of the established Kirk do not deny it-and there are feceders who glory in maintaining it, and alledge, as one caufe of their feceffion, departure, on the part of thefe minifters, from the principles which they profefs, as fet forth in the Confeffion of Faith. Let, indeed, any person of a plain understanding but peruse that compofition throughout, obferving the connection of its moft prominent parts, and making paffages of clear and indubitable import explain any which occur of an obfcure and doubtful nature, and he will, I make no doubt, be convinced, that therein the doctrines denominated Calviniftic, are expreffed in language, which no preamble allows to exprefs, and which no invention can torture to exprefs, any thing but, to ufe Dr. Balguy's words, that system of nonfense, built on the execrable foundation, that God is a tyrant.

In the Confeffion of Faith it is affirmed, for inftance, that by the decree of God, for the manifeftation of his glory, fome men and angels are predeftinated unto everlafting life, and others pre-ordained to everlasting death; that these men and angels, thus predeftinated and pre-ordained, are particularly and unchangeably defigned; that their number is fo certain and definite, that it cannot be either increased or diminished; and that the reft of mankind, God was pleased, according to the unfearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleafeth, for the glory of his fovereign power over his creatures to pass by, and to ordain them to dishonour and wrath for their fin, to the praise of his glorious juftice.

In the Confeffion of Faith it is affirmed, that by original corruption we are utterly indifpofed, difabled, and made oppofite to all good, and wholly inclined to all evil, and bound over to the wrath of God, and curfe of the law, and fo made subject to death, with all miseries, fpiritual, temporal, and eternal; that all those whom God hath predeftinated unto life, and thofe only, he is pleased, in his appointed and accepted time, effectually to call, by his word and fpirit, out of this ftate of fin and death; but that others, who are not of the elect, although they may be called by the ministry of the word, and may have fome common operations of the Spirit, yet never truly come to Chrift, and therefore cannot be faved.

In the Confeffion of Faith it is affirmed, that, when the moment of effectual calling comes, the elect are altogether paffive, until, by the deter mining power and effectual drawing of the fpirit, they are enabled to anfwer this call, and to embrace the grace offered and conveyed in it; and that, when they are thus brought into a ftate of grace, it is poffible for them, without any divine revelation, to arrive at infallible affurance of it,-affurance founded not only on confideration of God's promifes compared with the obedience of their lives, but arifing from fome teftimony of the fpirit diftinct from this.

Finally, in the Confeffion of Faith it is affirmed, that the work of fanctification in the elect is ftill going forward till they arrive at Heaven, where only the will of man is made perfectly and immutably free to good alone; that, mean time, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their prefervation fall into grievous fins, and continue in them; but that they can neither totally nor finally fall away from the ftate of grace.

While it is remembered, that these are the doctrines of the Kirk, as they are exhibited to the world in the Confeffion of Faith, let it also be remembered,

remembered, that from the exercise of public worship in her religious affemblies are excluded the Creed, the Ten Commandments, the Lord's Prayer, the Doxology, the reading of the Scriptures; and that it is, properly fpeaking, juft what the officiating minifter is pleased to make it. Nor by the Kirk are the holy feftivals, fo well adapted, as they return, to inftruct, admonish, edify, and comfort, at all celebrated. Now, taking for granted what I really believe, that the Church of England is not Calvinistic in her doctrines, we have here between her and the Kirk a difference, formed by doctrines, which affect the whole scheme of our redemption, and a mode of worship, authorized neither by fcriptural warrant nor primitive practice. Is fuch difference not material? If a London Curate infift that it is not material, I muft rank him with Sir Richard Hill, his wild brother, et hoc genus omne. Meantime, trufting to the truth of the foregoing obfervations, I fay, that the question fubfifting between Epifcopacy and Prefbyterianifm, is not the only material difference between the Church of England and the Kirk; and that a proper Prefbyterian, a Prefbyterian who adheres to his own principles as contained in the Confeffion of Faith, believes every thing imputed to him in the remarks on the Memoir of Dr. Mayo. Had I accufed the Church of England of Calvinism, or the Kirk of Antinomianifm, what a London Curate has written on the opposite fide of the question, would have been something to the purpose. But as I did neither, it is, in my judgment, the reverse.— That Almighty God may grant to all, who profefs and call themselves Chriftians, knowledge of his truth in this world, and life everlasting in the world to come, is the earnest prayer of

June 24, 1802.

́A NORTH BRITON.

ON THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND.

TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE.

GENTLEMEN,

NOTWITHSTANDING the great variety of explanations of the Arti

ticles of our Church which are to be met with in the writings of learned and pious men of the Establishment, yet I think you will allow whatsoever can tend in any wife to throw new light on this very important fubject, is well deferving the serious attention of confiderate men. The following Effay on this important fubject was found amongst the MSS. of my late father; and if you deem it of fufficient importance to be inferted in your Miscellany, it is at your service.

