'fruits be declared in the fifth chapter of Galatians.'* 'We have neither faith, charity, hope, patience, nor any thing that is good in us; and therefore these virtues be called theref "the fruits of the Holy Ghost;" 'not the fruits of man.' Hitherto we have heard, 'what we are of ourselves: very sinful, wretched and ⚫ damnable. Again we have heard, how that of ourselves, and by ourselves, we are not able either to 'think a good thought, or work a good deed: so that 'we can find in ourselves, no hope of salvation, but • rather whatsoever maketh for our destruction.' Now, how can they be susceptible of amendment or correction from their own voluntary efforts, who are not ' able of themselves, either to think a good thought, or 'work a good deed?' As who should say, man of 'his own nature is fleshly and carnal, corrupt and 'naught, sinful and disobedient to God; without any

spark of goodness in him, without any virtuous or 'godly motion, only given to evil thoughts and wicked ' deeds.' Whence then are those voluntary efforts to arise, by which man may correct or amend himself? Let the opposers of our doctrine, on this subject, as overcharged, produce from any of our writings, stronger passages on the subject, than these are, if they be able to do it. Thus man is very far gone, (quam longissime distet) from original righteousness, and is of his own ⚫ nature inclined to evil, so that the flesh lusteth always contrary to the Spirit.' There is no health in us.' 'We have no power to do good works, pleasant and 'acceptable to God, without the grace of God by Christ 'preventing us, that we may have a good will; and working with us, when we have that good will.'||

4

Are not then our corrupt dispositions incorrigible, except by the grace of God? But this by no means tends to discourage laudable and vigorous exertions, in those who are willing to make them: "Work out your "own salvation with fear and trembling; for it is God, "which worketh in us both to will and to do of his "good pleasure."*

P. cclxxxi. 1. 9. One, &c.'† The influence of the Holy Spirit, on the minds and hearts of true christians, must be constant, if they be constant, "stedfast, and "unmoveable, always abounding in the work of the "Lord." For if he leave any one, or even suspend his influences, either as grieved by a man's perverseness, or to "try him, that he may know all that is in his "heart;"+ some deplorable fall, or misconduct, will be the consequence. 'Because the frailty of man without 'thee, cannot but fall.' The influences of the Spirit are sensible in their effects; for all holy desires, all ' good counsels, and all just works' must be ascribed to him. And when "the love of God is shed abroad "in the heart by the Holy Spirit;"" when we abound "in hope by the power of the Holy Ghost;" when "the fruits of the Spirit in love, joy, peace, &c," are abundantly brought forth by us; when, as a "Spirit of "adoption, inspiring love to God, and joyful confidence "in him, while we cry Abba, Father," " he witnesses "with our spirits, that we are the children of God,"

Phil. ii. 12, 13.

'One set of christians denies all influence whatever of the Holy Spirit " upon the human mind, and another considers it as constant, sensible, and 'irresistible; but the church of England, while it acknowledges the influence of the Holy Spirit, contends, that the grace of God may be given in vain; ⚫ that it does indeed co-operate with the good desires of men, and strengthen their pious resolutions, but not in a manner which may be perceived, or in a degree which cannot be withstood.'

2 Chr. xxxii. 31.

§ Col. for 15th Sunday after Trinity.

and is "the earnest of our inheritance;" is there nothing sensible, nothing which may be perceived? Or how can we evermore rejoice in the holy consolations of the Spirit, if we cannot feel them?* The word irresistible we disclaim. It does not appear, that the church of England teaches, that special grace, renewing the soul unto holiness, is ever given in vain. And do not those good desires, and pious resolutions, with which the Spirit of God co-operates, spring from the grace of 'God in Christ preventing us, that we may have a good will?' "Do not err, my beloved brethren; every good and every perfect gift is from above, and "cometh down from the Father of lights."+-' Grant that we, to whom thou hast given a hearty desire to pray, &c.'+ 'Stir up we beseech the wills of thy 'faithful people.') Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit.' Lord have 'mercy upon us, and incline our hearts to keep this law.'¶

<

P. cclxxxii. 1. 4. Whoever, &c.'|| Where does the church of England teach this, or any thing like it? Is it, for instance, the doctrine of the eighteenth article?

