gustino, et nostris temporibus a Calvino, eadem est. The doctrine of predestination anciently taught by Augustine is the same that has been taught in our times by Calvin. Præscientia Dei æterno decreto omnia ordinantis non pugnavit cum arbitrii libertate primis parentibus concessa. The foreknowledge of God, who ordains all things by an eternal decree, did not clash with the freedom of will granted to our first parents. Tota salus electorum est mere gratuita. The whole salvation of the elect is purely gratuitous. An, qui in Christo sunt, perire possunt?-Neg. Whether those who are in Christ can perish ?Denied. An fideles possint, certa fide, statuere remissa esse peccata?-Aff Whether it is possible for the faithful, with an assured faith, to conclude that their sins are forgiven?-Affirmed. Non est liberum arbitrium. The will is not free. Sancti non possunt excidere gratia. Saints cannot fall from grace. An homo possit se præparare ad gratiam recipiendam ?-Neg. Whether man can prepare himself to receive grace?-Denied. An homo possit scire, se habere gratiam ?-Aff. Whether it be possible for a man to know that he has grace?-Affirmed. An electio sit ex prævisis operibus?-Neg. nied. An, Deus autor peccati, juxta reformatorum sententiam, statuatur ?—Neg. Whether the doctrine of the Reformed makes God the author of sin ?-Denied. An gratia regenerationis possit resisti ?- -Neg. Whether the grace of regeneration can be resisted?-Denied. An voluntas, in prima conversione, habeat se tantum passive?-Aff Whether the will, in the beginning of conversion, be merely passive?-Affirmed. An semel justificatus semper maneat justificatus? -Aff. Whether a person once justified remains always justified?-Affirmed. An voluntas humana resistere possit gratiæ Dei efficaci ?-Neg. Whether the human will can resist the efficacious grace of God?-Denied. An, post Adami lapsum, libertas ad bonum sit prorsus amissa ?—Aff. Whether, since the fall of Adam, freedom to good be entirely lost?-Affirmed. An omnes baptizati sint justificati?-Neg. Whether all baptized persons are justified?-De nied. 7 An ipse actus fidei nobis imputetur pro justitia legis sensu proprio ?—Neg. Whether the act of faith itself be imputed to us, in a proper sense, for the righteousness of the law? -Denied. An fides et fidei justitia sint propria electorum ? -Aff. Whether faith and the righteousness of faith be peculiar to the elect?-Affirmed. Similar positions were also maintained in the reign of Charles the First. An Prædestinatio sit ex prævisa fide vel operibus?-Neg. Whether Predestination be from foreseen faith or works?-Denied. An Prædestinatio ad salutem sit mutabilis?--Neg. Whether Predestination to salvation be mutable? -Denied. An fides, semel habita, possit amitti ?-Neg. Whether faith, once possessed, can be lost? -Denied. An efficacia gratiæ pendeat a libero influxu arbitrii ?-Neg. Whether the efficacy of grace be dependent on the free influence of the human will?-Denied. An arbitrium humanum determinet gratiam divinam ?-Neg. Whether the human will determine the God?-Denied. grace of I have now closed the evidence intended to be adduced of the Harmony of the Doctrine of the Fathers Reformers and Public Formularies of the Church of England with the system maintained by Calvin. To adduce all that could be collected would require many volumes. It is proper to remark, that the conformity of sentiment, between our English Fathers and Reformers and the Reformer of Geneva, really extended further than has here been stated. Several of their writings contain proofs of their coincidence with Calvin in what are generally considered by Anticalvinists as the most objectionable of his opinions; though, like him, they refrained from introducing those points into Articles of Faith, intended to express the grand doctrines in which all the Ministers of the Church were expected to agree. And the quotations here adduced have been selected with a direct view to the design of the present work, which is to show the Harmony of the Fathers Reformers and Public Formularies of the Church of England with Calvin, in those principles which have been adopted by Cal vinists in general and usually denominated Calvinistic. I cannot conclude without reminding the reader of the narrow ground that I have taken, and remarking, that many of the tenets avowed by the Bishop appear to me as irreconcilable with the plain decisions of Scripture, and with just practical views of human nature, as with the Formularies of the Church; and on the other hand, without pledging myself to the propriety of every expression in the numerous quotations here adduced against his Lordship, that many of the sentiments, which he opposes, are such as in my apprehension cannot be rejected, without rejecting or misinterpreting various passage of the Sacred Scriptures. But this ground of discussion, except so far as it may have been included in the foregoing extracts, I leave to the occupation of persons capable of doing it ample justice. I will add, however, that many of the principles impugned by his Lordship are those in which WICKLIFFE and ZUINGLE, LUTHER and CalVIN, MELANCTHON and BEZA, CRANMER and RIDLEY, LATIMER and JEWELL, with a host of excellent predecessors and successors, notwithstanding their minor differences, were all agreed :-Principles, which in every age of the Church have been made instrumental, by the divine blessing, in the moral and spiritual regeneration of men :-Principles, which have arrested some of the most abandoned profligates in their career of iniquity,which have exchanged the justest apprehensions of |