



Produced by Keith G. Richardson




A

SOLEMN CAUTION

AGAINST THE

TEN HORNS OF CALVINISM.


BY PHILALETHES,

LATELY ESCAPED.


FOURTH EDITION, CORRECTED.


And I stood upon the sand of the sea, and I saw a beast rise up out
of the sea, having seven heads and Ten Horns. Rev. xiii. 1.


LEEDS:

PRINTED BY JAMES NICHOLS, 36, BRIGGATE, AND SOLD BY OTHER
BOOKSELLERS.

1819.




TO

THE REV. JOHN WESLEY.


Reverend Sir,

THE author of the following strictures hopes your candour will
pardon his addressing you in this public manner. Who he is, or what
he is, signifies very little; only he begs leave to intimate, that
he hopes he is a follower of that Saviour who "gave himself a ransom
for all." He was convinced when young in years, in a great measure,
by reading "Alleine's Alarm;" and the Calvinists being the only
professing people near him, he soon got acquainted with them, and
was, for some time, in their connexion. Being young in years,
experience, and knowledge, he saw with their eyes, and heard with
their ears; yet not without many scruples concerning the truth of
several of their tenets. Sometimes he proposed his doubts, yet
seldom had much satisfaction; but rather was a little brow-beaten
for being muddy-headed. He often paused, and pondered, and read, and
rubbed his head, and wondered what he ailed. Cole on "God's
Sovereignty" was put into his hands to clear his dull head, and make
him quite orthodox; but still he could not see how God could be just
in condemning men for exactly doing what he had decreed them to do.
After many conflicts, your little piece, entitled, "Predestination
Calmly Considered" fell into his hands; he read it over with that
attention which both the doctrine and performance deserve; and never
had a doubt, from that day to this, that God is loving to every man.
You will, dear sir, excuse the liberty which he has taken in
recommending that little useful piece, as well as some others, which
are published in your catalogue. But, perhaps, you will say, "Who
hath required this performance at your hands? Are there not already
better books written upon the subject than yours?" He answers, Yes;
there are books much better written: They are really written too
well for the generality of readers. He wanted to adapt something to
the genius and pockets of the people. The generality of such as
profess religion are poor, and have little time, little capacity,
little money. If they read and understand this, perhaps they may be
capable of relishing something better. However, the writer throws in
his mite, and hopes it will be acceptable. In the meantime may you,
who have much to cast into the divine treasury, go on and abound
until you finish your course with joy. I am, Reverend Sir, your
obedient and humble servant,

THE AUTHOR.

_December_ 5_th_, 1779.




A

SOLEMN CAUTION,

_&c._


When the forerunner of our blessed Lord came preaching his
dispensation among men, it is said, "the same came for a witness, to
bear witness of the light, that all men through him might believe.
He was not the light, but was sent to bear witness of the light.
That was the true light which lighteth every man which cometh into
the world." It is farther added, "this is the condemnation, that
light is come into the world, but men love darkness rather than
light."

One would think such express testimonies were sufficient to convince
any man who attentively considers what is here spoken, and who spake
these words, "that Christ tasted death for every man;" and that he
"would have all men to be saved, and come to the knowledge of the
truth." Yet it is well known, men have found the art of torturing
these and many other scriptures to death, so as to leave neither
life nor meaning in them. For many years I did not see the bad
tendency which unconditional predestination has; for though I was
convinced that it was not a scriptural doctrine, yet knowing some
who held it to be gracious souls, I was ready to conclude that all
or the greater part were thus happily inconsistent, and so, contrary
to the genius and tendency of their doctrine, were perfecting
holiness in the fear of the Lord. But latter years have convinced me
to the contrary; and though many are either afraid or ashamed to
hold it forth in its full extent, and have kept its chief features
out of sight, yet it is still like that second beast which is
mentioned in the Revelation,--its horns are like a lamb; but attend
closely to it, and it speaks like the true dragon, and with its ten
horns is pushing at the saints of the Most High; and, I fear, has
cast down many, and is still pushing every way to the great danger
of many more. Many who were simply going on their way, rejoicing in
a crucified Saviour, denying themselves, and taking up their cross,
--no sooner has this beast obstructed their way, but they have
unwarily been seduced from the path of life. Having now their eyes
opened, they are become wise in their own conceits, and are no
longer the same simple, patient followers of the Lamb; but soon
become positive, self-conceited, and gradually fall back into the
world again.