They also are to be had accursed, that presume to say, 'that every man may be saved by the law or sect which 'he professeth; so that he be diligent to frame his life ' according to that law, and the light of nature: for holy Scripture doth set out unto us only the name of Jesus Christ, whereby men may be saved.' If our church

Page 75, 76, Refutation.

after Trinity.

U

Communion Service.

Col. twenty-fifth Sunday after Trinity.

• Whoever at the great day of final account shall be found to have lived conformably to the will of God, according to the light afforded them, will 'be rewarded with eternal happiness through the merits of the blessed 'Jesus, and that the rest of mankind will be consigned to everlasting * punishment.'

meant, that men thus diligently framing their lives, according to the light afforded them,' (which to vast multitudes, is the light of nature alone,) would be saved by the merits of Christ, without faith in him: surely this was the place, in which that opinion would have been stated. But if it can be found, either in the liturgy, or the articles, or the homilies, let it be produced; and we will not complain of its being misplaced: though we should be led to wonder, and lament, that, one passage in our authorized books, should thus contradict another.

P. cclxxxii. 1. 17. 'The church, &c.'* How is this internal sense of religion,' to be distinguished from internal feelings,' and the sensible and perceivable influences of the Holy Spirit; Except we can have an internal sense, of what we do not feel, or perceive? Or except we can have genuine 'internal sense of ' religion,' independently of the influences of the Holy Spirit? What is said concerning faith, accords exactly with our views.

P. cclxxxiii. 1. 7. Not many, &c. Are then the evangelical clergy in the church, and the Calvinist dissenters, (according to the latitude, in which that term is used in the Refutation,) as dangerous enemies to genuine christianity, as infidels and atheists? No, this is not intended: but they are as dangerous to the national establishment. In what respect? To the real religious interests of the establishment; that is, its sub

The church of England pronounces, that a regard to the external 'forms must be accompanied by an internal sense of religion; and while it 'maintains the indispensable necessity of faith, it declares that no faith will 'be effectual to salvation, which does not produce a virtuous and holy life.' See remarks on p. 56. 74, Refutation.

'Not many years since, they were called upon to resist the open at'tacks of infidelity and atheism; and at present they have to contend 'with the more secret, but not less dangerous attempts of schism and enthusiasm.'

serviency to the success of true christianity, in this nation and in the world? The evangelical clergy, I must be allowed to think, are peculiarly useful, in promoting the genuine interests of the national church in this respect; and would be much more so, were they not systematically thwarted and counteracted, by powerful opponents. I must indeed allow, that the efforts and success of the dissenters are formidable to the establishment: yet surely no christian will say, that the increase of avowed infidels and atheists, in the same proportion, as dissenters have lately multiplied, would not be far more formidable to the cause of christianity, and to that of the church of England! Or that the nation had not better be filled with dissenters, holding the grand and leading doctrines of the gospel in a practical manner, than with infidels and atheists! The advice given by some person high in authority, to one, who complained of the success of the dissenters, was to Out-preach, out-pray, and out-live them.' This states the only method of preventing their final preponderance. The clergy in general, from the highest dignitary to the meanest curate, must be more zealous and scriptural, more "instant in season, out of season" (x, xapas) in preaching; more fervent and constant in prayer, and more holy and heavenly in their lives and example, in all respects, than the dissenting teachers are, if they would effectually stop their progress. All other methods will most certainly be found, by experience, to be mere palliatives.

P. cclxxxiii. 1. 16. The proud, &c.'* If the 'doctrine of election, and grace,' be teaching men to believe, that they themselves are elect, and the favour

The proud and selfish nature of man falls an easy victim to the fascina

ting doctrines of election and grace.