apostacy of man. The design to reinstate beings 'who have not fallen; to propose a restoration ' without a previous loss; a cure where there was 'no radical disease; is altogether an incongruity, which would seem too palpable to require con'futation, did we not so frequently see the doc'trine of redemption maintained by those, who deny that man was in a state to require redemp

tion. But would Christ have been sent, "to 'preach deliverance to the captive," if there had 'been no captivity? and the "opening of the prison to them that were bound," had there been no prison had men been in no bondage?'1 The rest of the subject, referred to in this quotation, has been fully considered in the remarks on the first chapter of the Refutation. It would be difficult to find stronger language in any writer, concerning human depravity, than in our Homilies. Of ourselves we be crab-trees, that can 5 bring forth no apples. We be of ourselves of 'such earth, as can but bring forth weeds, net'tles, brambles, briers, cockle, and darnel. Our fruits be declared in the fifth chapter of Gala'tians.3 We have neither faith, charity, hope, 'patience, nor any thing that is good in us; and 'therefore these virtues be called there," the 'fruits of the Holy Ghost;" not the fruits of man.' Hitherto we have heard, what we are of our'selves; very sinful, wretched and damnable.

'Mrs. H. More's Practical Piety.

Book 1. chap. i. sect. 1. On original sin: sect. 2. Incorrigible depravity: sect. 5. Whether some degree of righteousness remains in fallen man.

3 Gal. v. 19-21.

Gal. v. 22, 23.

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 destruc'tion. 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.'2-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.'3 '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 pre'venting 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

2

'Second part of the Homily on the misery of man. Homily on Whitsunday.

3

Art. ix.

Art. x.

1

exertions, in those who are willing to make them. "Work out your own salvation with "fear and trembling; for it is God which work"eth in us both to will and to do, of his good pleasure."1

'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 Eng'land, while it acknowledges the influence of the 'Holy Spirit, contends, that the grace of God may be given in vain; that it does indeed cooperate 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

The influence of the Holy Spirit on the minds and hearts of true Christians must be constant, if they are to be constant," steadfast, 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; "3 some deplorable fall or misconduct will be the consequence. Because the 'frailty of man, without thee, cannot but fall.'4— 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

1 Phil. ii. 12, 13.

4

32 Chr. xxxii. 31.

2 Ref. 281.
Col. 15th Sunday after Trinity.

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 volun'tary 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.'2-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 lon'gissime distet) from original righteousness, and 'is of his own nature inclined to evil, so that the 'flesh lusteth always contrary to the Spirit.'3 "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

1 Second part of the Homily on the misery of man. 2 Homily on Whitsunday. 3 Art. ix.

Art. x.

exertions, in those who are willing to make them. "Work out your own salvation with "fear and trembling; for it is God which work"eth in us both to will and to do, of his good pleasure."1

'One set of Christians denies all influence 'whatever of the Holy Spirit upon the human mind, and another considers it as constant, sen'sible, and irresistible; but the church of Eng'land, while it acknowledges the influence of the 'Holy Spirit, contends, that the grace of God may be given in vain; that it does indeed cooperate 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

6

The influence of the Holy Spirit on the minds and hearts of true Christians must be constant, if they are to be constant,“ — steadfast, 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; "3 some deplorable fall or misconduct will be the consequence. 'Because the 'frailty of man, without thee, cannot but fall.' 4— 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

'Phil. ii. 12, 13.

2

Ref. 281.

32 Chr. xxxii. 31. * Col. 15th Sunday after Trinity.