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ing to this view, is wanting in order to his salvation? Moreover let this exposition be contrasted with that which a man will cherish after he shall have become experimentally acquainted with the Lord Jesus Christ, and it will be found to be nothing less than downright diabolical blasphemy.

"This passage has therefore an entirely different meaning. Many be called, &c. The Gospel is general and public, and designed for all and every one who will hear and accept it. God requires it to be proclaimed thus generally and publicly for the very purpose that all and every one may hear, believe and receive it, and be saved. But how do men act? precisely as is. stated in the words under consideration: few are chosen, that is, few so demean themselves toward the Gospel that God can take pleasure in them. This is what is implied in not being chosen in Christ. Those are the chosen, those the persons that please God who hear the gospel diligently, believe in Christ, manifest their faith by their good works, and cheerfully submit to the sufferings brought upon them by the faithful practice of their religious duties. This is the true sense, which can perplex none, and is adapted to the reformation of all. On the other hand, those who believe that God is not anxious for the salvation of all, are in danger either of falling into despondency, or of becoming secure and reckless sinners, living like brutes, and thinking it is already decreed whether we are to be saved or not, why then should we concern ourselves about it?

"It is God's earnest will and desire from all eternity that all mankind may be saved and be made partakers of eternal glory, as Ezekiel 18th ch. has plainly declared, "Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live?" If then he desires the salvation of every sinner that lives and moves every where under the high and wide heavens, why should you, influenced by foolish thoughts suggested by the enemy, exclude and separate yourselves from the grace of God? Hauspost. domin. sept. fol. m. 62. 63. ed. Francof. ad. Vidar. 1548."

The other error, which the Confessors condemn in this Article is the belief of

Sinless Perfection.

Many enlightened advocates for the use of this phraseology at the present day, explain it in a manner perfectly consistent with the word of God, and seem inconsistent only in retaining the name, whilst they reject the thing. Others entertain opinions on this subject calculated to foster spiritual pride, and at variance with truly spiritual views of our own unworthiness. The point in question is not, whether believers can be perfectly sincere in their efforts to serve God: this is not only possible, but necessary to the character of a true believer. Nor is the question whether we can attain evangelical perfection, that is whether we can perform what is required of us in the gospel as the condition of salvation, viz. repentance, faith, and a constant effort to fulfil the whole law of God. But the point is, can a believer yield an absolutely perfect obedience to all the requisitions of the divine law, by the omission of not a single duty in thought, feeling, word and deed, and by the commission of no act of thought, feeling, word or deed, that is opposed to the all-perfect law of God? That we cannot attain this perfection in the present life is evident, from

1. The most unequivocal declarations of the sacred volume. St. John expressly pronounces that man the subject of self-deception, and void of truth, who professes to have no sin.1 The same doctrine is taught by the apostle James, who declares that in many things we all offend, and by other inspired pen-men.3

1 John 1: 8. If we say that we have no sin we deceive ourselves and the truth is not in us.

2 Ch. 3: 2. For in many things we offend altogether.

3 Eccles. 7:20. For there is not a just man on earth, that doeth good and sinneth not. Prov. 20: 9. Who can say, 1 have made my heart clean, I ain pure from my sin?

2. It is evident from the conflict with indwelling sin, which all true Christians are required to carry on till death. The apostle Paul declares to his Galatian fellow Christians, that the flesh Justeth against the Spirit, so that they could not accomplish even those holy purposes which they formed. And to the Romans he confessed that there was still a law in his members opposed to the better dictates of his judgment.2

3. In the Lord's prayer we are taught by the Saviour himself to implore pardon for our daily offences. But where could be the necessity of imploring pardon, if we had committed no offence?

4. The law of God requires perfect obedience not only in outward actions but also in the thoughts and affections of the heart. This obedience moreover must be universal, and perfect in degree. But what mortal can with truth assert, that his heart is ever glowing with seraphic ardor for the cause of his heavenly Father, and can challenge the omniscient Jehovah, "who putteth no trust in his saints and before whom the heavens are not clean," to find any sin in him ?3

5. The ancient saints confessed their short comings; how then shall we pretend to excel them in holiness ?4

1 Gal. 5: 15. 17. For, brethren,—the flesh lusteth against the Spirit, and the Spirit against the flesh and these are contrary the one to the other; so that ye cannot do the things that ye would.

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2 Rom. 7: 14-25. For I know that in me (that is in my flesh) there dwelleth no good thing: for to will is present with me (this was not the case before the apostle's conversion); but how to perform that which is good I find not.-For I delight in the law of God after the inward man (this also he could say only after his conversion); but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am! Who shall deliver me from the body of this death?

3 Job 15: 14-16.

4 Psalm 130: 3. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? Psalm 143: 2. Enter not into judgment with thy ser

6. If any believer attained the state of perfection on earth, he would no longer need the daily application to the blood of the Saviour; but might be justified by the deeds of the law, and take the glory to himself!

ARTICLE XIII.

Of the use of the Sacraments.

Concerning the use of the sacraments, our churches teach, that they were instituted not only as marks of a Christian profession amongst men ; but rather as signs and evidences of the divine disposition towards us, tendered for the purpose of exciting and confirming the faith of those who use them. Hence the sacraments ought to be received with faith in the promises which are exhibited and proposed by them. They therefore condemn those, who maintain, that the sacraments produce justification in their recipients as a matter of course (ex opere operato,) and who do not teach that faith is necessary, in the reception of the sacraments, to the remission of sins.

The topics of this article, having made the subjects of ample discussion under Articles IX and X, the reader is referred thither for information on them.

vant; for in thy sight shall no man living be justified. Isaiah 64:6. But we are all as an unclean thing: and all our righteousnesses are as filthy rags.

ARTCLE XIV.

Of Church Orders.

Concerning church orders they teach, that no person ought publicly to teach in the church, or to administer the sacraments, without a regular call.

The necessity of a regular call to the gospel ministry was naturally introduced in treating of the officers of the church under Articles VII and VIII.

ARTICLE XV.

Of Religious Ceremonies.

Concerning ecclesiastical ceremonies they teach, that those ceremonies ought to be observed, which can be attended to without sin, and which promote peace and good order in the church, such as certain holy days, festivals, &c. Concerning matters of this kind, however, caution should be observed, lest the consciences of men be burdened, as though such observances were necessary to salvation. Men should also be apprised, that human

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