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dom, power, and authority of the divine Christianity has nothing to do, perpetuLegislator, less indeed than prudence ally brought forward as a precedent to, would dictate to do, to the laws of our and argument for, making indifferent fellow men. But to be short, I take my things of the kingdom of God, about stand upon this, and I do it without the which Protestants may differ. Had a fear of being overthrown. That there Protestant shown that the apostles made is nothing in the New Testament that the same allowance, and enjoined the teaches directly or indirectly, that any same forbearance, upon the primitive of the statutes or ordinances of the Christians, in differing from one anokingdom of heaven are things indifferent, ther about the things of the kingdom but the very reverse; that they are all of heaven, the point in dispute had been necessary in their own place, and indis- cheerfully yielded to him; but this has pensably binding upon all the disciples never been done, and I may be bold to of Jesus, not only bound upon them as say, never can. The application of the individuals, but also in societies. The case of the believing Romans, therefore, duty respecting the meats and days of to such a purpose, or to solve such the Jewish ritual mentioned in the a question, must be seen, by a very little fourteenth chapter of the Romans, reflection, to be both unwarrantable and which seems to be the great stumbling untenable. The language of the aposblock which many have made to them-tles, as it respects the things of the selves and others, on the subject of for- kingdom of God, is uniformly such as bearance, make nothing at all against this: "Now, I beseech you, brethren, the position I have taken. The pecu- by the name of our Lord Jesus Christ, liar institutions of the Mosaic law, that ye all speak the same things, and either in part, or in whole, were never that there be no divisions among you; introduced into the Christian system; but that ye be perfectly joined together they formed no part of it, and therefore in the same mind, and in the same the observance of them were, at no pe- judgment." And this sameness of mind, riod, bound upon Christians as such. and judgment, was strictly applicable And if, at the time the Epistle to the as to all things that they taught, as neRomans was written, the time when they cessary to be believed, and to all things had waxed old, and were ready to vanish that they enjoined, as necessary to be away, they were actually in the state of practised, if they wished to stand apthings indifferent to the Jew, they were proved before their divinely inspired made so by the authority of the Law- teachers. It serves no purpose of mine, giver, who can do with his own as he however, to deny, that differences of pleases. But if they were so at that opinion, both about the doctrine and time, they were not so from the begin- practices, of the kingdom of heaven, ning of that dispensation; the peculiar arose in the primitive churches; but observances of that economy to all their these, so far from being approved of, or minutiæ were strictly bound upon the tolerated, met with apostolic reproof, a Jews. To him the word spoken by call to repentance, and were severely angels was steadfast, and every trans- threatened in case of impenitence. The gression and disobedience received a just true state of the case, therefore, is, that recompence of reward. These observ- no proper comparison can be drawn beances, however, had only a certain pe- twixt the union of Protestants as a riod of time assigned them, and when whole, " in the acknowledgment of dithey had fulfilled that period, and the vine truth, and the observance of divine end of their appointment, they disap ordinances," with the approved union of peared. But who can thus set aside, mind and practices of the first churches. nullify, or make indifferent, the things A comparison may perhaps be drawn of the kingdom of heaven, and be guilt-betwixt the errors, corruptions, and divi less. The observing of them is as bind- sions that arose among them, and those ing upon Christians as ever they were, of the Protestants; but I do not think and will continue so till time shall be the comparison much to the honour of no more. What matter of regret, there- the latter; and it is surely not for our fore, must it be, to any thinking mind, safety to copy their example in these to see the differences of opinion and respects. However good the Protestant practices, that were allowed to the be-churches may be, they surely cannot lieving Romans, about things which stand higher in the divine favour, than were purely Jewish, and with which the apostolic churches did; and if they

divine displeasure. Before that Protestants, therefore, unite to establish the right of transgressing, as it were, by law, they would do well to pause, to consider, and take into account, the lamentable fate of the primitive churches. In answering the question, "Why Protestants are not all of one communion?" A Protestant says, "It is because there is a fault among them, and perhaps it is a fault that pervades them all. I am not like papists, obliged to defend my sect as infallible," page 306. In this acknowledgement, there is something of the amiable features of frankness, and candour; but it has also something of the appearance of that ease and indifference which often takes place in making acknowledgments, when the heart is little affected by it; just like those persons to be met with every day, who will confess, in a general way, that they are sinners, when the confession

