Confessional Teachings With Which To Consider Infant Baptism

From the British side of the Channel... 

1.  The Thirty-Nine Articles of Religion

XVII. Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity...

XXV. Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him...

XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments

Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men...

XXVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God.

The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

_______________________________________

2.  Westminster Confession of Faith

Chapter 3. Of God's Eternal Decree
1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

Chapter 5. Of Providence

2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

Chapter 10. Of Effectual Calling

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

Chapter 11. Of Justification

4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.

Chapter 27. Of the Sacraments
3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

Chapter 28. Of Baptism
1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.

4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.

"And there is no health in us"... total depravity?

"No... not that dreadful Calvinist doctrine!", exclaimed the Anglo-Catholic churchman in an tone of cultured-indignant outrage...

In a previous post I considered the case for the reformed doctrine of predestination being taught in Article 17 of the Thirty-Nine Articles.  But what about the reformed doctrine of  total depravity?  Is it likewise to be found in the Anglican formularies or is it merely a morbid innovation of of those "hyper-puritan Calvinists"?  This question is posed in the context of the larger question that this blogger has explored, what is the historical Reformational heritage of the Anglican Church?

First up we need a definition... what is the doctrine of total depravity?  I like how this pastor defines it:

What total depravity means then is that every area of man has been affected by the Fall: man's entire body, soul and spirit has suffered a radical corruption.  This does not mean that man is without a conscience or any sense of right or wrong, nor that every sinner is devoid of all the qualities that are both pleasing to men and useful to society, when those qualities are judged only by human standards. In addition, this does not mean that every sinner is prone to every form of sin...

Perhaps "radical corruption" is a better term to describe our fallen condition than the historic term "total depravity." "Radical" not in the sense of being "extreme," but radical in the sense of its original meaning, stemming from the Latin word for "root" or "core." Our problem with sin is that it is rooted in the core of our being, permeating our hearts. It is because sin is at our core and not merely at the exterior of our lives that Romans 3:10-12 declares: "There is none righteous, no not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one."

Man, by nature, does not want to know God. "There is no one who seeks after God," as the above Scripture says. As Dr. Michael Horton noted, "We cannot find God for the same reason that a thief can't find a police officer." [Pastor John Samson]  

You've got to love that Horton quote, eh?

Simply put, sin has affected all parts of man. And this corruption touches the entire man - heart, emotions, will, mind, and body.  In that respect man is completely sinful, though not as sinful as he could be.  So, is this doctrine to be found among the teachings of the Thirty-Nine Articles or the Homilies or the prayers of the Book of Common Prayer?  Let's take a survey...

Excerpts from the 1662 Book of Common Prayer...
4th Sunday in Advent Collect:  ... that whereas, through our sins and wickedness, we are sore let and hindered in running the race that is set before us...

Morning Prayer Confession of Sin:  And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders.
The Lenten Collects:   Create and make in us new and contrite hearts, that we, worthily lamenting our sins, and acknowledging our wretchedness...
... Almighty God, who seest that we have no power of ourselves to help ourselves...
Easter-Even Collect:  ... so by continual mortifying our corrupt affections we may be buried with him...
Easter Day Collect:  ... as by thy special grace preventing us thou dost put into our minds good desires...  [how else to interpret this than without God's special grace going before us we are incapable of even good desires, let alone any good, i.e. righteous, works]
4th Sunday After Easter Collect:  Almighty God, who alone canst order the unruly wills and affections of sinful men... [how else to take this than we have no power to rule over or against our sinful affections]
1st Sunday After Trinity Collect:  ... through the weakness of our mortal nature we can do no good thing without thee...
9th Sunday After Trinity Collect:  ...that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will...
15th Sunday After Trinity Collect:  ...because the frailty of man without thee cannot but fall...
24th Sunday After Trinity Collect:  ...absolve thy people from their offences; that through thy bountiful goodness we may all be delivered from the bands of those sins, which by our frailty we have committed...  
Holy Communion General Confession:  We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us.
Prayer preceding kneeling at the Lord's Table:  We are not worthy so much as to gather up the crumbs under thy Table.
The Commination:  Ps. 51 - Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
The Commination Confession:  ...enter not into judgement with thy servants, who are vile earth, and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults...
Psalm 14:1-8:  The fool hath said in his heart : There is no God.
2. They are corrupt, and become abominable in their doings : there is none that doeth good, no not one.
3. The Lord looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God.
4. But they are all gone out of the way, they are altogether become abominable : there is none that doeth good, no not one.
5. Their throat is an open sepulchre, with their tongues have they deceived : the poison of asps is under their lips.
6. Their mouth is full of cursing and bitterness : their feet are swift to shed blood.
7. Destruction and unhappiness is in their ways, and the way of peace have they not known ; there is no fear of God before their eyes.
8. Have they no knowledge, that they are all such workers of mischief : eating up my people as it were bread, and call not upon the Lord?

