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NOTICE TO CORRESPONDENTS.

W. X. Y. shall appear.

We apprehend that Bora is quite right in the view that he takes of the Office for the Churching of Women, although a contrary interpretation of it is often adopted.

Philecclesia and Cantab. have been received, and are under considera

tion.

Our Correspondent W. is evidently correct in supposing that the custom of introducing a funeral sermon into the funeral service is at variance with the provisions of the Act of Uniformity.

We have received several communications respecting a Bill upon Church Briefs introduced by Mr. Lyttleton, the member for Staffordshire. We shall advert to the subject in our next Number, and in the mean time refer our Correspondents to some excellent remarks upon the subject in our earlier Number, under the signature of a Berkshire Incumbent.

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No. 28.]

THE

CHRISTIAN

REMEMBRANCER.

APRIL, 1821.

ON THE STATE OF MAN

"BY NATURE."

[VOL. III.

world, at any period of time, has been discovered, which has not made some advance towards reli

It is usual for those, who see in the rudiments of Christianity grounds for depreciating the human character, to appeal to arguments seemingly arising from the authority of Scripture; in order to shew that we are essentially depraved; and all in consequence of our descent from Adam: sinful ourselves, because he sinned. Thus having described the race of mankind as radically corrupt, TM Qu, by the very nature which God gives us ; after stating that the "seeds of vicious principle are implanted in every bosom,' "that mankind is That there is either ignorance or totally depraved in consequence of some apparent disingenuousness the fall of the first man; a mere very frequently observable in the mass of corruption extending over arguings of those persons respecting the whole soul, and exposing it to the native history of man, and the God's righteous displeasure, both words "image of God," as referred in this world and in that which is to to him, (Gen. i. 27.) And it is by come"-they usually have recourse no means uncommon with such to to passages in the Scriptures to represent the case as follows :confirm their assertions; without that Adam was indeed made in the regarding the per contra evidences" image of God," (whatever high which may be drawn from the same authority.

gion, and shewn some reference to a God, however feeble and imperfect:-nor the consideration that in whatever degree such a preponderance toward evil were natural, we may well assure ourselves it would receive an adequate allowance from the Almighty, when his equitable sentence shall be finally pronounced: but in reply to those who found their Christianity in these degrading assertions concerning the state of man, and for their authority appeal to texts of Scripture, I would observe, first,

I shall not here bring forward the clear statement which might be given of much seemingly innate good principle even in very young children, so as to prove, at least, some early good in them, if others would from hence contend somefimes for early evil:-nor the acknowledged fact, that, so far from the human heart being "naturally hostile to God, and adverse to religion," hardly any nation in all the REMEMBRANCER, No. 28.

excellence may be imagined to be thus implied) but that Adam begat a son "in his own image ;" whereby a supposed jingle of antithesis,

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image of God," and " Adam's own image," it is inferred, (not merely that all mankind are to be deduced from Adam, but) that the race of men was so made to lose sight of its high original, as to be no longer entitled to that estimation which the words " image of God" seem to imply-whereas a continuance of this very same high

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quality and character was preserved, and is repeated by God himself in his command to Noah against mur. der: (Gen. ix. 6.) "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he him:"-the continuance of this very " image of God" in man, being that which should constitute the crime of killing him, and make the difference of offence between destroying a man and any other animal. And the very same high attribute, or character in man, is preserved still later in the holy writings; St. James, (iii. 9.) speaking of the tongue, and saying, "therewith bless we God; and therewith curse we men who are made after the (image or) similitude of God."

