Remarks on the Princeton Review [pp. 306-347]

1851.]
Two Conflicting Systems.
309
reignty in the salvation of men; the other has for its character istic aim the assertion of the rights of human nature. It is
specially solicitous that nothing should be held to be true, which
cannot be philosophically reconciled with the liberty and ability
of man. It starts with a theory of free agency and of the
nature of sin, to which all the anthropological doctrines of the
Bible must be made to conform. Its great principles are,
first, that "all sin consists in sinning;" that there can be no
moral character but in moral acts; secondly, that the power to
the contrary is essential to free agency; that a free agent may
always act contrary to any influence, not destructive of his
freedom, which can be brought to bear upon him; thirdly, that
ability limits responsibility; that men are responsible only so
far as they have adequate power to do what is required of them,
or that they are responsible for nothing not under the control
of the will.* From these principles it follows that there can be
* We give from authoritative symbols and writings a few extracts confirming the account given in the text of the two systems referred to.
Our Relation to.qdam.
Apology of the Confession of the Remonstrants, p. 84. Fatentur Remonstrantes,
peccatum Adami a Deo imputatum dici posse posteris ejus, quatenus Deus posteros
Adami eidem malo, cui Adamus per peccatum obnoxium se reddidit, obnoxios nasci
voluit, sive quatenus Deus malum, quod in poenam Adamo inflictum fuerat, in
posteros ejus dimanare et transire permisit. At nihil cogit eos dicere, peccatum
Adami posteris ejus sic fuisse a Deo imputatum, quasi Deus posteros Adami revera
censuisset ejusdem cum Adamo peccati et culpae, quam Adamus commiserat, reos.
Limborch Theol. Christ. 3. 3. 8. Quod itaque imputationem peccati Adami
attinet, qua statuitur, Deum primum Adami et Evae peccatum omnibus ipsorum
posteris ita imputasse, ut omnium peccatum sit omnesque in Adamo peccaverint et
propterea mortis ac condemnationis aeternae rei facti sint, eam impugnamus.
Ibid. 3. 3. 19. Dicimus, Deum innoxios posteros non punire ob peccatum
Adami.
Original Sin.
.dpol. Conf. Remonstr. p. 84. Peccatum originale nec habent (Remonstrantes)
pro peccato proprie dicto, quod posteros Adami odio Dei dignlos faciat, nec pro
mnalo, quod per modum proprie dictae poenae ab Adamo in posteros dimanet, sed
pro malo, infirmitate, vitio aut quocunque tandem alio noinine vocetur..
Peccatum autem originis non esse malum culpae proprie dictae, quod vocant, ratio
manifesta arguit; malum culpae non est, quia nasci plane involuntariuin est, ergo
et nasci cumn hac aut illa labe, infirmitate, vitio vel malo.... Multo minus
itaque fieri potest, ut sit culpa simul et poena.
Lirnborch Theol. Christ. 3. 4. 4. Nullam scriptura in infantibus corruptionem
esse docet, quae vere ac proprie sit peccatum. 4. 5. Absurdum est statuere, Deum
homines punivisse corruptione tali, quae vere ac proprie dictum est peccatum, et ex
qua omnia actualia peccata tanquam ex fonte necessario scaturiunt, et deinde
propter illam corruptionem homines denuo punire poena inferni.
Ibid. 4. 7. Nullum peccatum pcena dignum est involuntarium, quia nihil magis