Psalm 53: 1-4:  The foolish body hath said in his heart : There is no God.
2. Corrupt are they, and become abominable in their wickedness : there is none that doeth good.
3. God looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God.
4. But they are all gone out of the way, they are altogether become abominable : there is also none that doeth good, no not one.

Psalm 58:3:  The ungodly are froward, even from their mother's womb : as soon as they are born, they go astray, and speak lies.
Article IX. Of Original or Birth Sin:  Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (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 baptized, yet the Apostle doth confess that concupiscence and lust hath itself the nature of sin.
Article X. Of Free Will:  The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing ( us that we may have a good will, and working with us when we have that good will.
Article XIII. Of Works before Justification:  Works done before the grace of Christ and the inspiration of the Holy Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

Update (5-8-2011):  And this tidbit - Article XIV. Of Works of Supererogation:  ... Whereas Christ saith plainly, When ye have done all that are commanded to do, say, We be unprofitable servants. 
[Me:  That is, we bring nothing to the table when it comes to the demands of God's holiness, for we always fall short due to the corruption of our nature]

And you may want to take the time to read these selected excerpts below as they are part of the authoritative doctrinal teaching (see Article XXXV. Of Homilies) for the the Church of England concerning the fallen state of man:


Book I-Homily #2 Of The Misery of All Mankind:  ... And all men, of their evilness and natural proneness, were so universally given to sin that, as the Scripture saith [Gen. 6:6] *God repented that ever he made man... And thus he setteth us forth, speaking by his faithful Apostle St. Paul: [Rom. 3:9–18] All men, Jews and Gentiles, are under sin. There is none righteous, no, not one; There is none that understandeth; there is none that seeketh after God.  They are all gone out of the way; they are all unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used Craft and deceit; the poison of serpents is under their lips.  Their mouth is full of cursing and bitterness; their feet are swift to shed blood.  Destruction and wretchedness are in their ways, and the way of peace have they not known: there is no fear of God before their eyes...

St. Paul in many places painteth us out in our colours, calling us the children of the wrath of God when we be born; saying also that we cannot think a good thought of ourselves, much less we can say well or do well of ourselves... And our Saviour Christ saith there is none good but God, and that we can do nothing that is good without him, nor no man can come to the Father but by him.  He commandeth us all to say that we be unprofitable servants, when we have done all that we can do... He saith he came not to save but the sheep that were utterly lost and cast away...

We be of ourselves of such earth as can bring forth but weeds, nettles, brambles, briars, cockle, and darnel.  Our fruits be declared in the fifth chapter to the Galathians. [Gal. 5:[19–23].]  We have neither faith, charity, hope, patience, chastity, nor any thing else that good is...

Let us therefore acknowledge ourselves before God, as we be indeed, miserable and wretched sinners... For truly there be imperfections in our best works... Let us therefore not be ashamed to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection even in all our own best works...

Thus we have heard how evil we be of ourselves; how, of ourselves and by ourselves, we have no goodness, help, nor salvation, but contrariwise sin, damnation, and death everlasting: which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our salvation cometh only by Christ... Hitherto have we heard what we are of ourselves; verily, sinful, wretched, and damnable.
  
Again, we have heard how that, of ourselves and by ourselves, we are not able either to think a good thought, or work a good deed: so that we can find in ourselves no hope of salvation, but rather whatsoever maketh unto our destruction... Let us also knowledge the exceeding mercy of God toward us, and confess that, as of ourselves cometh all evil and damnation, so likewise of him cometh all goodness and salvation; as God himself saith by the Prophet Osee: [Hos. 13:9] O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort.

Well... what do you think?  Can a case be made that the reformed doctrine of total depravity is reflected in the Anglican formularies as exampled in the above quotes?  It seems difficult to come to any other conclusion; a conclusion which magnifies the radical remedy that God provided for us miserable sinners:  the sacrifice of Jesus Christ, God come in the flesh - the perfect holy one - on the cross for sinful humans.  Nothing less was needed and because of the great mercy and love of God, nothing less was provided.

