as the solemn advocate of Christian liberty in this enlightened age?

The Reviewer asserts that the earliest reformers have not to answer for this obnoxious clause. There is reason, he thinks, to believe that it was surreptitiously inserted after their time; and yet however this surreptitious insertion formed no objection to its adoption on the restoration of the church in 1660 ! We have not, unfortunately, either Prettyman or Neal at hand to consult, but we have read the Reviewer's statement with some surprise. Adam says, on the authority of Broughton, that the authenticated original of the Thirty-nine Articles was destroyed in the fire of London; and that the copy now at Cambridge was the private copy of Archbishop Parker; which is allowed however, to be the most authentic extant.*

We have at length arrived at the arguments, which are to prove, beyond all contradiction, that the articles of the church are Calvinistic. We consider of very little importance to this question, what may have been the individual opinions of the Reformers. We believe that it was their intention in drawing up the articles not to give their own opinions, in which we may reasonably suppose there might not have been perfect conformity, but to make such a statement of doctrines as could be fairly drawn from the scriptures, should be sufficiently explicit against the church of Rome, and yet should

* R. Adam's Religious world, vol. ii. p. 369.—Broughton's Hist. Library, vol. i. p. 84. Selden and Heylin both assert the genuineness of the clause to which the Reviewer objects. It was in the copy of articles adopted in 1552, though surreptitiously erased in subsequent editions.

leave no room for dissention among themselves, on points, at least, with which they were then conversant. This is the opinion of many of the ablest divines both of the English Church and of the Episcopal Church in America. The question is simply, are the articles of the church Calvinistic? It is very easy to overthrow the whole superstructure of what the Reviewer is pleased to call the "unanswerable reasoning" of Mr. Sparks; nay, we might by the same process prove the articles to be Arminian. The doctrines of the depravity of man and of universal redemption are both explicitly laid down in the articles: if then it is true that all men are born into the world depraved, and incapable of salvation; and if there has been "made a perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual," then it is a natural and necessary consequence, that all persons are made capable of salvation; they have been perfectly redeemed, entire satisfaction has been made for all their

*The framers of the articles, "holy men, did prudently pre discover, that differences of judgment would unavoidably happen in the church, and were loth to unchurch any, and drive them off from an eucharistical communion, for such petty differences; which made them pen the articles in comprehensive words; to take in all, who, differing in branches, meet in the root, of the same religion." Fuller's Hist. p. 72. quoted in Bishop White's Comparative Views, vol. ii. p. 23. It may be of importance to remark that Fuller was a Calvinist. To the same effect, say the editors of the Christian Observer, whose sentiments on this controversy, are well known. "Our Reformers, whatever might be the private opinions of some of them on disputed points, framed the articles with a view to include all pious Christians, without exacting a full and precise conformity to their own particular tenets."? Christian Observer, vol, xix. p. 51.-Note.

sins; and they must retain this condition. If it is said that we entirely omit to notice the article on predestination, we reply, in the same manner, does Mr. Sparks neglect all notice of the article on universal redemption; nay, more, he draws inferences in direct contradiction to its express terms. Do our readers need any thing more to show the absurdity of this piece of unanswerable reasoning? Did they ever hear of a man's being called upon to subscribe to doctrines which were matter of inference only? Suppose we were to infer that these writers are Mahometans, because they agree with them in a point or two which might be named, would they think us justified ?*

But that our readers may have an opportunity of deciding for themselves on this point, that they may see how cautious is the language of the Church, and with

* Mr. Sparks's premises, as founded on the articles, are false. The doctrine of depravity is not laid down either in the articles or homilies in stronger terms than in the third point of Arminianism; and the article on predestination no where speaks of "A CERTAIN number" of the elect. The language of the article is extremely guarded in this respect. See Bishop White's Comparative Views, vol. ii. p. 30. The paucity of the extracts of the Reviewer from the Homilies, to support his construction of the 17th article would be, in such a work, we think, conclusive evidence against the opinion that the Reformers intended to express that doctrine distinctly. We conceive, however, that even they have no reference to the doctrine, and as a plain proof of it, we give the following from the same Homily." Our Saviour Christ testifieth of poor men, that they are dear unto him, and that he loveth them especially; for he calleth them his little ones, by a name of tender love: he saith they be his brethren. And St. James saith, that God hath chosen them to be the heirs of his kingdom.” Will it be pretended, therefore, that all the subjects of alms giving were God's chosen ones ?

what an even hand she holds the balance between the rival systems of Calvinism and Arminianism, we will set before them side by side, the Articles of the Church which are referred to, and the "five points" of the other systems, taken from R. Adam's Religious World Displayed.

Calvinism.

1. God has chosen a certain number in Christ to eternal glory be fore the foundation of the world, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any condition performed by the creatures; and that the rest of mankind he was pleased to pass by, and ordain them to dishonour and wrath for their sins, to the praise of his vindictive justice.

Articles of the Church.
17th.-Predestination unto life
is the everlasting purpose of God.
whereby (before the foundations
of the earth were laid) he hath
constantly decreed by his coun-
sel, secret to us, to deliver from
curse and damnation, those
whom he hath chosen in Christ out
of mankind, and to bring them
by Christ to everlasting salvation
as
vessels made to honour.
Wherefore they which be endued
with so excellent a benefit of
God, be called according to God's
purpose by his spirit working in
due season: they through grace
obey the calling: they be justi-
fied freely: they be made the
sons of God by adoption: they
walk religiously in good works,
and at length by God's grace,
they attain to everlasting felicity.
As the godly consideration of
Predestination, and our election
in Christ is full of sweet, pleasant
and unspeakable comfort to god-
ly persons, and such as feel in
themselves the workings of the
spirit of Christ, mortifying the
works of the flesh, and their
earthly members, and drawing up
their minds to high and heavenly
things, as well because it doth
greatly establish, and confirm
their faith of eternal salvation to
be enjoyed through Christ, as
because it doth fervently kindle

Arminianism.

1. God from all eternity, determined to bestow salva

tion

on those whom he foresaw would persevere unto the end in their faith in Christ Jesus; and to inflict everlasting punishments on those who should continue in unbelief, and resist to the end his divine assistance so that election was conditional,and reprobation in like manner, the result of foreseen infidelity and persevering wickness.

Articles of the Church.
their love towards God: so for
curious and carnal persons, lack-
ing the spirit of Christ, to have
continually before their eyes the
sentence of God's predestination,
is a most dangerous downfall,
whereby the devil doth thrust
them either into desperation, or
into wretchlessness of most un-
clean living, no less perilous than
desperation.

Furthermore, we must receive
God's promises in such wise as
they be generally set forth to us
in holy scripture and in our
doings that will of God is to be
followed, which we have ex-
pressly declared unto us in the
word of God.

Art. 31. The offering of Christ once made, is that perfect redemption, propitiation and satisfaction for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin, but that alone.*

* "When the question concerning the extent of the design of the death of Christ," says Bishop White on the authority of Brandt,- 66 came on in the synod of Dort, in the 74th session ; two of the English deputies Ward and Davenant maintained that it was for all mankind, while the Bp. of Landaff and Goad affirmed it to be partial, and when the 31st article of their church was brought into view the Bishop interpreted it as being intended for all sorts of men. Balquanquall, the representative of the Scotch church, spoke at large for the partiality of redemption." The good