"confidence in him, while we cry Abba, Father," "he witnesses with our spirits, that we are the chil"dren of God," and is "the earnest of our inherit"ance;" is there nothing sensible, nothing which may be perceived? Or how can we evermore rejoice in the holy consolations of the Spirit, if we cannot feel them? The word irresistible we disclaim.—It does not appear, that the church of England teaches, that special grace, renewing the soul unto holiness, is ever given in vain. And do not those good desires, and pious resolutions, with which the Spirit of God co-operates, spring from the grace of God ' in Christ preventing us, that we may have a good will?'"Do not err, my beloved brethren; every good and every perfect gift is from above, and "cometh down from the Father of lights."— Grant 'that we, to whom thou hast given a hearty desire ' to pray, &c.'3 'Stir up we beseech the wills of 'thy faithful people." Cleanse the thoughts of our 'hearts by the inspiration of thy Holy Spirit.' 'Lord 'have mercy upon us, and incline our hearts to keep 'this law.''

P. cclxxxii. 1. 4. "Whoever, &c." Where does the church of England teach this, or any thing like it? Is it, for instance, the doctrine of the eighteenth

1 Pages 75, 76, Refutation. Sunday after Trinity.

5 Communion Service.

2 Jam. i. 17.

3 Col. third

4 Col. twenty-fifth Sunday after Trinity.

< Whoever at the great day of final account shall be found to have lived conformably to the will of God, according to the light afforded them, will be rewarded with eternal happiness through 'the merits of the blessed Jesus, and that the rest of mankind ⚫ will be consigned to everlasting punishment.'

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article? They also are to be had accursed, that presume to say, that every man may be saved by the law or sect which he professeth; so that he be diligent to frame his life according to that law, and the light of nature: for holy Scripture doth set out unto us only the name of Jesus Christ, 'whereby men may be saved." If our church meant, that men thus diligently framing their lives, according to the light afforded them,' (which to vast multitudes, is the light of nature alone,) would be saved by the merits of Christ, without faith in him: surely this was the place, in which that opinion would have been stated. But if it can be found, either in the liturgy, or the articles, or the homilies, let it be produced; and we will not complain of its being inisplaced: though we should be led to wonder, and lament, that, one passage in our authorized books, should thus contradict another.

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P. cclxxxii. 1, 17. The church, &c." How is this internal sense of religion,' to be distinguished from internal feelings," and the sensible and perceivable influences of the Holy Spirit; Except we can have an internal sense, of what we do not feel, or perceive?' Or except we can have a genuine internal sense of religion,' independently of the influences of the Holy Spirit ?-What is said concerning faith, accords exactly with our views.

The church of England pronounces, that a regard to the ' external forms must be accompanied by an internal sense of religion; and while it maintains the indispensable necessity of faith, it declares that no faith will be effectual to salvation; which does not produce a virtuous and holy life.'

2 See remarks on p. 56. 74, Refutation.

P. cclxxxiii. l. 7. Not many, &c." Are then the evangelical clergy in the church, and the Calvinist dissenters, (according to the latitude, in which that term is used in the Refutation,) as dangerous enemies to genuine christianity, as infidels and atheists? No, this is not intended: but they are as dangerous to the national establisment. In what respect? To the real religious interests of the estabJishment; that is, its subserviency to the success of true christianity, in this nation and in the world? The evangelical clergy, I must be allowed to think, are peculiarly useful, in promoting the genuine interests of the national church in this respect; and would be much more so, were they not systematically thwarted and counteracted, by powerful opponents. I must indeed allow, that the efforts and success of the dissenters are formidable to the establishment: yet surely no christian will say, that the increase of avowed infidels and atheists, in the same proportion, as dissenters have lately multiplied, would not be far more formidable to the cause of christianity, and to that of the church of England! Or that the nation had not better be filled with dissenters, holding the grand and leading doctrines of the gospel in a practical manner, than with infidels and atheists! The advice given by some person high in authority, to one, who complained of the success of the dissenters, was to Out-preach, out-pray, and out-live them.'

'Not many years since, they were called upon to resist the open attacks of infidelity and atheism; and at present they have to contend with the more secret, but not less dangerous, attempts of schisin and enthusiasm.'

This states the only method of preventing their final preponderance. The clergy, in general, from the highest dignitary to the meanest curate, must be more zealous and scriptural, more "instant in sea

son, out of season (εuxaιpws, axα pws) in preaching; more fervent and constant in prayer, and more holy and heavenly in their lives and example, in all respects, than the dissenting teachers are, if they would effectually stop their progress. All other methods will most certainly be found, by experience, to be mere palliatives.

P. cclxxxiii. l. 16. "The proud, &c."1 If the 'doctrine of election, and grace,' be teaching men to believe, that they themselves are elect, and the favourites of heaven; it will certainly please the 'proud and selfish nature of men,' as well as any other instructions, which induce them to think themselves the favourites of heaven, without "re66 pentance and works meet for repentance;" without "faith working by love," and producing obedience; in short, without holiness of heart and life: and it is hard to say, which system of self-complacency, and self-preference, best suits our pride and selfish nature. But the doctrines of election and

grace' rest on this foundation, that all men are so guilty and depraved, that they might most justly have been left without exception, to perish everlastingly, as "children of wrath," "enemies to God," and vessels of wrath fitted for destruction:" that

The proud and selfish nature of man falls an easy victim to the fascinating doctrines of election and grace.'

all were, incurably, except by divine grace, propense not only to break the holy law; but also to reject the salvation, which in infinite mercy, God had prepared in Christ, and through his atonement and intercession; that regenerating, new creating, grace alone, can produce a cordial willingness to be reconciled to God; and that, whatever secret reasons God had for conferring this infinitely valuable and unmerited blessing on some, and not on others; the deservings of the elect was not one of them. Nor can any man know, himself to be one of this chosen company; except as it is manifest to his conscience, that he repents of, hates, and is dead to, sin; that he believes in the Lord Jesus; that he loves him, and unreservedly endeavours to keep his commandments and copy his example; and that he loves all who bear his image, and every thing connected with him; and loves all men, with compassion and good-will, after his example: so that all evidences, without being thus "in Christ new creatures," are delusion, enthusiasm, presumption. Nay, even at the highest attainments in devotedness to God and holiness of life, the christian has not the smallest ground of self-preference, above the felon, or murderer: as all the diference between him, and the worst of the wicked, is owing to special unmerited grace; and nothing remains for him, but thankfulness, and shame that he makes no more suitable returns. These, I say, are not views congenial to the pride, selfishness, and love of sin, and the world, which are natural to fallen man. Men may be, (and will be, without special grace,) proud of any kind of distinction from