[originally posted May 5, 2011]

"And there is no health in us"... total depravity?

"No... not that dreadful Calvinist doctrine!", huffed the Anglo-Catholic churchman in an tone of cultured-indignant outrage...

In a previous post I considered the case for the reformed doctrine of predestination being taught in Article 17 of the Thirty-Nine Articles.  But what about the reformed doctrine of  total depravity?  Is it likewise to be found in the Anglican formularies or is it merely a morbid innovation of of those "hyper-puritan Calvinists"?  This question is posed in the context of the larger question that this blogger has explored, what is the historical Reformational heritage of the Anglican Church?

First up we need a definition... what is the doctrine of total depravity?  I like how this pastor defines it:

What total depravity means then is that every area of man has been affected by the Fall: man's entire body, soul and spirit has suffered a radical corruption.  This does not mean that man is without a conscience or any sense of right or wrong, nor that every sinner is devoid of all the qualities that are both pleasing to men and useful to society, when those qualities are judged only by human standards. In addition, this does not mean that every sinner is prone to every form of sin...

Perhaps "radical corruption" is a better term to describe our fallen condition than the historic term "total depravity." "Radical" not in the sense of being "extreme," but radical in the sense of its original meaning, stemming from the Latin word for "root" or "core." Our problem with sin is that it is rooted in the core of our being, permeating our hearts. It is because sin is at our core and not merely at the exterior of our lives that Romans 3:10-12 declares: "There is none righteous, no not one; there is none who understands; there is none who seeks after God. They have all turned aside; they have together become unprofitable; there is none who does good, no, not one."

Man, by nature, does not want to know God. "There is no one who seeks after God," as the above Scripture says. As Dr. Michael Horton noted, "We cannot find God for the same reason that a thief can't find a police officer." [Pastor John Samson]  

You've got to love that Horton quote, eh?

Simply put, sin has affected all parts of man. And this corruption touches the entire man - heart, emotions, will, mind, and body.  In that respect man is completely sinful, though not as sinful as he could be.  So, is this doctrine to be found among the teachings of the Thirty-Nine Articles or the Homilies or the prayers of the Book of Common Prayer?  Let's take a survey...

Excerpts from the 1662 Book of Common Prayer...
4th Sunday in Advent Collect:  ... that whereas, through our sins and wickedness, we are sore let and hindered in running the race that is set before us...

Morning Prayer Confession of Sin:  And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders.
The Lenten Collects:   Create and make in us new and contrite hearts, that we, worthily lamenting our sins, and acknowledging our wretchedness...
... Almighty God, who seest that we have no power of ourselves to help ourselves...
Easter-Even Collect:  ... so by continual mortifying our corrupt affections we may be buried with him...
Easter Day Collect:  ... as by thy special grace preventing us thou dost put into our minds good desires...  [how else to interpret this than without God's special grace going before us we are incapable of even good desires, let alone any good, i.e. righteous, works]
4th Sunday After Easter Collect:  Almighty God, who alone canst order the unruly wills and affections of sinful men... [how else to take this than we have no power to rule over or against our sinful affections]
1st Sunday After Trinity Collect:  ... through the weakness of our mortal nature we can do no good thing without thee...
9th Sunday After Trinity Collect:  ...that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will...
15th Sunday After Trinity Collect:  ...because the frailty of man without thee cannot but fall...
24th Sunday After Trinity Collect:  ...absolve thy people from their offences; that through thy bountiful goodness we may all be delivered from the bands of those sins, which by our frailty we have committed...  
Holy Communion General Confession:  We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us.
Prayer preceding kneeling at the Lord's Table:  We are not worthy so much as to gather up the crumbs under thy Table.
The Commination:  Ps. 51 - Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
The Commination Confession:  ...enter not into judgement with thy servants, who are vile earth, and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults...
Psalm 14:1-8:  The fool hath said in his heart : There is no God.
2. They are corrupt, and become abominable in their doings : there is none that doeth good, no not one.
3. The Lord looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God.
4. But they are all gone out of the way, they are altogether become abominable : there is none that doeth good, no not one.
5. Their throat is an open sepulchre, with their tongues have they deceived : the poison of asps is under their lips.
6. Their mouth is full of cursing and bitterness : their feet are swift to shed blood.
7. Destruction and unhappiness is in their ways, and the way of peace have they not known ; there is no fear of God before their eyes.
8. Have they no knowledge, that they are all such workers of mischief : eating up my people as it were bread, and call not upon the Lord?

