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non ita trahi, ut sine motu cordis, quasi extraneo impulsu feratur.” And again, “ Quod humana voluntas non libertate gratiam sed gratia consequatur libertatem ; quod per eandem gratiam impresso delectationis affectu, ad perpetuitatem conformetur: quod insuperabili fortitudine roboretur: quod illa gubernante, nunquam excidat; deserente protinus corruat:quod voluntatis humanæ directio in bonum, et post directionem constantia ex sola Dei voluntate pendeat, non ullo suo merito~ita (he concludes) homini tale relinquitur liberum arbitrium (si appellare ita libet)—quod nec ad Deum converti, nec in Deo persistere nisi per gratiam possit : a gratia valeat quicquid valet.” Inst. lib. ii. c. 3. s. 14. This very nearly agrees with the Latin of our Tenth Article, “ quare absque gratia Dei (quæ per Christum est) nos præveniente, ut velimus; et cooperante, dum volumus, ad pietatis opera facienda quæ Deo grata sunt et accepta, nihil valemus.”

Again, the following passage would seem to imply a different view from that explained in Inst. lib. iii. c. 24. “ Magis etiam urget Lucas, salutem a Christo allatam, toti generi humano communem esse docens, quia Christus auctor salutis ex Adam, communi omnium patre, sit progenitus.” Inst. lib. ii. c. 13. s. 3. But whatever may be the inconsistency of his language, Calvin's system stands, historically as well as doctrinally, distinct from that of Luther and

Melancthon, no less than of our own Cranmer and his fellow-labourers; and lastly, (as Calvin himself admits, Inst. lib. ii. c. 2. s. 9.) from that of the Fathers. In matters of practical difficulty we own, that " in the multitude of counsellors there is safety.” May not such also be the case in abstruse subjects of speculation ? According to the sound rule of Vincentius, quod semper, quod ubique, quod ab omnibus ; i. e. what all Christians at all times and in all places have held to be the sense, that most probably is the true interpretation of Scripture.

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