This is the best, and indeed the only ra tional exposition that I am able to give of this part of the Article. And with respect to the former part, which relates to predestination unto life, I think it may be fairly explained in the same way. But whatever may be admitted, concerning the election or predestination of certain persons to life, yet to the absolute, irrespective, unconditional reprobation

of

any of the human race, can never agree: because it contradicts many express declarations of Scripture; aud because it is utterly inconsistent with the Divine Attributes.

"Furthermore, (says the article,) we must receive God's promises in such wise as they be generally set forth to us in Holy Scrip. ture; and in our doings, that will of God is to be followed, which we have expressly de clared to us in the word of God." Here the language is plain, and easy to be understood; directing us to conform ourselves to the revealed will of God, and to follow it as our only guide; and to receive the promises, as they are generally set forth in Holy Scrip

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ture; and certainly, they are set forth there conditionally.

In the brief illustration of the article which

I have given, I will not pretend to be confident that I am perfectly correct. A great part of the article itself is ambiguously expressed. But there is one method by which I think we may come to its meaning, with considerable certainty. It is generally allowed, that scripture is its own best interpreter.. If we meet with a passage in the Bible, which is intricate and difficult to be understood; it we compare it with other passages which treat upon the same subject, or which have a bearing upon the same point, and which are more fully, and more plainly expressed, we are thereby greatly assisted in the elucidation. The same method should be pursued, in explaining the articles. The framers of those articles of the Church, undoubtedly meant to be consistent. They did not intend to contradict in one, what they inculcated in ano. ther. Let us see, then, whether there is not some other article, which will assist us in the exposition of this. There is, I think, one in

particular; which, if it does not explain to us what is the meaning of the 17th article, yet it shows us plainly, what is not the meaning of it. The article to which I allude is the 31st. "Of the one oblation of Christ, finished on the cross." "The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual."-Here is no ambiguity, nothing which can, with any shew of reason, be construed different ways. But, are Calvinists willing to subscribe to this article? If so, they must renounce some articles in the Saybrook Platform, and in their other confessions of faith; or else admit as palpable a contradiction, as ean well be expressed or thought of.

If, then, the 17th article, (the meaning of which is more doubtful,) is in conformity with the 31st, which is entirely plain, and the meaning of which we cannot mistake; it must be evident that the former was not intended to inculcate the doctrine of election and reprobation, in the Calvinistic sense; and in no other article is the subject of election men

I

tioned. But, (as a certain writer remarks,) it runs through almost every chapter of the Confession of Faith of the Calvinistic Church

es.

It is the corner stone of Calvinism. It is the spirit which extends its sullen reign through every part of the gloomy edifice which Calvin erected." The articles of the Church, then, are not Calvinistic. And I challenge any one to produce any thing in the Liturgy, Creeds, Catechism, or in any of the offices of the Church, which gives the least countenance to the doctrines of unconditional election and reprobation. But there are many things in these, which impliedly oppose and contradict those doctrines. In our prayers,

we are frequently directed to address our Maker, as one "who has compassion upon all men, and who hateth nothing which he has made; who wouldst not the death of a sinner, but rather that he should turn from his sin, and be saved." We address our Saviour as "the Lamb of God, who taketh away the sins of the world." The prayers for those who are to be admitted into Holy Orders, concludes as follows: And to those who shall be

The

ordained to any holy function, give thy grace and heavenly benediction, that both by their life and doctrine, they may show forth thy glory, and set forward the salvation of all men; through Jesus Christ, our Lord.” prayer of consecration, in the communion service, copying almost exactly the 31st article, says, “All glory be to thee, Almighty God, our Heavenly Father, for that thou, of thy tender mercy, didst give thine only Son, Jesus Christ, to suffer death upon the cross for our redemption, who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.” In the Church catechism, immediately after the creed, the following question is asked: "What dost thou chiefly learn, in these articles of thy belief P" The answer is, "First, I learn to believe in God the Father, who hath made me and all the world. Secondly, in God the Son, who hath redeemed me and all mankind." These extracts from the Book of Common Prayer, and a vast many others which might be made to the same effect, clear