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knowest on which side in this argument, thy truth is found; 'Illuminate all bishops, priests, and deacons, by thy Holy Spirit, in the true knowledge and ⚫ understanding of thy word.' 'Grant us all by the ⚫ same Spirit to have a right judgment in all things:" Bring into the way of truth all such as have erred ⚫ and are deceived:'Take away from us, all blindness of heart, all pride, vain glory and hypocrisy ; and all uncharitableness.' 'Grant that all who profess and call themselves christians, may be led ' into the way of truth, and hold the faith in the unity of spirit, in the bond of peace, and in right6 eousness of life.' Have mercy on all Jews, Turks, infidels, and hereticks; and take from them all hardness of heart, and contempt of thy word; and so fetch them home, blessed Lord, to thy 'flock, that they may be saved among the remnant of the true Israelities.' That so thy way may be 'known upon earth, "thy saving health unto all "nations." 'Grant this, O Lord, for the honour, and through the merits, of our only Advocate and Mediator, Jesus Christ.' Amen.

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N. B. The following thoughts, on the doctrine of our church, sespecting the baptism of infants, having been sent to me, (as coming from high authority,) after the remarks on the second chapter was printed, I subjoin them here.

THAT part of the catechism, which mentions the qualifications for baptism, and then answers the question concerning the admission of infants to it, shews, (referring first to the case of adults,).

First, That baptism neither is, nor conveys, regeneration; but must be preceded by regeneration; unless repentance and faith exist without regeneration.

Secondly, That baptism is to be administered only upon the profession of faith and repentance; and that all which is said of the baptized must go on the supposition, of the sincerity of this profession.

Thirdly, That all, which is said of infants is spoken conditionally; on the supposition and condition, that when they come to age, they perform the promises, which they have made by their

sureties.

This part of the catechism, on the sacraments, was added in the time of James the First, (drawn up by Bp. Overall;) and may therefore be considered as explanatory of any difficulties, in that part which preceded.

APPENDIX.

EXTRACTS FROM THE HELVETICK CONFESSION.

This confession was first framed, at the requisition of the rulers and senate of Basil, by the delegates of the Helvetian states, which had embraced the evangelical doctrine, in the year 1536; the very year, in which Calvin settled at Geneva. It was drawn up by Bullenger, Mycomus, Grynæus, Capito, and Bucer; in order, if there should be need, to be exhibited to the general council, which was then expected.-It received the sanction of the Wittembergian theologians; as the letters of Luther himself to the Helvetians testify.But when this confession was too short, (brevior,)

it was, for most weighty reasons, written over again A.D. 1756; to which the Tigurini, the Bernenses, the Sangallenses, the • Rhæti, the Myllhusiani, the Biellenses; and also the Geneves 'subscribed. This was two years after Calvin's death. But after twenty-eight years' residence at Geneva, where his influence was exceedingly great, as well as in all the adjacent churches; it can hardly be doubted, but that it would have received his full sanction, haď his life been continued to that time. It should be noted, that he was succeeded, at Geneva, by his colleague Theodore Beza.—If then, we desire to know, what Calvin, and his nearest associates, approved, as proper to be inserted in a publick confession of faith, on those doctrines now called Calvinistick, this may, I apprehend, be learned in a good measure from the Helvetian confession. Accordingly, I shall translate all those parts of it which directly relate to this subject.

ARTICLE VI.-Concerning the Providence of God.

< By the providence of this wise, eternal, and omnipotent God, ( we believe, that all things in heaven, and in earth, and in all 'creatures, are preserved and governed.-For David testifies and 6 says: "The Lord is high above all nations, and his glory above "the heavens. Who is like unto the Lord our God, who dwelleth

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on high, and humbleth bimself to behold the things which are "done in heaven and earth?" The same again says: "Thou hast

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seen beforehand (prævidisti) all my ways: because there is "not a word in my tongue, which thou hast not altogether "known, O Lord." i Paul also testifies and says, "By him we "live, and move, and are:" and "Of him, and by him, and "to him are all things." Most truly, therefore, and according

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to the Scripture, Augustine pronounced in the book concerning 'the agony of Christ: The Lord said, "Are not two sparrows "sold for one farthing? Yet not one of them falleth to the "ground, without the will of your Father." But thus speaking, 'he purposed to shew, that whatever men think the meanest, is ⚫ governed by the omnipotence of God. For thus the truth speak

eth; "that the birds of the heavens are fed, and the lilies of "the field are clothed by him ;" and he saith, "that even our "hairs are all numbered."3

