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distinguished writers, as best agreeing with the views of St. Augustin and his followers; which judgment, whether right or wrong, may be fairly set against the ipse dixit the supposed design of the Professor.

Again; as there are two versions of the Article of equal authority, it would surely have become an author, whose dictum is of so much authority, to have compared carefully the English with the Latin version, before he ventured to rest an argument upon shades and degrees of difference in the force of adverbs. Had he taken this step, he would, perhaps, have been struck with the strength and extent of the corresponding adverb in the Latin Quám longissimé; and would possibly have been disposed, in compliance with the rules of sound criticism, to explain the most, by the least, ambiguous term -the spoken and varying language, by that which is dead and unvarying. I shall conclude what I have to say upon this article by referring the Professor to the Homilies of our Church for an answer to his assertion respecting the probable practical effect of the doctrine of the natural man's utter depravity in the sight of God. He acknowledges the authority of the Homilies by classing them, though in a somewhat lower rank, with the Articles amongst his witnesses to the doctrines of our Church. Let him, then, consult them, and he will find that man is expressly said "of himself, and by himself," (i. e. in his natural, unconverted state) "to have no goodness." (Vide 2d part of the sermon of the Misery of Man.) And man is said, in another Homily, to have not a spark of goodness. (Vide first part of the sermon for Whitsunday.) It is here, however, necessary to ob serve that these quotations refer to spiritual goodness in the sight of God, not merely to that benevolence which is beneficial to so

ciety. And surely we hazard nothing in saying that these expressions do little less than describe the condition of man as that of one who has "altogether lost original righteousness." Yet, be it remembered, that humility was inculcated in the writings, and displayed in the practice, of the writers of the Homilies, perhaps, not less than in the writings or conduct of those who promise themselves a plea of modest dignity at the dreadful Day of Judgment. Moreover, we leave it to the Professor himself to solve the following problem-how he himself can now affirm the doctrines of the Homilies to be unfavourable to that practice, when he must, as a step to his Professor's chair, have subscribed to these very Homilies as "containing godly and wholesome doctrine." I shall not enter into the abundant scriptural testimonies to the truth of the doctrine thus unequivocally asserted in the Homilies, and amply justified, I conceive, by the Article-contenting myself with having thus endeavoured to demonstrate the inefficiency of the Professor's argument in favour of his own opinions.

We come next to the 10th Article. And here we find the Professor justly triumphing over his original opponent, the Papist, in the direct and well-grounded opposition which this Article maintains against the unscriptural statements of the Church of Rome. We cordially join in his triumph, embracing, as we do, the correct and complete view given by the Article of the influence of Divine grace, and admiring the remarkable precision and force of its expressions. They breathe the very spirit, and almost echo the words, of Philippians, chap. ii. ver. 3: "It is God which worketh in you both to will and to do of his good pleasure." But on turning to our author's professed exposition of the "whole purport" of this comprehensive Article, and to his application of it

to other errors, which he supposes its authors to have had also in their contemplation, it is impossible not to be confounded at discovering such narrowness of view in so capacious a mind, and such perversion of judgment in an understanding, as to many points, so correct and acute.

In the first place, here, as in the former case, there is an assumption of a design in the framers of the Article, to which neither the letter nor the spirit, in my judgment, give the slightest warrant. The Professor assumes in the authors of the Article, the design of “ opposing the error of those who deny a joint agency in the work of salvation."-Now, without entering upon the question whether such an opinion in a peculiar sense be erroneous or not, let any unprejudiced man take up the Article, and, seeking for what Dr. Marsh professes to give him, its whole purport, say whether any such design can be fairly inferred, from its language, and whether the leaning of the expressions, to say the least, is not to a most opposite intention on the part of the writers. In the next place, upon this groundless assumption, he erects the argument, which he supposes the Article to hold against its fancied opponents. "It positively declares" (he says)," that the grace of God worketh with us, that we may do good works acceptable to God, and therefore signifies, that we must work out our own salvation, the grace of God co-operating. The Article certainly affirms what Dr. Marsh states it to affirm, and as certainly warrants the conclusion he draws from it-when applied to the case of those believers in Christ who are, through their belief, disposed thus to co-operate. It says all this. But although this is the truth, and nothing but the truth, is it the whole truth? Does not the Article, in addition, say that which, though passed over by Dr. Marsh, is no less essential to a

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right view of the subject, and is just as necessary to an exposition of "the whole purport" of the Article, as the clause which he quotes and employs? Let it then be observed, that preventing grace is describ ed in a former clause of this Article as primarily indispensable to the performance of good works, acceptable to God through Jesus Christ, Now of this we hear nothing in the argument grounded by the Professor upon the Article. This portion of it did not appear, I suppose, to be made of as pliable materials as the rest. It could not be forced into the line of battle : it would not range against his antagonist error, and therefore, it was left in the back-ground. But I would ask, is such a mode of argument worthy of a professor, or even of a dispu tant in the schools ? Would it be considered as even creditable special pleading, to rest a forced and far-fetched argument upon the last half of a passage, on the presumption that the reader will forget the first? To establish, or to illustrate the doctrine, when drawn out in its full proportions from our scrip tural Article, and not as mutilated by Dr. Marsh, is impossible in a communication of this kind.

