departed not from the Temple,, but looked for redemption in Jerusalem (p);" and "there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven (q)." In the inspired writings of the Prophets, some degree of uprightness, and also a power of abandoning sin in consequence of reflection, are unequivocally acknowledged; "When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done, shall he die. Again, when the wicked man turneth away from his wickednes that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die (r)." "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon (s)." "Cast away from you all your transgressions; whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God.

(p) Luke, c. 2. v. 37 & 38. (9) Acts, c. 2. v. 5.· (r) Ezek. c 18. v. 26—28. (s) Is. c. 55. v. 7.

God. Wherefore turn yourselves, and live ye (t)." And without quoting any other texts, it will be sufficient to observe, that the positive injunctions to obey, and the earnest exhortations to reform, which we so frequently meet with in the Old Testament, plainly shew, that the incorrigible depravity of human nature was not a doctrine inculcated under the Mosaic dispensation.

St. Paul, in referring to the antient Gentile world, as contradistinguished to the Jews, says, that "the Gentiles were a law unto themselves (u);" that "the law was written upon their hearts (x);" surely then it was possible for them to obey it; otherwise, how could their "consciences bear them witness, and their thoughts accuse or excuse one another (y)?" Indeed he expressly says, that “the Gentiles, which have not the law, do by nature the things contained in the law (z)," that is, the Gentiles, through the natural suggestions of their own minds, discharge the moral duties. enjoined by the law of Moses; for the ceremonies of the Mosaic ritual were certainly never observed by any other people. This passage clearly proves, that all mankind have always had a rule

(t) Ezek. c. 18. v. 31 & 32. (u) Rom. c. 2. v. 14, (*) Rom. c. 2. v. 15. (y) Rom. c. 2. v. 15.

(z) Rom, c. 2. v. 14.

a rule of life, derived from their Maker and interwoven in their frame; and that they were capable of obeying it, although in fact their obedience has been very rare, and always imperfect. This has arisen from the extreme difficulty of resisting "another law in their members warring against the law of their minds, and bringing them into captivity to the law of sin, which was in their members (a)." It will scarcely be denied that some acts of mercy, justice, and self-denial are recorded in profane history; and therefore upon these occasions, as far at least as external deeds are concerned, men were able to counteract the depravity introduced into their nature by the Fall of Adam (b). The proneness to sin in every individual of the human race, and the predominance of wickedness at every period and in every country of the heathen world, are most readily granted; and it is only contended, that the temporary or occasional control of their sinful passions was never physically impossible. The understanding was greatly impaired by the Fall; but no one will maintain that it was utterly destroyed, or that what remains is incapable of improvement: and in like manner, the heart was

(a) Rom. c. 7. v. 23.

in

(b) Nec est quisquam gentis ullius, qui ducem naturam nactus, ad virtutem venire non possit. Cic. de Leg.

in a high degree depraved, but every good affection towards God and towards man was not totally extinguished (c); and our feeble sense of duty may be strengthened by the exercise of our reason, which is not given us as an unmeaning privilege, or as an useless distinction between ourselves and the beasts that perish. Man was created “in the image of God (d);” but a great part of that resemblance is lost, and cannot be regained in this mortal life. He was "made a little lower than the Angels (e);" but immense is now the distance between the best of men, and

the

(c) Est ergo vera definitio legis naturæ, legem naturæ esse notitiam legis divinæ, naturæ hominis insitam. Ideo enim dicitur homo ad imaginem Dei conditus esse, quia in eo lucebat imago, hoc est, notitia Dei et similitudo quædam mentis divinæ; id est, discrimen honestorum et turpium, et cum his notitiis congruebant vires hominis. Voluntas erat conversa ad Deum ante lapsum; ardebant et in mente veræ notitiæ; et in voluntate amor erga Deum; et assentiebantur corda, sine ulla dubitatione, veris notitiis. Ac statuebant nos conditos esse ad agnoscendum et celebrandum Deum, et ad obediendum huic Domino qui nos condidit, alit, impressit imaginem sui, qui justa postulat et approbat, e contra vero damnat et punit injusta. Quanquam autem in hac naturæ corruptione, deformata imagine Dei, non ita fulgent notitiæ, manent tamen, sed cor repugnat, et incurrunt dubitationes propter quædam quæ pugnare videntur cum illis notitiis. Melancthon Loci Theol.

(d) Gen. c. I. v. 27.

(e) Ps. 8. v. 5.

the lowest inhabitant of heaven. It has nevertheless been an invariable property of the human species, from the first Creation to the present moment, that their propensities, affections, and faculties, have been capable, in different degrees under different circumstances, of control, cultivation, and enlargement. This capacity is manifested in the history of mankind, and is inseparable from a state of probation. We have seen it acknowledged in the Scriptures of the Old Testament, and expressly declared by an inspired Apostle when speaking of the Gentiles prior to the coming of Christ; and I shall now proceed to shew, that abundant proof of some discrimination of moral character, and of some power of religious improvement, is found in the parts of the New Testament, which relate to those, who heard the preaching of our Saviour, and to whom the glad tidings of the Gospel were afterwards conveyed.

"I am not come," says Christ, "to call the righteous, but sinners to repentance (f)" we may therefore affirm, upon the authority of our Blessed Saviour himself, that there is at least a degree of righteousness in some men. I am aware that Commentators, who wish to reconcile this passage to the Calvinistic system, explain the

(f) Matt, c. 9. v. 13.

word