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resemblance, as to this quotation, consists, in Calvinists holding that true believers, according to the grace of the new covenant, and through the allprevailing intercession of the Redeemer, are“ kept by “ the power of God, through faith, unto salvation;" and the 'hereticks thought that spiritual natures were incapable of change; that such natures as are before referred to Seth, and as such born

spiritual.'—God alone is is unchangeable by nature: yet few men think that holy angels, and the blessed inhabitants of heaven, will so change, as to become miserable blaspheming demons. But their only security is the promise and power of God. In this sense, they are inconvertibiles et contrarii incapaces : and the apostle says,

“ 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.” 1 P. Dxx. 1.1. Those, &c.'?

This is merely pseudo-philosophical ranting, which has nothing to do, either with Calvinists or Anticalvinists; as I am confident all impartial men of learning will allow.

P. Dxx. 1. 5. After, &c." Calvinists, on the contrary, believe, that there is but one nature of man,

which they called spiritual natures, were incapable of change (inconvertibiles et contrarii incapaces). Vol. i. p. 72.' 1 1 John iii. 9.

2 • Those who, coming from the schools of Marcion, and Va: • Jentinus, and Basilides, have been taught that there are different

Datures of souls. Vol. i. p. 98. 3. After quoting some passages of Scripture, he says, “Certain bereticks pervert these passages, almost destroying free-will, by maintaining that there are abandoned natures, incapable of

as born of Adam ; and that is wholly depraved, yet capable of salvation by the grace of God; by which special grace, some, and not others, are made partakers of a new creation unto holiness, by the life giving Spirit of Christ. The reader may easily perceive the difference between their sentiments, and that of these hereticks; and indeed the contrariety.

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CYRIL OF JERUSALEM. P. DXX.-DXXI. 1. 24. The soul, &c.'' Cyril salvation, and that there are other natures which are saved, and which cannot possibly perish. Vol. i. p. 115.' 'In his fifth book against Celsus, in answering the objection of Çelsus, arising from the number of sects into which christianity

was then divided, he says, Let it be supposed that there is a 'third set of persons, who call some men animal, and others spiri

tual; I suppose that he is speaking of the Valentinians. But what ' is that to us of the church, who condemn those who maintain, " that there are some persons formed by nature to be saved, and

others formed by nature to perish. Vol. i. p. 624.' 1. The soul is immortal, and all the souls of men and women are alike ; for the bodily limbs only vary. There is not an ' order of souls which sin by nature, and an order of souls which

act justly by nature; but both according to free-will; souls being of a like form and substance in all persons. I know that : I am using many words, and that I have already occupied ' much time; but what is more valuable than salvation ? Will

you not take some trouble in providing against Hereticks? Do
you not wish to know the deviation from the road, that you
may not fall down a precipice without being aware of it.
P. 62.
We will not bear with those who put a wrong interpretation'
this
passage,

“ In this the children of God are manifest, " and the children of the devil ;" as if some men were

saved, and others perish, by nature; for we come into this holy adoption, not by necessity, but from our own free-will.

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refers to some hereticks, who supposed, that there was some difference, between the souls of men and women, by nature; between such as sin by nature; and such as act justly by nature : but both according ' to free will,' that is, voluntarily. And about some who were saved, and others, who perished by nature. But it does not appear how these things resemble the tenets of Calvinisın, unless ascribing the difference between one man and another to special grace, or regeneration, be compatible with ascribing it to nature.

The last clause alone shews, in what' the resemblance is supposed to exist — We come into this

holy adoption, not by necessity, but from our own • free will.' Here Cyril himself is supposed not to resemble the Calvinists; and therefore the hereticks whom he opposes do, , Calvinists however would say, not by necessity; but through the grace of

God by Christ preventing us, that we may have a good will, and working with us, (co-operating) when we have a good will,"?

EPIPHANIUS.

P. DXXI. I. 17. They, &c."? On this no remark is needful : because it coincides with what has before been noticed. It however tacitly implies a charge of antinomianism against Calvinists; to which they plead : Not guilty.'

" Articlex. 2 They (the Valentinians) say, that there are three orders of men, spiritual, animal, carnal. They assert, that they themselves belong to the spiritual order, as do the Gnostics, and that they stand in need of no labour, only knowledge, and their

mysterious terms; that every one of them may do any thing • without fear or care: for they say, that their order, being

spiritual, will be entirely saved. But that the other order of

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P. DXXI. 1. 8. ' All, &c.” It is probable, that Gregory referred to our Lord's words to the disciples, when they said to him, “ If the case of a

man be so with his wife, it is not good to marry. “ But he said unto them, All men cannot receive “ this saying, save they to whom it is given;" and that he meant to caution his readers against the notions of those hereticks, who seemed, at least, to ascribe the creation of the animal part of our nature, to some evil being. It does not however appear to be an evidence against us of much importance.

" No man can come

Our Lord says,

men in the world, which they call animal, cannot be saved of

itself, unless it should save itself by labour and juist conduct. • But they say, that the material (carnal) order of men in the ' world, can neither acquire knowledge, nor receive it, even if

any person of that order should wish for it; but that they perish, 'soul and body together. Vol. i. p. 172.'

{"All, he says, do not receive the word, “ but those to whom it " is given.". When you hear the expression "to whom it is given," * do not adopt any heretical notion ; do not fancy that there are

different natures, earthly, spiritual, and middle natures. For certain persons are so ill disposed, as to imagine that some are of. a nature which must absolutely perish, others of a nature which must be saved ; and that a third part are so circumstanced, according as their will may lead them to vice or to viriue. • Vol. i. p. 504,

“ unto me, except it were given unto him of my « Father." “Coming unto him," is evidently either the same as “ receiving the word,” and “ be

lieving in him," or the invariable effect of believing. Now the resemblance between the ancient hereticks and the Calvinists, cannot be thought to consist in their saying the very same: and as to the rest of the passage, what similarity does it bear to our sentiments ?- Different natures, earthly, spi

ritual, middle,' say the hereticks: We say, “ All "are, by nature, children of wrath," one as much as another : but some by grace become the children of God They say, 'Some are of a nature, which 'must absolutely perish; others of a nature which (must be saved.' We say, That all men are of 'a nature which must absolutely perish, unless saved by grace, through faith in Christ : that none are excluded from this salvation, who desire and seek it; but that none sincerely desire and seek it, except by special grace. The third sort we do not at all allow : but we aver, that all men are free agents, and act as their will leads them, whether, by nature, they choose the evil; or, by preventing grace, they “ choose the good part which shall not be taken “ from them.”

DXXIII. 1.7. David, &c." David speaks of

ness,

1. David says of sinners, “Behold i was shapen in wicked

and in sin hath my mother conceived me;" and in another place, “ The ungodly are froward even from their mother's " womb :" and in both respects, “ before the children were " born, God lored Jacob, and bated Esau.” The hereticks, who ' pretend that there are different natures ; namely, a spiritual

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