The reconciliation of the preventing grace of God with the freewill of man, is a mystery, unfathomable by us. But we must not, on that account, permit our belief in the indispensable necessity of that previous influence, to be in any degree shaken or lowered. We must admit the reality of such an influence, or make our Article, and even the word of God, a liar. Nor, if this doctrine be scripturally explained and urged, need we fear the Antinomian consequences predicted by Dr. Marsh in so positive and dictatorial a tone? St. Paul, a preacher of the grace of God, was also a preacher of righteousness. And the doctrine we are defending is, in the passage above quoted, laid down as the basis and foundation of his exhortation te

the most assiduous Christian diligence. "Work out your own salvation with fear and trembling; for it is God which worketh in you, (not only) to do (but) to will."

I have thus attempted to expose, and briefly to controvert, two errors, which appeared to me of vital importance, in a work of considerable merit and notoriety; and I hope, should these observations be inserted, to complete my examination of the subject by some remarks on Dr. Marsh's view of justification, as stated in his discussion of the three following Articles.-My attention was directed to this part of the work, by a mistaken, but now convinced friend; and this circumstance has perhaps made me more anxious to check, according to my little ability, the progress of the fascinating delusion.

Should this paper meet the eye of the author, whose sentiments it is designed to canvass, I trust he will receive it, as from one who, having been a familiar acquaintance, cannot but wish him wellfrom one who desires to address him with all due respect for his superior talents and acquirements, his zeal for the church and friendly character-but who, at the same time, wishes and prays, that he may be more and more disposed by the teaching of the Spirit, to apply to himself the doctrine of our universal depravity, and that he may seek and receive for himself the fulness of that preventing and co-operating grace, which is the gift of God, and which is manifested by the fruits of a holy life.

S. W.

To the Editor of the Christian Observer. IN perusing the life of Archbishop Usher, written by Dr. Richard Parr, is lordship's chaplain, at the time of his death, I was much struck with the "Directions," which this pious prelate was "used to give those who were newly enfered into Holy Orders." Perhaps

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the insertion of them in your valuable pages, may be both useful and agreeable to many of your readers. Φιλοπατερον.

"1. Read and study the Scriptures carefully; wherein is the best learning and only infallible truth. They can furnish you with the best materials for your sermons, the only rules of faith and practice, the most powerful motives to persuade and convince the conscience, and the strongest arguments to confute all errors, heresies, and schisms. Therefore be sure, let all your sermons be congruous to them; and to this end it is expedient, that you understand them, as well in the originals, as in the translations..

"2. Take not hastily up other men's opinions, without due trial, nor vent your own conceits; but compare them first with the analogy of faith and rules of holiness, recorded in the Scriptures; which are the proper tests of all opinions and doctrines.

"3. Meddle with controversies and doubtful points, as little as may be, in your popular preaching; lest you puzzle your hearers, or engage them in wrangling disputa tions, and so hinder their conversion, which is the main design of preaching.

"4. Insist most on those points, that tend to effect sound belief, sincere love to God, repentance for sin, and that may persuade to holiness of life. Press these things home to the conscience of your bearers, as of absolute necessity; leaving no gap for evasions; but bind them as close as may be to their duty. And, as you ought to preach sound and orthodox doctrine, so ought you to deliver God's message, as near as may be, in God's words, that is, in such as are plain and intelligible, that the meanest of your auditors may un derstand. To which end, it is necessary to back all practical precepts and doctrines, with apt proofs from holy Scriptures; avoid.

ing all exotic phrases, scholastic great worth and dignity in the

terms, unnecessary quotations from authors, and forced rhetorical figures; since it is not difficult to make easy things appear hard; but to render hard things easy, is the hardest part of a good orator, as well as preacher.

"5. Get your hearts sincerely affected with the things you persuade others to embrace, that so you may preach experimentally, and your hearers perceive, that you are in good earnest; and press nothing upon them but what may tend to their advantage, and which yourself would venture your own salvation on.

"6. Study, and consider well, the subjects you intend to preach on, before you come into the pulpit; and then words will readily offer themselves: yet think what you are about to say, before you speak; avoiding all uncouth, fantastical words or phrases, or nauseous, indecent, or ridiculous expressions, which will quickly bring preaching into contempt, and make your sermons and persons the subjects of sport and merriment.

