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acter, and exhibits every perfection of fruit of the Spirit. If they are urged the Godhead in the most amiable, at- to believe in Christ, they say they can tractive and adorable point of view. pot believe, of themselves, for faith is
What blindness, arrogance, and pre- the gift of God. And if they are ur sumption; what narrowness of spirit, ged to make themselves a new beart: pride, and selfishness, does it argue in they say they cannot do this, of themus, imperfect, sipful, and short-sighted selves, for it is the work of God to give, worms of the dust, to censure the con- them a new heart. These expressions duct of infinite wisdom, to murmur and plainly intimate that they suppose they complain, to charge God foolishly, and always act of themselves, except in the say that his ways are not equal ? The concerns of religion; and of conse personal moral character of his crea- quence, that they are less able to per tures, is the ground of bis retributions. form religions duties than the common In the execution of his eternal purpo-actions of life. But there is no just ses, he will judge and reward every ground for this conclusion. They ne man according to his works; with an ver do act of themselves. They live, ultimate aim to his own glory, in the and move, and have their being in God, general happiness of his intelligent who constantly works in them both to system. Then let us fear, adore and will and to do, in every instance of serve that God who hath power both their conduct. They are as able, thereto save and to destroy; who will take fore, to do right, as to do wrong ; to do vengeance on his enemies, and by the their duty, as to neglect their duty ; to displays of his justice and his grace, love God, as to hate God; to choose build up a glorious and eternal king-life, as to choose death; to walk iu dom of holy and happy intelligences. the narrow way to heaven, as to walk Let us thankfully embrace the offered in the broad way to hell; and to tura mercy of the Gospel, through the a-from sin to holiness, as to perfect holitonement of Jesus Christ, the only | ness in the fear of the Lord. Hence method of escape from the wrath to they are expressly required to begin to come; and rejoice that the Lord God be holy, and to perform the very act omnipotent reigneth.
LEVI. of turning, and changing the heart. Con. Evan. Mag. Let the wicked forsake his way, and
the unrighteous man his thoughls, and DR. EMALLEY'S REMARKS. let him return to the Lord." Isaiah le. (Continued from page 348.)
turn ye, for why will Art. IV. Concerning the ability of sin || ye die ? Cast away from you all your
ners, in every respect, at any time, to transgressions, whereby ye have transwork out their own salvalion, and to gressed, and make you a new heart
, be perfect in every good work. and a new spirit, for why wil ge die,
In another inference from Phil. ii. O house of Israel ?” Ezek. xviii. 31, 12, 13, it is said, “If God always works 32, &c. &c. Many other texts are in men both to will and to do, then quoted in proof of this, as if it were they are as able to work out their own the laboring point;
and the consesalvation, as to perform any of the quence, which only needed proof, common actions of life. The only namely, that whatever God requires of reason why sinners suppose they are men, they must have every kind of aless able to work out their own salva-bility to do, is passed over in silence, tion, than to do the common actions as if undisputed. Our author adds, in of life, is because they imagine they still more abundant proof of what he need more divine assistance in work- must well know his opponents did not ing out their own salvation, than in do- dispute : “ Besides, the sacred writers ing any thing else. If they are urged borrow similitudes from the common to repent, they say they cannot repent conduct of men, to illustrate the duty of themselves, for repentance is the and obligation of sinners to report and
