CHISM OF THE WESTMINSTER ASSEMBLY OF DIVINES ADDRESSED TO YOUTH.

LECTURE XVI.

(Concluded from p. 389.) The next answer in our catechism has been so much anticipated, that it will require but little to be added, to what you heard in this and the last lecture; and we will, therefore, dispose of it by a very short discussion at present-it is stated thus:"The sin whereby our first parents fell from the state wherein they were created, was their eating the forbidden fruit."

It has already been remarked, that our first parents sinned before they ate the forbidden fruit. The action of eating that fruit, flowed from a heart already yielded to sin, and in rebellion against God. To ascertain this fact to the guilty parties, beyond the possibility of denial, might be a part of the design in the prohibition of that act. A sense of guilt and shame, however, does not seem to have been felt, till the outward and visible transgression had taken place. Then, indeed, it was felt with an overwhelming force. "Their bodily nakedness (says Scott) had not previously excited the sensation of shame: but now, being stripped of the robe of innocence, and despoiled of the image of God, the defence of his protection, and the honour of his presence, they perceived that they were, indeed, made VOL. III. Ch. Adv.

ward nakedness, appeared an indication of the exposed and shameful condition to which they were reduced."

The aggravated guilt of the sin of our first parents, it is awful to contemplate. I think it cannot be better described, than in the following quotation from a commentary on Gen. iii. 6, by the excellent writer whom I have just now quoted."Considering this offence in all its circumstances, and with all its aggravations, we may term it the prolifick parent and grand exemplar, of all the transgressions committed on earth ever since.-Whatever there hath been in any sin of unbelief, ingratitude, apostacy, rebellion, robbery, contempt, defiance, hard thoughts of God, and enmity against Him: whatever there hath been of idolatry, as comprehending faith in Satan, the god and prince of this world, worship of him and obedience to him; of exorbitant pride, self-love, and self-will, in affecting that independency, exaltation and homage which belong to God; and of inordinate love to the creatures, in seeking our happiness in the possession and enjoyment of them: whatever discontent, sensual lust, covetousness, murder and mischief, were ever yet contained in any one sin, or all which have been committed upon earth, the whole concentred in this one transaction.-Nor have they been wide of the truth, who have laboured to prove, that all the ten command3 I

ments, extensively and spiritually expounded, were at once violated: and the more reasonable the prohibition, and the more trifling the inducement were, the more aggravated was the offence."

But great as the sin of our first parents was, it is comfortable to think-and how does it illustrate the boundless condescension and mercy of God to know that there is reason to conclude that it was forgiven. There have been a few, indeed, who have held the contrary opinion, and have maintained that Adam and Eve perished in their sin. But the general current of opinion has always been against this conclusion. And to my apprehension, the scriptures, although they do not, in so many words, say that they were pardoned, yet intimate it with sufficient clearness. To them the first promise of the covenant of grace was made the promise of salvation through a Redeemer-namely, that the seed of the woman should bruise the serpent's head: and it seems to be made in such a manner as clearly to intimate their personal interest in it. Other passages, also, lead to the same desirable conclusion. On the whole, there is, I apprehend, no reason to doubt, that Adam and Eve are among the redeemed of the Lord, and that our first parents will meet in heaven with all their offspring who shall be admitted there;-that the infinite reach of redeeming mercy claimed its first and brightest trophy, in the remission of their sin who had ruined a world; and that, in this example, as in many since, the forgiveness of the chief of sinners showed beyond a doubt, that though every unbeliever shall certainly perish, yet that whosoever believeth shall as certainly be saved.

In closing this lecture, let me lead you to reflect for a few mo

ments

1. On the unreasonableness of sin. The unreasonableness of any act, or system of conduct, is ascertained by its contrariety to equity, propriety and wisdom, or its violation of a

righteous precept or requisition. Now, can any thing be more equitable, proper, wise, and righteous, than the law of God, which requires us to love, obey, and serve him, with all our powers? He is infinitely amiable, and worthy of our love; he is our Creator and benefactor; and to love and obey him, is to ensure our own highest happiness, as well as to promote his declarative glory. But every act of sin is committed in disregard of all these powerful and constraining considerations, and in violation of all the sacred obligations which they involve. Can any thing be more perfectly contrary than this. to every dictate of reason? In putting this question, I wish, for a moment, to leave out of sight, if I could, the guilt of sin. Men do not think, as they ought, of the contrariety of every sin, to all that is rational and equitable. If they would dwell upon this till they saw it clearly, it would bring home to their consciences, as it ought, a sense of guilt with irresistible force.

