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"naturæ salvatos esse, Judæos lege Moysi, nos salvari "nostra quadam lege. Imo una lex est moralis omnium "ætatum, omnium gentium, ut supra diximus; sed nec 66 patres, nec Judæi, nec Gentes, nec nos ideo, salvamur, quia legi satisfacimus." Loci Theologici, de promissione Evangelii, p. 208. That Zuingle himself would not have scrupled to subscribe to our own Article, we may without hesitation assert, because in the year 1529. he subscribed to one upon a similar, if not the same, subject, apparently stronger. "Credimus," said the fifth Article signed in the Conference at Marpurg, "quod "ita liberamur ab hoc et omnibus peccatis, et morte "æterna, si nostram fiduciam collocemus in Filium "Dei Jesum Christum, pro nobis mortuum; et quod "extra hanc fidem per nullum opus, aut certæ vitæ genus, "liberari possimus ab ullo peccato." Vita Zuinglii, Melchior. Adam. p. 32.

Page 102, note (4).

"Thus we have heard how evil we be of ourselves, "how of ourselves, and by ourselves, we have no good

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ness, help, nor salvation, but contrariwise, sin, dam"nation, and death everlasting; which if we deeply "weigh and consider, we shall the better understand "the great mercy of God, and how our salvation cometh "only by Christ." Homily of the misery of all mankind, and of his condemnation to death everlasting by his own sin, 2d part. The object of this Homily is to prove the necessity of redemption from the depravity of our nature since the fall of Adam, and the consequent imperfection of our virtues; circumstances, demonstrating our incapacity to redeem ourselves, by our own efforts, from sin and misery. Hence, after pointing out our inability "to stand before the righteous judg"ment of God" on the score of human merit, it adds; "To God therefore must we fly, or else we shall never "find peace, rest, and quietness of conscience in our

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"hearts. For he is the Father of mercies, and God "of all consolation. He is the Lord, with whom is "plenteous redemption; he is the God, which of his "own mercy saveth us, and setteth out his charity and "exceeding love towards us, in that of his own voluntary goodness, when we were perishing, he saved us, "and provided an everlasting kingdom for us. And "all these heavenly treasures are given us, not for our "own deserts, merits, or good deeds, (which of ourselves we have none,) but of his own mercy freely. . . . . "Now how these exceeding great mercies of God, set "abroad in Christ Jesu for us, be obtained, and how "we be delivered from the captivity of sin, death, and “hell, it shall more at large (with God's help) be de"clared in the next Sermon." The next Homily is entitled, "A Sermon of the salvation of mankind, by 66 only Christ our Saviour, from sin and death everlasting."

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Page 103, note (5).

"Ea est hominis post lapsum Adæ conditio, ut sése na"turalibus suis viribus et bonis operibus ad fidem et invo"cationem Dei convertere ac præparare non possit." Ist Part of the 10th Article. This (as I have noticed in note 15. Serm. II.) was manifestly taken from the following passage in the Wirtemberg Confession: "Quod "autem nonnulli affirmant, homini post lapsum tantam "animi integritatem relictam, ut possit sese naturalibus "suis viribus, et bonis operibus, ad fidem et invocationem "Dei convertere ac præparare, haud obscure pugnat "cum Apostolica doctrina, et cum vero Ecclesiæ Ca"tholicæ consensu." "" Art. de Peccato. When the terms of the Lutheran statement are considered, as well as the description of that assembly, for a public exhibition in which it was composed, no doubt perhaps will be entertained respecting the tendency of it. The "nonnulli" alluded to were clearly the Scholastics, and

their disciples, who, of course, might have been expected to be sufficiently numerous in a Popish Council.

Page 103, note (6).

“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." 2d Part of our 10th Article. The passage of St. Austin, which our Reformers kept in view, was the following: "Sine illo vel operante ut "velimus, vel cooperante cum volumus, ad bona pietatis “opera nihil valemus." De Gratia et libero Arbitrio, cap. 17. The additions, "quæ per Christum est,” and 66 quæ Deo grata sunt et accepta," were made to narrow the question, and assert the single point of human inefficiency to merit congruously. That the object of this Article is that which has been pointed out, appears likewise from the "Reformatio Legum Ecclesiast." (Serm. III. note 14.) in which it is thus alluded to: "Et similiter nobis contra illos progrediendum est, qui "tantum in libero arbitrio roboris et nervorum ponunt, "ut eo solo, sine aliqua speciali Christi gratia, recte ab "hominibus vivi posse constituant;" the precise idea, upon which the Scholastics grounded their position of Congruous Merit.

