them; and, indeed, it is on the subjects thus far stated, that an idea prevails, of some very horrid and dismaying, sentiments in any formulary or confession, which Calvin, or Beza, were at all concerned in framing or sanctioning. Yet, in fact, except the word reprobate, this confession, is at least as distant from any thing of the kind, as our articles, from the ninth to the eighteenth inclusive. If any person should feel surprise, on finding, that in this confession, in which beyond doubt, Calvin or his friends at least concurred, nothing more is found, of those higher and more offensive points of Calvinism, of which instances have been adduced from Calvin's works, especially his Institutes, I would wish him to consider three things. First, Calvin wrote his Institutes early in life. The first edition was dedicated to Francis I. of France, A. D. 1536, when Calvin was little more than twentyseven years of age: and though he might afterwards, in more mature years, be convinced, that some things had been stated in a manner more exposed to objection, than it was needful they should be: yet, as no position had been satisfactorily answered, and he was not to the end of life, convinced, that any one was false; he might deem it proper, to let a book, which had gained so extensive celebrity, continue without material alteration. Many things, in the state of affairs at that time, might seem to render this expe dient. Secondly, it is evident, he, did not think all which constituted the creed of any individual author, needful to be inserted in a publick confession; in which a large number of divines, from divers regions, were to concur. Each of these might have, and probably had, some opinions, which were his own, but which in order to a publick concurrence in the confession, he must consent to exclude; else nothing homogeneous or consistent could be produced. And, doubtless, he would think, at least in his old age, that many doctrines are true, and useful to those who can receive them, which in what is to be proposed to nations at large, are not appropriate, or salutary, but the contrary. The same reasoning holds equally good, respecting the compilers of our articles, liturgy, and homilies. So far, irom concluding a priori, that they were less Calvinistick in their private works, than they appear to be in these publick authorized writings, the contrary night far more reasonably have been expected: and it is indeed most certainly the case. Thirdly. Something, at the first compiling of this confession, was to be prepared, though containing the grand outline of evangelical doctrine, which might be presented to the general council; and afterwards, which should approve itself to the several princes of the empire and the adjacent regions: so as to secure their attachment and support, or, at least, not needlessly to excite their opposition. This might be, and no doubt was, more the case, in respect of the Helvetian Confession, than in that of our English articles and homilies: yet still, even as to these so publick, and, as no doubt it was expected, so permanent writings;

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many things would by wise men be thought improper for insertion, which the very same persons, would publish without hesitation, as their own private sentiments.-But perhaps the Gallick confession may be thought more the work of Calvin, than the Helvetian: I shall therefore add a few extracts from it; for in some respects this opinion may be well grounded.

THE CONFESSION OF FAITH OF THE GALLICK CHURCHES, A. D. 1561, AND TRANSLATED INTO LATIN, 1566.. (THIS WAS TWO YEARS AFTER CALVIN'S DEATH.)

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ARTICLE VII.

We believe that God, (the three Persons co-operating,) by his ⚫ own incomprehensible power, wisdom and goodness; created all things universally; that is, not only the heaven and the earth, ' and all things contained in them; but even invisible spirits; of whom some fell headlong into destruction, and others persevered ' in obedience. Therefore we indeed say, that the former, as they have been depraved by their own malice, are the perpetual enemies of all good, and of the whole church; and the latter, 'having been preserved by the mere grace of God, are the mi'nisters of his glory, and of the salvation of his elect.'

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ARTICLE VIII.

We believe, that God not only created all things, but also 'rules and governs them; as he, who by his own will disposes and orders whatever takes place in the world. Yet we deny, that he is the author of evil; or that any of the fault of those who 'do wickedly can be transferred to him; when his will is the prin'cipal and most certain rule of all righteousness. But he himself hath most admirable, rather than explicable, reasons, from which he so useth all devils and sinful men as his instruments; that whatsoever they do wickedly, that he himself, as he ordained it justly, so also turns it into good. Thus, while we confess, that ⚫ nothing at all comes to pass, except by his intervening providence and appointment; we humbly adore his secrets hidden from us, ⚫ neither do we enquire into that which, is above our comprehen⚫sion. (captum.) But indeed we apply to our case what the ⚫ scripture teaches for the sake of our quietness and tranquillity: namely, that God to whom all things are subjected, with paternal solicitude watches for us; so that not a hair of our head 'falleth, without his will: that he so holds Satan and all our ad⚫versaries bound up, that, unless he gives them power, they cannot • in the least incommode us.'

ARTICLE IX.

'We believe, that man, being created pure and perfect, and • conformable to the image of God, by his own fault fell from the grace which he had received; and indeed alienated himself from God, the Fountain of all righteousness, and of all good things: so that as his nature is altogether corrupt, and blinded in 'spirit, ' and depraved in heart, it has lost all integrity, without any ex'ception at all. For though it has some discernment of good and evil; yet we affirm, that whatever it has of light, immediately 'becomes darkness, when enquiring after God is concerned: so that he can by no means, by his own understanding and reason, approach unto him. In like manner, though he is endued with a will, by which he is moved to this or that; yet, as that is wholly captive under sin, it has altogether no liberty to desire that which is good, except what it may receive by the gift and grace of God.'

ARTICLE X.