were subjected to apostolic rebuke, as it is admitted they were, for their deviations from the path of duty, how can Protestant churches expect to escape the divine displeasure, who, as a whole, come far short of them, in the things for which they are approved, and who far exceed them in those things for which they are censured and threatened; and who, in fact, seem to make it the principal object of their solicitude and ambition to perpetuate them, by a joint act of toleration, without seeming to take into account, the much to be deprecated consequences of such a line of conduct. Let it, then, be brought into view, that apostolic rebuke and threatening are not things to be trifled with; their words are not empty words, the mere sound of false alarm; no, they are the words of truth and faithfulness; and if they do not produce in time the intended reformation, they will inevitably draw down the judgments threat-does not savingly affect the conscience, ened upon incorrigible transgressors. nor produce a reformation in the life. The Lord himself, so to speak, will take If it is, then, true that a Protestant's the matter into his own cognizance, and sect is wrong, he must not sit down will remove the candlestick out of its satisfied with making the acknowledgplace, except they repent; and woe un- ment; his duty is, to be zealous, and to that church, or churches, when their repent, and thus hear what the Spirit candlesticks are thus removed. The saith unto the churches. As the subname and form, to a certain degree, ject in question is one of importance, they may still retain, and may even affecting, in no small degree, the inhave some of the (unwise for them-terests of the kingdom of God in this selves) people of God to boast of as well as Rome, Rev. xviii. 4. But these will not give them a standing in the divine presence, as churches of his, nor screen them from suffering, when the day of vengeance arrives. In page 308, a Protestant strongly suspects," that Protestants will, ere long, find it necessary to meet on this common ground, for mutual defence against the common enemy." That Protestants should unite, and do all that they lawfully can do, to preserve their civil and religious liberties, is a duty they owe to themselves, both as men, and as Christians. That they should also unite in promoting the education of their fellow-creatures, and in circulating among them as extensively as they can, the word of life, is a point that cannot be questioned; and all this they may do, without any sacrifice of principle, or of conscience. But to unite, divided as they are in mind and practice, in one communion, (if that be the thing intended) is impossible, without the manifest sacrifice of both; a sacrifice that would only increase the

VOL. VIII.

world, I could have wished it had been taken into consideration at an earlier period, by one who has more ability, and time on hand than I possess. Why this has not been done, is not for me to judge. The foregoing letter, however, will let you know, that the subject is not universally viewed with indifference. I believe my sentiments are on the un popular side; but this is nothing new in the history of true religion; it would rather be so were it otherwise. Popularity, or unpopularity, however, are not the proper tribunals to decide the question. It is the Bible, and the Bible alone that must give the decision; and to it I wholly and cheerfully make my appeal.

A FRIEND TO THE "PROTESTANT." Glasgow, May 30, 1822.

For the New Evangelical Magazine.
MR. EDITOR,

To the inquiry inserted in your
Magazine for August, respecting the

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extent of man's ability to do the will of God, you have not, I perceive, inserted any reply in your number for September. May I venture to show mine opinion? Your correspondent, C. H. J. has stated pretty clearly the ways which some persons have taken to remove the difficulty; but, like him, I view them as unsatisfactory.

It appears to me, Mr. Editor, that God certainly requires something of a sinner, as matter of duty, otherwise he is under no obligation to obey, and consequently cannot sin; for where there is no duty, there can be no criminality for neglect: where there is no law, there is no transgression. Now, whatever that obligation is, the sinner must be condemned for non-compliance, and, therefore, condemned for not performing what it was impossible for him to perform, if his strength be not equal to divine requirements. This would be a serious charge to bring against the proceedings of the Almighty.

which the Almighty, upon the pain of his eternal displeasure, requires him to perform?"

First, I shall endeavour to ascertain the extent of man's duty.

The duty of man varies with his circumstances. The obligations of Adam in Paradise, of the heathen without divine revelation, and of Britons favoured with a preached gospel, may surely be considered as very different. The very same duties are not required of the rich and poor; the learned and illiterate; of parents and children; masters and servants; of the healthy and the sick; of those that enjoy a preached gospel, and of those who never had the opportunity of hearing the name of Jesus. But it is our present object to ascertain what is the common, general duty of those persons universally, who, as the fallen children of Adam, are favoured with divine revelation; or, in other words, with the Bible,

Certainly, it will be admitted by all As this is a subject of infinite im- who profess the religion of Jesus, that portance, involving in it the character they should love God, and yield obediof Jehovah, and the everlasting destiny ence to his commands-that it is their of his creatures, I will examine it with duty to serve their Maker sincerely and all the care, attention, and impartiality constantly, according to the requireI can command. But, in doing this, ments of his holy word — that they Mr. Editor, I am aware that I shall should supplicate him for his blessings need more room than you can spare in-be thankful for his mercies-confess one of your monthly numbers. I shall, therefore, at present, content myself with the following remarks:

