i OTHERS. No man has the ability, since the apostacy, to do any good work, until he is not only disposed, but enabled by the actual influence of the Holy Ghost. Say. Plat. Con. C. Scot. Con, P. C. U. S. ch. 16. sec. 3. also described in this manner. The Calvinists rejoin: "you deny the doctrine of original sin; and wrongfully call yourselves Calvinists. You charge, all sin upon God; and make him, the agent, or the person who commits all iniquity. The scripturés say, that we "are by nature children of wrath." Nature you falsely call moral constitution. It is better to give heed to the plain language of the scriptures, than to your "philosophy, falsely so called." Our Saviour speaks, Mat. xv. 19. of "evil thoughts," as well as evil desires, or volitions. Paul says, "I know that in me, that is, in my flesh, dwelleth no good thing." "For when we were in the flesh, the motions of sin which were by the law, did work in our members, to bring forth fruit unto death." Gen. v. 3. “Adam begat a son in his own likeness, after his image." Job xiv. 4. "Who can bring a clean thing out of an unclean? not one." Job xv. 14. "What is man that he should be clean? and he which is born of a woman, that he should be righteous ?" The natural effects of the fall are "There is no light in them." Isa. viii. 20. ened, being alienated from the life of God, them, because of the blindness of their heart." Eph. iv. 8. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. ii. 14. "Ye were once darkness, but now are ye light in the Lord." Eph. v. 8. "Taking vengeance on them that know not God." 2 Thess. i. 8. “The flesh lusteth against the spirit.” Gal. v. 17. cleanse ourselves from all filthiness of the FLESH and SPIRIT, perfecting holiness." 2 Cor. vii. 1. Because of the original corruption of the whole nan, it is written: "glorify God in your body, and in your spirit.” 1 Cor. vi. 20. "That she may be holy both in body, and in spirit." 1 Cor. vii. 34. “And the very God of peace sanctify you wholly and I pray God your whole spirit, and soul, and body be preserved blameless." 1 Thess. v. 23. Having the understanding darkthrough the ignorance that is in "Let us In addition to the doctrine, that men are born with a native depravity, which pervades the whole man, the Calvinists maintain, that all men are, by imputation, guilty in the sight of God, of the first sin of Adam; even in the same sense in which a believer is righteous by the obedience of the second Adam, the Lord from heaven. That all men sinned with Adam, and fell with him, in his first trans, gression, is clearly taught, they think, in Rom. v. 12. where the apostle asserts, that, “by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." In commenting on this passage, the learned Professor Witsias has given the sum of Cal vinistic doctrine. “To illustrate the apostle's meaning, we must observe these things: 1st, It is very clear to any not under the power of prejudice, that when the apostle affirms that all have sinned, he speaks of an act of sinning, or of an actual sin; the very term, to sin, denoting an action. 'Tis one thing to sin, another to be sinful, if I may so speak. 2dly, When he affirms all to have sinned; he under that universality, likewise includes those, who have no actual, proper and personal sin, and who, as he himself says, have not sinned after the similitude of Adam's transgression: verse 14. Consequently these are also guilty of some actual sin, as appears from their death; but that not being their own proper, personal sin, must be the sin of Adam, imputed to them by the just judgment of God. Bdly, By these words, i ☎ návres "pμagrov, for that all have sinned, he gives the reason why he had asserted that by the sin of one man death passed upon all. This, says he, ought not to astonish us, for all have sinned? If we must understand this of some personal sin of each, either actual or habitual, the reasoning would not have been just, and worthy of the apostle, but mere trifling. For, his argument would be thus, that by the one sin of one all were become guilty of death, because each in particular had, besides that one and first sin, his own personal sin: which is inconsequential. 4thly, The scope of the apostle is to illustrate the doctrine of justification he had before treated of. The substance of which consisted in this, that Christ, in virtue of the covenant of grace, accomplished all righteousness for his chosen covenant people, so that the obedience of Christ is placed to their charge, and they, on account thereof, are no less absolved from the guilt and dominion of sin, than if they themselves had done and suffered in their own persons, what Christ did and suffered for them. He declares, that in this respect, Adam was the type of Christ, namely, as answering to him. It is therefore necessary, that the sin of Adam, in virtue of the covenant of works, be so laid to the charge of his posterity, who are comprised with him in the same covenant, that on account of the demerit of his sin, they are born destitute of original righteousness, and obnoxious to every · kind of death, as much as if they themselves, in their own persons, had done what Adam did. Unless we suppose this to be Paul's doctrine, his words are nothing but mere empty sound." Economy, B. I, ch. 8. sec. 31. t CHAPTER IX. OF ÅTONÊMENT AND JUSTIFıðATION. CALVIN, AND «If we look only upon the law, we can do nothing but be discouraged, be