His Lordship, though he says, 'The design of the following work, is to refute the peculiar doctrines of 'the system of theology, which was maintained by Cal'vin,' undoubtedly intends to refute modern Calvinists: and therefore, their tenets should, in the first place, have been stated, with precision and accuracy. In addition to the multifarious quotations, which have been made, from authors of discordant sentiments; or, perhaps, in preference to some of them; a collection of passages should, in fairness, have been brought, from the works of that company, whose opinions were to be refuted. The want of this must be sensibly felt by all serious and impartial inquirers after truth; by all readers who, in the true spirit of an English jury, desire to have the witnesses examined, and the counsel heard, on both sides, even before they hear the judge sum up the evidence, and deliver his charge; much more, before they bring in the important verdict, on which the property, the liberty, the reputation, the country, or even the life, of a fellow-citizen depends. But, waving this for the present: if, by the primitive ' church of Christ,' the church, during the lives of the apostles, and the other writers of the New Testament, be meant, we admit its authority, in the most unqualified sense; and would maintain no opinions, which we cannot prove from their writings. If, however, the primitive church include the writers after the close of the sacred canon, to the middle, or conclusion, of the fourth century, or during any part of that period, we avowedly disclaim its authority: we appeal from fallible fathers. and councils to the infallible apostles; and we neither pretend, nor maintain, that the former held the same doctrines which we do; nor do we allow the contrary. "To the law and to the testimony." Holy scripture 'containeth all things necessary to salvation: so that 'whatsoever is not read therein, nor may be proved thereby, is not required of any man, that it should be believed, as an article of faith, or be thought requisite 'or necessary to salvation.'* This subject, however, and others coincident with it, will require a more particular consideration, in the re- -marks on the fifth and sixth chapters of the Refutation. Art. vi. REMARKS ON CHAP. I. Of Original Sin, Free-will, and the Operation of the Holy Spirit. Page i. It is evident, &c.* The consequences of Adam's transgression, on himself, and on all his posterity, especially on their moral character, or the state of their understanding, will, and affections, must not be decided on, from the bare narrative of the fall, and the coincident events; but from the scriptures at large; and from the state of the human race, in every age and nation, to this present time. Numerous testimonies are found, in every part of the sacred oracles, concerning the heart of man, as descended from fallen Adam; and of the human character as derived from that source: and we may know how to apply these testimonies, by recollecting, and duly considering, the words of the wise man, or rather of Wisdom itself." Keep thy heart with all diligence, for out of it are the issues of life." The history of mankind is a comment on these divine testimonies, or an exemplification of them. The language also, in which the sacred writers speak of our recovery in Jesus Christ, is directly to the purpose, as fully declaring the depth of that ruin, from which we are thus restored. . It is evident from the account left us by Moses, that a considerable change took place in the minds of our first parents immediately after they 'had transgressed the prohibitory command of God, not to eat of the tree of the knowledge of good and evil; but the conciseness with which the sacred 'historian has described the primitive condition of man, and his fall from the <state in which he was created, has led to a variety of opinions respecting the effects of Adam's disobedience upon himself and his posterity.' † Prov. iv. 23. 66 66 For instance: when we read as follows, in the history of the creation, "God said, Let us make man in "our image, after our likeness:"-" So God created man in his own image; in the image of God created "he him."-" And God saw every thing that he had σε made, and behold it was very good."* And when after the fall we read these divine testimonies; "God saw the wickedness of man, that it was great in the "earth; and that every imagination of the thoughts of "his heart were only evil continually: and it repented "the LORD that he had made man, and it grieved him "in his heart."-And after the deluge: "The ima"gination of man's heart is evil from his youth:"+ we must conclude, from this most striking contrast, that some vast and awful change had taken place in him, as to his moral character. This most reasonable conclusion is illustrated by the history of Cain; and by the character given to the antediluvian world. "The earth also was corrupt before "God; and the earth was filled with violence. And "God looked upon the earth; for all flesh had corrupt"ed his way upon the earth.”‡ In fact, the conduct of mankind, in all ages and nations; except where "the oracles of God," and the grace of the gospel, have made exceptions to the general rule, has clearly illustrated and fully demonstrated, this conclusion. Again, Christians, as "renewed in the spirit of their mind," are" after God created in righteousness and "true holiness;" they have "put on the new man, which "is renewed in knowledge, after the image of him that "created them." May we not conclude from these texts, that the image of God, in which man was at first Gen. i. 26, 27, 31. Gen. vi. 5-12. Eph. iv. 23, 24. folii. 10. created, was "in knowledge," "righteousness, and true "holiness?" Can we, attentively reading and meditating on these testimonies, be satisfied with the notion, that the divine image consisted only in a rational nature, and in free agency? A rational nature and free agency are possessed by fallen angels; yet these are never said to bear the image of God. Pride, ambition, envy, malignity, deceit, and enmity against God, constitute the character of the devil: and these, wherever they exist and prevail, are the image of the devil. But "God is "Love," and holiness, and truth. Now, let facts decide, whether men in general, all over the world, in every age, apart from the grace of the gospel, have more resembled, or do more resemble, that holy God, from whom they have revolted; or that great enemy of God, by whose temptations they have been overcome, and reduced to bondage. These hints may suffice at present, for the subject will often come under consideration, as lying at the very foundation of the whole controversy. P. ii. 1. 11. There are, &c.'* 'There are, &c.'* The impossibility mentioned in this quotation, in the judgment of those, who most strenuously maintain it, does not arise from any natural inability; (such as disables a lame man from running swiftly, or a very poor man from relieving the wants of the afflicted;) but from a moral inability; even as a very covetous rich man cannot find in his heart to be liberal; or a very slothful man cannot find in his heart to be industrious. The hindrance is indeed as real and insurmountable, (except by a change of heart, or disposition,) in the latter, as in the former case; but it forms no excuse for the man's ill conduct. *There are others, who contend that the sin of Adam introduced into his ‘nature such a radical impotence and depravity, that it is impossible for his 'descendants to make any voluntary effort towards piety or virtue, or in any respect to correct and improve their moral and religious character. |