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"then is it no more of works, otherwise grace is no 66 more grace."*

Nothing can be more decisive than this testimony. The whole was from God; he had "reserved them to "himself;" they were a "remnant according to the "election of grace:" the case formed a parallel to that of the Jews, who believed in Christ, and were reserved, when the nation in general was cast off for unbelief: and the whole, in both instances, was by grace, and not by works."

In the subsequent page, his Lordship quotes several passages from the prophets, containing pressing exhortations to repentance, and works meet for repentance: and I have a confidence, that none of the clergy enforce these exhortations more fully and frequently, than those whom he has undertaken to refute. We know, indeed, that while we perform this our bounden duty, "God "alone can give the increase:" we lament, with Moses, over many whom we address; "Yet the LORD hath "not given you an heart to perceive, and eyes to see, "and ears to hear, unto this day:" but we would still plead the promise in our prayers for them; "The LORD "shall circumcise thy heart, and the heart of thy seed, "to love the LORD thy God, with all thine heart, and "with all thy soul; that thou mayest live:-and thou "shalt return and obey the voice of the LORD, and do "all his commandments."+

P. 8, l. 8.

The incorrigible depravity of human 'nature, was not a doctrine inculcated under the Mo'saic dispensation.' The depravity of human nature is every where in" the oracles of God," most clearly inculcated. This depravity is incorrigible, except by divine grace, as will clearly appear in the sequel: but

Rom. xi. 2—6.

† Deut. xxix. 4. xxx. 6—8.

no Calvinist maintains, that it cannot be corrected and rectified by divine grace.

The exhortations in the New Testament, are as energetic, at least, as those in the Old; yet they do not fallen man's moral ability by nature, independent prove of divine grace, to comply with them; but merely what God repuires of him, and to what the gospel calls and encourages him. We have no power to do works 'pleasant and acceptable to God, without the grace "of Christ preventing us, that we may have a good 'will, and working with us, when we have that good will.'*'They who be endued with so excellent a ' benefit of God, be called according to his purpose, by 'his Spirit working in due season; they through grace ' obey the calling; they be justified freely; they be made 'the sons of God by adoption, &c.' (Art. xvii.)

P. viii. 1. 10. St. Paul, &c.'t The Gentiles were "a law to themselves;" their own reason and conscience formed the law, to which they ought to have been obedient; and for violating which they merited condemnation. The apostle docs not say, that "the law was "written upon their hearts;" but "they shew the work of the law written in their hearts." Many things required by the divine law, were evident to their reason and conscience, and obtained their approbation, Video meliora proboque; deteriora sequor. This was the sum of their attainments. When in any instance, a heathen

Art. X.

--

St. Paul, in referring to the ancient Gentile world, as contradistinguish⚫ed to the Jews, says, that "the Gentiles were a law unto themselves;" that "the law was written upon their hearts." Surely then it was possible for them to obey it; otherwise, how could their "consciences bear them witness, and their thoughts accuse or excuse one another?" Indeed he ex'pressly says, that "the Gentiles, which have not the law, do by nature the "things contained in the law," that is, the Gentiles though the natural sug⚫gestions of their own mind, discharge the moral duties enjoined by the law ' of Moses.'

acted according to the dictates of his reason and conscience, which were "a law unto himself;" his "con"science would excuse him;" and he would, when this was known, be excused in the consciences of other men; but when he acted contrary to this law of his own reason and conscience; he would be self condemned, and condemned by all others who judged by the same rule. But "if a man's heart condemn him, God is "greater than his heart, and knoweth all things:" and "He who keepeth the whole law, and offendeth in one point is guilty of all."*

