' inevitable wickedness of all men,' without exception; unless "washed, and sanctified, and justified, in the "name of the Lord Jesus and by the Spirit of our God," we indeed hold; and wonder, how any who do not, can subscribe our articles. The word reprobate is not, in this sense found in scripture, and we do not want it, "He that believeth not the Son shall not see life; but the "wrath of God abideth on him;" and "Except ye re. pent, ye shall all likewise perish."*

P. liii. 1. 15. In the, &c.'t The words quoted from the article include the beginning, as well as the progress of the change, by which we are turned from sin to God and holiness. "The preparations of the "heart are from the Lord." 66 He, who hath begun "a good work in you, will perform it until the day of "Christ." But unassisted exertions' seem to imply, that apart from the grace of Christ, we may have the willing mind, though without assistance, our exertions will not be eventually successful. Wherefore we 'have no power to do good works pleasant and accept' able 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.'¶ The cooperation here spoken of is expressly mentioned as subsequent to our having a good will;' which is exclusively ascribed to the 'preventing grace of God in Christ

Luke xiii. 3-5. John iii. 36.

In the article upon free will, it is said,' The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works, to faith and calling upon God;' * that is, a man cannot by his own natural faculties and unassisted exertions, so counteract and correct the imperfection and corruption derived from the fall of Adam, as to be able of himself to acquire that true and lively 'faith which would secure his salvation, or to call upon God with that sin cerity, fervour, and devotion, which can alone give efficacy to our prayers., Prov. xvi. 1. § Phil. i. 6. ¶ Conclusion of Art. x.

(

working in us,' not with us.

As by thy special

' grace preventing us, thou dost put into our minds

'good desires, so by thy continual help, we may bring

the same to good effect.'* The help here also is prayed for as a subsequent blessing, to the good desires put into our hearts by preventing grace.-Calvinists readily allow, that man by nature, without either special preventing grace, or supernatural assistance, is able to perform a decent outward morality, to believe with a dead unfruitful faith, and to go on with a form of godliness: 'but to acquire that lively faith which would secure his 'salvation, or to call on God with that sincerity, fer'vour, and devotion, which alone can give efficacy to our prayers,'—with internal holiness, producing uniform, hearty, and unreserved obedience, he cannot attain. He may be a formalist, or a hypocrite, a Pharisee, or a proud heathen or infidel moralist; but not an accepted believer, a spiritual worshipper, or a humble devoted servant of God, without the special grace of God. Something previous to assistance is here needful to those dead in sin. Till omnipotence restored life to Lazarus, no assistance could bring him out of the grave.

P. liv. 1. 20. It is, &c.' It does not become us to assign limits to the Almighty, in his manner of bestowing his benefits. He confers, or withholds them, in perfect wisdom, justice, goodness, and truth; whether we can discern it or no. His reasons for making these differences, which to us may appear arbitrary, or capricious, will, when made known at the great decisive day, be found so unanswerable, as to stop the mouths of all his enemies, and constrain "the wicked to be silent in "darkness;" while all his friends will be filled with

Col. for East Sund.

It is a gift not bestowed arbitrarily, capriciously, or irrespectively." # 1 Sam. ii. 9.

admiration, gratitude, and love. At present, At present," he giv"eth not account of any of his matters;"* but silences our presumptuous objections, by saying, "Nay, but, "O man, who art thou that repliest against God?"+The word irrespectively requires a little further notice. Does his Lordship maintain, that God, in giving faith, has respect to any thing good in those who receive it, independent of his special grace? If this be so, then without doubt boasting is introduced. For some men have by nature, without special preventing grace, the will and the power to do that which is good before God; even so good, as to induce him to give them saving faith in preference to others. This is diametrically contrary to the article which has been considered. Yet unless this be maintained, faith must be the gift of God irrespectively of any thing good in him who re

ceives it.

P. liv. 1. 23. 'We can, &c.' His Lordship has here inadvertently made a concession of so great importance, as, if carried to its full consequences, determines the question, Whether the church of England be Calvinistick in doctrine or not? The passage, inclosed by double inverted commas, is adduced as the words of 'mo'dern Calvinistick writers; but is indeed a quotation from the Homilies of our church! Ergo, the compilers of our homilies were Calvinistick writers. The same persons formed our articles and liturgy: (for the homily, whence it is taken, is one of those set forth in Queen Elizabeth's reign, 1562:) Ergo, they who formed our articles and liturgy were Calvinistick writers.' It is 'the Holy Ghost, and no other thing, that doth quicken

Job xxxiii. 13.

† Rom. ix. 20. 1

'We can by no means allow the inferences attempted to be drawn from them by modern Calvinistic writers, namely, that "of our own nature we are without any spark of goodness in us.".

'the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and 'commandment of God, such as of their own crooked ' and perverse nature they should never have. "That "which is born of the Spirit is spirit." As who should say, Man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, with'out any spark of goodness in him, without any virtuous 'or godly motion, only given to evil thoughts and wick'ed deeds.'* It certainly may be presumed, that there is a striking resemblance between the language of modern Calvinists, and that of our venerable reformers, when the one is mistaken for the other, by our opponents. Probably, his Lordship met with the passage, in the writings of some modern Calvinist; and, not recognizing the words of the homily, as there quoted, supposed them to be the words of the author, and so produced them as a specimen of our doctrine: and such indeed they are, and ought to be, considering our subscriptions, and solemn engagements in the sight of God in this behalf. A genuine controversialist might make further use of this extraordinary inadvertency, in so important a matter: but I shall only add, my sincere desire and prayer, that all our bishops, priests, and deacons, may become so familiarly acquainted with the language of the homilies, as to be effectually secured from falling into such mistakes in future. It may also be a caution to writers in general, when they quote words with marked disapprobation, to ascertain previously from what source they are derived; lest in aiming a deadly blow at an adversary, they should inadvertently smite a friend or a parent.

P. lv. l. 13. To perform their part towards their

'conversion.' The persons, addressed by the apostle, were called on to "repent and be converted;" to "re"pent and turn to God, and to do works meet for repentance." Repentance or conversion, (as it implies actively turning unto God;) is wholly the act of the penitent: but to "work in us both to will and to do, is the "act of God alone."

P. lvi. 1. 7. St. Paul, &c.'* The Calvinists, in general, and the evangelical clergy especially, refer their hearers to the sacred scriptures, as the only infallible standard of truth and duty; and, in particular, when of their converts fall into errors, either of doctrine 'or practice' they endeavour to bring them back' to "the truth as it is in Jesus," by referring them to 'the written word of God:' and they consider, as dangerous enthusiasts, all those who object to this proceeding.

any

But the word argument is capable of different meanings. The apostles used arguments, taken from the scriptures, in contending with the Jews, and erring christians: and they met the Gentiles on their own ground, and by plain snd forcible arguments endeavoured to draw them off from "lying vanities, to serve the living and true God;" and to receive that revelation, which he had given to mankind by Jesus Christ; thus leading them to the scriptures as the sole standard of truth and duty. But in modern times, reason and reve lation have been considered, as two distinct sources of religious instruction, nearly of equal authority. Argument has been at some times used, as giving additional certainty and authority, to "the testimony of God;" at others, as fixing the sense of scripture to that which is

*St. Paul, when any of his converts fell into errors either of doctrine or ' of practice, endeavoured to bring them back to the truth as it is in Jesus, by argument, and by referring them either to the written word of God, or 'to the instructions which they had received from himself.'