unbrace the gospel. The evangelical || regenerate duties which has been built s rophet cries, “ Ho, every one that on the principle that sinners are pashirsteth, come ye to the waters; and sive in regeneration, and of course are ne that hath no money : come ye, buy under an ethico-physical ipability to do and eat, yea, come, buy wine and any thing in a holy and gracious inan: nilk, without money and withoutner, appears to be without the least lorice.” These similitudes plainly sup | foundation in scripture or reason. Dose, that every sinner is as able to embrace the gospel, as a thirsty man That there is the same propriety in is to drink water, or an hungry man to exhorting sinners to eat, and drink, and eat the most delicious food.” Every do every thing to the glory of Gud, as inner, it should have been said, who there is in exhorting them to do any bas eagerly hungers and thirsts after thing at all, is readily granted. That righteousness; or who has an appe-| sinners are under no such inability, tite as sincere and keen, for the bread as renders them at all excusable in and water of life. “ In the parable of not keeping all the cominandınents. 1 the marriage supper, God is represent- of God, in the holy manner requiwed as sending forth his servants, to in-red, is readily granted. That all ra, is vite sinners to come and receive the tional creatures would be able to fruits of his love. This invitation cardo all that their Creator requires of
ries this idea, that sinners are as able them, were they fully so disposed, is to come to the gospel feast, as to come readily granted. That any system to any other to which they are kindly which supposes that unregenerate sininvited." Or would be, were they as ners please God, or can become enti
much so disposed. “ Take away thistled to any promises of gospel grace, un point of resemblance, and the parable by their supposed best duties, is a sys: do is totally unmeaning, or extremely im- tem for which there is not the least
pertinent." How extremely bold !-foundation in scripture or reason, is al“ The parable of the prodigal son, is so readily granted. But that any such designed to illustrate the immediate system can be built, with the least duty of sinners to return to God, from plausibility, on the principle that sinwhom they have unreasonably departners are passive in regeneration, is not
ed. But where is the beauty or pro- granted. On the contrary, we think i priety of the parable, unless sinners the very reverse is necessarily con
are as able to return to their heavenly nected with that principle. Nor can Father, as an undutiful, wandering we grant that this is a principle for child is to return to his earthly parent?"|| which there is no foundation, in scrip. * By the obedience of the Rechabites,| ture or reason; and, from what is seen God reproved the disobedience of his of human nature, it appears altogether people: but did that example reach | rational. the case, unless the Israelites were as From God's commanding his im. able to obey the commands of God,|| penitent people to make them a new
as the Rechabites were to obey the heart, it no more follows that sinners d!
command of their father? It is the are active in their regeneration, than it plain language of these similitudes,|| follows that all men are perfectly free that sinners are as able to work out from sin, because they are all comtheir own salvation with fear and trem-manded to be thus perfect. The combling, as to perform the most common mands and exhortations of scripture, actions of life. Hence, there is the make no allowance for the moral desame propriety in exhorting them to pravity of men: and yet we believe eat and drink, and do every thing to they are thence uoder a real inability the glory of God, as there is in exhort-| to do the things commanded. ing them to do any thing at all. And If sinners cannot act in a right man. licnce, too, that wbole svairm of un-|ner, only because they are not so dia.
posed, it will not thence follow, that || chose rather, with swine, to feed up God can have no just right to require husks--all the difficulty will be solves them so to act. It may not be self-all the darkness will be dissipate evident, nor capable of easy proof, This inability, whether called natura that no man can reasonably be com or inoral, or ethico-physical, as part manded or exhorted to do otherwise king of both, we believe, consists is than just as he pleases. Nor can it the mere want of a willing mind, or a certainly be true, that if the unregene- an honest and good heart. rate are of a totally sinful disposition, That there was such an inability a and that is all their inability, they are this in the people of Israel, when they just as able to work out their own sal. || had made a good profession and la vation, by obeying the gospel, as to do promises, at the foot of Mount Sina any of the common actions of life, to appears from the words of God to Mo which they are most inclined.
