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CHURCH OF ENGLAND.

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. 1 Hom. for Whit. p. 279, 280,

Dr. Tomline says, "we can by no means allow the inferences attempted to be drawn from them (that is from the words of the ninth article) by modern Calvinistic writers, namely, that of our own nature we are WITHOUT ANY SPARK OF GOODNESS in us,' and that man has no ability or disposition whatever with respect either to faith or good works." If these inferences be really Calvinistic when drawn by modern writers, can they be anti-Calvinistic when found in the Homilies of the Church ?-Here then we have what is equivalent, or perhaps superior, to an admission from his lordship himself, that in this instance at least the Homilies are in harmony with the Calvinists. To compliment his lordship as having displayed any polemical acuteness on this occasion, would violate the obligations of truth. What must we think of his professions of approbation of the homilies and articles, when the doctrine contained in them, and even the language used to express it, are such as he CAN BY NO MEANS ALLOW?' Speaking of the 3,000 converted on the day of Penticost, his lordship says, "the faith of those men was not suddenly communicated by the supernatural operation of the Holy Ghost, but was the natural and progressive effect of what they saw and heard," p. 23; and of the inhabitants of Samaria, who were converted under the preach

ing of Philip, he says, "The conversion of these persons also was owing to the exercise of their own natural powers." p. 23. Is it possible to frame positions more contradictory to the doctrine of the Homilies?

CHAPTER IX.

The Author of Spiritual Life.

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Unless the Holy Ghost had been always present, governing and preserving the church from the beginning; it could never have sustained so many and great brunts of affliction and persecution, with so little damage and harm as it hath. And the words of Christ are most plain in this behalf, saying, that the spirit of truth should abide with them for ever; that he would be with them always, (he meaneth by grace, virtue, and power,) even to the world's end. Also, in the prayer that he made to his Father, a little before his death, he maketh intercession not only for himself and his apostles, but indifferently for all them that should believe in

* Rom. viii. 15.

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And here it will be proper to notice the titles by which the scriptures distinguish the spirit, where it treats of the commencement, progress, and completion of our salvation. First, he is called the spirit of adoption*, because he witnesses to us the gratuitous benevolence of God, with which God the Father hath embraced us in his beloved and only begotten son, that he might be a father to us, and animate us to confidence to pray, and even dictates expressions so that we may boldly cry Abba, Father. For the same reason he is said to be the earnest and seal of our inheritance ;t because while we are pilgrims and strangers

† 2 Cor. i. 22. Eph. i. 13, 14.

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him through their words: that is, to wit, for his whole church. Again St. Paul saith, If any man have not the spirit of Christ, the same is not his. Also in the words following, We have received the spirit of adoption, whereby we cry, Abba, Father. Hereby then it is evident and plain to all men, that the Holy Ghost was given not only to the apostles, but also to the whole body of Christ's congregation; although not in like form and majesty as he came down at the feast of Pentecost.-2 Hom. for Whitsunday, p. 282.

"God give us grace (good people) to know these things, and to feel them in our hearts. This knowledge and feeling is not in ourself. By ourself it is not possible to come by it. Let us, therefore, meekly call upon that bountiful spirit, the Holy Ghost, which proceedeth from our Father of mercy, and from our mediator Christ, that he would assist us, and inspire us with his presence; that in him we

*Rom. viii. 10,
Is. xliv. 3.
Ezek. xxxvi. 25.

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in the world and resemble persons dead, he infuses into us such life from heaven, that we are certain of our salvation being secured by the divine faithfulness and care.. Whence he is also said to be life because of righteousness," he is frequently called water; as in Isaiah," Ho every one that thirsteth, come ye to the waters." Again, I will pour water upon him that is thirsty, and floods upon the dry ground." To which corresponds the invitation of Christ, just quoted, "If any man thirst, let him come unto me." He sometimes however receives this appellation from his purifying and cleansing energy: as in Ezekiel, where the Lord promises clean water to cleanse. his people from their impurities. And because he restores to life and vigour, and continually supports those whom he hath animated, with the oil of his grace, he thence obtains the name of "unction."¶ Again, because he daily consumes the vices of our concupisence,

Is. lv. 1.

John, vii. 37. T1 John, ii. 20.

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may be able to hear the goodness of God declared unto us to our salvation. For, without his lively and secret inspiration, can we not once so much as speak the name of our mediator, as St. Paul plainly testifieth: no man can once name our Lord Jesus Christ, but in the Holy Ghost.-St. Paul saith, that no man can know what is of God, but the Spirit of God. As for us, saith he, we have received, not the spirit of the world, but the spirit which is of God; for this purpose, that we might know the things that be given us by Christ.

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and inflames our hearts with the love of God and the pursuit of piety, from these effects he is justly called "fire."* Lasly, he is described to us as a fountain, whence we receive all the emanations of heavenly richand as the hand of God, which he exerts his power: because by the breath of his power he inspires us with divine life, so that we are not now actuated from ourselves but directed by his agency and influence: so that if there be any good in us, it is the fruit of his grace, whereas

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our characters, without him, are darkness of mind and perverseness of heart.-Institut. l. 3. c. 1. s. 3.

He hath ransomed sin, overcome the devil, death, and hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them. And knowing that we be, by this benefit of his resurrection, risen with him by our faith, unto life everlasting; being in full surety of our hope, that we shall have our bodies likewise raised from death, to have them glorified in immortality, and joined to his glorious body: having, in the mean while, this holy spirit within our hearts as a seal and pledge of our everlasting inheritance. By whose assistance we be replenished with all righteousness; by whose power we shall be able to subdue all our evil affections rising against the pleasure of God."-Hom. on the resurrection, p. 265, 266.

* Luke iii. 16.

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