2. Let us, for a moment, think of the malignity, or evil nature of sin, as seen in its effects. It has awfully changed, in our world, the whole creation of God, both moral and natural. There must be something inconceivably deadly in this evil, that could thus transfuse its poison, through successive ages, into every vein and member of a universewithering every thing that it touches

and changing every thing from all that was fair, and lovely, and holy, into all that is foul, and hateful, and hellish. And yet

3. We are to remember and lay it deeply to heart, that this horrible and destructive evil has been cherished in our own bosoms, and has polluted us throughout. We are sinners-sinners of no ordinary character-sinners whose guilt is aggravated by every circumstance that can heighten transgression; and who, if our sins are not pardoned, are the heirs apparent of a peculiarly large portion of "the wrath to come." But

4. The transcendant mercy of

God has provided a complete remedy-has provided a Saviour.-We may be "washed, and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God." Now is all this so!-and is it yet possible that any sinner should reject this Saviour! Yes, it is all so sinners thus guilty, polluted, condemned, and perishing, do reject this Saviour-presented to them, and pressed on their acceptance! Ah! this is the sin of sins; the sin that cuts the soul off from its remedy, and seals its perdition:-this is the damning sin of unbelief! And will any of you, my young friends, continue in this sin, and risk its consequences? Can you go to your pillows this night, with a quiet mind, with all your guilt unpardoned? Raise the earnest aspirations of your souls to God with the breath that you now draw, to aid you by his grace, and so aided, seek till you find reconciliation with God, and the pardon and cleansing of all your sins, through the atoning blood and sanctifying Spirit of Jesus, our Redeeming God. Amen.

FOR THE CHRISTIAN ADVOCATE.

SKETCH OF THE LIFE OF JOHN AL

PHONSO TURRETINE.

The city of Geneva affords to the Christian scholar subjects of contemplation, no less interesting, than those which the lover of nature finds in its romantick scenes. The very mention of its name originates a train of peculiar associations. The Romanist shudders at the recollection of heresy established by law, and of the citadel whence the most formidable attacks were made upon the chair of St. Peter. The English prelatist thinks of all that is sour and repulsive in manner, intolerant in zeal, rigid and austere in doctrine; -of Geneva caps, of absolute reprobation, and of the burning of Servetus, &c. To our minds, on the contrary, Presbyterians as we are,

all the predominant images which occur, are of the most pleasing kind. It is agreeable to call to our remembrance the very local peculiarities of this favoured city; its calm and beautiful lake, the wildness of the adjacent country, and the no less interesting remnants of ancient art within its walls. But especially do we dwell with pleasure on the constellation of holy and learned ministers and teachers, who adorned its churches at the time of the reformation, and for two centuries afterwards. We cannot think of John Calvin, and Theodore Beza, with their illustrious coevals, and of the Turretines, and Pictets, of the 17th century, without a sigh, that other men now hold their seats of dignity, and that other doctrines are now believed and taught in that ancient cradle of the reformed church.

The family of Turretine is one of the most celebrated which has ever graced the annals of Geneva. The fertile banks of the Serchio, were the scenes of their worldly grandeur and enjoyment; for, during their adherence to the Roman see, they were among the most honourable inhabitants of the duchy of Lucca. FRANCIS TURRETINE, the first of the line who came to Geneva, was long held in veneration for his integrity and beneficence: but it was left for his more noted descendants to gain the favour and applause of the literary world. And seldom have so many individuals of the same house, so well sustained an elevated character for religion and learning. BENEDICT, the son of Francis, already mentioned, devoted himself to the church; taught theology in his native city, and possessed the esteem and love, as well as the admiration of his age. He is extolled by his contemporaries as a man of pious simplicity and authoritative eloquence; and his controversy with the Jesuits, evinces his profound learning.

The celebrated FRANCIS TURRETINE, the most distinguished of the sons of Benedict, inherited all the talents of his father; and he added

to them a scholastic acumen, and a comprehensive grasp of intellect, which leave him without a rival among the Calvinistick professors. In the funeral oration of his nephew, the devout and polished Benedict Pictet, we have a full and interesting history of his life.-While sound theology, deep acquaintance with the holy Scriptures, originality of genius, argumentative strength, and varied learning, are held in estimation, so long the Institutiones of Turretine will stand first, among the works of those who have pursued the rigid systematick mode of theologizing. If he falls short of his more courtly son in grace and classick sweetness, he far surpasses him in deep research and overwhelming strength. The father was suited to the exigencies of his age, when the enemies of the truth were to be beaten off by powerful attack, and all the arts of defence. The son was useful in an age when the most winning persuasion was called into request, to heal the widening breaches between those who ought to have been united in the closest fellowship.

JOHN ALPHONSO TURRETINE, the more particular subject of this sketch, was born on the 13th of August, 1671. We learn few circumstances respecting his early years, except that he soon showed that attachment to daily composition, which characterized his subsequent life. By his proficiency in literature, he attracted the attention of J. Robert Chouet, professor of philosophy, and afterwards the venerable leader in the Genevese magistracy. Besides this learned preceptor, he frequently met at his father's house, Gilbert Burnet, who afterwards became bishop of Salisbury, and who was then spending some time on the continent.