The question is,

"Does man's present duty exceed his present strength ?”*

their sins-repent and forsake themcease to do evil, and learn to do wellbe humble and patient, and, denying ungodliness and worldly lusts, live soberly, righteously, and godly in the present world. In other words, they should Let us pay some little attention to the seek the Lord while he may be found, terms in which the inquiry is ex- and call upon him while he is near; pressed. Strength, I suppose, is intend- flee from the wrath to come-forsake ed to signify the same idea as power, or their wicked way, and unrighteous ability, in strictness of language. Pre- thoughts, and turn unto the Lord with sent strength seems to convey the idea, their whole heart, renouncing their own that man's strength may have been dif-righteousness, and submitting to the ferent at some past period; and that it righteousness of God; and embracing may be different again at some future the Lord Jesus Christ as the only reperiod to what it is now. Hence it re-fuge for guilty sinners. I might fill fers to man as fallen from his primitive state of rectitude and holiness, and limits the question to his strength in his present state of awful apostacy from God.

His present duty is, therefore, that, whatever it be, that his Creator requires him to perform in his present fallen and guilty circumstances. The inquiry, therefore, returns upon us: Ĉan man, in his present depraved state, perform the duty or the duties

your columns in pointing out what the Lord God requires of sinners; commanding them, as he does, to do justly, to love mercy, and to walk humbly with him. But as no duty can be performed acceptably to God, without faith, I may fix upon believing in the Lord Jesus Christ, as containing radically and essentially, the whole of a sinner's duty. I might mention love to God and man, and true repentance as required of him; but these are virtually included in be

lieving the record God has given of his | Son. Here faith might be defined, its nature explained, and the truth to be believed particularly stated; but these points do not come within the limits of our present inquiry. That faith is the duty of all persons who are favoured with the gospel, might be proved by a variety of considerations. It is virtually required by the divine law; and is directly enjoined by many plain and unequivocal texts of Scripture.

The want of faith is represented as the ostensible ground of a sinner's condemnation; and its exercise being absolutely necessary to the performance of any work acceptable to God, if it be not the sinner's duty to believe, he is virtually released from all obligation whatever, and consequently cannot sin, nor be justly punished for sin. Certainly that must be a matter of duty which is required of man upon pain of eternal condemnation. And is not this precisely the case with respect to faith? "He that believeth not shall be damned. If ye believe not that I am HE, ye shall die in your sins. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. He that believeth on the Son hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him." Here, as C. H. J. says, "faith and unbelief are made the hinges on which our salvation or condemnation turns." I conclude, then, that faith in the Lord Jesus Christ is the sinner's present duty, and have thus brought his duty to one single point.

Much has been said and written upon the subject of FAITH. It has been classed under the heads of historical faith, temporary faith, the faith of miracles, and, what some, perhaps, in a way of scorn, are pleased to call dutyfaith. Dr. Gill talks of the natural du ties of religion, and of a natural faith to believe the external report of the gospel. The subject of faith has also been deplorably mystified, or rather, the minds of men have been bewildered, by its being distinguished into the faith of reliance, the faith of affiance, the faith of application, and the faith of appropriation. And the various exercises of faith have been distinguished into the direct, the reflex, the recumbent, the courageous, and the triumphant acts of

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faith. But, pray Mr. Editor, what have all these things to do with the simple account given us of faith in the gospel of Christ. In my apprehension, nothing at all. I shall, therefore, wave all, these distinctions, and leave them to those who have a taste for them. The faith which I maintain to be the duty of every person blessed with reason and revelation, is a belief of the truth; and whosoever possesses that faith, shall assuredly be saved. Mark xvi. 16. Acts xvi. 30, 31. John iii. 18, 36. That I may preclude as many objections and inquiries as possible, I will just add that I do not mean to say or maintain, that this faith implies it to be the duty of every one who hears the gospel, to believe that he is elected ;that Christ shed his blood for him in particular; or, that he shall certainly go to heaven; because these things are not true of all that hear the gospel. So that if it were their duty to believe them, it would be their duty to believe a lie; but it is the duty of every hearer of the gospel to believe the record God has given of his Son; that he is WELL PLEASED IN HIM; that he is the end of the law for righteousness to every one that believeth;-that there is redemption in his blood, even the forgiveness of sins, according to the riches of his grace, for the guilty and the vile; and that God gives eternal life to as many as believe in his name.

