CALIXTINS, a branch of the Hussites in Bohemia and Moravia, in the fifteenth century. The principal point in which they differed from the church of Rome was the use of the chalice (calix) or communicating in both kinds. Calixtins was also a name given to those among the Lutherans who followed the opinions of George Calixtus, a celebrated divine in the seventeenth century, who endeavoured to unite the Romish, Lutheran, and Calvinistic churches, in the bonds of charity and mutual benevolence. He maintained, 1. That the fundamental doctrines of Christianity, by which he meant those elementary principles whence all its truths flow, were preserved pure in all three communions, and were contained in that ancient form of doctrine that is vulgarly known by the name of the apostles' creed.-2. That the tenets and opinions which had been constantly received by the ancient doctors, during the first five centuries, were to be considered as of equal truth and authority with the express declarations and doctrines of Scripture.

ly. Some suppose that, as the elect only will be saved, it is to be preached only to them; and, therefore, cannot invite all to come to Christ. But to this it is answered, that an unknown decree can be no rule of action, Deut. xxix. 29. Prov. ii. 13.; that, as we know not who are the elect, we cannot tell but he may succeed our 'endeavours by enabling those who are addressed to comply with the call, and believe; that it is the Christian minister's commission to preach the Gospel to every creature, Mark, xvi. 15.; that the inspired writers never confined themselves to preach to saints only, but reasoned with and persuaded sinners, 2 Cor. v. 11:-and, lastly, that a general address to men's consciences has been greatly successful in promoting their conversion. Acts, ii. 23, 41. But it has been asked, if none but the elect can believe, and no man has any ability in himself to comply with the call, and as the Almighty knows that none but those to whom he gives grace can be effectually called, of what use is it to insist on a general and external call? To this it is answered, that, by the external call, gross enormous crimes are often avoided; habits of vice have been partly conquered; and much moral good at least has been produced. It is also observed, that though a man cannot convert himself, yet he has a power to do some things that are materially good, though not good in all those circumstances that accompany or flow from regeneration: such were Ahab's humility, 1 Kings, xxi. 29.; Nineveh's repentance, Jer. iii. 5.; and Herod's hearing of John, Mark, vi. 20. On the whole, the design of God in giving this common call in the Gospel is the salvation of his people, the restraining of many from wicked practices, and the setting forth of the glorious work of redemption by Jesus Christ. See Gill and Ridgley's Body of Div.; Witsius on the Cov.; and Bennet's Essay on the Gospel Dispensation.

CALL, CALLING, generally denotes God's invitation to man to participate the blessings of salvation it is termed effectual, to distinguish it from that external or common call of the light of nature, but especially of the Gospel, in which men are invited to come to God, but which has no saving effect upon the heart: thus it is said, Many are called, but few chosen." Matt. xxii. 14. Effectual calling has been more particularly defined to be "the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds with the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel." This may farther be considered as a call from darkness to light, 1 Pet. ii. 9; from bondage to liberty, Gal. ii. 13; from the fellowship of the world to the fellowship of Christ, 1 Cor. i. 9.; from misery to happiness, 1 Cor. vii. 15; from sin to holiness, 1 Thess. iv. 7.; finally, from all created good to the enjoyment of eternal felicity, 1 Pet. v. 10. It is considered in John Calvin was born at Nogen, in the Scripture as an holy calling, 2 Tim. Picardy, in the year 1509. He first stu1.9; an high calling, Phil. iii. 14; an died the civil law, and was afterwards heavenly calling, Heb.iii. 1.; and with-made professor of divinity at Geneva, out repentance, as God will never cast off any who are once drawn to him, Rom. xi. 29.

CALVINISTS, those who embrace the doctrine and sentiments of Calvin, the celebrated reformer of the Christian church from Romish superstition and doctrinal errors.

in the year 1536. His genius, learning, eloquence, and piety, rendered him respectable even in the eyes of his enemies.

It has been a matter of dispute whe- The name of Calvinists seems to have ther the Gospel call should be general, been given at first to those who emi. e. preached to all men indiscriminate-braced not merely the doctrine, but the

church government and discipline established at Geneva, and to distinguish them from the Lutherans. But since the meeting of the synod of Dort, the name has been chiefly applied to those who embrace his leading views of the Gospel, to distinguish them from the Arminians.

obtained that which he seeketh for, but the election hath obtained it, and the rest are blinded.-Whom he did predestinate, them he also called-We give thanks to God always for you brethren beloved of the Lord, because God hath from the beginning chosenz you to salvation, through sanctification The leading principles taught by Cal- of the Spirit and belief of the truth.— vin, were the same as those of Augus- As many as were ordained to eternal tine. The main doctrine by which those life, believed." Eph. i 4. Rom. ix. who are called after his name are dis- xi. 1-6. viii. 29, 30. 2 Thess. ii. 13. tinguished from the Arminians, are re- Acts, xiii, 48. They think also that duced to five articles: and which, from the greater part of these passages, betheir being the principal points discuss-ing found in the epistolary writings, ed at at the synod of Dort, have since after the pouring out of the Holy Spirit, been denominated the five points. These || who was promised to guide the apostles are, predestination, particular redemp- into all truth, is an argument in favour tion, total depravity, effectual calling. of the doctrine. and the certain perseverance of the saints.

