is orthodox must be right, since the very name denotes it.

P. xlix. 1. 23. "It should, &c."1 I quote this passage with cordial approbation, and recommend it to the special attention of the reader.

Terence. • An est

P. 1. 1. 8. I shall, &c.' The words in the Latin article, (of which the English is an authoritative translation,) are Ab originali justitia quam longissime distet.' Quam longissime signifies, as far off as 'possible.'-' Quam,'3 Very much, very greatly. Examples. Quam maximá possem voce. (With the loudest voice that I could.') quod malim quam te quam doctissimum videre? (Cicero.) (Is there any thing which I should 'rather choose, than to see thee as learned as possible?") Ut quam maximas, quam primum, quam sæpissime gratias agat. (Cicero.) (That he may return thanks, as great, as speedily, and as often, ' as possible.') 'Very far gone from original right

I

It should be remembered, that all Scripture is given by 'inspiration, and is written for our learning. Every part of it ' is true, and equally true. It is our duty to read and attend to 'the whole. The whole Bible is the ground of our faith, and the 'rule of our life. We are to compare Scripture with Scripture; we must add truth to truth; and, disdaining all partial and narrow views of the Deity and his dispensations, search out all the counsel of God," as far as it is revealed, if we wish to become wise unto salvation.'

2' I shall first notice the article upon original sin, in which it is said, that "man is very far gone from original righteous'ness:" this expression implies, that original righteousness is not entirely lost, that all the good qualities and principles, with ' which man was at first created, are not absolutely destroyed.' 3 Ainsworth on the word quam, (7.)

eousness,' is superlative, and expressive; but not so energetick, as the Latin. Whether it be true, or no, that original righteousness is not entirely lost, &c.; the article certainly gives no countęnance to that sentiment? Original sin standeth not in the following of Adam, (in imitatione Adami situm,) as the Pelagians vainly talk; (fabulantur;) but it is the fault and corruption, (vitium et depravatio,) of the nature of every man, that is naturally ingendered of the offspring of Adam, whereby (qua fit ut) man is very far gone (quam longissime distet,) from original righteousness, and is of his own nature inclined to evil; so that the flesh lust'eth always contrary to the Spirit; and therefore in 6 every person born into this world, it deserveth • God's wrath and damnation."1

2

P. I. When, &c.' Had his Lordship mentioned the book, or books, in which the reader might find fuller information on the transaction here mentioned, something further might have been said upon it. It is, however, of little consequence, in the argument, what construction either party at that time

Art. ix.

When the assembly of divines, in the reign of Charles the First, undertook to reform, as they called it, our articles according to the Calvinistic creed, they proposed to omit the words, "man is very far gone from original righteousness," and to substitute for them, "man is wholly deprived of original righteousness." It was admitted by both parties, that the two <sentences conveyed ideas extremely different; and the proposed alteration was rejected by those, who wished to maintain the 'ancient and established doctrine of the church of England, in opposition to the peculiar tenets of Calvin,'

<

put upon the article under consideration. This can only prove what they thought on the subject. But the plain and obvious sense of the passage' is to be sought from the words themselves, and not from men's thoughts about it. The most Calvinistick of the Evangelical clergy are perfectly satisfied with the article as it now stands; and only desire, that it may be cordially subscribed, and firmly adhered to, by all the clergy; and by their means be made known to all their congregations, that they may believe and practically improve it.

P. li. 1. 1. The article proceeds to say, that man of his own nature inclineth to evil.' 1. 10. 'Inclineth to evil.'-The English article reads, Is of 'his own nature inclined;' which conveys the idea of a natural strong bias to evil more forcibly, than inclineth, according to the idiom of our language.

I

P. li. l. 7. The article, &c." The flesh lust⚫eth always contrary to the Spirit."

P. li. l. 11. 'An inclination though strong may be conquered.'-One strong inclination may be conquered by another still stronger: but what inclination is there in fallen man, which is stronger than his inclination to evil? An inclination, to sensual indulgence, may be overcome by a stronger inclination to acquire honour, or wealth, or even to enjoy health and outward comfort: and, on the contrary, a propensity to ambition, or avarice, may be over

''The article does not pronounce with the Calvinists, that man ' of his own nature can perform nothing but evil.'

H

come by a stronger propensity to animal indulgence. The powers of the mind may govern the bodily appetites but the works of the flesh include "emu"lations," and other vices of the mind, as well as adultery, fornication, and drunkenness: and if emulation, or ambition, overcome sensuality; what is there in man, without divine grace, to overcome emulation? The heathen philosophers never thought of any thing higher, than keeping men from low vice (turpe) by love of glory, or regard to what was honourable; (honestum ;) but the love of glory, "the honour which cometh from man," is at least as opposite to true religion as sensual indulgence. "God resisteth the proud." The case is therefore desperate, unless some radical and complete change can be wrought in the minds and hearts of men. Nothing can avail, in giving sinners a victory over every evil propensity, but a new creation.'

P. li. 1. 12. The continuance of this infection ⚫of nature, even in those who are baptized,' &c. However fully satisfied his Lordship may be, that regenerated and baptized are synonymous terms, he could not expect that the persons, whose tenets he had undertaken to refute, would at once admit his conclusions, even before they had heard his arguments. This, therefore, must be allowed to be petitio principii, a premature assumption of the point in debate. How far such a substitution of one word for another, in quoting our articles or liturgy, by a Calvinist, would be considered, as implying dissatis

* Gal. vi. 15. Gr.

faction with the language of them, and a wish to alter it, must be left to the reader to decide.

P. li. l. 14. "The constant, &c.' If by the spirit,' the soul be meant, and by the flesh,' the body, the victories of the spirit are only those of pride, ambition, avarice, and malignant passions, over sensuality. But this could not be the meaning of those who compiled the articles. "They that "are in the flesh cannot please God; but ye are "not in the flesh, but in the spirit; if so be the "Spirit of God dwell in you."2 "The Spirit" in the passage evidently referred to in the article,3 must mean either the Holy Spirit, or "that which is born "of the Spirit."4 And it is evident that the article means "the Holy Spirit." Depraved nature always lusteth contrary to the strivings of the Holy Spirit; it always resists, and endeavours to quench his holy motions. But when he prevails,' and overcomes depraved nature, by special grace, then the man becomes one of those," who are not in the flesh, " but in the spirit." The latter part of the article, (after the word damnation,) speaks of such persons exclusively. Yet even in them, the flesh still "lusteth against the Spirit;"" so that they cannot "do the things which they would." Sin, however, has no longer dominion; but the new and holy nature, thus implanted, opposes the lustings of the

''The constant lusting of the flesh against the Spirit, is here asserted, generally and indiscriminately, without any declaration that either the Spirit or the flesh invariably and necessarily ⚫ prevails in any particular description of persons.'

2 Rom. viii. 8, 9.

3 Gal. v. 17. 4 John iii. 6.