66

"In the first place," fays our author, our Articles are levelled chiefly againfi the ROMANISTS, Our VIth Article, " Of the fufficiency of the Holy Scriptures for falvation," is compofed directly against the impious pretence of the ROMANISTS of equalizing to them ORAL TRADITION. The VIIIth, and fix following, are levelled against that capital error of the PAPALINES, the exaltation of human works above what Reajon and the Gofpel allow. The IXth ftates the grand idea of CHRIST's being a restoration to, and recovery of, a forfeited title to the inheritance of eternal life. It therefore begins with afferting the strength of CONCUPISCENCE in the natural man. The Xth maintains, in confequence of this ftrength of the paffions, that mere Reason is unable completely and uniformly to fubdue them; or that man's will, unaflifted by God's grace, does not effectually and

and practically determine him to good. The XIth proceeds to one neceffary confequence, viz. that a perfect judge cannot account us to deserve eternal life, except regard be had to CHRIST's mediation and FAITH in it. The XIIth notes another confequence, viz. that man's works are fo imperfect, as not to endure the fevere cenfure of that judge, yet are acceptable to him as the genuine fruits of a lively faith. The XIIIth proceeds to another confequence, viz. that fince God commands works to be done with FAITH in CHRIST, when they are done without it, they muft partake of that defect, or the nature of fin, whose formal definition is, "a tranfgreffion of God's Law." The XIVth most justly condemns the impious Popish doctrine of Works of SUPEREROGATION, or that Man can do more than is neceffary to his own falvation. And the XVth confutes that other dreadful doctrine, that Saints may become our MEDIATORS, by cutting the root of this accurfed tree, and applying this fharp truth, that "CHRIST alone lived without fin," Our XIXth and XXth articles effectually confute the pretenfions of the CHURCH OF ROME TO INFALLIBILITY: and our XXIft destroys the like pretenfions of her GENERAL COUNCILS. Our XXIId confutes her gainful doctrine of PURGATORY; and our XXIVth her very abfurd one of a Miniftry in a tongue unknown to the People. The XXVth effectually expofes the idle pretenfions of ROMANISTS in their FIVE additional Sacraments; and the XXVIIIth and XXIXth confute that monftrous doctrine of TRANSUBSTANTIATION, which Archbishop TILLOTSON predicted would " prove like a mill-ftone about the neck of POPERY." As our XXXth enjoins COMMUNION in both kinds, fo our XXXIft juftly condemns the impious doctrine of propitiatory maffes. Our XXXIId afferts the Chriftian liberty of Minifters to marry. And our XXXIVth teacheth that the Ceremonies, or Traditions, of the CHURCH OF ROME, are no otherwife defenfible than as they are not repugnant to the word of God." The XXXVth confirms the authority of our HOMILIES, moft of which are directly opposed to POPERY; and the XXXVIth afferts the validity of our Ordinations against the pretenfions of the CHURCH of ROME. Finally, our XXXVIIth affirms the Supremacy of the Chief Civil Magiftrate, and denies it to the Pope.

In the fecond place, many of our Articles are exprefsly compiled against the most extravagant SECTARISTS, who taught doctrines inconfiftent with any tolerably regulated Society either in CHURCH OF STATE, and caused fuch reproach to be caft upon the Reformation, that, in common pru-, dence, it became neceffary for the CHURCH of ENGLAND to disclaim them all.

"Our VIIth Article begins with condemning fuch as maintained that the OLD TESTAMENT was contrary to the NEW and as on one fide it condemns fuch as would impofe upon Chriftians the burthens of the civil and ceremonial laws of the Jews, fo on the other fide it detefts the ANTINOMIANS, and all who would free Chriftians from the obligation of the Moral Law. The XVIth juftly condemns, on one fide, such as affert that their SECT cannot fin; and on the other, deny God's pardon to true penitents who have finned after baptifm. Our XVIIth Article, in order to prevent exceffes of partizans on the deep and much contefted point of PREDESTINATION, afferts on one fide, a very moderate doctrine of ELECTION, viz. that "God's Promises are to be taken as they are set forth generally in Holy Writ ;" and that " our Lives must be conformed to God's exprefs rule there laid down ;" and by fhewing the fad, though oppofite

oppofite effects of a contrary doctrine, virtually condemns the shocking tenets of rigid CALVINISTS Concerning Abfolute Election and Reprobation. Yet this Article, like most moderate things, hath been moft condemned, and most unjustly. Our XXVth, XXVIIth, and XXVIIIth Articles, condemn fuch extravagant SECTARISTS as deny all spiritual efficacy of CHRIST'S Two Sacraments when duly received, and who execrate our baptism of Infants as Anti-Chriftian. Our XXVIth, on one hand, condemns fuch Enthufiafts, as fuppofe the efficacy of CHRIST'S Sacraments to depend on the worthiness of the Minifter; and on the other, enjoins procefs againft unworthy Minifters. As our XXIIId Article reasonably condemns all Enthufiafts who would introduce confufion into the Church, by affuming the office of the Miniftry without a lawful call, (in the definition of which this Article is very liberal and charitable,) fo our XXXIIId condemns the fame fort of men, who deny that regard ought to be paid to the due ufe of EXCOMMUNICATION, moft requifite to every CHURCH for the fupport of manners! * The three laft Articles condemn, on the principle of inconfiftency with any tolerable well-being of civil fociety, various enthu fiafts. Thus the XXXVIIth condemns all deniers of the Civil Magistrates fupremacy; all deniers of his right to punith any crime with DEATH; and all deniers of the lawfulness of defending our country by arms. The XXXVIIIth condemns the Preachers of a Community of Goods, and confequently the extinction of Property: and the XXXIXth condemns all fuch perfons as impede the diftribution of juftice, both in matters of property and crimes, by a denial of an OATH in any call whatsoever,