Secondly, I shall now endeavour to ascertain the extent of man's present strength, whether it be equal to his duty. If it is not, why exhort him? if it is, why does he not perform it? If he cannot believe, though desirous to do so, his unbelief is invincible, and consequently not criminal; but if he can believe, and yet will not, his condemna|tion is just. The point then turns upon what man can or cannot do. Some persons scruple not to affirm that man can no more believe than he can make a world, or than the dead can arise out of their graves, and perform the duties of life. As the words can and cannot indicate strength, power, ability, or the want of them, it is worth while minutely to examine them with reference to the point in hand.

The word cannot is sometimes employed to signify that which is, strictly speaking, impossible. "God doeth great things, which I cannot comprehend. I cannot thunder with a voice like God. I

39.

cannot bring forth Mazzaroth in his season, nor can I guide Arcturus with his sons. I cannot number the clouds in wisdom, nor can I stay the bottles of heaven." Job xxxvii. xxxviii. Man cannot overthrow the work of God. Acts v. I cannot make water into wine. I cannot create a world, nor even a fly. I cannot make one hair of my head white or black. I cannot, by taking thought, add one cubit to my stature. The mariners could not bring the ship to land, for the sea wrought, and was tempestuous,, Jonah i. 13. Thus we affirm of the blind, that they cannot see; of the deaf, that they cannot hear; of the dumb, that they cannot speak; and of the dead, that they CANNOT perform the functions of life. Numberless instances might be introduced of the use of the word cannot, to signify that which is naturally and strictly impossible. Now are sinners, in this sense, unable to believe in Christ? Is it strictly impossible for them to do so? And are they as innocent in not believing in Christ, as the dead are in not rising from their graves; as a man is, who does not create a world; or, as the mariners, in not bringing the ship to land? We do not censure a man because he was born blind, or deaf, or dumb, and remains so. It is his infelicity, and not his sin; and calls for our compassion, and not reproof. If the sinner's unbelief could be ascribed to the same kind of weakness or want of power, which rendered it impossible for him to believe, it would rather be his calamity than his crime. But further:

The word cannot is often used to express, not a want of power, or strength, or ability, but a want of will or inclination. "The slothful man hideth his hand in his bosom, and cannot bring it to his mouth again." Some persons have eyes full of adultery, and cannot cease from sin. The drunkard cannot refrain from his cups. Joseph's brethren could not speak peaceably to him. Joseph said unto his master's wife: "How can I do this great wickedness, and sin against God?" David could not go before the tabernacle to inquire of God, 1 Chron. xxi. 30. Jeremiah says, "I cannot hold my peace," chap. iv. 19. The Psalmist says, "I am so troubled that I cannot speak." Psalm lxxvii. 4. The man who was warm and comfortable in his bed,

said to his needy neighbour, “I cannot rise and give thee."* The Bible, and other books, as well as common conversation, furnish almost innumerable instances of the word CANNOT being employed to express the want, not of power, or strength, but of will or disposition. When we are desired by our friends to do or forbear certain things, there is nothing more common than the reply, I cannot-really I cannot. But if you press the point, why can you not? the explanation turns out to be, "Because I am not so disposed: I have no inclination. Other things prevailingly incline my mind another way. In fact, I WILL not." It is not the want of strength, but the want of will, that is thus expressed by the word cannot. This being the only kind of impotence or inability that can be assigned, as a reason why the sinner does not perform his duty, I maintain, in the proper sense of the terms, that his present strength is equal to his present duty; unless the meaning of words must be confounded, and that it is proper to say, that an idle fellow, however strong, robust, and healthy, has no power to work;—that the miser, with £5000 a year, does not possess the ability to bestow a shilling upon, the poor widow, his neighbour, and her helpless orphans, who are dying for want.

But to proceed:

When the word cannot is employed to signify the want of ability or strength, we affirm that all things are possible with God. Matt. xix. 26. Luke i. 37. No limits can be fixed to the power and strength of the Almighty. He can do every thing. Job. xlii. 2. But when the word cannot is used in the latter sense. to signify a want of inclination, God himself is limited. There are many things which the Lord God Omnipotent cannot do. He cannot do evil--he cannot lie-he cannot deny himself. It is impossible for God to lie. But this im. potence, or inability, in the divine Being, cannot arise from a want of power, or capacity, strictly speaking, but from his disposition, inclination, or will. God cannot look upon iniquity, because it is opposite to his very nature. He is of purer eyes than to behold evil. This inability to do evil, is the very perfection of holiness in God. It is that which renders him amiable, and the

The sequel shows whether he could or not. Luke xi. 5-8.

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