The following statement is taken principally from the writings of Calvin and the decisions at Dort, compressed in as few words as possible.

1. They maintain that God hath chosen a certain number of the fallen race of Adam in Christ, before the foundation of the world, unto eternal glory, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creature; and that the rest of mankind he was pleased to pass by, and ordain to dishonour and wrath, for their sins, to the praise of his vindictive justice.

They do not consider predestination, however, as affecting the agency or accountableness of creatures, or as being to them any rule of conduct. On the contrary, they suppose them to act as freely, and to be as much the proper subjects of calls, warnings, exhortations, promises, and threatenings, as if no decree existed.

The connexion in which the doctrine is introduced by the divines at Dort, is to account for one sinner's believing and being saved rather than another; and such, the Calvinists say, is the connection which it occupies in the Scriptures.

With respect to the conditional predestination admitted by the Arminians, they say that an election upon faith or good works foreseen, is not that of the Scriptures; for that election is there made the cause of faith and holiness, and cannot, for this reason, be the effect of them. With regard to predestination to death, they say, if the question be, Wherefore did God decree to punish those who are punished? the answer is, On account of their sins. But if it be, Wherefore did he decree to punish them rather than others? there is no other reason to be assigned, but that so it seemed good in his sight. 4. John, vi. 37. Rom. Acts, xiii. 48. 1 Pet. i. 1. 16. xi. 5, 6.

Eph. i. 3, viii. 29, 30. Rom. ix. 15,

In proof of this they allege, among many other Scripture passages, the following: " According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love.-For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then, it is not of him that willeth, nor of him that runneth. but of God, that showeth mercy. Thou wilt say, then, Why doth he yet find fault; for who hath resisted his will? Nay, but O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why 2. They maintain that though the hast thou made me thus? Hath not death of Christ be a most perfect sathe potter power over the clay, of the crifice, and satisfaction for sins, of insame lump to make one vessel unto finite value, abundantly sufficient to exhonour and another unto dishonour?-piate the sins of the whole world; and Hath God cast away his people whom he foreknew? Wot ye not what the Scripture saith of Elias? Even so at this present time, also, there is a remnant according to the election of grace. And if by grace, then it is no more of works. What then? Israel hath not

though on this ground the Gospel is to be preached to all mankind indiscriminately; yet it was the will of God that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who were from eternity elected to salvation, and given to him by the Father.

people, zealous of good works.-He loved the church, and gave himself for it, that he might sanctify and cleanse it and present it to himself, &c.-And they sang a new song, saying, Thou art worthy; for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and peoand nation." John, xvii. 2. x. 11, 15. xi. 52. Tit. ii. 14. Eph. v. 25-27. Rev. v. 9.

3. They maintain that mankind are totally depraved, in consequence of the fall of the first man, who, being their public head, his sin involved the corruption of all his posterity, and which corruption extends over the whole soul, and renders it unable to turn to God, or to do any thing truly good, and exposes it to his righteous displeasure; both in this world and that which is to come.

Calvin does not appear to have written on this subject as a controversy, but his comments on Scripture agree with the above statement The following positions are contained in the resolutions of the synod of Dort, under this head of doctrine:-"The death of the Son of God is the only and most perfect sacrifice and satisfac-ple, tion for sins, of infinite value and price, abundantly sufficient to expiate the sins of the whole world.-The promise of the Gospel is, that whosoever believeth in Christ crucified shall not perish, but have everlasting life; which promise, together with the command to repent and believe, ought promiscuously and indiscriminately to be published and proposed to all people and individuals, to whom God in his good pleasure sends the Gospel.-Whereas many who are called by the Gospel do not repent nor The explanation of original sin, as believe in Christ, but perish in unbe- given by Calvin, is as follows: "Origilief; this proceeds not from any defect nal sin seems to be the inheritable deor insufficiency in the sacrifice of Christ scending perverseness and corruption offered on the cross, but from their own of our nature, poured abroad into all fault. As many as truly believe, and are the parts of the soul, which first maketh saved by the death of Christ from their us deserving of God's wrath, and then sins, and from destruction, have to ascribe also bringeth forth those works in us, it to the mere favour of God, which he called, in Scripture, the works of the owes to no one, given them in Christ flesh. These two things are distinctly from eternity.-For it was the most to be noted, that is, that, being thus in free counsel, and gracious will and in- all parts of our nature corrupted and tention of God the Father, that the perverted, we are now, even for such quickening and saving efficacy of the corruption only, holden worthy of dammost precious death of his Son should nation, and stand convicted before God exert itself in all the elect, to give unto to whom nothing is acceptable but them only justifying faith, and by it to righteousness, innocence, and purity. conduct them infallibly to salvation; And yet we are not bound in respect of that is, it was the will of God that another's fault; for where it is said that Christ, by the blood of the cross, by the sin of Adam we are made subwhereby he confirmed the new cove-ject to the judgment of God, Rom. v. nant, should efficaciously redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity elected to salvation, and given to him by the Father." These positions they appear to have considered as not only a declaration of the truth, but an answer to the arguments of the Remonstrants.

