that only very small sparks and slender traces of them are left which yet suffice to render men inexcusable; because whatever there is of light in us is turned into blind darkness; as also the scripture itself teaches: "The light shineth in darkness, and the darkness comprehended it not." For there John manifestly calls men darkness. Therefore, whatever things men deliver concerning free will (libero arbitrio,) we deservedly reject, since he is the slave of sin; and "a man can receive nothing except it be given him from heaven." For who will dare to boast that he is able to perform whatever he shall will, when Christ himself says, "No one is able to come to me, except my Father who hath sent me shall draw him?" Who will boast his own will, who heareth that all carnal affections are enmities against God? Who will glory concerning his own understanding, who knows that the animal man is not capable of receiving the things of the Spirit of God? In a word, who will bring forth into the midst even any one thought, who understands, that we are not sufficient of ourselves to think any thing; but that we are sufficient is all of God? It ought therefore to remain certain and firm, that it is God who worketh in us both to will, and to effect, of his gratuitous benevolence." For no mind, no will, acquiesces in the will of God, which Christ himself has not first wrought, who also himself teacheth us, saying, "Without me ye can do nothing."

ARTICLE XV.

We believe that sin, through the disobedience of Adam, which they call original, hath been scattered and poured out unto the whole human race; for original sin is the corruption of the whole nature, and hereditary depravity, (vitium,) with which even infants themselves in the womb of their mothers are polluted; and which, as a certain noxious root, causes to spring forth all kinds of sins in man: and it is so base and execrable before God, that it suffices for the condemnation of the whole human race. Nor is it to be believed that it can be altogether extinguished, or torn up by the roots, through baptism; seeing that from it, as from a corrupt spring of waters, perpetual waves and rivulets constantly arise, and flow forth though in the children of God it falls not out (cedat), nor is imputed unto condemnation, but is forgiven to them of the mere grace and mercy of God. Not that, confiding in this remission,

they should fall asleep; but that the feeling of this corruption may excite more frequent groans in believers, and that they may more ardently wish to be freed from this body of death.-Hence, therefore, we condemn the errors of the Pelagians, who assert that this original sin is no other than imitation.'

ARTICLE XVI.

We believe that God (after the whole race of Adam was thus precipitated into perdition and banishment,) demonstrated and exhibited himself to be such an One as he really is; namely MERCIFUL and JUST. MERCIFUL, in freeing and saving those from damnation and destruction, whom in his own eternal counsel, of his own gratuitous goodness, he had elected by Jesus Christ our Lord, without any respect of their works. But JUST, in leaving others in that their fall and perdition, into which they had precipitated themselves.

V.

FROM THE CZENGERIAN CONFESSION.

Concerning the Cause of Sin.

As it is impossible, that things fighting in opposition to one another, and mutually destroying each other, can be the efficient and formal cause of things contrary to themselves: as light cannot be the cause of darkness, nor warmth of cold; so it is impossible that God, who is Light, Justice, Truth, Wisdom, Goodness, Life, can be the cause of darkness, sin, lying, ignorance, blindness, malice, and death: but Satan and men are the causes of all these things. For whatever God forbids, and for which he condemns, he cannot, of himself, and by himself, do,'

Concerning God's not respecting Persons.

'As he who justly renders an equal recompense to those who labour equally together; and who gives of his favour, and free choice, what he wills to those who do not deserve, is not "a respecter of persons;" so God, who renders equal death and condemnation, as the wages of sin, to all who deserve them, of due, according to justice and his own law, hath done justly. And, on the contrary, while he gives to those who are unde

serving, for the sake of his Son, of the fulness of his own grace and free will, righteousness and life, he is not Prosopoleptes, that is, a respecter of persons; as it is said, "What is thine own " and thou hast deserved, take, and go thy way. Is it not lawful “ for me to do what I will with mine own ? Is not thine eye evil, not my eye, because I am good?"

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If any person should be surprised, that in these public confessions there is much less of the high points of Calvinism, than the writings of the divines who compiled them might have led them to expect; let him also think this concerning our Articles and Homilies, that they contain less of these higher and awful points, than may be extracted from the writings of the compilers, or their contemporaries. For all that is fit for the work of an individual author, is not proper for an article of faith, designed for whole churches or nations, through succeeding generations.

