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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 car tractive and adorable point of view. not 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, I ged to make themselves a new beart

, pride, and selfishness, does it argue in they say they cannot do this, of themus, imperfect, sinful, 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 expressioni 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 religious 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 neman according to his works; with an ver dó 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 in 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 onlyness 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. SMALLEY'S REMARKS. let him return to the Lord."' Isaiah lv. (Continued from page 348.)

7. Turn ye, 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 hcarl, be perfect in every good work. and a new spirit, for why wil ge die,

In another inference from Pbil. ii. O house of Israel ?" Ezek. xvii. 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 simers suppose they are men, they must have every kind of a. Jess 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 conduet of men, to illustrate the duty of themselves, for repentance is the and obligation of sinners to repeat and

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REMARKS.

chinbrace the gospel. The evangelical|| regenerate duties which has been built prophet 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 manbinilk, without money and without ner, appears to be without the least

borice.” These similitudes plainly sup foundation in scripture or reason.” tpose, that every sinner as able to embrace the gospel, as a thirsty man That there is the same propriety in 105 to drink water, or an hungry man to exhorting sinners to eat, and drink, and ceat the most delicious food.” Every do every thing to the glory of Gud, as, szinner, 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 e 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. the marriage supper, God is represent- of God, in the holy manner requihered as sending forth his servants, to in-| red, is readily granted. That all ra. Evite sinners to come and receive the tional creatures would be able to a fruits of his love. This invitation car-|| do all that their Creator requires of nuries this idea, that, sinners are as able them, were they fully so disposed, is dire 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 siainvited.” 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, and point of resemblance, and the parable by their supposed best duties, is a sys:

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 the duty of sinners to return to God, from plausibility, on the principle that sin:

whom they have unreasonably departners are passive in regeneration, is not ed. But where is the beauty or pro- granted. On the contrary, we think priety of the parable, unless sinners the very reverse is necessarily conare 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. han

“ 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 ill

people: but did that example reach rational. the case, unless the Israelites were as From God's commanding his imable 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

command of their father? It is the | are active in their regeneration, than it ed!

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 under a real inability the glory of God, as there is iu exhort-|| to do the things commanded. ing them to do any thing at all. And If sinners cannot act in a right man. lichce, too, that whole system of un-ner, only because they are not so dia

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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 solve 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 naturi that no man can reasonably be com- or moral, or ethico-physical, as part manded or exhorted to do otherwise king of both, we believe, consists i than just as he pleases. Nor can it the mere want of a willing mind, or i 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 2 and that is all their inability, they are this in the people of Israel, when the just as able to work out their own sal had made a good profession and fa vation, by obeying the gospel, as to do I promises, at the foot of Mount Sioa: 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 to to me, I have heard the voice of thx 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 hungry 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 wel thirst, for the cooling stream...or it they with them, and with their children for were as willing to be reconciled to ever.” That afterwards there was not 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 generation: 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 hearken." 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 : 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: “O Jerusalem, this heavenly manna ; that all which Jerusalem, thou that killest the prorenders it impossible for them to re-l phets, and stonest them that are sent torn with penitence to their heavenly unto thee, how often would I bave Father's house, 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 nol !'' Joha his substance in riotous living, and iii. 3: “Except a man be born again,

He came

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not see the kingdom of God.", world, according to the prince of the
crees 18, 19: “ He that belie-power of the air, the spirit that now

ot, is condemned already, be- worketh in the children of disobedi-
Sie 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
le 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 ... i 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 father, 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 pro1. P ohn, in the beginning of his go3. || priety in the calls of the gospel, unless

that such was then the sinful and all men were as able, in every respect, dif Strable condition of God's nominali truly to obey the law, and comply with 2:18:3}iar people, that they were all un-| the gospel, as they are to perform the

DTD, because unwilling, to receive his common actions of life, which are "* FTT: whom he sent to save them, or to most pleasant to them, cannot but ap22eve on his name, except such as pear to me exceedingly wonderful.. were born, not of blood, nor of the But that it should be thought sinners

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 reni principle, that sinners are passive verse, if possible, is still more astonish1. egeneration; and that this essential ing. 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 I 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 Alam, by ordinary gene- how the consequence drawn could be

ion; and their consequent utter ina forced to follow, is quite beyond my itu anity to work out their own salvation, comprehension. If sinners were irre

to 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 sereral of his their duty, efficaciously excite them to pistles. Sec Rom. viii. 7,8: “ Tho do their duty! Did God work in them arnal inind is enmity against God; to will and to do, while going on in or it is noi subject to the law of God, the broad way to hell, would they ieither indeed can be. So then they thence be made equally able and wil. hat ure in the flesh cannot please God.", ling to alter their course, and run with i Cor. ii. 14: “The natural man re-l readiness in the narrow way to heaven! ceiveih 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."serted, that God always works in sinAnd Eph. ii. 1, 2, 3: “You hath heners, to will and to do in working out quickeneri

, who were deal in trespass-their salvation ; and not, as they are es and sing; wherein, in tine past, ye told he did in Pharaoh, to fit them for walked according to the course of this destruction.

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Art. V. Respecting the imperfeclions of would prove final and fatal, see good men.

Saviour's words in John xv. 6: "I: In a sermon on Rom. vii. 18: “ Toman abide not in me, he is cast fort will is present with me, but how lo per-| as a branch," as dead, dry limbs, “a. 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." Ser sometimes holy in perfection; and at moreover, the saying of God, in Heb 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 gráce, though in the lowest soul shall have no pleasure in him. 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 them evil thought, or the least sinful affec- who draw back unto perdition ; but of tion, they become again totally depra-them that believe to the saving of the ver, like the unregenerate. It is said, soul." “Though saints are conscious that their Thus plain and express are the de: love 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 belierers 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 prelended to be so essentially conall 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 simpo- 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 ourselves.” 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 ein ;” 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 unprincipled; if good nature can of God." Also that such a total apos- be amiable, and ill nature, or even on. tacy in true believers, were it possible, llly the want of a good disposition, can

ness.

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