clauses in this quotation may be allowed to be too metaphysical, and not very clearly expressed. But the whole context shews that nothing more was intended, than that God, by his special grace, effectually inclines the heart to obey the calling, so as to overcome whatever resistance depraved nature might at first make to it. Being regenerated by the Holy Spirit, the will conceives a love of what is right, it inclines to the pursuit of it; it is excited and moved to endeavours, and to perseverance.Here is nothing like heartless indolence,' or indolent waiting all is love, exertion, activity, and persevering diligence; but the whole is ascribed to the grace of God." I laboured more abundantly "than they all yet not I, but the grace of God

f.

which was with me." "Whereunto I labour, "striving according to his working which worketh in "me mightily." Except the clause concerning our own choice to obey or resist;' I can see nothing more, than our seventeenth article expresses. God influences both the wills and actions of christians."

those things, and perseveres even unto the end. And he moves the will, not, as it was for many ages taught and believed, so that it is afterwards in our own choice to obey or resist the motion, but by effectually influencing it. . . . . . . This, truly, is the prerogative of the elect, that being regenerated by the Spirit 1 of God, they are acted upon and governed by his guidance. • Wherefore Augustine, with reason, as well derides those who arrogate to themselves any part of willing, as he censures those who think that the testimony of gratuitous election, which is special, is given promiscuously to all. Nature, says he, is common to all, not grace. Inst. lib. ii. cap. 3. sect. 9 & 10.' * 1 Cor. xv. 10. Col. i. 31. 2 Refutation, P. 35.

The testimony of gratuitous election, or of election, however understood, cannot be given promiscuously to all, so as to be common to all, as nature is; for there could be no election, if all were saved indiscriminately. The gospel may be, and should be, preached to all; and the invitations given to all indiscriminately: It has, however, hitherto been found, that "many are called and few chosen;" but the testimony of being chosen, be it what it may, must be given exclusively to those who are chosen.

P. DXXX. 1. 22. Concerning, &c." The clause, they thought it was in our power to accept or reject 'the offered grace of God,' may be allowed rather exceptionable.-Preventing grace produces willingness; and whatever physical power we have of refusal, this willingness, when produced, is a moral inability to refuse it. A man has power to murder himself;› but, if he greatly loves life, and desires to live, he is morally incapable of doing it. A most tender mother

has

a natural power of killing her darling infant but

Concerning perseverance, it would not have been more doubtful but that it was to be esteemed the gratuitous gift of God, if a very bad error had not prevailed, that it is dispensed according to the merit of men, as every one shall shew himself not ungrateful for the first grace. But, because it arose from

hence, that they thought it was in our own power to reject or accept the offered grace of God, this opinion being exploded, that error falls of its own accord. Although here they are guilty ' of a double error; for, besides that they teach, that our gratitude

,

on account of the first grace, and our legitimate use of it, are

rewarded by subsequent things, they also add that grace does not

now work alone in us, but that it only co-operates with us. Inst. lib. i. cap. 3. sect. 11

her love of it, renders her morally incapable of doing it. Previous to regeneration, when dead in sin, we have no moral power to any thing, except resisting and quenching the Holy Spirit. When made alive to God, we willingly and thankfully comply with his gracious influence: but no true believer takes merit to himself on this account, or considers his good conduct in this respect, as deserving grace of condignity; (for that popish doctrine was intended by Calvin;) but as wholly indebted to God, both for the will and the power, and bound to give all the glory to him. And if subsequent influences of the sanctifying Spirit were thus merited, they could not be called grace for what is merited, cannot be gratuitously conferred. The last clause also may be allowed to be rather exceptionable, and as varying from the doctrine of our article; The grace of God in Christ 'preventing us, that we may have a good will, and "working with us, when we have that good will.'Here co-operation is allowed, after a good will has been produced by preventing grace. "If ye, through "the Spirit, do mortify the deeds of the body, &c." Seeing ye have purified your souls, in obeying the "truth through the Spirit." "May the God of peace make you perfect in every good work, to do "his will, working in you that which is well pleasing "in his sight, through Jesus Christ." The language of our article is more exactly consonant to that of the sacred writers, than that of Calvin is; and it equally excludes boasting, and gives the whole glory

Rom. viii. 13. 1 Pet. i. 22. Heb. xiii. 20.

to "God, who worketh in us, both to will and to do, of his good pleasure:" and indeed it more ex"pressly calls us to activity in duty.

P. DXXXI. 1. 10. • That man, &c.'1 'By his 'wishes to aspire,' ('Ne ad bonum, aut voto aspirare, aut studio contendere suapte natura queat.') Many a poor sinner, is so convinced that he must be changed, or perish everlastingly; that if a wish, or a desire, or a few even vigorous efforts would suffice, he would go so far, in seeking to escape destruction; but has he the disposition, to aspire even by his wishes and desires, to what in the sight of God is good? And if he has not the disposition, consequently he has not the ability. That he,

✦ while he sins necessarily, does not however sin the 'less voluntarily.' The necessity intended is then not that of compulsion. O God, who knowest us to be in the midst of so many and great dangers, that by reason of the frailty of our nature, we cannot always stand upright." "Ye cannot do the things "that ye would." Here a necessity of coming short at least of sinless obedience, is acknowledged by christians, and spoken of them: yet compulsion is by no

2 That man is so held a captive by the yoke of sin, that he is not able by his wishes to aspire to that which is good, or by bis own nature to pursue it, has been, if I be not mistaken, suffi⚫ciently proved. Besides, the distinction between compulsion and necessity was laid down; from whence it might appear, that he, while he sins necessarily, does not however sin the less voluntarily. Inst. lib. ii. cap. 4. sect. 1.'

Col. 4 Sun. after Epiphany.

3 Gal. v. 17.

means meant. Suppose then fallen man wholly left to the effects of his depraved nature, in the midst of so many and great dangers; and Calvin's idea, of necessity without compulsion, will at once present itself to the mind.

P. DXXXI. 1. 19. Even, &c." Calvin argues this point at some length, and with great ability. Yet modern Calvinists in general scruple to adopt his manner of speaking on these awful subjects; though it cannot be denied, that the Holy Scripture contains as strong language in this particular, as Calvin himself employs. "I will harden Pharaoh's heart." "The LORD hardened Pharaoh's heart." "I have hardened his heart."-" If the prophet be deceived "when he hath spoken a thing, I, the LORD, have "deceived that prophet." "God shall send them

strong delusion, that they should believe a lie, that they all might be damned, who believed not the "truth, but had pleasure in unrighteousness." Notwithstanding this, however, I acknowledge myself dissatisfied with Calvin's arguments. If we merely use scriptural language, in speaking on these points, without any explanation; we may shelter ourselves, in some measure, under the authority and example of the sacred writers: but, if we come to reason upon it, (except as shewing, how God, by giving men up

• Even Augustine is sometimes not free from that superstition; as where he says, that the hardening and blinding do not refer ⚫ to the operation, but to the prescience, of God. Inst. lib. ii. cap. 4. sect. 3.'

2 Ezek. xiv. 9. 2 Thes. ii. 9, 10,