We believe, that the whole progeny of Adam is infected with that contagion, which we call ORIGINAL SIN; a corruption," (vitium,) indeed flowing forth from propagation, and not from imitation, as the Pelagians thought, all whose errors we detest. 'Nor do we think it necessary to enquire, in what manner this sin is propagated from one to another. For it suffices, that 'whatever things God conferred on Adam, were given not to him only, but to his whole posterity: and therefore, that we, in his person, having been robbed, of all good things, are fallen into ' this misery and curse.'

ARTICLE XI.

We believe that this corruption, (titium,) is truly sin, which ⚫ renders, (peragat,) all men, and every man, (not indeed infants ' concealed in the wombs of their mothers excepted,) guilty, (reos,) before God of eternal death. We affirm, that this corruption also, even after baptism, is truly sin, as it pertains to the fault, (culpam :) though they who are the sons of God will by no means be condemned on that account: because indeed God, ' of his gratuitous goodness and mercy, doth not impute it to them. We say, moreover, that this perversity always produces some fruits of wickedness and rebellion; so that they who excel in holiness, though they resist it, are contaminated with many 'infirmities and faults, as long as they live in this world.'

Compare this with our ninth Article. • Compare with our ninth Article. Surely some communication, between those who compiled the articles of the English church and the French churches, took place.

ARTICLE XII.

We believe, that of this universal corruption and condemna⚫tion in which all men were by nature sunk, God rescues some, ⚫ those indeed whom be elected in Christ Jesus, by his immutable ⚫ and eternal counsel, from his own goodness and mercy alone, and with no respect of their own works: but that he leaves others under that corruption and condenination, by the justly 'condemning of whom, truly, he may demonstrate, in his own time, his own righteousness; even as by the others, he declares the riches of his mercy. For neither are some better than others, till God distinguishes them by this his immutable counsel, which before the creation of the worlds, (sæculorum,) be ⚫ determined in Jesus Christ. Neither could any one, by his own ⚫ strength, open to himself a way to that good; as from our nature, we cannot have so much as one right motion, or affection, or thought; until God gratuitously prevents us, and forms us to rectitude.''

These are the strongest passages in this Confession, which says little more, concerning the reprobate, or non-elect, than our articles do.

EXTRACTS FROM THE SCOTCH CONFESSION OF FAITH.

ARTICLE II.

'We confess and acknowledge, that this our Lord God created man, namely, our first father Adam, in his own image and similitude; to whom he gave wisdom, dominion, righteousness, a free will, (liberum arbitrium,) and a clear knowledge of himself: so that, in the whole nature of man, there could be no imperfection marked. From this perfection the man and the woman departed; the woman deceived by the serpent, the man yielding his ear to the voice of the woman; and both conspiring against the supreme majesty of God, who in express words had before threatened death, if they should presume to eat of the forbidden

⚫ tree.'

ARTICLE III-Concerning Original Sin.

By which transgression, which is commonly called Original Sir, ⚫ that image of God was entirely destroyed, (deformata ;) and he and his posterity, became by nature enemies of God, bondmen of Satan, and slaves of sin: so that eternal death had, and was about to have, power and dominion over all, who were not, nor

Compare with Article x.

are, nor shall be, regenerated from heaven; which regeneration ⚫ is effected, by the efficacy of the Holy Spirit, working in the hearts of the elect people of God, an assured faith in the pro'mise of God, in his word, revealed to us, by which faith we <apprehend Jesus Christ, with his gratuitous gifts, and the bene fits promised in him.

ARTICLE VIII.-Election.

The same eternal God and Father, who of his mere grace • elected us, in his Son Jesus Christ, before the foundations of the world were laid, destined him to be our Head, our Brother, our Shepherd, and the great Bishop of our souls. But, because 'the enmity between the justice of God, and our sins, was of 'that kind, that no flesh of itself, either could or was able, to 'come to God; it was necessary, that the Son of God should come down to us, and assume to himself a body of our nature, ⚫ flesh of our flesh, bone of our bones; that he might be a per"fect Mediator between God and man; giving to as many as ' believe in God, power to become the sons of God, as he him'self testifies. "I ascend unto my Father, and your Father." By which most holy brotherhood, (fraternitatem,) whatever we 'lost in Adam, is again restored unto us. And, on this account, · we are not afraid to call God our Father: not so much because ' he created us, (which we have in common with the reprobate themselves,) as because he gave unto us his own only-begotten 'Son, for a Brother, and hath given us grace; and we acknowledge and embrace him as our Mediator and Redeemer, as it was before said. Indeed it behoved the Messiah and Redeemer, ' to be true God and true Man, because he was to bear the 'punishments due to our sins, and to place himself, as it were, in our person before the judgment of the Father, to suffer for our transgression and disobedience, to conquer by death the author of death. But because the Deity alone could not suffer death; nor could the humanity alone overcome the same, he joined both into one person that the weakness of one might suffer, and be subjected to death, (which we had merited,) and the 'infinite and invincible power of the other, namely of the Deity, 'might triumph, and procure life, liberty, and perpetual victory for us: and this we confess, and most undoubtingly believe.'

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ARTICLE XII.-Faith in the Holy Spirit.

For we are so dead, and blind, and perverse by nature, that we can neither feel when we are pinched, (pungimur,) nor see the light when it shineth; nor can we comply with the will of God, when it is revealed to us, unless the Spirit of our Lord, ' inake alive that which is dead, take away the darkness of our