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himself; the assured reception of an abundant supply of the grace of Christ, should any one hearken to that internal voice which speaks even to the most impious of men, issuing from that portion of the Divine Image which still left struggles against sin; the falling from grace, and the necessity of perseverance,-will confirm the truth and justice of the statement. (c) As the line of argument laid down in this Apology leaves out, of its limits the opinions of any foreign Divines, this notice of Zuinglius's sentiments is deemed sufficient here. But there are facts stated in the third chapter of this Work, which will briefly ascertain, without the labour of prolonged discussion, that the opinions of Melancthon and Zuinglius, these most distinguished men, were adverse to Absolute Predestination, irresistible Grace, &c.-Luther, there is strong reason to believe, had relinquished, before his death, the scheme of Predestination which he once supported. But this, at all events, is certain, that the Confession of Augsburgh, which was penned by

(c) Dei Providentia (Sermo primus Bernæ habitus in Symbolum). De Providentia Dei.-Ad Carolum Imper. Fidei ratio. In Evangel. Mat. Cap. vii. Brevis Pastorum Isagoge. In Epist. Heb. C. xii. &c. and Dallai Apologia pro duabus Ecclesiis, Alensone et Carem. Amstelodami, 1659.

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Melancthon, was submitted to Luther, who enjoyed the protection of a neighbouring fortress during the Diet; and that it was with his advice and approbation (Consilio et Consensu) that that Confession was presented to the Diet. (d) It will be seen by a short Extract from that Confession given in the 33d page of this Apology, in what terms he could permit Predestination to be spoken of at that time. These three being withdrawn from the Inquiry, of all the Foreign Reformed Divines' there remain but two-Martyr and Bucer-and these two we resign: Bucer, the friend of Martyr; and Martyr, the disciple of Calvin.

The Ten Confessions, our Readers must foresee, will follow the distribution of the Foreign Reformed Divines.' Of the Ten Confessions, there are but three, which are so much as quoted on the capital point of Election: viz. those of Helvetia, Basil, and Belgium, all belonging to the Genevan Form. The 33d page of this Apology, already referred to, will shew why the rest were not appealed to. How, then, it may be asked, are 127 pages octavo occupied in the former part of the Inquiry? Not in commentary, for none is given. These 127 pages are devoted to what we

(d) Lutheri Vita a Melchior Adam. Heidelberg, 1620.

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would call a Work of Supererogation,-to Extracts which prove that the reformed Divines insisted upon Original Sin-on the guilt of a fallen world— Redemption of mere Grace-Justification by Faith alone the inability of a fallen nature to help itself—and the necessity of preventing Grace to minister to salvation. The Reader will see in the first Chapter, and in the Conclusion of this Apology, why testimonies on these subjects have been thought essentially necessary to the plan of the Inquiry, and why we deem their production perfectly superfluous.

Strictures on the former part of the Inquiry have been indulged in with some latitude, as it will not hereafter be brought before the Reader, except for the purpose of stating why its authority is declined, though it is pretty plain that the advantages which it would afford to the cause, were its authority admitted, are not much to be dreaded. As the plan and arrangements of the first are pursued in the second part of the Inquiry, without alteration, no additional observations are necessary for putting the Reader in possession of the character of its contents, which he has been already informed are drawn from "what was taught by our own Divines, and from what is professed by our national Church." The matter

accumulated in this part, and the weighty assertions which it is imagined it sustains, will be the subject of examination in the following pages.

This Apology is now hastening before the Public, and awaits its judgment.

INTRODUCTION.

DIFFERENCES, which divide the sentiments of the Ministers of the Established Church, are announced in a publication to which Mr. Matthias has given the sanction of his name. The fires of controversy, which have been for some time smouldering, have thus at length burst forth; but we trust the appearance of the flame will facilitate its extinction: until, by their issue upon the public eye, their nature and extent were ascertained, they could scarcely be subjected to a process calculated to restrain their progress. The explicit avowal of Mr. Matthias's opinions, and those of his party, by leaving no room for the suspicion of misstatement or mistake, by removing uncertainty, and presenting a definite object for examination, admits of precision in determining the point against which operations may be directed, and inspires the hope, that those parts of the edifice which have hitherto

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