In his seventeenth year, young Turretine was called to mourn over his inestimable parent; and submitted the direction of his studies to Lewis Tronchin Calandrinus, and Pictet. Such was the probity, the mildness, and the matured judgment

of our young theologian, that the first of these professors was wont to say, "Hic juvenis ibi inchoat, ubi reliqui rem reliquissent"

Leaving Geneva, A.D. 1691, after the completion of his academical course, he sought additional improvement from the literati who then adorned the schools of Holland. Here he formed an acquaintance with Perizonius, Le Clerc, Roel, Braunius, Vitriarius, Spanheim, P. du Bosc, Saurin, Jurien, Claudius, Bernard, and other scholars of the like eminence. While at Leyden, pursuing his favourite study of Ecclesiastical History under the learned Spanheim, he published a work, showing the folly of the papists in arrogating to themselves a unity in doctrine, and pointing out some of the variations of their authors upon a single point-the infallibility of the church. It was entitled Pyrrhonismi Pontificii. About this period, he was attacked with the asthma; and from this painful disorder he suffered during the remainder of his days. For the improvement of his mind, and perhaps of his health, he made a visit to the University of Cambridge, where he was introduced to the acquaintance of Isaac Newton; a circumstance of itself sufficient to endear to him those seats of science. In this philosopher he was accustomed to say that the words of Bacon were verified: "Parum philosophiæ naturalis, homines inclinare in Atheismum; at altiorem scientiam eos ad religionem circumagere." At Salisbury he was most hospitably received by Burnet, who gave him an opportunity of meeting at his house, the celebrated Whitby and Allix. He also cultivated the friendship of Tillotson, Tennison, Floyd, and Wake; men who filled high stations in the hierarchy, and with whom he maintained a frequent correspondence.

In returning, he took occasion to visit Paris. Here he was admitted into the enviable society of Bossuet and Huet, bishops of Meaux and Avranches. Here also he was grati

fied with the company of Bignon, Mabillon, Malebranche, Harduin, Baillet, and Fontenelle.

It may be remarked, that as few men have had the advantages of such an ancestry, and such instructers as J. A. Turretine, so, perhaps, none have ever been honoured by a familiar intercourse with more learned and eminent scholars.

In the year 1694, immediately upon his return to his native country, he entered upon the labours of the holy ministry, being only twentytwo years of age. In the library which he inherited from his father, he found an invaluable treasure; yet he left it enriched with an addition of many important works. He was ever at home in the department of elegant literature; and the use which he made of the authors to whom he now devoted his attention, was manifest when he appeared in the pulpit. "In him," says one of his biographers, "nature hath strangely blended grandeur and simplicity." His eloquence was of the purest and most flowing kind. No provincial barbarism, or scholastick roughness is found in his luminous orations. All is mellifluous, lucid, and adorned with classick simplicity. Like Grotius and Witsius, he shows that divine subjects may be treated with all the grace and beauty which a writer of the Augustan age would have evinced. Besides the French, which was his vernacular tongue, he often used in his publick addresses, the Latin and Italian languages; and in a few instances, at the request of some English friends, he delivered private discourses in English. He was called to the chair of Ecclesiastical History, in the year 1697: and in the execution of his duties, produced, besides his regular lectures, a number of discourses on select subjects, and a compend of ecclesiastical history, which was published in 1733. Among these works are, his treatises on the Visit of Peter to Rome; on Pope Joan; Purgatory; Image-worship; &c. &c.

In the course of a journey through

the cantons of Switzerland, he attached himself more intimately to some of the Helvetick scholarsSamuel Werenfelsius, J. J. Ostervald, Constantius, Crouzas and Barbeyrac; to the last of whom, he dedicated his French version of Tillotson's Sermons.

TRONCHIN, the Professor of Theology at Geneva, died in the year 1704-5: Turretine was immediately chosen to fill his place, and commenced his labours, with the use of a method differing from the ancient plan, but rational and acceptable. Leaving the mode of common places, he struck out a path more liberal and convenient, and dwelt on various subjects, as he deemed them more or less important.

But the subject which occupied his thoughts with most intense interest, was the attempt at reunion amongst Protestants. To this his most active exertions in publick and in private were directed; and it is by no means certain that in the warmth of his zeal for moderation, he did not go too far, by giving countenance to the abolition of some of the formularies of the church. He was eminently a man of peace. This was the prominent trait in his character. To this he was willing to sacrifice much of doctrinal strictness; so that, in many points, he seems very far to have swerved from the orthodox faith, as taught by his father; and for the sake of reconciliation, to have leaned towards Arminianism. But waving this, we observe that about this time we find him corresponding with such men as Jacquelot, Placetta, Jablonski, Nolten, L'Enfant, and Beausobre: also with the learned Tuscan Magliabecchi, and the cardinals Quirinus and Passioneus.

In 1708, he was married to Julia Dupan, daughter of Mark Dupan, syndic of Geneva. This was also the date of his publications, "De Articulis Fundamentalibus," and his "Nubes Testium;" which were both intended to promote concord amongst the Protestants, and which called