A late writer on this subject, appealing to scriptural authorities, to prove the radical depravity of man, brings forward the following instances: Gen. vi. 4. " the wickedness of man was great upon the earth and every imagination of men's hearts was only evil continually." Spoken no doubt with inclusive reference to the state of the

world before the Flood: and if true then, and in whatever degree true still, yet implying nothing as to the origin of such depravity; nor what Adam had to do with it; nor as if the aversion from God and righteousness, here stated, implied any incapacity to be otherwise, and any necessity to be sinful; which in such a case would not produce sin. Again, he instances in Rom. iii. 9. "there is none that doeth good, no not one." Certainly, as a general expression, very allowable; not absolute good, unmixed with any alloy of evil. But how is this to be traced as from a necessary cause in Adam? So, in Rom. viii. 7. "The carnal mind is enmity against God," or more properly, "A carnal mind is enmity against God," that is, a mind or thought influenced by carnal propensities; which is very true; but carries nothing of necessity in

it, nor any thing more than a gene-
ral moral assertion. So in 1 Cor.
ii. 14. “ The natural man receiveth
not the things of the Spirit of God;
neither can he know them; because
they are spiritually discerned."
truth indisputable. The things of
God which are attainable only by
revelation, cannot be thoroughly
received, known, or entered into,
by merely natural perception: if
the word natural is the proper ren-
dering of the original, uxıxos, ani-
malis homo; qui humanæ tantum
ratione lucis ducitur. And if we
add his other references, " By na-
ture children of wrath," and " in
my flesh dwelleth no good thing;"
these and other like passages, what-
ever of actual depravity they may
imply, yet have no connecting cause
in them from Adam, so as to make
it a necessary intimation that we
are totally corrupt, wholly evil by
descent from him. (See Simeon's
Appeal, &c. p. 25.)

On the contrary, some strong inferences and declarations are to be met with in the Scripture, of original goodness, as ascribed to man by his very nature, however often checquered with appearances of a worse kind. And goodness, even very real goodness, is frequently ascribed to individuals who are pronounced "holy" and "righteous." And if "the flesh lusteth against the Spirit," we still read of the spirit's acting against those fleshly propensities. (Matt. xxvi. 41.) Though the flesh may be weak, the spirit of man is said to be willing to follow duty. (Rom. vii. 22.) St. Paul says, he "delighteth in the law of God after the inward man;" and if the law of the members opposes the good principle of the mind, nothing is said to imply this law to be irresistible.

These and all the common expressions of, video meliora, proboque, though accompanied with the and the τα χρηστο deteriora sequor, μoba nas gerwonoμer, though xar γινωσκομεν, counterbalanced by the ex x

I, &c. &c. only point out the undoubted fact, that man has much variety and contradiction in his character. But the assertion of a complete debasement would be to ascribe such a degree of imperfection (I had almost said of error and misconstruction) to God's works, as would imply neither praise, nor wisdom, nor goodness in him, and would authorize such an ever-in creasing progress in corruption, as would make the world too bad either for mankind to live in it, or for God himself to suffer its exist

ence.

If any other passages in Scripture are adduced in proof of this necessary depravity in human nature, I conceive it will be found upon a candid examination of them, that they are either general, strong, comprehensive expressions, denoting what may be true, in the main, without noticing exceptions; or that they partake of the peculiarities of Eastern figurative phraseology; or that so far as they are true at all, they are only the result of men's own blameable departure from better knowledge; the effects of evil habits arising from propensi. ties unduly indulged; dispositions early corrupted; bad education; prejudices injudiciously directed; all which may be well admitted, without supposing either a total ruin, or an irresistible dominion of evil, or any necessity to sin by the very frame and constitution of our nature: always keeping in mind the ordinary assistance of God's grace; and that superintending Providence, by which goodness and virtue upon the whole, even in the Heathen world, have been in general ever sustained, but which among Christians are more highly favoured, in those who pray for God's assistance to keep them in all goodness, and to guard them from the extreme of evil.

It is lamentable that in the nineteenth century of Christianity, these elementary principles should not

be universally acknowledged, and that the investigation of such plain truths should be at this time necessary. The only things which are natural to mankind, are such as hunger, thirst, impressions upon the senses, liability to disease, pain, and the like. Let but the reader keep in mind this distinction, and he will easily perceive that if "sin" be said to be natural to us, it must be only in some assumed and inferior sense, and that the arguing from it in any other, causes much inaccuracy of Christian sentiment.