It is true, many excellent checks have been given to this growing
plague; several of which are mentioned in the subsequent part of
this little performance: Yet they are really too well written, and
too large, for the generality of readers. Such arguments as Mr.
Toplady and Mr. Hill have made use of, that is, being pretty liberal
in calling foul names, are far more taking than rational scriptural
reasoning. I could not prevail upon myself to stoop so low; truth
does not require it. Yet a few plain strictures, just giving a
concise view of some of the principal features of this beast, is
what is pretended to here. I think I shall avoid all railing
accusations, all personal abuse; there being something so low and
mean in scurrility, that it can never help the cause of pure and
undefiled religion. The following positions, concerning absolute
predestination, I hope to make appear.

The sum of Calvinism is contained in that article in "the Assembly's
Catechism," viz., "that God, from all eternity, hath ordained
whatsoever comes to pass in time." From hence naturally follow the
ensuing ten blasphemous absurdities:--

I. If it is so, that, God has from all eternity ordained whatsoever
comes to pass in time; then it is certain, nothing can come to pass
but what he hath ordained or appointed.--But, we are sensible, the
most shocking things have come to pass; such is the rebellion and
fall of the angels, who kept not their stations, but are become the
enemies of God and man, and seeking to do all the mischief they can
in the world. But if God has, by an express decree, ordained
whatsoever shall come to pass, he has ordained that these angels
should sin, and fall, and become devils; they could not help it; and
all the mischief they do in the world is but fulfilling the divine
decree. Likewise it was ordained, that they should seduce man, and
that he should fall, and propagate a race of sinful creatures like
himself, and that all the shocking consequences should follow; that
Cain should murder his brother; that the old world should be
immersed in sin and sensuality, and then be drowned; and, though
Noah was a preacher of righteousness a hundred and twenty years,
that none should believe and be saved; likewise the arriving of the
Sodomites to such an enormous pitch of wickedness, was ordained; and
that they should burn in lust, working that which was unseemly, and
perish by fire; also that the Israelites should murmur, tempt God,
commit fornication in the wilderness, and their carcases should then
fall; in like manner, after they were settled in the promised land,
that they should fall in with the various abominations, such as
burning their children to Moloch, use enchantments, witchcrafts, and
every other abomination which we find them charged with. Then was
not the cruelty exercised by Pagans, or <DW7>s, or Mahometans all
ordained?--also all the massacres, treacheries, plundering, burning
of towns and cities, dashing poor infants to pieces, or starving
them to death, ripping up their mothers, together with all the
rapes, murders, and sacrileges which have ever come or shall come to
pass? I say, this doctrine charges the blessed, the merciful God
with it all, by ordaining from all eternity whatsoever shall come to
pass in time. Here is no overstraining, no forcing things; it is the
unavoidable consequence, as much as a man charging, pointing, and
firing a cannon at any one or number of men is the cause of their
death. The powder, cannon, and ball only do what the men appoint
them to do. Reader, is not this shocking? Does not thy blood chill
at reading all this blasphemy? I am sure mine does at writing. I
know, great care is taken to hide their monstrous visage; but as it
is there, I am determined to drag it out to light.

II. This doctrine makes the day of judgment past;--a heresy which
very early found its way into the church of God, and thereby
overthrew the faith of some. If God from all eternity ordained
whatsoever shall come to pass in time, then he ordained who should,
and who should not, be damned.

Now if there be anything in the day of judgment analogous to what is
transacted in courts of justice here, then causes are to be tried by
the law or word, and such as have voluntarily committed crimes are
to be punished accordingly, and every cause is to have a fair
hearing, Rev. xx. 12. But, according to the scheme of absolute
predestination, all is settled and fixed already; then there is no
judging of every man "according to his works," but according to what
is before ordained concerning him. So that the clay of judgment is a
solemn farce, or rather we may call it the day of execution, seeing
it is only to execute what was long ago determined. What a
ridiculous idea does this give us of the proceedings of that great
and awful day! Should the king summon a number of cannons to take
their trial in Westminster-Hall for blowing down some city, which
cannon had been fired by his secret orders, would not every one who
knew the affair both despise, and in their judgment condemn, such a
foolery? But how does judging men for doing that which He has before
determined they should do, reflect upon the wisdom and goodness of
the Almighty? It is said of Nero, that he secretly ordered Rome to
be set on fire, and then laid the blame upon the Christians, and
ordered them to be persecuted for the same. But is it not horrid
beyond conception to represent the God of wisdom, mercy, and
goodness, even worse and more ridiculous than Nero? Such is the
consequence of absolute predestination.

III. It contradicts the plain word of God.--To quote all the texts
of Scripture which it contradicts, would quite swell this little
performance too large. A few, however, shall be selected. "The Lord
is good to all; and his tender mercies are over all his works,"
Psalm cxlv. 9. "As I live, saith the Lord God, I have no pleasure in
the death of the wicked; but that the wicked turn from his way and
live. Turn ye, turn ye from your evil ways: For why will ye die, O
house of Israel?" Ezek. xxxiii. 11.

