to explain the subtle distinctions and minute differences which we find in Writers upon this abstruse and intricate subject, we may remark, that there have been, and still are, Christians who assert, that Adam transmitted no moral cor-, ruption to his offspring in consequence of his Fall; and who maintain, that the nature of the present race of men is not more depraved than the nature of Adam was at his first creation. On the contrary, 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; and 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 Socinians (a), the latter of the Calvinists. The true doctrine will be found to lie between these two extremes. The heart, the passions, the will, and the understanding, and indeed all the faculties and powers of Adam, were greatly corrupted, perverted, and impaired by his violation of the divine cominand; and this sin (a) Some few persons agree with the Socinians upon this point, who differ from them in all others. sin of our first Parent has caused every individual descended from him, to be born into the world an imperfect and depraved creature. 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 distinction between right and wrong was not utterly obliterated from the human mind, or every good affection eradicated from the human heart. The general approbation of virtue and detestation of vice, which have universally prevailed, prove, that the moral sense was not annihilated (b); and that 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 rational being. And it will appear that the Gospel scheme of Redemption, so far from rejecting all co-operation of Man, requires human exertions as indispensably neces sary We (b) "Peace and delight," says Bishop Butler, "in some degree and upon some occasions, is the necessary and present effect of virtuous practice; an effect arising immediately from the constitution of our nature. are so made that well-doing as such gives us satisfaction, at least in some instances; ill-doing as such in none." And, upon another occasion he observes, that "this moral principle is capable of improvement by discipline and exercise." Anal. of Religion, pp. 81 & 135. to explain the subtle distinctions and minute differences which we find in Writers upon this abstruse and intricate subject, we may remark, that there have been, and still are, Christians who assert, that Adam transmitted no moral cor-, ruption to his offspring in consequence of his Fall; and who maintain, that the nature of the present race of men is not more depraved than the nature of Adam was at his first creation. On the contrary, 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; and that Faith and all the Christian graces are communicated by the sole and irresistible opera-. tion of the Spirit of God, without any endeavour or concurrence on the part of Man. The former is the position of the Socinians (a), the latter of the Calvinists. The true doctrine will be found to lie between these two extremes. The heart, the passions, the will, and the understanding, and indeed all the faculties and powers of Adam, were greatly corrupted, perverted, and impaired by his violation of the divine cominand; and this sin (a) Some few persons agree with the Socinians upon this point, who differ from them in all others. sin of our first Parent has caused every individual descended from him, to be born into the world an imperfect and depraved creature. 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 distinction between right and wrong was not utterly obliterated from the human mind, or every good affection eradicated from the human heart. The general approbation of virtue and detestation of vice, which have universally prevailed, prove, that the moral sense was not annihilated (b); and that 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 rational being. And it will appear that the Gospel scheme of Redemption, so far from rejecting all co-operation of Man, requires human exertions as indispensably necessary " in We (b) "Peace and delight," says Bishop Butler, some degree and upon some occasions, is the necessary and present effect of virtuous practice; an effect arising immediately from the constitution of our nature. are so made that well-doing as such gives us satisfaction, at least in some instances; ill-doing as such in none.” And, upon another occasion he observes, that "this moral principle is capable of improvement by discipline and exercise." Anal, of Religion, pp. 81 & 135. sary to obtain the effectual assistance of the Holy Spirit. I do not think it necessary to repeat the arguments, which I have stated in a former Work (c), in support of the doctrine of the general corruption of human nature, but shall confirm the truth of what has been now advanced respecting the degree of that corruption, by a particular reference to the Old and New Testaments; I shall then shew that the Public Formularies of our Church are strictly consonant to Scripture, and cannot be reconciled with the Calvinistic tenets upon Original Sin, Free-will, and Divine Grace, subjects necessarily connected in every system of Christian Theology. We are told in the Book of Genesis, that "The Lord had respect unto Abel and to his offering (d) ;" and unto Cain he said, "If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door (e)." May (c) Elements of Christian Theology. (d) Gen. c. 4. v. 4. (e) Gen. c. 4. v. 7. My argument is not affected by the doubts entertained by the learned, concerning the meaning of the last words of this passage. I desire to refer my Readers, who may wish to see this subject fully discussed, to Dr. Magee's Discourses on Atonement and Sacrifice, v. 1. p. 57. and v. 2. p. 243, a work of great learning, and of very superior merit. |