jected, they had been substituted in their place. The fear which he requires is not a fear which should induce consternation, but a fear which, instructing us to revere with humility the grace of God, abates in no degree the confidence which we feel in him, as we have elsewhere explained it.

"Add to this, that he is not addressing his discourse particularly to individual believers, but in general to the sects which then existed amongst men. For the church was at that time divided into two parties, and envy and pride being the cause of that divorce, St. Paul admonishes the Pagans, that if they were put in the place of the holy people, peculiarly consecrated to God, such a circumstance ought to furnish them with a motive to fear and modesty. Besides, there were many of them filled with vanity, whose pride and presumption it was necessary to overthrow. We have also seen already, that our hope must be extended to futurity, and even beyond death; and that nothing is more opposed to the nature of hope, than to be in doubt and uncertainty with respect to what may happen to us in futurity.'

The above quotations will, no doubt, convey to the mind of the reader, an accurate * Instit. lib. iii. cap. 24.97

conception of the real sentiments of our author. The importance of those sentiments will justify, it is hoped, the extent of the quotation adopted, and supersede the necessity of an apology.

A considerable degree of interest having been excited on the subject of the doctrinal sentiments of the church of England, it would perhaps appear a real defect in a work of this description, to decline all notice of the subject. To the writer of the present work, the coincidence of the articles and liturgy of the church of England, with the leading truths of Calvinism, appear so evident, that nothing more can be necessary in his opinion, than a simple and unprejudiced comparison, to establish the conviction.

By those who are acquainted with ecclesiastical history, it will also be recollected, that Calvin revised the English liturgy; and that upon his suggestion, several important alterations were made in it. That he corresponded with Cranmer, and that on doctrinal sentiments, there existed an entire uniformity of sentiment between the English and foreign reformers. Differing widely as did Cranmer and Calvin, on the subject of ecclesiastical

discipline, it must be obvious to every one, that the instances in which the judgment of Calvin was consulted, must relate to doctrine chiefly, if not exclusively. To denominate the articles of the church of England, Arminian, is an instance of the grossest absurdity, as they were drawn up long before Arminius was born. To persons disposed to investigate the subject fully, the writer would earnestly recommend, Toplady's Historic Proof of the Calvinism of the Church of England, in which work the fact is absolutely demonstrated.

The coincidence of Calvinism with our common Christianity, being so intimate, as to subjects its assailants to the charge of criminal ignorance; the earnest caution of an eminent divine, lately deceased, who was grieved to observe with what "little knowledge of the subject some adventured to write against Calvinism," deserves the serious attention of every enquirer after religious truth. "Take especial care before you aim your shafts at Calvinism, that you know what is Calvinism, and what is not that in the mass of doctrine which it is of late become the fashion to abuse under the name of Calvinism, you can distinguish with certainty between that part of it, which is nothing better than Calvinism, and that

which belongs to our common Christianity, and the general faith of the reformed churches ; lest when you mean only to fall foul of Calvinism, you should unwarily attack something more sacred and of higher origin."*

Bishop Horsley's Last Charge.