CHURCH OF ENGLAND. "If any gift we have, werewith we may work to the glory of God and profit of our neighbour; all is wrought by his own and self-same spirit, which maketh his distributions peculiarly to every man as he will."-3 Rogation Hom. p. 299. Dr. Tomline is of opinion "that the graces and virtues, on which salvation depends, are the joint or common operation of the supernatural power of the Holy Ghost, and of the natural powers of man." p. 42. Surely Dr. Tomline must consider the language of the 19th article respecting the Church of Rome equally applicable to the Church which pronounces the Homilies to contain a wholesome doctrine, and which, it cannot be denied, "hath erred in matters of faith," if there be any truth in the sentiment now quoted from his lordship. CHAPTER X. The Spirit applies the Word. CHURCH OF ENGLAND. In reading of God's word, he most profiteth not always, that is most ready in turning of the book, or in saying of it without the book; but he that is most turned into it; that is most inspired with the Holy Ghost; most in his heart and life altered and changed into the thing which he readeth.-1 Hom. on the knowledge of scripture, p. 3. CALVIN. This simple and external demonstration of the divine word ought indeed to be fully sufficient for the production of faith; if it were not obstructed by our blindness and perverseness. But such is our propensity to error, that our mind can never adhere to divine truth, such is our dulness, that we can never discern the light of it. Therefore nothing is effected by the word without the illumination of the holy spirit. Whence, also, it appears that faith is far superior to human intelligence. Nor is it enough for the mind to be illuminated by the spirit of God, unless the heart also be strengthened and supported by his power.-Institut. l. 3. c. 2. s. 33. CHURCH OF ENGLAND. We must beware and take CALVIN. Therefore, as we never heed that we do in no wise can come to Christ unless think in our hearts, imagine, we are drawn by the spirit CHURCH OF ENGLAND. or believe, that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. For this must be verified in all men, without me ye can do nothing. Again, of ourselves we are not able as much as to think a good thought. And in another place, it is God that worketh in us both the will and the deed. For this cause, though Hieremie had said before, turn unto me, saith the Lord; yet afterwards he saith, Turn thou me, and I shall be turned, for thou art the Lord my God. And therefore, that ancient writer and holy father, Ambrose, doth plainly affirm, that the turning of the heart unto God, is of God; as the Lord himself doth testify by his prophet, saying, And I will give thee an heart to know me, that I am the Lord: and they shall be my people, and I will be their God, for they shall return unto me with their whole heart.-1 Hom. on repentance, p. 330, 331. CALVIN. of God, so when we are drawn, we are elevated both in mind and in heart above the reach of our own understanding. For the soul, illuminated by him, receives as it were new eyes for the contemplation of heavenly mysteries, by the splendour of which it was before dazzled. And thus the human intellect, irradiated by thelight of the holy spirit, then begins to relish those things which pertain to the kingdom of God, for which before it had not the smallest taste. Wherefore, Christ's two disciples* receive no benefit from his excellent discourse to them on the mysteries of his kingdom, till he opens their understanding that they may understand the scriptures. Thus, though the apostles were taught hy his divine mouth, yet the spirit of truth" must be sent to them to instil into their minds the doctrine which they had heard with their ears. The word of God is like the sun, shining on all to whom it is preached, but without any benefit to the blind. But in this respect we * Luke xxiv. 25–31. † John xvi. 13. CALVIN. are all blind by nature; therefore it cannot penetrate into our mind unless the internal teacher, the spirit, makes way for it by his illumination.-Institut. l. 3 c. 2. s. 34. His lordship pronounces, that "the impression which the truths of the Gospel make upon the minds of men depends upon the manner in which they attend to them, that is, upon the exercise of their own reason and free will." p. 14, 15. How different the language of the Church! CHURCH OF ENGLAND. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek porna cap nos, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptised; yet the apostle doth confess, that concupiscence and lust hath of itself the nature of sin.Art. 9. O Lord, raise up (we pray thee) thy power, and come among us, and with great might succour us; that whereas through our sins CALVIN. Thus therefore the children of God are liberated by regeneration from the servitude of sin; not that they have already obtained the full possession of liberty, and experience no more trouble from the flesh; but there remains in them a perpetual cause of contention to exercise them; and not only to exercise them, but also to make them better acquainted with their own infirmity. And on this subject all sound writers are agreed, that there still remains in a regenerate man a fountain of evil, whence continually arise irregular desires which allure and stimulate him to the commission of sin. They CHURCH OF ENGLAND. and wickedness we are sore let and hindered in running the race that is set before us; thy bountiful grace and mercy may speedily help and deliver us. Col. 4 Sund. Advent. CALVIN. acknowledge also, that saints are still so afflicted with the disease of concupiscence, that they cannot prevent being frequently stimulated and incited either to lust, or to avarice, or to ambition, or to other vices.-Institut. l. 3. c. 3. s. 10. But we esteem this to be sin, that man feels any evil desires contrary to the divine law; and we also assert the depravity itself to be sin, which produces these desires in our minds. We maintain, therefore, that sin always exists in the saints, till they be divested of the mortal body; because their flesh is the residence of that depravity of concupiscence which is repugnant to rectitude.-Institut. l. 3. c. 10. s. 10. But when God is said " to cleanse his church"* from all sin, to promise the grace of deliverance in baptism, and to fulfil it in his elect; we refer these phrases rather to the guilt of sin than to the existence of sin. In the regeneration of his children, God does indeed destroy the kingdom of sin in them, (for the spirit supplies them with strength which renders them victorious in the conflict,) but it only ceases to reign, it continues to dwell in them. Wherefore we say, that the old man is crucified," that the law of sin is abolished in the children of God, yet so that some relics remain ; not to predominate over them, but to humble them with a consciousness of their infirmity.-Institut. l. 3. c. 3. s. 11. Dr. Tomline represents "sinless obedience and unspotted purity in the elect" as a "Calvinistic notion." p. 51.-But till his lordship shall pro† Rom. vi. 6. * Eph. v. 26, 27. |