In the third place, our Articles are drawn up directly againft all perfons who deny the great additions which the Revelation of the Gospel hath given to the Religion of Nature. Of this kind are the deniers of the TRINITY, condemned in the IId and Vth Articles; deniers of the real Death and Refurrection of Christ, condemned in the IIId and IVth, and all of them in the VIIIth, which establishes the Three CREEDs as founded on holy writ: and, finally, deniers of the neceflity of the Gospel to give us full and perfect affurance of acceptance with God, who are condemned in the XVIIIth Article.

"In the fourth place, the former part of the first Article is formed against thofe execrable perfons, in whofe favour 'tis to be hoped no one will ever fpeak, abfolute Infidels, who deny the natural and moral Attributes of God, and confequently the inconteftible truth of NATURAL RELIGION.” The writer of the above Strictures proceeds to declare, that he hopes what hath been advanced above, will be fufficient to fhew" that all the Sects against whoni our Articles are levelled, are fuch that the CHURCH OF ENGLAND cannot, and ought not to confider them as other than her inveterate foes: as men, fo far from being engaged either directly, or even indirectly, or accidentally, in the fame great caufe with herself, that, on the contrary, they are employed directly in fapping her foundation as a PROTESTANT CHURCH, or indeed as any CHURCH at all. He enumerates the "three great troops of our foes" to be, "1it.-PAPISTS who have,"

*Nothing can more seriously alarm all true lovers of the established Religion and found Morality than the contempt and almost general difufe of the centures of the Church; for we may venture to affert, that when Discipline is relaxed, Religion is in danger; and there is ALMOST AN ENTIRE RELAXATION OF DISCIPLINE IN THE CHURCH OF ENGLAND!!! Aug. 1802.

Vol. III. Churchm. Mag. Sept. 1802.

X

he

our

he fays, "fixed on Chriftianity at large a ftain almost indelible; and dreadfully contributed to introduce into the world INFIDELITY in its fulleft extent IIdly, ENTHUSIASTIC PROTESTANT DISSENTERS, who have lamentably, contributed to difgrace both Chriftianity at large, and Reformation in general: and IIIdly, DEISTS, who have not only brought reproach on Christianity and Reformation at large, but on CHURCH (the pureft perhaps in Europe, adds he,) in particular." He then fhews those particulars wherein the CHURCH OF ENGLAND agrees with these different defcriptions of her foes; and then adds fome excellent reflections, arifing from the view he hath taken of the fubject; which I regret that the limits of my paper do not allow me to add at large.

Gentlemen, if you think the above extract will tend to throw any new light on the Articles of your Church, and the particular views with which they were compofed, they are very much at your fervice, as are at all times the very humble fervices of a moft fincere well-wither to the cause you have undertaken to support; and your humble fervant,

Auguft 3, 1802.

T. C.

P. S. With great pleasure I perceive your Correfpondent, IoTA, in your Magazine for July, 1802, pp. 26, 27, hath called the attention of your Readers to the prefent great exertions of the ROMANISTS in behalf of those gentlemen who are likely to be friendly to the queftion of CATHOLIC EMANCIPATION, which your Correfpondent thinks 'tis "almoft certain will be brought forward in the enfuing parliament." If this prediction fhould happen to be fulfilled, I moft fincerely hope the fame watchful Spirit of the friends of Proteftantifin which effectually repelled the first attempt, will be in like manner exerted against any fimilar attempts in the new Parliament. Our gracious Sovereign will, I hope, always be as jealous of the encroachments of POPERY, and as warmly zealous for the profperity of the PROTESTANT caufe as he hath hitherto fhewn himself to be. Never for an inftant let us forget, that the ROMANISTS are actuated now by the very fame fpirit as when they lighted up the fires in Smithfield, and brought the excellent CRANMER to the ftake. The luminous author of the "PURSUITS OF LITERATURE,' a few years fince fully proved to us this important fact, never may this falutary truth be abfent from our mind!! Sincerely withing that your Correfpondent's remarks may have their due effect on the mind of every member of the new Parliament, I remain, Gentlemen, your's, &c.

T. C.

ACCOUNT OF THE FEAST OF TABERNACLES.

THE 'HE three great festivals of the Jews, were the Paffover, the Pentecost, and the Feast of Tabernacles. The firft corresponds to our Eafter, the fecond to Whitfuntide, and the laft to Chriftmas: when the Son of God, the divine Word was made flesh, and tabernacled ɛonnywory, amongst us*. It will not be unfuitable therefore to give fome account of this folemnity.

In Leviticus xxxiii. c. v. 33. we read, " And the Lord fpake unto Mofes, faying, speak unto the children of Ifrael, faying, the fifteenth day