Page 105, note (7).

According to the doctrine of the Papists, prayer, without any real devotion of heart, was deemed in itself meritorious, ex opere operato, of God's favours. Hence the Lutherans, on the other hand, always united faith and invocation, considering the latter as ineffectual without the former. "Jam qui scit, se per Chris"tum habere propitium patrem, is vere novit Deum, "scit se ei curæ esse, invocare Deum. Denique non est "sine Deo, sicut Gentes. . . . . Sine fide nullo modo potest humana natura primi aut secundi præcepti opera "facere. Sine fide non invocat Deum." Augsburg

Confess. ed. 1530. Since therefore we cannot thus turn and prepare ourselves by our natural strength and good works, contemplated according to their own sufficiency, to true faith and invocation, these, they argued, must be regarded as the gifts of God through Christianity.

Page 106, note (8).

The word grace was applied in various senses by the Scholastics; yet, when put absolutely, was generally understood to be what they termed gratia gratum faciens, the efficacious principle of condign merit. Thus works of congruity were said to be performed before and without grace. See Durandus a Sanct. Porc. In Lib. Sentent. lib. i. distinct. 16. quæst. 2. The same expression however was sometimes more largely used, for a species of general influx, (according to the Scholastical phrase,) of which all men participated. To this Melancthon seems to refer in an account of the public dispute between Carolostadius and Eccius, in the year 1519. "Neque jam disputo, Accedat peculiare auxilium, necne;' variant enim et ipsi quæ"stionum magistri. Certe magno consensu Scholæ id pe"culiare auxilium gratiam Jesu Christi esse non permit"tunt." Epist. Lond. p. 129. Hence we perceive_a principal reason, why, to the terms "gratia Dei," our Reformers subjoined " quæ per Christum est."

Page 107, note (9).

". . . . A true and lively faith, which nevertheless is "the gift of God, and not man's only work without "God." Homily of Salvation, Ist part.

Page 108, note (10).

For this we say unto you by the word of the Lord, that we, which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with

the trump of God; and the dead in Christ shall rise first.

Then we, which are alive and remain, shall be caught up together with them in the clouds. 1 Thess. iv. 15, 16, 17.

Page 109, note (11).

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Why, on this occasion, the participle præveniens was substituted for that of operans, and a more definite conjunction for one less so, will more readily appear, if we review the whole passage, as it stands in St. Austin: "Et quis istam etsi parvam dare cœperat caritatem, nisi "ille, qui præparat voluntatem, et cooperando perficit, "quod operando incipit? Quoniam ipse, ut velimus, "operatur incipiens, qui volentibus cooperatur per"ficiens. Propter quod Apostolus, Certus sum, quo"niam, qui operatur in nobis opus bonum, perficiet ' usque ad diem Christi Jesu.' Ut ergo velimus sine "nobis operatur, cum autem volumus et sic volumus, "ut faciamus nobiscum cooperatur, tamen sine illo vel "operante ut velimus, vel cooperante cum volumus, ad "bona pietatis opera nihil valemus." De Gratia, &c. In this quotation, the words "ut velimus, sine nobis "operatur," were usually considered as denoting only an operation in preparing the mind to will; those which follow, "cum autem volumus et sic volumus, ut facia"mus, nobiscum cooperatur," a cooperation in determining its will to action. It must however be acknowledged, that they seem equivocal. Calvin therefore had so interpreted them, as to make them speak a language applicable only to divine, and inimical to all human, agency. But such an interpretation the compiler of our Article appears to have disapproved. And were a modern Arminian so to remodel the passage as to render it strictly conformable with his own sentiments, could he more effectually accomplish his purpose, than in the mode, which actually was pursued, by omitting the previous