Now, if the above sentiment is proved to be at variance with these Scripture doctrines, with christian experience, or the perfections of God, I would renounce it at once without hesitation. But I think these things are perfectly harmonious, and that it is only by their union we can embrace a whole Bible, abase man and exalt the Saviour. On this hypothesis, grace and justice shine with peculiar splendour:-grace in the salvation of the vilest, and justice in the condemnation of those who neglect the great salvation, and will not have Christ to reign over them. The causes of salvation and of condemnation are very different and distinct, arising even from opposite sources. Blended and confused, and inaccurate views of them, are, I judge, the parents of the objections against the sentiment defended, some of which I take the liberty to state, and to state them as fully and strongly as I can. OBJECTION I. The Scripture declares expressly that faith is of the operation of God-that it is given to saints to believe that it is faith in the gift of God. Col. ii. 12; Phil. i. 29; Eph ii. 8. How will these declarations accord with the idea of man's obligation and ability to believe without divine or supernatural influence ? Can that which is the gift of God, be the duty of man ? "Will any man tell me that it is my duty to do that WITHOUT divine assistance which I can only do WITH it!" Though I think the first of these texts, Col. ii. 12, is misunderstood and misapplied, yet I will not avail myself of that, to weaken the objection, for I most readily admit that faith is the gift of God, and that no sinner ever did, or ever will believe to the saving of the soul, without the energetic influence of the Holy Spirit. Saving faith was never found in any one, but where the Lord bestowed it. But how does this affect the question? May not that be required of man as a duty, which from the depravity of his nature he will never perform unaided by divine influence? Are not repentance, faith, love, fear, &c. represented as the duties of men, and also as the fruits of the Spirit? As blessings they are gifts of God; as duties they are the acts of men. If nothing, which is the gift of God, is the duty of man, then duty itself is annihilated, and the very word ought to be struck out of the religious vocabularý. There certainly is nothing in man, or done by man that is truly good, but as God works in him of his own good pleasure. "It is a just observation, of great weight in Theology, that the very same disposition and exercises of heart may be viewed, both as duties, and as acts of grace. Duties as required of us, as accountable creatures; graces as wrought in us by the operations of God's Holy Spirit."* If no disposition of mind, nor any action of life, which is eventually produced by Divine influence was previously matter of duty, it was not the sinner's duty to be thankful for mercies, nor to confess his sins, nor to pray for pardon, nor to love God or his people, nor to forgive injuries, nor to be patient, or penitent, or humble; for wherever any one of these is found in truth, it is without doubt the effect of Divine influence. I have no hesitation in saying, that faith is the gift of God, and at the same time affirming that it is the sinner's duty to believe. That faith is the gift of God wherever it is found, is evident from this consideration, that the sinner loves sin and hates the Saviour. He will not come to Christ, nor have him to reign over him. In this state of mind the sinner will for ever remain, if no supernatural influence is exerted upon him, unless it can be supposed, that there is in a heart full of enmity to God, a self-renovating principle to cure itself. But this supposition is full of absurdity and contradiction. The sinner cannot love what he at the same time hates, nor choose what he dislikes. He will invariably choose that which is most agreeable to him, and that to a carnal mind is not holiness or Christ, but sin; and therefore, if ever he is brought to believe to the saving of his soul, he will freely acknowledge his faith to be the gift of God. "By the grace of God I am what I am.' That faith is man's duty is no less evident, because he that believeth not must, on that very account, eternally perish. To deny this, is to cancel the sinner's obligation to every religious duty; for no exercise, whether external or internal, such as prayer, repentance, love, &c. is accepted of God unless performed in faith. Where faith is struck out of the list of duties, the whole tablet is erased at once, for faith virtually * Bennett on the Gospel Dispensation. contains them all. Thus man is freed completely from duty, sin and punishment, Such are the unavoidable consequences of denying that to be the duty of man which, he being unwilling to perform, is also represented to be the gift of God. Man yields no acceptable obedience to God till he believes, and he never believes without Divine influence. This is only saying, that no man ever discharged his duty to God of his own accord. But to say that no man can do his duty because no one actually does it, is not conclusive reasoning, nor such as men would admit if applied to their own secular concerns, families and servants. Such kind of reasoning would prove that man is neither obliged nor able to perform any duty he is unwilling to perform, and thus his own will becomes the measure of his duty, and consequently he cannot sin, so long as he follows his own inclination. But it is still reiterated, "How can that be my duty which is the gift of God?" or, admitting it to be my duty, "How can I do that without Divine assistance which I can only do with it?" ceive the witness of men, who are liable to deceive and to be deceived, how much