Psalm 53: 1-4:  The foolish body hath said in his heart : There is no God.
2. Corrupt are they, and become abominable in their wickedness : there is none that doeth good.
3. God looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God.
4. But they are all gone out of the way, they are altogether become abominable : there is also none that doeth good, no not one.

Psalm 58:3:  The ungodly are froward, even from their mother's womb : as soon as they are born, they go astray, and speak lies.
Article IX. Of Original or Birth Sin:  Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (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 baptized, yet the Apostle doth confess that concupiscence and lust hath itself the nature of sin.
Article X. Of Free Will:  The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing ( us that we may have a good will, and working with us when we have that good will.
Article XIII. Of Works before Justification:  Works done before the grace of Christ and the inspiration of the Holy Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

Update (5-8-2011):  And this tidbit - Article XIV. Of Works of Supererogation:  ... Whereas Christ saith plainly, When ye have done all that are commanded to do, say, We be unprofitable servants. 
[Me:  That is, we bring nothing to the table when it comes to the demands of God's holiness, for we always fall short due to the corruption of our nature]

And you may want to take the time to read these selected excerpts below as they are part of the authoritative doctrinal teaching (see Article XXXV. Of Homilies) for the the Church of England concerning the fallen state of man:


Book I-Homily #2 Of The Misery of All Mankind:  ... And all men, of their evilness and natural proneness, were so universally given to sin that, as the Scripture saith [Gen. 6:6] *God repented that ever he made man... And thus he setteth us forth, speaking by his faithful Apostle St. Paul: [Rom. 3:9–18] All men, Jews and Gentiles, are under sin. There is none righteous, no, not one; There is none that understandeth; there is none that seeketh after God.  They are all gone out of the way; they are all unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used Craft and deceit; the poison of serpents is under their lips.  Their mouth is full of cursing and bitterness; their feet are swift to shed blood.  Destruction and wretchedness are in their ways, and the way of peace have they not known: there is no fear of God before their eyes...

St. Paul in many places painteth us out in our colours, calling us the children of the wrath of God when we be born; saying also that we cannot think a good thought of ourselves, much less we can say well or do well of ourselves... And our Saviour Christ saith there is none good but God, and that we can do nothing that is good without him, nor no man can come to the Father but by him.  He commandeth us all to say that we be unprofitable servants, when we have done all that we can do... He saith he came not to save but the sheep that were utterly lost and cast away...

We be of ourselves of such earth as can bring forth but weeds, nettles, brambles, briars, cockle, and darnel.  Our fruits be declared in the fifth chapter to the Galathians. [Gal. 5:[19–23].]  We have neither faith, charity, hope, patience, chastity, nor any thing else that good is...

Let us therefore acknowledge ourselves before God, as we be indeed, miserable and wretched sinners... For truly there be imperfections in our best works... Let us therefore not be ashamed to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection even in all our own best works...

Thus we have heard how evil we be of ourselves; how, of ourselves and by ourselves, we have no goodness, help, nor salvation, but contrariwise sin, damnation, and death everlasting: which if we deeply weigh and consider, we shall the better understand the great mercy of God, and how our salvation cometh only by Christ... Hitherto have we heard what we are of ourselves; verily, sinful, wretched, and damnable.
  
Again, we have heard how that, of ourselves and by ourselves, we are not able either to think a good thought, or work a good deed: so that we can find in ourselves no hope of salvation, but rather whatsoever maketh unto our destruction... Let us also knowledge the exceeding mercy of God toward us, and confess that, as of ourselves cometh all evil and damnation, so likewise of him cometh all goodness and salvation; as God himself saith by the Prophet Osee: [Hos. 13:9] O Israel, thy destruction cometh of thyself, but in me only is thy help and comfort.

Well... what do you think?  Can a case be made that the reformed doctrine of total depravity is reflected in the Anglican formularies as exampled in the above quotes?  It seems difficult to come to any other conclusion; a conclusion which magnifies the radical remedy that God provided for us miserable sinners:  the sacrifice of Jesus Christ, God come in the flesh - the perfect holy one - on the cross for sinful humans.  Nothing less was needed and because of the great mercy and love of God, nothing less was provided.

Predestination and Everlasting Felicity: 39 Articles of Religion

XVII. Of Predestination and Election.

Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world

were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.

