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

4 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

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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

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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

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'Phil. ii. 12, 13.

2 Ref. 281.


3 2 Chr. xxxii. 31.

Col. 15th Sunday after Trinity.


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"in hope by the power of the Holy Ghost;" when "the fruits of the Spirit in love, joy, peace, &c," are abundantly brought forth by us; when, as a "Spirit of adoption," inspiring love to God, and joyful confidence in him, while we cry, “Abba, Father," he witnesses with our spirits that we 66 are the children of God," and is "the earnest of "our inheritance;" is there nothing sensible, nothing which may be perceived? Or how can we evermore rejoice in the holy consolations' of the Spirit, if we cannot feel them?-The word irresistible we disclaim.-It does not appear that the church of England teaches, that special grace, renewing the soul unto holiness, is ever given in vain. And do not those good desires, and pious resolutions, with which the Spirit of God co-operates, spring from the grace of God in Christ preventing us, that we may have a good will? ' "Do not err, my beloved brethren; every good gift and every perfect gift, is from above, and "cometh down from the Father of lights."2— Grant that we, to whom thou hast given a hearty ' desire to pray, &c.'3 'Stir up we beseech thee 'Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit.' 'Lord have mercy upon us, and 'incline our hearts to keep this law.'5

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the wills of thy faithful people.' 4

'Whoever at the great day of final account shall 'be found to have lived conformably, &c.'6

1 Ref. 75, 76.

2 Jam. i. 17.

5 Communion Service.

3 Col. 3d Sunday after Trinity. Col. 25th Sunday after Trinity. 6 Ref. 282.

The reader is referred to Book I. chap. i. sect. 4., on the Case of the Gentiles.

The church of England pronounces, that a re'gard to the external forms must be accompanied by an internal sense of religion; and, while it 'maintains the indispensable necessity of faith, it 'declares that no faith will be effectual to salvation, which does not produce a virtuous and holy 'life.'1

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How is this internal sense of religion' to be distinguished from internal feelings,' and the sensible and perceivable influences of the Holy Spirit; except we can have an internal sense of what we do not feel or perceive? or except we can have a genuine 'internal sense of religion,' independently of the influences of the Holy Spirit ? 2 What is said concerning faith, accords exactly with our views.

'Not many years since, they were called upon 'to resist the open attacks of infidelity and atheism; ' and at present they have to contend with the 'more secret, but not less dangerous, attempts of ' schism and enthusiasm.'3

Are then the evangelical clergy in the church, and the Calvinistic dissenters, (according to the latitude, in which the word Calvinist is used in the Refutation,) as dangerous enemies to genuine Christianity as infidels and atheists were? No, this is not intended; but they are as dangerous

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'to the national establishment.' In what respect? To the real religious interests of the establishment; that is, its subserviency to the success of true Christianity, in this nation and in the world? The evangelical clergy, I must be allowed to think, are peculiarly useful in promoting the genuine interests of the national church in this respect; and would be much more so, were they not systematically thwarted and counteracted by numerous powerful opponents. I must indeed allow, that the efforts and success of the dissenters are formidable to the establishment: yet surely no Christian will say, that the increase of avowed infidels and atheists, in the same proportion as dissenters have lately multiplied, would not be far more formidable to the cause of Christianity, and even to that of the church of England! or, that the nation had not better be filled with dissenters, holding the grand and leading doctrines of the gospel in a practical manner, than with infidels and atheists! The advice given, by some person high in authority, to one who complained of the success of the dissenters, was to out-preach, outpray, and out-live them.' This states the only method of preventing their final preponderance. The clergy in general, from the highest dignitary to the meanest curate, must be more zealous and scriptural, more "instant in season, out of sea

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son,” (¿unáipws, àxáspws) in preaching; more fervent and constant in prayer; and more holy and heavenly in their lives and example, in all respects, than the dissenting teachers are, if they would effectually stop their progress. All other methods will most certainly be found, by ex

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