confounded, and despair, forasmuch as by it we are all damned and cursed" Inst. B. 2. ch. 7. sec. 4. "All that we have hitherto said of Christ, is to be directed to this mark, that being damned, dead, and lost in ourselves, we may seek for righteousness, deliverance and salvation in him." Inst. B. 2. ch. 16. sec. 1. God loved men as his creatures, while he hated them as self-created sinners, and therefore sent his Son, to obey and suffer as a substitute. Inst. B. 2. ch. 16. sec. 4. "Now when it is demanded how Christ hath done away our sins, and taken away the strife between us and God, and purchased such righteousness as might make him favourable and well willing towards us; it may be generally answered, that he hath brought it to pass by the whole course of his obedience. Which is proved by the testimonies of Paul; (Rom. v. 19.) As by one man's offence many were made sinners, so by one man's obedience we are made OTHERS. "It pleased God, in his eter nal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man; the Prophet, Priest and King; the Head and Saviour of his church; the Heir of all things; and Judge of the world: unto whom he did from all eternity give a people to be his seed, and to be ́ by him in time redeemed, called, justified, sanctified and glori fied." Con. C. Scot. Say. Plat. Con: P. C. Ú. S. ch. 8. séc. 1. "We believe that God, whe is perfectly merciful and just, sent his Son to assume that nature, in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by his most bitter passion and death. God therefore manifested his justice against his Son, when he laid our iniquities upon him, and poured forth his mercy and goodness upon us. Con. R. D. C. Art. 20. Christ voluntarily undertook the office of a Surety, "which, that he might discharge, he was made under the law, and did CHAPTER IX. OF ATONEMENT AND JUSTIFICATION. AND HOPKINS, The divine law requires perfect obedience, under penalty of punishment, proportioned to the demerit of transgression. "Man by transgression has incurred the penalty of this law and fallen under the curse of it." "This curse cannot be taken off, and man released, until it has its effect, and all the evil implied in it be suffered." Syst. Vol. 1. p. 465. "The law of God does admit of a substitute, both in obeying the precepts, and suffering the penalty of it." Syst. Vol. 1. p. 492. « Christ suffered for sin, was made a curse, that is, suffered the curse of the law, the curse of God; and in his sufferings he, in a sense, suffered and felt the displeasure and wrath of God; and the anger of God against sin and the sinner was in a high and eminent degree manifested and expressed in the sufferings and death of Christ." Ibid. p. 491. "The law could not be fulfilled by Jesus Christ without his suffering the penalty of it, OTHER'S. "That the moral character of God should be truly delineated in his government, is what is of primary and principal importance; because with this is certainly connected the order, the harmony, and the greatest good of the universe. The character of God being infinitely excellent, and in itself most perfectly harmonious; when it is truly delineated in his government, must of necessity be productive of the greatest good and harmony among his creatures. To manifest the real excellencies of the divine character, therefore, it was that the law was originally given; and for the same end was it established by such awful sanctions. The honour of the law of course is evidently maintained, and the ends of government answered, when that character, with which the supreme ruler invests himself in the various parts of his law, is exhibited and supported in administration. So that whenever God's just and real displeasure against sin, is exhibited in some other way, to righteous. And in another place, (Gal. iv. 4.) he extendeth the cause of the pardon that delivereth us from the curse of the law, to the whole life of Christ, saying; when the fulness of time was cone, God sent his Son, made of a woman, subject to the law, to redeem them that were under the law: and so affirmed that in his very baptism, (Matt. iii. 25.) was fulfilled one part of righteousness, that he obediently did the commandment of his Father. Finally, from the time that he took upon him the form of a servant, he began to pay the ransom to redeem us. But the scripture, to set out the manner of our salvation more certainly, doth ascribe this as peculiar and properly belonging to the death of Christ." “And yet, is not the rest of his obedience excluded, which he performed in his life as Paul comprehendeth it wholly, (Phil. i. 7.) from the be ginning to the end, in saying, that he abased himself, taking upon him the form of a servant, and was obedient to his Father to death, even the death of the others. perfectly fulfil it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died; was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead," " ascended into heaven," "maketh intercession; and shall return, to judge men and angels." "The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of his Father; and purchased not only reconciliation, but an everlasting inheritance in the kingdom of heav en, for all those whom the Father hath given unto him." "To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same." Say. Plat. Con. C. Scot. Con. P. C. U. S. ch. 8. sec. 3, 4, 5, 8. and Larger Cat. Q. 59. "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 |