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flesh, and in great measure prevails against them; though not so perfectly, as they long, and pray, that it should. "Being made free from sin, and "become servants to God, ye have your fruit unto "holiness, and the end everlasting life." The ' invariable prevalence of the flesh, under one form ' or other, in carnal persons lacking the Spirit of Christ,' we do indeed maintain: but the inva⚫riable prevalence of the Spirit' in all believers, implies more than we mean. We only hold, that, notwithstanding evil prevails on some occasions against their better purposes; yet they are so "kept by the power of God;" that they either proceed in an uniform course of unreserved, though imperfect, obedience, or are brought back from all their wanderings in deep repentance, (often by means of severe rebukes and chastisements ;) and by renewed faith in the mercy of God, through Jesus Christ: so that none are finally left to perish; but, like the company, in the ship with St. Paul, they escape safe from all perils and storms to the heavenly inheritance. 'The true, faithful man endeavoureth himself to 'conform his will to God's will, in all things, and 'to walk right forth in his precepts. And where by 'his infirmity he chanceth to fall, he lieth not still, but, by God's help, riseth again: and his trust is so much in God, that he doubteth not in God's goodness to him; but that, if by fragility and "weakness he fall again, God will not suffer him so to lie still, but put his hand to help him up again,

Rom. vi. 22.

and so at the last he will take him up at death ' unto the life of glory everlasting,' (Cranmer, Fathers of the English Church, Vol. iii. p. 89.)

P. li. l. 19. 'It cannot, &c." Calvinists are generally accused of holding too lax, rather than too strict, sentiments, in respect of personal obedience and holiness. Though this accusation, as to the body at large, is ungrounded: some unguarded expressions, in the writings or discourses of individuals, give it a measure of plausibility. But, that the Calvinists hold the notions of sinless obedience ' and spotless purity in the elect,' (as to this world,) is to me a novel charge. It is true indeed, that some of that large body, which has been collected by Mr. John Wesley and his assistants and successors, hold the doctrine of sinless perfection, attainable in this present life; and some think themselves to have attained this perfection: but they cannot combine it the idea of unspotted purity in the elect,' according to the calvinistical sense of that word: because they are most decided opposers of this part of the calvinistical system. If, however, they also be classed among the Calvinists; this tenet belongs to them exclusively. It does not appear, in what sense, this charge is brought against the Calvinists, unless it be, that a few individuals, who called them-. selves by this name, have maintained, that the same

** It cannot therefore be pretended that this article gives any countenance to the Calvinistic notions of sinless obedience and ' unspotted purity in the elect, and of incorrigible pollution and 'inevitable wickedness in the reprobate."

actions, which are sins, and most atrocious crimes, in other men, are not sins in the elect, or in believers. But, I will confidently affirm, that by the verdict of an immense majority of Calvinists, these men would be adjudged insune, quo ad hoc; and not being able to give satisfactory security for their good behaviour in society, should be restrained, by some mild confinement, (like other lunaticks,) from doing mischief. The incorrigible pollution and inevitable wickedness in the reprobate,' is no doctrine of modern Calvinists. The incorrigible pollution and ⚫ inevitable wickedness of all men,' without exception; unless "washed, and sanctified, and justified, " in the name of the Lord Jesus and by the Spirit of ❝our God," we indeed hold; and wonder, how any who do not, can subscribe our articles. The word reprobate is not, in this sense, found in scripture, and we do not want it. "He that believeth not the "Son shall not see life; but the wrath of God "abideth on him ;" and "Except ye, repent, ye "shall all likewise perish."1

In the, &c.' The words quoted

P. liii. 1. 15.

2 In the article upon free-will, it is said,' The condition of ⚫ man after the fall of Adam is such, that he cannot turn and pre6 pare himself by his own natural strength and good works, to ⚫ faith and calling upon God; that is, a man cannot, by his ' own natural faculties and unassisted exertions, so counteract and correct the imperfection and corruption derived from the fall of Adam, as to be able of himself to acquire that true and lively 'faith which would secure his salvation, or to call upon God with that sincerity, fervour, and devotion, which can alone give efficacy to our prayers,'

from the article include the beginning, as well as the progress of the change, by which we are turned from sin to God and holiness. "The preparations "of the heart are from the LORD." "He, who "hath begun a good work in you, will perform it. "until the day of Christ." But unassisted exertions' seem to imply, that apart from the grace of Christ, we may have the willing mind, though without assistance our exertions will not be eventually successful. "Wherefore we have no power to do good works pleasant and acceptable to God, with' out 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."3 The co-operation here spoken of is expressly mentioned as subsequent to our having a good will;' which is exclusively ascribed to the preventing grace of God in Christ "working in us,' not with us. As by thy special grace preventing us thou dost put into our minds good desires, so by thy continual help, we may bring the same to good effect.' The help here also is prayed for as a subsequent blessing, to the good: desires put into our hearts by preventing grace.Calvinists readily allow, that man by nature, without either special preventing grace, or supernatural assistance, is able to perform a decent outward morality, to believe with a dead unfruitful faith, and to go on with a form of godliness: but to acquire that 'lively faith which would secure his salvation, or to

3 Conclusion of Art. x.

'call on God with that sincerity, fervour, and devotion, which alone can give efficacy to our prayers,'-with internal holiness, producing uniform, hearty, and unreserved obedience, he cannot attain. He may be a formalist, or a hypocrite, a Pharisee, or a proud heathen or infidel moralist; but not an accepted believer, a spiritual worshipper, or a humble devoted servant of God, without the special grace> of God. Something previous to assistance is here needful to those dead in sin. Til omnipotence restored life to Lazarus, no assistance could bring him out of the grave.

f

P. liv. 1. 20. It is, &c." It does not become us to assign limits to the Almighty, in his manner of bestowing his benefits. He confers, or withholds them, in perfect wisdom, justice, goodness, and truth; whether we can discern it or no. His reasons for making these differences, which to us may appear arbitrary, or capricious, will, when made known, at the great decisive day, be found so unanswerable, as to stop the mouths of all his enemies, and constrain "the wicked to be silent in "darkness;"" while all his friends will be filled with admiration, gratitude, and love. At present," he "giveth not account of any of his matters;" but silences our presumptuous objections, by saying,

Nay, but, O man, who art thou that repliest against God?"The word irrespectively requires

It is a gift not bestowed arbitrarily, capriciously, or irre⚫spectively.'

"2 1 Sam. ii. 9. 3 Job xxxiii. 13. 4 Rom. ix. 20.