As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.

Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.

Is the above article from the the Church of England's confession of faith consistent with the Reformed confessions as noted in my last post?  Well, among many Anglicans today the answer might be an emphatic "No” or at least “probably not.” Yet that answer, I think, would be strongly contested by the English 16th century reformers such as Cranmer, Ridley, Jewell, Grindal, Whitgift, and Hooker.  H. Bullinger of Zurich was referred to as "the pillar of the Church of England and a Second Elijah" by Jewell and Grindal.  Hooker clearly affirms his belief in the Calvinistic tenet of final preservation of all such true believers in Christ. “The faith of true believers,” he declares in his Sermon on the “Certainty and Perpetuity of Faith in the Elect,” “though it have many grievous downfalls, yet it doth still continue invincible, it conquereth and recovereth itself in the end.” [The Church Society]  And Cranmer, according to Ashley Null, "described the justification, sanctification, and eternal salvation of the elect wholly in terms of divine activity." [pg. 225, Thomas Cranmer's Doctrine of Repentance]

Let's take a look.  The first clause sets the parameters for the rest:  Predestination to life is the everlasting purpose of God...  The article then goes about teaching what that is and how God accomplishes it -

whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.  

To argue that this is not a sovereign work of God's grace alone which reaches back before time, as God alone purposed, is to miss the plain reading and clear import of what is written.  Saved man is the mere recipient of gratuitous grace from "before the foundations" all the way through to the attaining "to everlasting felicity."  Some might object that man has his part to add in this scheme by noting the article states "they walk religiously in good works."  Yes, but that clause is descriptive of the previous one - "they be made like the image of of his only-begotten Son Jesus Christ:"  Notice the colon.  That image of Christ is expressed in believers as "good works", i.e. the good works are evidence of "being made like the image"... not how man himself acquires that image.  It is the moral (good works) image of Christ that is in view here.

As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons...  

Why is that?  For the good work that God has begun in his people He shall complete according to his decreed purpose stated earlier.

and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God:   

It is the Spirit of Christ who is working within us, mortifying the flesh, drawing up our minds up to the heavenly things, where Christ (who is our life) is seated at the right-hand of God.  That "working of the Spirit" in the believer inevitably establishes and confirms our faith of this "eternal Salvation"; that it is ours to enjoy through Christ as the Spirit's working rightly kindles love and gratitude towards God in us.

So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.  

Hmm...  this is where the article gets a bit vague upon first reading.  The clause speaks of a "sentence of God's Predestination" before the eyes of those without or "lacking the Spirit of Christ."  And that that condition is "a most dangerous downfall."  The implication here is that there is a sentence of condemnation upon those lacking the Spirit of Christ (who is freely given out of God's sheer mercy, not earned or attained), a sentence that flows from God's Predestination.  In other words, God has "decreed by his counsel secret to us" not only Predestination to life, but also a sentence or predestination upon those not by God's mercy predestined to life, i.e. without Christ; a sentence unto "a most dangerous downfall", i.e. God's just wrath and judgment upon the ungodly.  They confirm and deserve that sentence against them by either their desperation of life or the "wretchedness of most unclean living" that results from being under the Devil's dominion.  So it can be argued that in this part of the article one finds the outline of God's predestination of the reprobate, i.e. those not marked off for mercy who thus receive their just sentence of condemnation for their sinful alienation from God.  As the Apostle Paul writes in 

Romans 9:

¹⁸Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
 ¹⁹Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
 ²⁰Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
 ²¹Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
 ²²What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
 ²³And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
and Romans 11:
⁵Even so then at this present time also there is a remnant according to the election of grace.
 ⁶And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.

So then, predestination or election to Life is entirely of God's grace and not resulting from any works of man.

Romans 9:
¹³As it is written, Jacob have I loved, but Esau have I hated.
 ¹⁴What shall we say then? Is there unrighteousness with God? God forbid.
 ¹⁵For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
¹⁶So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Update [2-11-2011]
A final thought... Cranmer wrote in the above Article the words, "decreed by his counsel secret to us", reflecting the words of Augustine: 

"Therefore, as much as it pertains to us, who are not worthy to discern the predestined from those who are not predestined, and because of this we ought to wish all people to be saved, a severe rebuke ought to be applied medicinally by us to all people, lest they perish or destroy others.  However, it is God's [place] to make the rebuke useful for those whom he foreknew and predestined to be conformed to the image of his Son." [Of Rebuke and Grace]