If sin- ses
concerning them, recorded in ners were as ready to obey their Fa-Deut. v. 28, 29: “ The Lord said ya ther in heaven, as a child ever is toto me, I have heard the voice of this. render obedience to earibly parents... people; they have well said, all thai if the unregenerate had as sharp an ap- they have spoken. O that there were petite for the bread and water of life, such an heart in them that they would as a hupgry man has for the most deli-| fear me and keep all my commandcious feast, or a man parched with ments always, that it might be well thirst, for the cooling stream...or if they | with them, and with their children for were as willing to be reconciled to ever.” That afterwards there was no: God, in the way of the gospel, as the such an heart in these chosen tribes prodigal was to return to his father, af. notwithstanding all God's marvellous ter he had come to himself, and yet works for them, and all his gracious were unable--it would indeed be diffi-| working in them, we find testified by cult, if not impossible, for us to see any Moses to them, in Deut. xxix. 2, 3, 4 justice in the commands of God, or “ Ye bave seen all that the Lord did propriety in the calls and exhortations before your eyes in Egypt, unto Phaof the gospel. Though even in that raoh, and unto all his servants, and uncase, it might become us to suspect to all his land:--The signs, and those the sufficiency of our own understand-great miracles. Yet the Lord hath not ing to comprehend all misteries, rather given you an heart to perceive, and than to impute unrighteousness to our eyes to see, and ears to hear, unto this Maker, or impertinence to the parables day.” That the same inability was in of our Saviour, and to the other simili- their descendants, many generations tudes of scripture. But if we can find after, see Jer. vi. 10: “To whom shall that all the inability of man to do what I speak, and give warning that they ever is required of him in the gospel may hear? Behold, their ear is uncir. of Christ, or in the original law of God,cumcised, and they cannot bearken." consists merely in the sinful depravity And how it was with that people, at of his heart; that all the reason why the coming of their long expected unregenerate sioners cannot come to Messiah, see John i. 11 : He the gospel feast, and partake of it as unto his own, and his own received invited, is because, like the Israelites him not.” See also our Saviour's in the wilderness, their souls loathe words, Matt. xxiii. 37: “0 Jerusalem, this heavenly manna ; that all which Jerusalem, thou that killest the prorenders it impossible for them to re- phets, and stonest them that are sent torn with penitence. their heavenly unto thee, how often would I have Father's bouse, is their being of the gathered thy children together, even disposition of the prodigal, when he as a hen gathereth her chickens under wandered into a far country, wasted her wings, and ye would not !'' Joho his substance in riotous. living, and ii. 3: “ Except a man be born again,
not see the kingdom of God.", world, according to the prince of the rees 18, 19: “ He that belie-l power of the air, the spirit that now ot, is condemned already, be-worketh in the children of disobedine hath not believed in the name
Among whom also we all had oply begotten Son of God. And our conversation in times past in the the condemnation, that light is lusts of the flesh and of the mind, and je into the world, and men loved were by nature children of wrath even ess rather than light, because as others.” deeds were evil.” John v. 40: That any one who has ever attend
ill not come unto me that yeed only to these texts, and understood 1.**. have life.” And chap. vi. 44 : | them, if he believes the scriptures,
man can come unto me, except | should imagine that there is no kind of ather, which hath sent me drawinability in fallen men to work out their
own salvation ; or that there would be e likewise learn from the evange- no justice in the law of God, nor proohn, in the beginning of his go3. || priety in the calls of the gospel, unless F#that such was then the sinful and all men were as able, in every respect, Bf serable condition of God's nominal i truly to obey the law, and comply with 2:}iar people, that they were all un-| the gospel, as they are to perform the DIN-, because unwilling, to receive his common actions of life, which are
*P?.. whom he sent to save them, or to most pleasant to them, cannot but ap232ve on his name, except such as pear to me exceedingly wonderful..
ere born, not of blood, nor of the But that it should be thought sinners 7.7 of the flesh, nor of the will of man, are enabled to do whatever is required
of God.” Here we have a most of them, by God's always working in ress scripture proof of the explo-|| them to will and to do the direct re21. principle, that sinners are passive verse, if possible, is still more astonish... egeneration; and that this essentialling. The postulate, or principle assu
inge is not effected by any power med, and taken for granted, that God men, or proper efficacy of means. thus works in men in every instance of ( will only add, that this doctrine of their wicked conduct, is what I am far & total unholiness of all the song and from believing; but if it were true, ughters of Allam, by ordinary gene- how the consequence drawn could be ion; and their consequent utter ina- forced to follow, is quite beyond my ity to work out their own salvation, comprehension. If sinners were irreto repent and believe to the saving sistibly influenced at all times to do the soul, until born again, by the wrong, would this render them fully ashing of regeneration, or renewing able to do right! Would their being I the Holy Ghost, is expressly taught moved by infinite power to neglect y the apostle Paul, in serera! of his their duty, efficaciously excite them to pistles. See Rom. viii. 7, 8 : “ Tho do their duty! Did God work in them arnal mind is enmity against God; to will and to do, while going on in ir it is no: subject to the lasv of God, the broad way to hell, would they leither indeed can he. So then they thence be made equally able and wil. hat are in the flesh cannot please God.", ling to alter their course, and run with 1 Cor. ii. 14: “ The natural man re-readiness in the narrow way to heaven! eiveih not the things of the spirit of To help the maiter in this way, one God; neither can he know them, be- would think it ought to have been ascause they are spiritually discerned.”scrted, that God always works in sinAnd Eph. ii. 1,2, 3: “You hath he ners, to will and to do in working out quickenerl
, who were dead in trespass-their salvation ; and not, as they are es and sins; wherein, in tine past, ye told he did in Pharaoh, to fit them for walked according to the course of this lüestruction.