Perhaps what leads most to error upon this subject, is the expression in our Catechism, stating that by "nature we are born in sin." Yet surely this by no means necessarily must be so explained as to imply any thing contrary to what is here affirmed. Our present state of being is doubtless the effect and consequence of sin; namely, Adam's sin

and if, by a very allowable mode of speech, substituting the cause for the effect, we say that we are born in sin, that is in a state the consequence of sin, and as a race of beings, collectively considered, under God's comparative displeasure, theologically and judicially now called children of wrath," from which we are removed by baptism into a state of" grace," or favour, by a quasi regeneration,— every fair construction is secured to the expressions used, and neither truth, or fact, or critical exposition becomes intruded on. St. Paul (Gal. iii. 22.) says, "the Scripture hath concluded all under sin," σνέκλεισε τα παντα (very remarkable!) all things, universa, omnia, vπO THE auapria,-under the charge of sin; the same Tarra, which were made by Him, or Christ; (John i. 3.) "hath included the whole creation under the general charge or comprehension of diminished favour in his sight, or sin," brought on by Adam. Whereby, scripturally speaking, the whole universe becomes divided between that charge

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from Adam, and the removal or exculpation of that charge by Christ, In this sense also we may intelligibly be said to be born vno aμxftiav, under sin, or in siu. But this by no means implies sin by "nature,' as God creates us, or a natural necessity of sinning. Sin in such a case would not be sin. The word nature also has various senses and modes of application.Let us hope that due consideration will better explain this subject, together with some others relating to the early history of man, his sentence, death, and fall, which by many are not sufficiently contemplated, and are spoken of in unwarranted ex

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In proceeding to refute these positions, I shall cautiously suppress every private allusion, and confine my observations exclusively to the scriptural expositions suggested by Alethes.

The first text upon which he comments is Malachi ii. 14-16, disputing the justice of the appeal which was made to that text, by the Archbishop of Tuam.

"The Archbishop," he says, "rested his vote on the solemn denunciations in the second chapter of Malachi, against putting away,' and the calamities with which God visited such a practice, declaring that he hated putting away.' It is certainly matter of surprize, that this passage of Scripture should be thus interpreted by so able and conscientious a prelate, Malachi, in his second chapter, represents,

To the Editor of the Remembrancer. under the type of a marriage, the

Sir,

THE time has happily returned when passages of Scripture, which treat of marriage, adultery, and divorce, may be dispassionately and impartially discussed. The attention of men has of late been powerfully directed to these passages, but in the ardour of debate and controversy, interpretations have been proposed, which, in the season of calm reflection, it seems not possible to justify and approve, A writer, whose letter, bearing the signature of Alethes, and addressed to the Archbishop of Canterbury, bas appeared in the Morning Post and Courier, has expressed his anxiety that the scriptural law of divorce should be " correctly and well up. derstood." In this anxiety, every good man will cordially concur; but in his endeavours to attain this desired and most desirable conclusion, he will regret to obserye that the positions of Alethes are wholly untenable, and that the means to which he resorts, are expressly calculated to defeat or delay the purpose which he professes to pursue.

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covenant by which the Jewish nation was bound to the worship of Jehovah, and threatens with loss of his favour those who had dealt treacherously with him,' putting away the guide of their youth, and the covenant of their God.' 'Judah hath profaned the holiness of the Lord which he once loved, and hath married the daughter of a strange god.' Mal. ii. 10. It is the more extraordinary that this view of the chapter did not occur to the Archbishop, as it is an allegory of continual and favourite occurence in the prophetical writings. It is the entire subject of the sixteenth chapter of Ezekiel, where the Jewish nation is represented as a foundling girl, nourished and brought up by God, married to him when she became of nubile years, and subsequently found faithless to his bed, by adultery with many nations, and under circumstances of unparalleled ingratitude and aggravation."

It is not easy to discover the purpose for which this writer recites Solomon's description of the adultress, for it is she who forsaketh the guide of her youth,, and forgetteth

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