.

* Pp 54, 76, 142, 283.

If this be merely a question about the propriety of applying the term Calvinism to any system which does not comprise all the tenets espoused by Calvin, it is a mere "strife of words," and undeserving of further discussion. Only let it be observed, that Dr. Tomline is not justified in this case by the common use of terms of this description. It may be questioned whether it is in his lordship's power to specify a single instance of an appellation derived from the name of any eminent writer, especially a voluminous one, and used to denote a theological system, which in its common acceptation includes every sentiment maintained by the theologian whose name it bears.

If this be necessary to constitute Calvinism, it is easy to show a confession of faith framed by Calvin himself which cannot be denominated Calvinistin anfassion of faith drawn up by that reformer to be presented to the French King on behalf of the Protestants of Paris.

But in writing against the modern Calvinists, is it not extremely disingenuous in his lordship, to attribute to them tenets which he knows they disavow, to represent them as responsible for conclusions which they abhor, and to argue on the supposition of their holding principles which were never held by Calvin himself, or by any persons called by his name? Can this mode of proceeding be justified by his lordship's bare assertion, that

Calvinism will not admit of partial adoption; "and that if you embrace one of its tenets you "must embrace all?" The absurdity as well as disingenuousness of this polemical artifice is too evident to need further animadversion.

The comparison in the sixth chapter between the Calvinists and some of the earliest heretics must not be passed over entirely unnoticed. Without estimating Dr. Tomline's capacity of discernment far below the common standard, it is impossible to attribute to any conceivable motive of fair or candid controversy the plentiful shower of absurdities and impieties discharged in that chapter against the devoted objects of his lordship's theological hostility; like so many Indian arrows, barbed in order to lacerate where they enter, and dipped in poison to insure the mortality of their wounds. The whole compass of language furnishes no terms too severe to be employed in the reprobation of such weapons of episcopal warfare. But veneration for the mitre forbids the use of any language against a prelate, that could express half the indignation which the perusal of shapter must necessarily excite in every ingenuous mind. It is most devoutly to be wished, that every theologian would study that "charity" which "rejoi"ceth in the truth."

While the modern preachers, writers, and private Christians, whom his lordship is opposing, do not coincide in all the sentiments contained in the writings of Calvin, and while they disclaim the reception of any principles of religion on his authority, or that of any uninspired man; they do not in general refuse the name of Calvinists, as a term of distinction, easily understood, and superseding the necessity of those tedious circumlocutions which must otherwise be frequently employed. The propriety of the term they consider as sufficiently supported by their agreement with the leading princi

ples adopted by that eminently great and good man, notwithstanding their rejection of some tenets which he thought necessary appendages, but which they consider as unnecessary incumbrances of the general system.

Dr. Tomline asserts, that the Church of England is ANTI-CALVINISTIC. Perhaps the shortest method of overturning his lordship's position is by establishing an opposite one. To effect this scarcely any thing will be requisite but a selection and comparison of extracts from different writings.

I shall therefore proceed, without further introduction, to adduce passages from Calvin's Institutes of the Christian Religion, which contain his sentiments on Original Sin, Free Will, Regeneration and Sanctification by the Holy Spirit, Justification, Faith, Good Works, Predestination and Election; and which, I apprehend, also express the sentiments of Calvinists in general on these important subjects. In comparison with these will be exhibited extracts from the Formularies of the Church of England. And in contrast to the extracts from both these sources, especially the latter, I shall make some quotations from his lordship, accompanied with a few observations.

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