Art. V. Respecting the imperfections of would prove final and fatal, see ou good men.
Saviour's words in John xv. 6: “I: In a sermon on Rom. vii. 18: “ To man abide not in me, he is cast fort will is present with me, but how lo per-|| as a branch," as dead, dry limbs, “an. form that which is good, I find nol:"|| men gather them, and cast them int It is supposed, that true christians are the fire, and they are burned." See sometimes holy in perfection; and at moreover, the saying of God, in Hels other times altogether destitute of ho-|| x. 38: “ Now, the just shall live by liness. That when they have any ex- faith; but if any man draw back, m ercise of grace, though in the lowest soul shall have no pleasure in bim. degree, they are as entirely free from And that the just, who have the faith sin, as angels and the spirits of just of God's elect, never do thus drar men in heaven. And, on the other back, is affirmed by the apostle in the hand, that whenever they have one next verse : “But we are not of then evil thought, or the least sinful affec- who draw back unto perdition; but ol tion, they become again totally depra- them that believe to the saving of the verl, like the unregenerate. It is said, soul." “Though saints are conscious that their Thus plain and express are the delove to God, and other holy exercises,clarations of scripture, both that the are not so lively 'and vigorous at one holiest men on earth are at no time time as at another; yet they never perfectly free from sin; and likewise. feel to blame merely on account of that true believers in Christ, who have the languor or weakness of their reli-been born of the Spirit, are never to gious affections. These seem to be tally destitute of holiness. a new sort of saints. Those hereto- It is thought unnecessary, neverthefore esteemed such,' used to say, in less, to insist much on the refutation their confessions to God,
of this last article of our new faith, for “Our faith, and love, and every grace,
two reasons: Because the leader main “ Fall far below thy word.”
ly noticed, is said to have few, if any, And how it comes now to be found followers in it; and because it is ap. so certain, that real saints never feel at prebiended to be so essentially con all to blame for the weakness of their nected with the first principles of the holy exercises, I know not. Nor am I novel system, that they must stand or able to see how all that is here suppo- fall together. Did all holiness, and all sed, concerning the alternate sinless sin consist in exercises only, it would perfection and total depravity of the indisputably follow, I conceive, that righteous, is any more consistent with every person, at all times, must be ei seripture, than with ancient Calvinis-ther perfectly holy, or entirely sinful. tic orthodoxy. That no mere man in This would obviously be the case, I this life, is ever perfect in holiness, see think, unless one might have directly 1 John i. 8: “If we say that we have opposite exercises at the same instant: no sin, we deceive ourselres.” And which, it appears to me, cannot rationthat those who have been born again, ally be supposed. If there were no are never totally unholy, see chap. iii.sio in the mere total want of all reliverse 9, of the same epistle: “Who- gion, certainly a good man would not soever is born of God doth not com- have any reason to blame himself, mit sin ;" that is, with full consent of merely on account of the weakness of heart, as heretofore: “ for his seed re- his religious affections. maineth in him ;" the seed of God- But if, on the other hand, as hath the seed of grace-a principle of holi-been shown, there may be holiness in
" And he cannot sin,” habitu- principle, prior to exercise, and sin in ally, as others do, “because he is born being inprincipled; if good nature can of God.” Also that such a total apos- be amiable, and ill nature, or even ontacy in true believers, were it possible, llly the want of a good disposition, can