more ought we to receive the witness of Him who cannot lie. If it be said that it is agreeable to fallen nature to believe the testimony of man in things relating to this world, but not to believe the word of God; the concession will yield all I contend for, namely, that man's disinclination to God and truth, is the sole reason why he does not believe. It is not agreeable to him; he loves darkness rather than light. Let every man, however, prepare to answer the Redeemer's inquiry:-"If I say the truth, why do ye not believe me?" Will any man be able at the day of judgment to reply-"Lord, I could not believe thee. It was impossible. I had no more power to believe, than I had to fix the day of my birth." No, every unbeliever will be speechless in that day. OBJECTION II. The idea of man's pre sent ability or strength being equal to his duty, is directly contrary to our Lord's assertion, "No man can come unto me except the Father which sent me draw him." John vi. 44; and also to the apostle's own experience even after his conversion. "The good that I would I do not, but the evil which I would not that I do," Rom. vii. 15-25. That faith is the gift of God and yet the duty of man, has been proved above; and I now ask, Why cannot man believe? Is not the Bible true? Is not the sinner to whom it is sent deeply concerned In reply to what is said, John vi. 44, in its contents? He must be judged by it is freely granted that sinners are not them at the last day. The things be- inclined to come to Christ, and that they longing to his peace are clearly revealed, cannot come till they are disposed to made plain and easy to be understood. come, nor will they be disposed to Man possesses extraordinary abilities. come till Christ appear to them an agreeHis inventions of machinery, and his able and desirable object. But he canresearches into the very arcana of nature, not appear so to a carnal mind; and, are wonderful. Would not the same therefore, as Dr. Gill says upon the powers, if honestly employed, be suf- text, "Whilst men are in a state of ficient to examine, understand, and unregeneracy and blindness, they see no credit the report of the gospel? It is need of coming to Christ, nor any thing not more difficult, nor does it require in him worth coming for; they are premore power, to believe the testimony of judiced against him, and their hearts are Him that cannot lie, than to believe the set on other things." The sum is, that testimony of a weak, fallible man? Yet man's inability to come to the Saviour men can credit their fellow mortals in for life, as has been abundantly proved, matters of great importance, where pro-lies exclusively in his will, and is the perty, reputation, and life itself are concerned. The historian, the merchant, the lawyer, the physician, are believed and trusted. In civil courts and religious societies, human testimony decides cases of vast importance. Even the accounts in common public papers respecting distant places, persons and transactions, are believed and acted upon with unhesitating confidence. If then we re very essence of his crime. He cannot come until he is willing to come, and his heart is so directly opposed to Jesus, and his aversion to him so strong, that nothing short of Almighty grace can make him willing. We may with equal propriety expect hatred to convert itself into love, and darkness to become light, as that any sinner will come to Jesus, except he is drawn by the Father, and made willing in the day of his power. pears exceeding and abundant, shining with peculiar splendour and glory, in the With respect to Paul it may be asked, salvation of those, who through the Did he act contrary to his inclination or pride of their countenance would not his judgment? Not the former, but the seek after God, nor have Jesus to reign latter. His judgment approved of that over them. It would be a small thing which he sometimes neglected, and condemned that which he too often prac-impotent, who, as many say, are as desto save such as are merely helpless and tised. On this ground only he crimi- titute of power as of will, in comparison nates himself, confessing that his heart of the salvation of those whose ability was not so perfectly devoted to God, as is equal to their obligations, but who uniformly at all times to overcome the employ all their energies in direct oppolaw in his members, and to perform his sition to God and his gracious designs, duty without opposition, from the prin- and set all heaven at defiance. In the ciple of sin still within him. He speaks subjection of such determined enemies, of himself as influenced by two opposite divine grace reigns triumphantly, not principles, and as being sometimes par- over the weak but over the strong, tially under the power of innate depra- whose hearts were fully set in them to vity prompting him to thoughts, words, do evil. The Lord is found of them that and actions, which afterwards give him sought him not; and the language of considerable pain and grief, making him Paul is verified" It is not of him that cry out, "O wretched man that I am," willeth, nor of him that runneth, but of &c. Yet upon the whole, his judgment God who sheweth mercy." never consented to sin. He delighted in the law of God after the inner man, and with his mind served it; so that it was not he who did the evil, but sin that dwelt in him, and opposed him in the discharge of his duty. OBJECTION III. If it be the duty of men to believe, and admitting that they can believe if they will, and, moreover, if upon believing they will be saved, then men may be saved without divine grace; and upon this principle the necessity of divine influence is superseded, and the honours of sovereign grace are laid in the dust. It follows