18. it is not so to be taken, as if we, innocent and undeserving, did bear the blame of his fault; but as, in consequence of his offence, we are ultimately clothed with the curse, therefore it is said that he hath bound us. Nevertheless from him not the punishment only came upon us, but also the infection distilled from him abideth in us, to the which the punishment is justly due."

In proof of the doctrine, they allege among others the following Scripture passages: "Thou hast given The resolutions of the divines at Dort him power over all flesh, that he should on this head, contain the following give eternal life to as many as thou positions. Such as man was after the hast given him.-The good shepherd fall, such children did he beget-corgiveth his life for the sheep.-I lay ruption by the righteous judgment of down my life for the sheep.-He died God being derived from Adam to his not for that nation only, but that he posterity-not by imitation, but by the might gather together in one the chil-propagation of a vicious nature. Wheredren of God that are fore all men are conceived in sin, and are born the children of wrath, unfit for every good connected with salvation, prone to evil, dead in sins, and the

scattered abroad. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar

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servants of sin; and without the Holy Spirit regenerating them, they neither will nor can return to God, amend their depraved natures, nor dispose themselves for its amendment.

ceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead.-Not of works, lest any man should boast. For we are his

unto good works.-God, that commanded the light to shine out of darkness, hath shined into our hearts, &c.-I will take away the stony heart out of their flesh, and will give them hearts of flesh." Rom. viii. 29. Eph. i. 19, 20. ii. 9, 10. 2 Cor. iv. 6. Ezek. xxxvi.

26.

In proof of this doctrine, the Calvinists allege, among other Scripture pas- || workmanship_created in Christ Jesus sages, the following: "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.-By one man's disobedience many were made sinners. -I was born in sin, and shapen in iniquity.-God saw that the wickedness of man was great upon the earth, and that every imagination of his heart was only evil continually.-God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no not one.-And you hath he quickened who were dead in trespasses and sins. Wherein in time past ye walked according to the course of this world among whom also we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." Rom. v. 12-19. Ps. li. 5. Gen. vi. 5. Ps. liii. 2, 3. Rom. || iii. Eph. ii. 1-3.

4. They maintain that all whom God hath predestinated unto life, he is pleased, in his appointed time, effectually to call by his word and Spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.

They admit that the Holy Spirit, as calling men by the ministry of the Gospel, may be resisted; and that where this is the case, "the fault is not in the Gospel, nor in Christ offered by the Gospel, nor in God calling by the Gospel, and also conferring various gifts upon them; but in the called themselves. They contend, however, that where men come at the divine call, and are converted, it is not to be ascribed to themselves, as though by their own free will they made themselves to differ, but merely to him who delivers them from the power of darkness, and translates them into the kingdom of his dear Son, and whose regenerating influence is certain and efficacious."

In proof of this doctrine the Calvinists allege, among others, the following Scripture passages: "Whom he did predestinate, them he also called; and whom he called, them he also glorified. -That ye may know what is the ex

5. Lastly: They maintain that those whom God has effectually called, and sanctified by his Spirit, shall never finally fall from a state of grace. They admit that true believers may fall partially, and would fall totally and finally but for the mercy and faithfulness of God, who keepeth the feet of his saints; also, that he who bestoweth the grace of perseverance, bestoweth it by means of reading and hearing the word, meditation, exhortations, threatenings, and promises; but that none of these things imply the possibility of a believer's falling from a state of justification.

In proof of this doctrine they allege the following among other Scripture passages:-"I will put my fear in their hearts, and they shall not depart from me.-He that believeth, and is baptized, shall be saved-The water that I shall give him shall be in him a well of water springing up into everlasting life.This is the Father's will, that of all which he hath given me I should lose nothing-This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent.Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but they went out, that they might be made manifest that they were not all of us.-Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever, Amen." Jer. xxxii. 40. Mark, xvi. 16. John, iv. 14. vi. 40. xvii. 3. 1 John, iii. 9. ii. 19. Jude, 24, 25.

Such were the doctrines of the old Calvinists, and such in substance are those of the present times. In this, however, as in every other denomina