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the same.

CALVIN. purify our minds, through from faith, it must be con-. faith in his son Jesus Christ, sidered whence faith itself and to instill the heavenly originates. Now, since the drops of bis grace into our whole scripture proclaiins it hard stony hearts to supple to be the gratuitous gift of

-2 Hom. on cer- God, it follows, that it is tain places of scripture, p. of mere grace when we, who 229.

are naturally and entirely All spiritual gifts and prone to evil, begin to will graces come especially from any thing that is good. God. Let us consider the Therefore the Lord, when truth of this matter, and he mentions these two things hear what is testified, first, in the conversion of his peoof the gift of faith, the first ple, that he takes away from entry into the christian life, them a stony heart and gives without the which, no man thein a heart of Aesh, plainly can please God. For St. shows, that what springs Paul confesses it plainly to from ourselves must be re. be God's gift; saying, Faith moved in order that we may is the gift of God. It is be converted to righteousverily God's work in us, the ness, and that what charity wherewith we love ceeds in its place proceeds our brethren. If after our from himself. Institut. 1.2. fall we'repent, it is by him that we repent, which reacheth forth his merciful hand to raise us up. If any will we have to rise, it is he that

preventeth our will, and disposeth us thereto.

If after contrition we feel our consciences at peace with God through remission of our sin, and so be reconciled again to his favour, and hope to be bis children, and irheritors of everlasting life; who worketh these great miracles in us? our worthiness, our deservings and endeavours, our wits and virtuc? Nay, verily, St. Paul will not sufler flesh and clay io presume to such arrogancy; and therefore saith,


c. 3. S. 8.


All is of God, who hath reconciled us unto himself by Jesus Christ.--3 Rogation Hom. p. 297.

The bishop's opinion respecting faith is, that “it is the joint result of human exertion and divine grace. p. 54. In another place he speaks of baptism as “ imparting the Holy Ghost to those who shall previously have repented and believed." p. 29. But what divine grace is exerted antecedently to any communication of the Holy Ghost?



Almighty God, we humbly In this manner therefore beseech thee, that as by thy the Lord both begins and special grace preventing us, completes the good work in thou dost put into our minds us : that it may be owing to good desires; so by thy con- him that the will conceives tinual help we may bring the a love for what is right, that same to good effect.--Col. it is inclined to desire, and East. Day.

is excited and impelled to enAlmighty God, who seest deavour to attain it; and that we have no power of then that the choice, desire, ourselves to help ourselves ; and endeavour do not fail, keep us—inwardly in our but proceed even to the comsouls, that we may be defend- pletion of the effect; lastly, ed-from all evil thoughts that a man proceeds with which may assault and hurt

constancy in them, and perthe soul.-Col. 2 Sun. in

severes even to the .end. Lent.

Institut. l. 2. C. 3. S. 9.

For it is very certain, that where the grace of God reigns, there is such a promptitude of obedience. But whence does this arise but from the Spirit of God, who, uniformly consistent with himself, cherishes and strengthens to a constancy of perseverance that disposition of obedience which he first originated ? Institut. l. 2. c. 3. s. ll.


CALVIN. Where the Holy Ghost But how does the Lord opeworketh, there nothing is ratein good inen to whom the un possible: as may further question principally relates ? also appear by the inward re- When he exerts bis kingdom generation and sanctification within them, he by his spirit of mankind. When Christ restrains their will, that it said to Nicodemus, “ unless may not be burried away by a man be born anew of water unsteady and violent passions and the spirit, he cannot enter according to the propensity into the kingdom of God,” of nature : that it may be he was greatly amazed in his inclined to

inclined to holiness

holiness and mind, and began to reason righteousness, he bends,comwith Christ, demanding how poses, forms, and directs it “a man might be born when according to the rule of his he was old.” “Can be enter," own righteousness: that it saith he, “ into his mother's may not stagger or fall, he womb again, and so be born establishes and confirms it anew?” Behold a lively pat- by the power of his spirit tern of a fleshly and carnal For which reason Augus

He had little or no tine says, “ you will reply intelligence of the Holy to me, then we are actualed, Ghost, and therefore he go- we do not act. Yes, you eth bluntly to work, and both act and are actuated ; asketh how this thing were and you act well when you possible to be true? Where- are actuated by that which is as otherwise, if he had known good. The Spirit of God the great power of the Holy who actuates you; assists Ghost in this behalf, ibat it those who act, and calls is he which inwardly work- bimself a helper, because you eth the regeneration and new also perforin something." birth of mankind; he would In the first clause he incul. never have

marvelled at cates that the agency of man Christ's words, but would is not destroyed by the inrather take occasion there. fuence of ihie spirit, because

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hy to praise and glorify God. the will, which is guided to -The Father to create, the aspire to what is good, bee Son to redeemn, the Holy longs to his nature. But Ghost to sanctify and rege the inference, which he imnerate : whereof the last, mediately subjuins, from the the more it is hid from terin help, that we also perunderstanding,

the form some things, we should more it ought to move all not understand in such a inen to wonder at the fierce


sense, as though he attriand mighty working of God's buted any thing to us indeHoly Spirit, which is within pendently: but in order to

For it is the Holy avoid encouraging us in inGhost, and no other thing, dolence, he so reconciles that doth quicken the minds the divine agency with ours, , of men, stirring up good and that to will is from nature, holy motions in their hearts, to will what is good is from which are agrecable to the grace.--Institut. I, 2. c. 5. will and commandment of God; such as otherwise of Let us hold this then as their own corrupt and per

an undoubted truth which verse nature they should ne no opposition can ever shake, ver have.

« That which is that the mind of man is so born of the flesh is flesh.” completely alienated from As who should say, Man the righteousness of God, of his own nature is fleshly that it conceives, desires, and carnal, corrupt and

and undertakes every thing naught, sinful and disobe

that is impious, perverse, dient to God, WITHOUT base, impure, and fagitious : ANY SPARK OF GOOD. that his heart is so thoroughNESS in him, without any ly infected by the poison of virtuous or godly motion, sin, that it cannot produce only given to evil thoughts any thing but what is corand wicked deeds. As for rupt :

rupt: and that if at any the works of the spirit, time they do any thing ap

S. 14.





the fruits of faith, cha- parently good, yet the mind ritable and godly motions; always remains involved in if he have any at all in him, hypocrisy and fallacious obthey proceed only of the liquity, and the heart enHoly Ghost, who is the on slaved by its inward perly worker of our sanctifica

-Institut. 1. 2. tion, and maketh us

c. 5. s. 19. men in Christ Jesus.-Such is the power of the Holy Ghost to regeneraie men, and, as it were, to bring them forth anew, they shall be nothing like the men that they were before. i Hom. for Whit.p. 279, 280.

so that

Dr. Tomline says, “ We can by no means allow the inferences attempted to be drawn from them (that is from the words of the ninth article) by modern Calvinistic writers, namely, that' of our own nature we are WITHOUT ANY SPARK OF GOODNESS in us,' and that man has no ability or disposition whatever with respect either to faith or good works.' If these inferences be really Calvinistic when drawn by modern writers, can they be anti-calvinistic when found in the Homilies of the Church ?-Here then we have what is equivalent, or perhaps superior, to an admission from his lordship himself, that in this instance at least the Homilies are in harmony with the Calvinists. To compliment his lordship as having displayed any polemical acuteness on this occasion, would violate the obligations of truth. What must we think of his professions of approbation of the homilies and articles, when the doctrine contained

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