therefore that the apostle must be mistaken, and that, after all," it is of him that willeth and runneth," and man is ultimately his own Saviour. That it is the duty of sinners to believe has been proved; and that all who believe will be saved, is taken for granted; Mark xvi. 16. The only point then in this objection is, how man's ability to perform his duty can be consistent with salvation by grace. | It appears to me, that the justice of God in the eternal punishmeut of sinners cannot be vindicated upon any other system, and we are not at liberty to impeach his unsullied rectitude under a pretended jealousy for the honours of sovereign grace. But, perhaps upon an impartial examination of this subject, it will appear to the reader that this is the only plan that tends directly to exalt our ideas of the free, rich, sovereign and discriminating grace of God. Grace ap On the other system the sinner finds an excuse for his late repentance in his supposed impotence, which detracts greatly from the honours of divine grace in his conversion. Jehovah may have the praise of making him able to do his duty; but room is left for the sinner to boast of his previous willingness, and that he always possessed a good heart, and would have turned to God sooner, if he had not been destitute of power. Let me suppose a case :-A gentleman has two servants whose strength and duties are the same. They are ordered to be at their employment every morning at eight o'clock. On a certain occasion they neglect to rise in the morning. The master inquires the cause. John stretching himself upon his bed endeavours to form some excuses, but the sum of them is, that he is not inclined to rise. He has no heart to work; he does not like it, nor that his master should rule over him. He is able enough to work, but he is idle and unwilling. Thomas being interrogated, replies, that one of his legs is broken, (no matter by what means it was done) and that he is no more able to leave his bed than to fly to the clouds, or to speak without a tongue. you, master," says he, "I am very sorry that I cannot attend to my duty. I would do any thing in my power to serve you, but I cannot perform impossibilities. Believe me, I will work as soon as I am able." Neither of these servants performs the work assigned. One will not though he could, the other cannot though "I assure he would. Whether of them is more blameable, he that will not, or he that cannot work? Let them be brought into a Court of Justice to answer for neglecting their master's business, and what will be the verdict of an honest juror? The judge would not pronounce a sentence of equal punishment on both. The lazy would be considered more criminal than the lame. The legitimate inference, so far as the case bears upon the subject, is, that he whose neglect of duty springs from the wickedness of his heart, is a greater sinner than he who neglects his duty on account of the weakness of his hand. One chooses to be a rebel, the other says he cannot avoid it. If then the former be more guilty, there is more grace displayed in his salvation, and therefore the objection falls to the ground. Nay, the objection remains in full force against the other side. Attributing man's unbelief to his weakness or want of power to believe, is derogatory to the glory of sovereign grace, and also prevents the exercise of sincere repentance, by furnishing the sinner with a plea and an excuse for his protracted impenitence and unbelief: "I could not help it." It requires more grace to give a new heart than a new hand; to make a man willing, than merely to make him able. Let us view the opinions in their experimental and practical effects. If I could suppose the sentiment for which I contend did not perfectly harmonize with salvation by free grace, I would abandon it for ever. However different may be the views of some good men upon this subject, I will make my appeal to their own experience in behalf of my opinion. What were your feelings and sentiments when converted to God? You were filled with shame, and humbled to the dust on account of your protracted rebellion against him. You found no excuse in your former want of ability to serve him; but on the contrary were ready to loathe and abhor yourself, because you did not begin to seek him at an earlier period of life. You were amazed at the goodness, the long-suffering, and forbearance of God towards you, and ready to acknowledge that the cause of your long continued impenitence was exclusively in yourself, and that your time and strength had been spent in voluntary rebellion against him who daily loaded you with mercies, and held your soul in life. Sin now appears 66 bitter to you, and the grace by which you are saved, great, free, rich and glorious. You sink in humility, overflow with gratitude, and exult with joy. You give utterance to your feelings, and exclaim, "Bless the Lord, O my soul!" "What shall I render to the Lord !" By the grace of God I am what I am." Had not that grace been rich, preventing, and sovereignly free, I had been still an enemy to God, for I had determined that he should not reign over me. But he made me willing in the day of his power. Not unto me, Lord, not unto me, but to thy name be the glory, for thy mercy and thy truth's sake. My unbelief sprang not from a mere weakness, but from a wickedness of heart which nothing but omnipotent grace could overcome. The exceeding greatness of God's mighty power has been exerted in changing my heart, and giving me a disposition to believe the divine testimony, and to love the Saviour. I have not a syllable to utter on my own behalf. My plea is guilty, Lord, guilty. I have nothing to offer in arrest of judgment. I loved sin, and hated God; but grace has triumphed