These two testimonies from the Old Testament cut off all absolute
predestination at a stroke. If God is good to all, or if he is
loving to every man, how can this consist with his

    "Consigning their unborn souls to hell,
    Or damning them from their mother's womb?"

If his tender mercies are over all his works, how can this consist
with fore-ordaining that the greatest part of mankind should sin and
be damned for ever? Now, what loving tender heart can take any
satisfaction in any such broad blasphemies?

Again: if God takes no pleasure in the death of a sinner, certainly
he affords him proper means of living; but that he takes no pleasure
in the death of such, we have not only his word, but his oath for
it; and, as he could swear by no greater, he has sworn by himself.
"As I live, saith the Lord God, I have no pleasure in the death of
the wicked," &c. Now, must he not have a large stock of impudence
who can give the God of truth here the lie? What kind of brass must
his brow be cased with? For me to see a poor creature hanging over a
dreadful fiery furnace, and have it in my power to help him with a
word, and will not help him, nay, order him secretly to be pushed
in, and yet stand, and in the most solemn manner cry, "As I live, I
have no pleasure in your death;" yea, passionately cry out, "Why
will ye die? turn ye, turn ye;"--now I say, where would be my
sincerity all the time? When I have pushed the contenders for
reprobation in this manner, the cry has been, "O, that is your
carnal, human reason!" Indeed I think the other is devilish, inhuman
reason.

I shall now select a few witnesses from the New Testament. Hear the
lip of truth expostulating with the unhappy Jerusalem, a little
before it suffered: "O Jerusalem, Jerusalem, which killest the
prophets, and stonest them that are sent unto thee, how often would
I have gathered thy children together, as a hen gathereth her brood
under her wings, and ye would not!" Luke xiii. 34. "Of a truth I
perceive, that God is no respecter of persons; but in every nation,
he that feareth him, and worketh righteousness, is accepted with
him," Acts x. 34, 35. "For God hath concluded them all in unbelief
that he might have mercy upon all," Rom. xi. 32. "Who will have all
men to be saved, and come unto the knowledge of the truth," 1 Tim.
ii. 4. "Who gave himself a ransom for all, to be testified in due
time," 1 Tim. ii. 6. "For the grace of God, that bringeth salvation,
bath appeared to all men," Titus ii. 11. "He, by the grace of God,
should taste death for every man," Heb. ii. 9.

I shall multiply no more quotations; these are sufficient. Only I
would ask, Is there any meaning in language? Or are words intended
to convey any fixed and determined meaning? If that is the case,
then absolute predestination manifestly contradicts the plain
testimony of Scripture, and therefore must spring from the father of
lies; and, as such, is to be abhorred.

IV. It has a tendency to render all means useless.--I know it is
asserted, that He who has ordained the end, has appointed the means
thereunto: And this observation, understood rightly, is a great
truth. But has God so ordained, that there is no liberty left for
free agency? Has he appointed that one must be a preacher, and
another a curser and swearer? that one must give his goods to feed
the poor, and another must steal and plunder, and so live upon spoil
and rapine? Or has the Lord given a power to every man either to
choose or refuse? This is what the Bible maintains, or otherwise the
many exhortations, reproofs, expostulations, and threatenings are in
vain. Now we are exhorted to pray: "To pray! for what?" Such things
as we are sensible we stand in need of. Yea, and it is said, "Ye
have not:" "And why had they not? Was it because God had decreed to
give them nothing?" No such thing; they have not, because they did
not ask. For if God had decreed to give them nothing, then they had
not been to blame; but they are charged with neglect in not asking,
and that is assigned as the reason of their not receiving. This is
perfectly consistent with what our Lord has said, "Ask, and it shall
be given; seek, and ye shall find; knock, and it shall be opened."
Well, but all this asking, knocking, seeking, is all lost labour, if
there be any such decree as is mentioned above. For can all this
praying, and asking, and seeking, alter what is irreversibly decreed
to be done? Indeed this borders upon deism; for the deists argue,
"Do you think that praying will make God change his mind?" Now if we
believe the Bible, we must ask God to give us the blessings we stand
in need of, and cannot warrantably expect to receive without asking.
The same holds good with regard to family prayer. I ask eternal life
for my wife, children, or friends. How vain is all my labour! For if
God has decreed to give them eternal life, they shall have it in the
way, time, place, and manner it is decreed for them, whether I pray
or not. And if God has not decreed to give it unto them, all my
praying can never change the decree.

I find a love to poor perishing sinners in some town or village, and
I go to persuade them to be reconciled to God: Many of them use me
ill, not only with reviling language, but even with sticks, or
stones, or clods, or rotten eggs. Why, what a fool was I to expose
myself on any such account! If they are decreed to be saved, they
shall be saved; or lost, they shall be lost: So that my suffering
and preaching