'An effort towards piety and virtue,' (nay, an effort of any kind,) must be voluntary: and if man be, in himself, altogether unwilling, it is impossible for him to make a voluntary effort. How far man, apart from the grace of the gospel, is thus altogether unwilling, must be the subject of subsequent discussion. It may, however, be added, that few modern Calvinists hold this total inability, except in respect of things spiritually good; "things accompanying salvation;" "good in the sight ' of God:' and in this his Lordship seems to agree with them?* In acquiring virtue, or external moral good conduct, or even an external form of piety, from motives of a secular nature, sileh as regard to health, reputation, secular interest, peace or respectability in society; men, un. aided by divine grace, nay, wholly disclaiming such assistance, often make both voluntary and successful efforts. Whether their religious character be thus improved, or not, may indeed be questioned; as not only heathen. philosophers, but modern deists and infidels have made these voluntary and successful efforts, and have been proportionably buoyed up with pride and self-complacency, and contempt of others. Indeed no man, who has just views concerning the best method of enjoying this present world, would lead an immoral life, even if he were an atheist in speculation: for immorality uniformly decreases enjoyment, and increases vexation and suffering, by an unchangeable arrangement of divine Providence. Hypocrites, Pharisees, and other characters, against whom the scripture bears the most decided testimony, have in every age, made these 'voluntary efforts,' from selfish and worldly motives, and have in some degree • P. 67, 68, Refutation. succeeded in them. But, "Did ye these things unto "me, saith the LORD?" "All their works they do for to "be seen of men: Verily I say unto you, they have "their reward.” Calvinists, in general, deem no man incapable of making voluntary and successful efforts; except in those things which must be done, (if done at all,) from holy motives, from the fear and love of God, with a hope grounded on the holy scripture, of his gracious acceptance, and with a desire to glorify his name. P. ii. 1. 18. 'That faith, &c.'* I am confident, that the word irresistible occurs more times, in The Re futation,' than in all the works of living authors, who are called Calvinists.—In my own various publications, which may be thought, at least, sufficiently voluminous, I do not think it occurs once, in the meaning and application here intended. Indeed it has been, for some time, almost universally disallowed by our writers. The subject of man's endeavour and concurrence,' will be hereafter fully considered: when it will appear, that the sentiments of modern Calvinists are misunderstood.— In the mean while, let the words of our article express them: '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.'-As to other works, not pleasant and accep'table to God,' we believe, that carnal men are capable of them, without the grace of God by Christ.' Man is a free agent, and therefore responsible for his •That faith, and all the Christian graces, are communicated by the sole ́and irresistible operation of the Spirit of God, without any endeavour or concurrence on the part of man. The former is the position of the Socin. jans, that Adam communicated no moral corruption to his posterity by his 'transgression; the latter of the Calvinists.' conduct; but fallen man, as left to himself, is so absolutely the slave of sin, that his will is never free from the bondage of avarice, ambition, sensual and worldly desires, or malignant passions; above all, it is totally averse to true godliness. In this sense it is not free: and this is the only sense, in which well informed Calvinists have ever denied the freedom of the will; as it will appear most conclusively, from the writings of the reformers, and from Calvin himself, in the course of this work. Whatever a man can properly be said to do, he does voluntarily; but it is our opinion, that fallen man is never truly willing "to work out his own salvation;" or, (to use his Lordship's words,) steadily and constantly to obey good motions within us, whatever they may cost:' 'except as "God worketh in him to will." Then indeed "to will is present with him; but how to perform "that which is good he finds not."* Yet, earnestly seeking deliverance and assistance from God, by constant prayer, and by diligently using every appointed means of grace, God worketh in him also "to do, of his good pleasure."+ P. iii. l. 3. "But though, &c. Does any body of men, or any individual, maintain, that all idea of 'distinction between right and wrong was utterly obliterated from the human mind,' by the fall of Adam? Rom. vii. 18. † Phil. ii. 13. The same verb (evepy) is used in both parts of the verse "It is God, who worketh in you, both to will and to work effectually.” (Eph. i. 11. Jam. v. 16. Gr.) But though a propensity to evil and wickedness, universal in extent and powerful in its effects, was thus transmitted to mankind, yet all idea of dis⚫tinction between right and wrong was not utterly obliterated from the hu⚫ man mind, or every good affection eradicated from the human heart. The • general approbation of virtue and detestation of vice, which have uni ́versally prevailed, prove, that the moral sense was not annihilated' Nothing could possibly produce this effect, except such a change, as absolutely deprived man of his rational faculties, and reduced him totally to the rank of a brute; and then he would of course cease to be an accountable agent, Fallen angels know what is right, though they hate it; and what is wrong, though they love it. Whether, 'every good affection be eradicated from the human heart,' must, according to our views, be decided according to the meaning giving to the word 'good affections.' If natural affection towards relatives, and humane compassionate feelings towards our fellow creatures, without any regard to the will and glory of God, be good affections:' then fallen man is capable of them, by the allowance of Calvinists, as well as others. But if love to God, and love to man, for the Lord's sake and according to his will, be exclusively meant by 'good affections;' then, in the judgment of Calvinists, fallen man is morally incapable of them except by the grace of God, from whom all holy desires, all good 'counsels, and all just works do proceed.'* The approbation of virtue, and the detestation of 'vice,' (that is, of some virtues and vices,) as an inefficatious sentiment, may have been general; but it would be easy to shew, that it has been far from universal. The moral sense, in the language of modern writers, seems equivalent to conscience, according to the holy scriptures. Now conscience, though greatly disqualified for its important office in fallen man, is far, very far indeed, from being 'annihilated.' No, it will never be annihilated; it will to eternity exist, and be active as "the worm that never dieth," in all those who perish in their sins. 72 Col. Even, Ser P. iii. l. 13. Man did not, &c.'* The Calvinists do indeed maintain that fallen man is 'an unmixed in 'corrigible mass of pollution and depravity, incapable ' of effectual amendment,' except by the grace of the gospel: and this enhances the value of the gospel, immensely, in their judgment. But where do the scriptures speak of fallen man as recovered, or recoverable to the love of God with all his heart, and of his neighbour as himself. according to the two great commandments of the law; except by the grace of the gospel? P. v. l. 8. The progress, &c.'t No doubt there have been in every age some pious persons; "a remnant according to the election of grace." Of Abel, Enoch, Abraham, and Isaac, the apostle expressly states, that it was "by faith," that they were thus distinguished. In the case of Abraham, this is enlarged on in many places; and he is spoken of as the father of the faithful, and the exemplar of all other believers, both as to the nature and efficacy of his faith, the way in which he was justified, and the blessings which were secured to him by covenant. Of him especially the apostle says, "It is of faith, that it might be by grace, "to the end that the promise might be sure to all the **Man did not become by the fall an unmixed incorrigible mass of pollution and depravity, absolutely incapable of amendment, or of knowing or 'discharging, by his natural powers; any part of the duty of a dependent ra. 'tional being.' t'The progress of sin after the fall was very rapid and excessive; but we <are informed that, amidst the general depravity, "Enoch walked with God;" and that "Noah was a just man, and perfect in his generations, and walked with God." The former "was translated that he should not see death;" ' and the latter was preserved with his family, when a flood of waters de. 'stroyed all other flesh upon the earth. Between the flood and the promul. 'gation of the law lived Abraham, who was called by God himself "the friend of God; "Isaac, to whose prayer it pleased God to listen; and Job, who “was "perfect and upright, and one that feared God and eschewed evil." Rom. xi. 5. Rom. iv. Gal. iii. 6-18. Jam. ii. 20-24. |