"7. Dissemble not the truths of God in any case; nor comply with the lusts of men; nor give any countenance to sin by word or deed.

"8. But above all, you must never forget to order your own conversation as becomes the Gospel; that so you may teach by example as well as by precept, and that you may appear a good divine every where as well as in the pulpit; for a minister's life and conversation is more heeded than his doctrine.

"9. Yet, after all this, take heed you be not puffed up with spiritual pride of your own virtues, nor with a vain conceit of your parts or abilities; nor yet be transported with the applause of men, nor dejected or discouraged with the scoffs or frowns of the wicked and profane."

"To which I shall add (says the biographer) one advice more, which I received from a person of

church, who had it from the mouth of this great master of persuasion. It was concerning reproof; where men were to be dealt with, who lay under great prejudices and vices, either by education, interest, passion, or ill habits-cases of much frequency--and therefore to render admonitions of greater force upon them, his direction was, to avoid giving the persons, intended to be wrought upon, any alarm before hand, that their faults or errors were designed to be attacked; for then the persons concerned look upon the preacher as an enemy, and set themselves upon their guard. On such occasions he rather recommended the choosing of a text, that stood only upon the borders of the difficult subject, and, if it might be, seemed more to favour it; that so the obnoxious hearer may be rather surprised and undermined, than stormed and fought with."

He would also exhort those, who were already engaged in this holy function; and advised them, how they might well discharge their duty in the Church of God, answerable to their calling, to this effect:"You are engaged in an excellent. employment in the church, and intrusted with weighty matters, as stewards of our great Master Christ, the great Bishop: under him and by his commission, you are to endeavour to reconcile men to God, to convert sinners, and to build them up in the holy faith of the Gospel, that they may be saved, and that repentance and remission of sins be preached in his name. This is of the highest importance, and requires faithfulness, diligence, prudence, and watchfulness. The souls of men are committed to our care and guidance, and the eyes of God, angels, and men are upon us; and great is the account which we must make to our Lord Jesus Christ, who is the supreme Head of the Church, and will at length reward or punish his sérvants in the minis

try of the Gospel, as he shall find them faithful or negligent; therefore, it beloves us to exercise our best talents, labouring in the Lord's vineyard with all diligence, that we may bring forth fruit, and that the fruit may remain. This is the work we are separated for and ordained unto: we must not think to be ídle or careless in this office, but must bend our minds and studies, and employ all our gifts and abilities in this service. We must preach the words of faith, that men may believe aright, and the doctrine and laws of godliness, that men may act as becomes Christians indeed; for without faith no man can please God, and without holiness no man can enter into the kingdom of heaven.”

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Augustine thus writes to Hilary: " The law commands, that attempt ing to perform its commands, and being weary of our infirmity under the law, we may learn to ask the aid of grace." Thus also to Asellius: "The usefulness of the law is to convince man of his own infirmity, (or sickness, infirmitate), and compel him to implore the medicine of grace, which is in Christ." Again, to Innocent of Rome: "The law commands; grace communicates the power of performing." The same to Valentinus: "God commands what we are not able to do, that we may know what we ought to ask of him. The law is

CHRIST. OBSERV. No, 160,

given for this purpose, that it may make you guilty (reos), that being made guilty, you may fear; fearing, that you may seek pardon; that you may not trust in your own strength." Again: "The law is given that, from a great one, it may make a little child (parvulum); that it may shew thee, thou hast no strength for righteousness of thyself; and that so, being poor, unworthy, and destitute, thou mayest flee unto grace."

"God hath shut up all under unbelief, not that he may destroy all, or suffer all to perish, but that he may have mercy upon allto this end, that, leaving the foolish opinion of their own virtue, they may learn that they stand and are upheld by the hand of God alone; that, naked and empty, they may flee to his mercy, may lean on this alone, may wholly hide themselves in it, may seize this alone for righteousness and merits, which in Christ is held forth to all, who both seek it and expect it in true faith. For God, in the precepts of the law, is the rewarder only of perfect righteousness, of which we are all destitute. On the other hand, he appears as a rigorous Judge of wickedness. But in Christ, his face, full of grace and lenity, shines forth even towards miserable and unworthy sinners."

For

"The third use, and that which is principal, and more nearly respects the proper end of the law, hath its place towards the faithful, in whose hearts the Spirit of God now flourishes and reigns, though they have the law written and engraven by the finger of God on their hearts-that is, they are so affected and animated by the direction of the Spirit, that they desire to obey God-they yet profit two ways by the law. For it is to them the best instrument (organum), by which they may learn better every day, and more certainly, of what kind that will of the Lord is, to which they aspire, and be confirm2 H

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