I shall now only add a very few extracts from the Augsburg Confession, and others connected with it. These are generally supposed to be wholly discordant with the other formularies in the Calvinistic churches, set forth in the first years of the reformation : and, indeed, the cautious spirit of Melancthon, and the peculiarly delicate circumstances in which he drew up the Augsburg Confessions, to be presented in the Diet of the Empire, must of course render it something different, even if he and his associates had believed all which Calvin afterwards maintained; which they certainly did not. Yet they avowed, in those perilous times, far more than the clergy of Britain, in these our peaceful days, are generally willing to subcribe, except with such salvos as satisfy their minds in subscribing the Articles of our church.

VI.

FROM THE CONFESSION OF AUGSBURG, 1530.

ARTICLE II.

'Moreover they teach, that, after the fall of Adam, all men propagated in the natural manner, when born, have original sin.

But we understand by original sin, that which the holy fathers call so, and all orthodox and pious persons in the church, namely, the guilt, in which being born, on account of the fall of Adam, they are exposed (rei sunt) to the anger of God and eternal death; and the corruption itself of nature propagated from Adam.' And this corruption of human nature, the want of righteousness or integrity, or of original obedience, comprises also concupiscence. This defect (defectus) is horrible blindness and disobedience, so as to want that light and knowledge of God which would have been in upright nature; also to want that rectitude which is perpetual obedience, in the true, and pure, and supreme love of God; and the like endowments of upright nature. Wherefore, these defects and concupiscence are a thing condemned, and worthy of death, by its own nature. Therefore the original depravity (vitium originis) is truly sin, condemning, and bringing now also eternal death to those, who are not born again by baptism and by the Holy Spirit. They condemn the Pelagians, who deny original sin, and think that those defects, (defectus,) or concupiscence, are things indifferent, or only punishments, and are not things to be condemned in their own nature; and dream that man can satisfy the law of God; and, on account of this his own proper righteousness, be pronounced just before God.'

ARTICLE IV,

But that we may obtain these benefits of Christ, namely, remission of sins, justification, and eternal life, Christ has given the gospel, in which these benefits are proposed to us: as it is written in the last chapter of Luke, "That repentance in his name, and remission of sins, should be preached among all nations." For, when all men, propagated in a natural manner, have sin, nor can truly satisfy the law of God, the gospel convicts sins, (arguit peccata,) and shews unto us Christ the Mediator, and thus teaches us the remission of sins. When the gospel convicts our sins, our greatly terrified hearts ought to determine, that remission of sins, and justification on account of Christ, may be given to us gratis, through the faith with which we ought to believe and confess, that these things are given to us for Christ's sake, who was made a sacrifice for us, and appeased the Father. Therefore, though the gospel requires repentance,

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yet, that remission of sins may be certain, it teaches that it is freely given; that is, that it does not depend on the condition of our worthiness, nor is given because of any preceding works, or the worthiness (dignitatem) of those that follow. For forgiveness would become uncertain, if it should come to us after we had merited by preceding works, that our repentance was sufficiently worthy. For conscience, under genuine alarms, findeth no work which it can oppose to the wrath of God: and Christ is given and proposed to us, that he should be the Propitiator. This honour of Christ ought not to be transferred to our works. Therefore Paul says, By grace are ye saved:" also, "By faith freely, that the promise might be firm:" that is, that remission will be certain, when we know that it does not depend on the condition of our worthiness, but is given because of Christ. This is the firm and necessary consolation to pious and terrified minds. And so teach the holy fathers. And there is extant in Ambrose a memorable and remarkable sentiment, in these words, This has been appointed of God, that he who believeth in Christ, should be saved, without work, by faith alone, freely receiving the remission of sins.' And the word, ' of faith,' not only signifies the knowledge of the history concerning Christ, but also to believe, and assent to this promise, which is proper to the gospel; in which, for the sake of Christ, remission of sins, justification, and eternal life, are promised to us.'

ARTICLE XVIII.

Concerning free will they teach, that the human will has a certain liberty to perform civil justice, and to choose things subjected to reason. But it has not the power, without the Holy Spirit, of performing spiritual righteousness: because St. Paul says, "The animal man does not perceive the things which are of the Spirit of God:" and Christ says, "Without me ye are not able to do any thing." But spiritual righteousness is wrought in us, when we are assisted by the Holy Spirit. Moreover we receive the Holy Spirit, when we assent to the word of God, that we may be comforted by faith under our terrors, as Paul teaches when he says, "That ye may receive the promise of the Spirit. by faith." These things Augustine teaches in so many words in the third book of Hypognostica, (where he says,) 'We confess