We therefore condemn the Epicureans, who deny the providence of God, and all those who blasphemously say, that God is employed about the grand concerns of heaven,' (versari circa cardines cæli; or,' exists in the heavens,') and does not see, nor regard our affairs. For even David himself, the royal prophet, condemned these when he said, "How long, O Lord, "how long, shall the impious exult? Saying, God doth not see, "neither doth the God of Jacob understand.-Understand, ye "stupid among the people, and ye fools, when will ye at length "be wise? He who formed the ear, cannot he hear? Or he "who framed the eye, how cannot he see?"4 But, at the same

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time, we do not despise as useless the means, (media, middle, or intermediate, things,) by which divine Providence worketh: but we teach, that we ought to be as far attentive to them, (accommodandos esse) as they are commended (or enjoined, commendentur,) in the word of God. Whence we disapprove the rash voices of those, who say; If all things are conducted by the providence of God; certainly our endeavours, and our pursuits (studia) are in vain. It will be sufficient, if we leave all things to the government of divine providence; nor is there any reason why we should be solicitous about any thing, or what we may do. For though Paul acknowledged, that he sailed under the providence of God, who had said to him, "Thou must bear "witness to me at Rome;" who moreover had promised to him and had said, "There shall be no loss of any life, neither shall a hair fall from your head:" nevertheless when the sailors were meditating flight, the same Paul said to the centurion, and to the soldiers, "Unless these remain in the ship, ye cannot be "saved." For God, who hath destined his own end of an affair to each person, hath appointed both the beginning, and the means • (media,) by which it is brought to that end. The heathens

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• Ps. cxxxix. 2-4. Acts xvii. 28. Rom, xi, S6, 3 Matt, vi. 26–30. x. 29---31. Po xciv. 6--9. 5 Acts xxiii. 11. xxvii. 22-25, 30-34.

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ascribe things to blind and uncertain chance. St. James is not willing it should be said, "To-day, or to-morrow, we "will journey into such a city, and we will carry on business." (negotiabimur.) "For that ye ought to say, If the Lord shall "will and we shall live, we will do this or that." And Augus tine saith: All these things, which to vain men seem to be 'done at random, in the nature of things, do not accomplish any thing except his will, because they are not done, except by his command. Thus it seemed to come to pass by fortune, that Saul seeking his father's asses, came to the prophet Samuel: but the Lord had before said to the prophet, "To-morrow I will "send unto thee a man of the tribe of Benjamin, &c."3

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ARTICLE VII. On the Creation of all things; concerning Angels, the Devil, and Man.

This good and omnipotent God created all things, both visible and invisible, by his own coeternal Word; and he also preserves the same by his own coeternal Spirit; David testifying and saying,

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By the Word of the Lord were the heavens made, and all the 65 power (virtus) of them by the Spirit of his mouth."4 But all the things, which God created, were, as the Scripture says, Very good," and created for the profit and use of man. We say then, that all things proceeded from one beginning, (or · source, principio.) We therefore condemn the Manichees and Marcionites, who impiously feigned two substances and natures, of good and evil; and also two principles, (principia,) and two • Gods opposite to each other, a good, and a bad, God.

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Among all the creatures, angels and men are pre-eminent. • (præstant.) Concerning angels the divine Scripture pronounces; "Who creates his angels spirits, and his ministers a *flame of fire." Also, "Are they not ministering spirits, sent "forth for service, (in ministerium,) because of those, who are "the heirs of salvation." But the Lord Jesus himself testifies < concerning the devil," He was a homicide from the beginning; " and he stood not in the truth, because truth is not in him "when he speaketh a lie, he speaketh of his own, (ex propriis,) "because he is a liar, and the father of that thing." We teach,

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therefore, that some angels indeed persevered in obedience, and ⚫ were deputed to the faithful ministry of God and of men; but ⚫ that others fell of their own accord, (sua sponte ;) and were pre⚫cipitated into destruction, and were made (or became, factos esse,) the enemies of all good and of the faithful.

< But now the Scripture saith concerning man, that at the beginning he was created good, after the likeness and similitude of

Jam. iv. 13-16. • On Ps. cxlviii. 31 Sam. ix. 15-20. 4 Ps. xxxiii. 6. Ps, civ. 4. Heb. i. 7. ⚫ Heb. i, 14, 7 John viii, 44.

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