A man when accused of a murder, which he did not commit, finds his conscience excusing, or acquitting him; but at the same time, he may be accused by his conscience of robbery. Now his consciousness of innocence as to the murder, is no reason why the judge should not condemn him as a robber. The apostle's avowed design is to "prove both Jews and gentiles, that "they are all under sin:"† and an interpretation coincident with that design must be adopted, unless we suppose that he intended to contradict himself. Did the Gentiles so 'discharge the moral duties enjoined by the law of 'Moses;' as to love God with all their hearts, and their neighbour as themselves? Or did they only in particular instances, perform externally several virtues, which were required by the law? If the latter be meant, no Calvinist denies it; nor does this at all disprove their doctrine of original sin. Men in every age aud nation have acted thus, from selfish and worldly motives, without any regard to God, or intention of obeying him. Men's corrupt passions have been opposed to each other, like the balancing of parties by politicians; and the highest victory of heathen morality, was attained when ambition and love of the praise of men, or pride in one form or † Rom. iii. 9.

1 John iii. 20. Jam. ii. 10.

other, prevailed against covetousness and sensuality; and what were deemed mean and grovelling vices. But in all this, there was nothing "good before God," nothing acceptable in his sight. They loved neither God nor their neighbour with a holy love; and they did not "repent and do works meet for repentance." After all, the apostle says, "As many as have sinned without "law, shall also perish without law," but he gives no intimation of their acceptance and salvation. He had before said, "So that they are without excuse."* All men know more than they practise; and might know more of God and his will than they do, if they did not "love darkness rather than light." And this will leave all, except those "who are justified freely by grace," self condemned at the tribunal of the Judge; "That every mouth may be stopped, and all the world may "become guilty before God."

P. ix. l. 1. " A rule of life, &c.'s Have there been any instances of men performing sincere, habitual, persevering, though imperfect obedience in all particulars through life, to the dictates of their own reason and conscience? If no instances of this kind have been found; the capacity of man to obey, whatever it be, is an aggravation of his guilt in disobeying, and an additional proof of the desperate wickedness of the human heart. The interpretation given of the apostle's words, ¶ as if spoken concerning men in general, and not concerning a particular description of persons, brought in

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A rule of life, derived from their Maker and frame; and that they were capable of obeying it, 'obedience has been very rare, and always imperfect.

Rom. iii. 19. interwoven in their although in fact their This has arisen from

⚫ the extreme difficulty of resisting" another law in their members warring "against the law of their minds, hnd bringing them into captivity to the "law of sin, which was in their members."

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¶ Rom. vii. 23.

some measure at least under the influence of Christian principles, certainly cannot be supported: but it does not affect the main argument.

'nial.'

P. ix 1. 9. It will scarcely, &c.'* There never was on earth a wretch so abandoned to vice, as not to do externally some acts of mercy, justice, and self-deCicero speaks in energetic language of Catiline's self-denial, in seeking to accomplish his most nefarious designs. Bands of robbers must observe some rule of justice to each other, in dividing their booty. Even murderers, under a special impulse, have been known to shew mercy; and seducers, whose general conduct is as cruel as that of murderers, are not unfrequently noted for a sort of liberality and partial beneficence. But is there in all this any good thing in the 'sight of God?' For of this alone Calvinists consider fallen man as morally incapable, without the special grace of God. They do not suppose the temporary ' and occasional controul of their sinful passions' to be "physically impossible:' nay, they allow, that from regard to health, or interest, or reputation, numbers of ungodly men impose a restraint on their strongest inclinations, of a far more permanent nature: yet this, not being done from regard to God, is not good in his sight.

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P. ix. 1. 22. The understanding was greatly im'paired by the fall; but no one will maintain, that it was utterly destroyed, or that what remains is incapa'ble of improvement.'-As his Lordship most reasonably allows, that no one, (not even a Calvinist,) will maintain, that the understanding was utterly destroyed

It will scarcely be denied that some acts of mercy, justice, and self-denial are recorded in profane history, and therefore upon these occasions, as far at least as external deeds are concerned, men were able to counteract 'the depravity introduced into their nature by the fall of Adam.'

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