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LEFT LEG. ARG. IV. No. I. (Page ANSWER. No. 2.--God 18.) —“God the Father the Father hath reprobated bath chosen us in Christ, us in Adam, before the before the foundation of foundation of the world, the world, that we should that we should [not be (pot be saved do what we damned, do what we will ;' but] "be holy and will;" but] be unholy and without blame before him full of blame before him in in love.' (Eph. i. 4.) Elec- malice. Reprobation is tion is always followed by always followed by aposregeneration, and regene- tacy; and apostacy is the ration is the source of all source of all bad works. good works."

ARG. V. No.1. (Page18.) ANSWER. No. 2.-We -"We [the elect] are his [the reprobates) are his subsequent workmanship, subsequent workmanship, created anew in Christ created anew in Adam Jesus anto good works, unto bad works, which which God hath fore-or- God hath fore-ordained, dained that we should walk that we should walk in in them. Consequently, it them. Consequently it does does not follow from the not follow from the docdoctrine of absolute predes- trine of absolute predes. tination, that the elect tination, that “the reproshall be saved, do what they bates shall be damned, do will. On the contrary, what they will.” On the they are chosen as much to contrary, they are reprokoliness as to heaven; and bated as much tu wickedare fore-ordained to walk ness as to hell; and are in good works, by virtue of fore-ordained to walk in their election from eter- bad works, hy virtue of nity, and of their conver- their reprobation from sion in time.”

eternity, and of their pera version in time.

ARG. VI. No. 1. (Page ANSWER. No. 2.-Yet 18,19.)—“Yet again, God again, God bath from the hath from the beginning, beginning, [that is, from



[that is, from everlasting, everlasting, ] reproba: &c.,] chosen you to salva- you to damnation throu tion, through sanctification pollution of the Spirit, a of the Spirit, and belief of disbelief of the truth. A the truth :' (2 Thess. ii. therefore, who are reps 13.) All, therefore, who bated to damnation, are chosen to salvation, are no less unalterably destin no less unalterably destined to wickedness and unbel to holiness and faith in the in the mean while. A mean while. And if so, if so, it is giving God hin it is giving God himself the self the lie to say, th lie to say, that the elect“ the reprobate shall shall be suved, do what damned,do what theywill they will. For the elect, For the reprobate, like tl like the Blessed Person who Blessed Person who redeemed them, come into jected them, come in the world not to do their the world not to do the own will, but the will of own will, but the will Him that sent them: And Him that sent them: An this is the will of God con- this is the will of God con cerning them, even their cerning them, even the sanctification. Hence they wickedness. Hence the are expressly said to be are expressly said to b elect unto obedience. Not reprobated unto disobe indeed chosen because of dience. Not indeed repro obedience, but chosen unto bated because of disobe it: For works are not the dience, but reprobated unt foundation of grace, but it: For works are not th streant Ant

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ginning to the end of time. Dreadfully crooked as the left leg of Mr. Toplady's system is, it perfectly agrees with the right leg ; that is, with his crooked election, and his bandy predestization. He may deny it as absolutely as prisoners at the bar deny what is laid to their charge: But their denial goes for nothing: The witnesses are called in, and I produce two, who are capital, and to whom I suppose Mr. Toplady will hardly object. The first is Zanchius, and the second is his ingenious translator, who says, in his translation, (p. 50,) “ He (man) fell in consequence of the divine decree."—(Obsero. p. 7.) " Whatever comes to pass, comes to pass by virtue of this absolute, omnipotent will of God.

Whatever things come to pass, come to pass necessarily."-(Ibid.) "Whatever man does, he does necessarily."—(p. 15.) " All things turn out according to divine predestination ; not only the works we do ontwardly, but even the thoughts we think inwardly.”—(p. 7.) “The will of God is the primary and supreme cause of all things.” -(p. 11.) “The sole cuuse why some are saved, and others perish, proceeds from his willing the salvation of the former, and the perdition of the latter."—(p. 15.) "We can only do what God frons cternity willed and foreknew we should."-(p. 7.) “No free will of the creature can resist the will of God.”—(p. 19.) “ The ree of @

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to be saved."-(p. 15.) “ The condemnation of th reprobate is necessary and irresistible.-(p. 25.) “ Go worketh all things in all men, even wickedness in the wicked.”

On these propositions, the most unguarded words o which I have produced iu Italics, I rest the left leg o Calvinism, and taking my leave of the translation o Zanchius, I return to the Vindication of the Decrees and continve to make Mr. Toplady's doctrine of grace stand “ on its legs," that is, on Absolute Reprobation to death, as well as on Absolute Election to life.


LEFT LEG. ARG. VII. No. 1.-(Page ANSWER. No. 2,—Rea19.)- “Reason also joins son also joins with Scripwith Scripture, in assert- ture, in asserting the indising the indispensable ne- pensable necessityof Wickcessity of SANCTIFICATION EDNESS, upon the footupon the footing of the ing of the most absolute most absolute and irre- and irrespective Reprobaspective Election: Or, in tion : Or, in other words, other words, that the cer- that the certainty of the tainty of the end does not end does not supersede, supersede, but ensure the but ensure the intervention intervention of the means. of the means.

ARG.VIII, No.1.-(Page ANSWER. No. 2.-It was 21, 22.) “ It was necessary necessary, that, as holy, that, as sinners, they [the they (the reprobate] should elect] should not only be not only be appointed to redeemed from punish- punishment, and entitled ment, and entitled to hea. to hell; but endued moreven; but endued moreover over with an internal meetwith an internal meetness ness for that inheritance. for that inheritance. This - This internal meetness internal meetness for Hea- for Hell, can only be ven can only be wrought wrought by the perverting by the restoring agency of agency of the Manichean] God the Holy Ghost, who god the unholy ghost, who graciously engaged and officiously engaged and took




took upon himself, in the upon himself, in the covecovenant of peace, to renew nant of wrath, to pervert and sanctify all the elect and defile all the reprobate people of God; saying, “I people of God; saying,''I will put my law in their ' will put my law in their mind s.-Elect, &c., 'minds.- Reprobate, &c. through sanctification of through pollution of the 'the Spirit unto obedience.' 'spirituntodisobedience.'-Election, though pro- Reprobation, though productive of good works, is ductive of bad works, is not founded upon them : not fouvded upon them : On the contrary, they are On the contrary, they are

one of the glorious ends, one of the inglorious ends, - to which they are chosen to which they are repro

Saints do not bear the root, bated. Sinners do not bear but the root them. Elect the root, but the root them. unto obedience. They who Reprobate unto disobedi. have been elected,&c., shall ence.-Theywho have been experience the Holy Spirit's reprobated, &c., sball ex. sanctification, in beginning, perience the wicked spirit's advancing, and perfecting, pollution, in beginning, adthe work of grace in their vancing and perfecting the souls.-The elect, &c., are work of sin in their sonls. made to obey the com- The reprobates, &c., are mandments of God, and to made to disobey the comimitate Christ, 8c. I said mandments of God, and to made to obey. Here per- imitate Satan, &c. I said, haps the unblushing Mr. made to disobey. Here per. Wesley may ask, “ Are the haps the blushing Mr. Wes. elect then mere machines?' ley may ask, “Are the I answer, No. They are reprobates then mere mamade willing in the day of chines ?” I answer, No.

They are made willing in the day of God's power.

God's power.

• Here Mr. Toplady adds, And, I believe, nobody ever yet heard of a willing machine. But he is mistaken: For all moral philosophers call machine, whatever is fitted for free motions, and yet has no power to begin and determine its own motions. Now willing being the motion of a spirit, if a spirit cannot will but as it is

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