gloriously over my guilt, and over my heart. O Lord, I will praise thee! This is the genuine language of true religion; but it can only be reconciled with the principle for which I contend. On any other plan a different language might be employed. Let the convert strongly believe that he could not have turned to God an hour sooner than he did, and he may reasonably say, "O Lord I have been a sinner I confess, and I continued a long time an enemy to thee, and to thy truth. I ought to have served thee sooner, but the fact is, I could not. I had no strength or power to perform duty. I would have served thee, but I found I could no more do so, than raise the dead or create a world. I began to seek thy face as soon as ever strength was imparted, and that it was no sooner is not my fault, because I had no con-trol over that grace by which I am changed." Does language like this tend to exalt our ideas of divine grace, or to make sin appear exceeding sinful. Little grace serves for the salvation of those who are only helpless; but great grace shines with uneclipsed glory in the salvation of those who had power, but employed it against God. In one we see the conquest of an infant, in the other that of a mighty giant. I contend, therefore, that the sentiment maintained in these papers is the only one that lays the sinner in the dust, and ascribes salvation wholly and exclusively to the sovereign grace of God. OBJECTION IV. Man is born unholy. The law of God, which is the rule of his duty requires perfection. Will it be said then, that it is the present duty of a sinner to be perfect, and that he possesses power equal to that duty, and that he therefore can be perfect if he will? The strength of this objection lies equally against every system of religion, which embraces the doctrine of original sin, the perfection and perpetuity of the divine law, and the general call of the gospel; and, therefore, others are as much under obligation to meet it as I am. But as it is supposed to militate particularly against the sentiment defended in these papers, I will endeavour to remove it. It is admitted that man is born unholy—that the law of God is holy and requires truth in the inward parts, or in other words, perfection. The question then that remains is,-Whether God under the gospel requires sinners to seek perfection by their own obedience to the law, or by faith in Christ. The divine law has been obeyed, and its penalty has been endured, by the Son of God, in | our nature. The Lawgiver has been pleased to accept this righteousness, or fulfilment of the law by our Surety, and to place it to the account of every one that believes in Jesus, as if it had been performed by himself. The declaration of this is the sum of the gospel. The language of the Bible to a sinner inquiring the way to heaven is, "Believe on the Lord Jesus Christ and thou shalt be saved. He that believeth and is baptized shall be saved, and he that believeth not shall be damned." Where fore then serveth the law? It was added because of transgression, and revealed that the offence might abound, for by the law is the knowledge of sin. It was not revealed that we might seek heaven by our obedience to it, for by the deeds of the law shall no fiesh be justified in the sight of God. If there had been a law which could have given life, verily righteousness should have been by the law; but if righteousness had come by the law, then Christ had died in vain. Sinners, therefore, are not required to seek perfection by personal obedience to the law, but by faith in Christ, for the law made nothing perfect, but the bringing in of a better hope, by the which we draw nigh to God. In em It is only by faith in Jesus that the authority and requirements of the law can be perfectly_established. bracing Christ, the sinner honours the divine law. He practically declares himself destitute of a righteousness, and unable to obtain one by his own obedience. He confesses himself to be justly condemned by the law; but seeing the precept honoured by the perfect obedience of Jesus, and its tremendous curse removed by his death, he flees to him as the end of the law for righteousness to every one that believeth. Thus the believer gives the law, in the person of his surety all it demands, namely, a perfect righteousness and a perfect sacrifice, and at the same time gives glory to God by giving credit to his tes timony, and cheerfully surrendering his heart to the control of his authority. This is the perfection we are called to pursue, to seek acceptance in the Beloved, and to be made the righteousness of God in him, to be complete in Jesus, who is the head of all principality and power. He that seeks to be perfect in any other way, flies in the face of the Bible and of its author, and rejects the only remedy for guilty men. If, how ever, the sinner will cleave to the law, and attempt to establish his own righteousness, rather than submit to the righteousness of Christ, let him hear what the law saith, and prepare (if he knows how) to meet the consequences; Gal. iii. 10; Rom. iii. 19, 20. Sinners will find to their cost, that not being perfect according to the standard and requirements of the law, and having rejected him by whom alone the law has been magnified and made honourable, they must bear its heaviest curses through an endless eternity. The law itself requires us to believe whatever God reveals; and hence, he that believeth not is condemned already, and remains under the authority and curse of the law, and must take his trial accordingly, and the sentence of the Judge will proceed, not only upon his disobedience of the law, but especially upon his contempt of the Saviour, provided and revealed by infinite, eternal and unbounded love. |
