CHURCH OF ENGLAND.

life, and attaineth not the very true virtues.-1 Hom. on good works, p. 28.

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far and wide, but with such an evanescent view, that so far from being assisted by them in proceeding on his journey, he is re-absorbed in the darkness of the night, before he can advance a single step.-Institut. l. 2. c. 2.

S. 18.

Dr. Tomline is of opinion, that "the Gentiles, through the natural suggestions of their own minds, discharge the moral duties enjoined by the law of Moses." p. 8.-that the works of creation, and the law written upon men's hearts, always supplied a ground for faith and a rule for practice. At every period of the world, to fear God and to work righteousness, have been discoverable and practicable duties. The virtuous Heathen, the obedient Jew, and the sincere Christian, will all owe their salvation to the precious blood of the Lamb slain." p. 262. His lordship tells us, that "the Church of England maintains, that whosoever 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." p. 282. But where "the Church of England maintains" this, his lordship has not informed us. How different is his view of the state of heathens from that in the above collect and article! "He that believeth shall be saved. But how shall they believe in him of whom they have not heard ?"

CHAPTER IV.

Extent of Human Depravity..

CHURCH OF ENGLAND.

nothing more diligent, than to pull down man's vain glory and pride, which of all vices is most universally grafted in all mankind, even from the first infection of our first father Adam.-1 Hom. on the misery of man, p. 6.

Such is the power of the Holy Ghost to regenerate men, and as it were to bring them forth anew, so that they shall be nothing like the men that they were before. Neither doth he think it sufficient, inwardly to work the spiritual and new birth of man, unless he do also dwell and abide in him.-1 Hom. Whitsunday, p. 280.

Let us, throughout our whole lives, confess all good things to come of God, of what name or nature soever they be; not of these corruptible things only, whereof I have now last spoken, but much more of all spiritual graces behovable for our soul; without whose goodness no man is called to faith or stayed therein.-2 Rogation Hom. p. 296.

Again, St. Peter saith, It

* Psalm, cxix. 10.

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ceptable to God, by whom nothing is accepted but holiness and righteousness?

Nor does the scripture teach us, that our minds are illuminated only on one day so as to enable them to see afterwards without further trouble; for the passage just quoted from Paul, relates to continual advances and improvements. And this is clearly expressed by David, in these words, "With my whole heart have I sought thee: O let me not wander from thy commandments."* For after having been regenerated and made a more than common progress in true piety, yet he still confesses his need of perpetual direction every moment, lest he should decline from the knowledge which he possesses. Therefore, in another place, he prays for the renewal of a right spirit, which he had lost by his sin; because it belongs to the same God to restore that which he originally bestowed but of which we have been for a time deprived.-Institut. l. 2. c. 2. s. 25.

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is of God's power that ye be kept through faith to salvation. It is of the goodness of God that we falter not in our hope unto him.-3 Rogation Hom. p. 297.

Dr. Tomline maintains, "that every good affection was not eradicated from the human heart," and that "man did not become by the fall an unmixed incorrigible mass of pollution and depravity, absolutely incapable of amendment," p. 3.-"That there is some honesty, some goodness of heart in the human race," p. 14.-" That there is at least a degree of righteousness in some men," p. 11.— That a law given by a righteous and merciful God proves the possibility of obedience," p. 6.That" obedience is our practicable duty, or it would not have been commanded," p. 78. If this be correct, the law contains no command that we are incapable of obeying, and consequently we are capable of perfect obedience. For what is perfect obedience but the fulfilment of our duty as commanded by the law? This, his lordship says, is "practicable, or it would not have been commanded." Yet with a self-contradiction by no means unusual for him, he says in another place, that, "men, as they now are, are not capable of perfect obedience," p. 174. But if the law contains any commands which men as they now are are not capable of perfectly obeying, such commands are not practicable by them, and therefore, according to his lordship's reasoning, can form no part of our duty, but must be inconsistent with the character of a righteous and merciful God. But a divine law, holy, just, good, and absolutely perfect, requiring

only imperfect obedience, is too absurd a supposition to need any further remark. If his lordship means that man is not incorrigible or incapable of amendment," by the grace of the gospel, the observation is irrelevant to the present subject of original sin, and is what no Christian denies. If his meaning be, that man can correct and amend himself by his own natural strength and good works before the grace of Christ and the inspiration of his Spirit," which his argument seems to require, nothing needs be added to prove this completely at variance with the doctrine of the Church.

* Art. 10 & 13.