Yet doth not God's working upon the will take from it the power of
dissenting, and doing the contrary; but so inclineth it, that having
liberty to do otherwise, yet she will actually determine so.


This will not do. Were it true, then my understanding would be free in a
mathematical proportion; or the whole position amounts only to this,
that the will, though compelled, is still the will. Be it so; yet not a
free will. In short, Luther and Calvin are right so far. A creaturely
will cannot be free; but the will in a rational creature may cease to be
creaturely, and the creature, [Greek: apostasis], finally cease in
consequence; and this neither Luther nor Calvin seem to have seen. In
short, where omnipotence is on one side, what but utter impotence can
remain for the other? To make freedom possible, the 'antithesis' must be
removed. The removal of this 'antithesis' of the creature to God is the
object of the Redemption, and forms the glorious liberty of the Gospel.
More than this I am not permitted to expose.


Ib. p. 283.

It is not given, nor is it wanting, to all men to have an insight into
the mystery of the human will and its mode of inherence on the will
which is God, as the ineffable 'causa sui'; but this chapter will
suffice to convince you that the doctrines of Calvin were those of
Luther in this point;--that they are intensely metaphysical, and that
they are diverse 'toto genere' from the merely moral and psychological--
tenets of the modern Calvinists. Calvin would have exclaimed, 'fire and
fagots!' before he had gotten through a hundred pages of Dr. Williams's
Modern Calvinism.