Quest. XXXII.

QUEST. XXXII. How is the grace of God manifested in the second covenant?

ANSW. The grace of God is manifested in the second covenant in that he freely provideth, and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him, promiseth and giveth his Holy Spirit to all his elect, to work in them that faith, with all other saving graces, and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed to salvation.

Since the covenant, which we have begun to consider, is called the covenant of grace, it is necessary for us to shew in what respects the grace of God is manifested therein; and, in order thereunto, we may observe,

I. That life and salvation, which are very comprehensive blessings, containing all that sinful creatures stand in need of, are promised herein. Hereby the grace of God is more eminently illustrated than it was in the first covenant; in which though life was promised, yet there was no promise of salvation, or of the recovery of a forfeited life. This is only brought to light by the gospel, which contains a glorious discovery of the grace of this covenant: the blessings promised therein, are, grace here, and glory hereafter; all which are contained in that promise, I will be a God to thee, that is, I will deal with thee in such a way, as that all my divine perfections shall contribute to thy happiness. And sometimes when God reveals himself as a covenant-God, he promises, as he did to Abraham, that he will be their shield, and their exceeding great reward, Gen. xv. 1. And there are other promises respecting the forgiveness of sin; as when God says, I, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remember thy sins, Isa. xliii. 25. and, that we may consider this in its utmost extent, the apostle says as much as can be expressed in words, which is the consequence of God’s being a covenant-God to his people, when he tells them, All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, 1 Cor. iii. 22.

II. Man could not have been made partaker of these invaluable blessings contained in this covenant, without the interposition of a Mediator; for he no sooner rebelled against God, but he was separated from his presence and deprived of all those blessings, which he might otherwise have expected; and, on the other hand, the holiness and justice of God obliged him to testify his displeasure against him, whereby he was utterly excluded from all hope of obtaining any blessings from him: the perfections of the divine nature rendered it necessary that a satisfaction for sin committed, should be insisted on; and this could not be given by man in his own person, nor could he reasonably expect that God should receive him into favour without it, as having rendered himself guilty in his sight, and so liable to condemnation. Therefore, since he could do nothing that had any tendency to repair the injuries which he had offered to the divine justice, if ever he have access to God, and acceptance in his sight, it must be in and through a Mediator; which leads us to consider what we are to understand, by a mediator, and what was to be done by him, in order to the procuring this favour.

A mediator, in general, is one who interposes between two parties that are at variance, in order to make peace; and this he does, either by endeavouring to persuade the party offended to lay aside his resentment, and forgive the injury, which is a less proper sense of the word; or else by making an overture of satisfaction, as an inducement hereunto. In the former sense it would have been an affront to the divine Majesty, and an injury to his justice, for any one to desire that God should be reconciled, without a satisfaction given; in the latter, we are to understand the word Mediator, when applied to Christ, in this answer. He is not therefore herein to be considered barely as a Mediator of intercession, as pleading that God would remit the debt, out of his mere sovereignty or grace; but as a Mediator of satisfaction, or a Surety, entering into an obligation to answer all the demands of justice. In this respect, he is the Mediator of the covenant; whereas, when he is sent, by God, to reveal, or make known the blessings thereof to man, he is styled, The Messenger of the covenant, Mal. iii. 1. It was possible for a mere creature to perform the work of a mediator, in this lower, and less proper sense of the word; or, provided satisfaction were given to the justice of God, to intercede with him for the sinner, or intreat him to turn away from the fierceness of his wrath, which sin deserved, in which sense Moses is styled a mediator, and in no other[97]; so some understand that text, as spoken of him, when the apostle says, Gal. iii. 19. of the law, that it was ordained by angels, in the hand of a mediator[98]; and, agreeably hereunto, Moses says, I stood between the Lord and you at that time, to shew you the word of the Lord; for, you were afraid, by reason of the fire, Deut. v. 5. and elsewhere, after Israel had sinned, in worshipping the golden calf, he says, You have sinned a great sin, and now I will go up unto the Lord: peradventure, I shall make an atonement for your sin, Exod. xxxii. 30. not that he was to be accounted a mediator of satisfaction, for the atonement he hoped to make, was by entreaty, or humble supplication, that God would not destroy them, as they had deserved. This I call a less proper sense of the word Mediator; whereas, in this answer, Christ is styled a Mediator, in the same sense in which he was a Redeemer, or Surety, for man, or made a proper atonement to procure reconciliation between God and man by his blood, of which more will be considered, when we speak concerning Christ’s priestly office.

III. It is a very great instance of grace, that God should admit of a Mediator, who might have exacted the debt of us in our own persons; and, we being unable to pay it, might have punished us with everlasting destruction. That he was not obliged to admit of a Mediator, will appear, if we consider the nature of the debt due from us, who were obliged to perform perfect obedience, or else to suffer punishment; and therefore he might have refused to have allowed of this to be performed by another, in our stead: in this case, it is not like as when pecuniary debts are paid, which cannot be refused by the creditor, though paid by one that is surety for the debtor. But, since this will be more particularly considered, when we speak concerning the satisfaction which Christ gave to the justice of God, as our great High-Priest, all that we shall add, concerning it, at present, is, that it was an instance of that grace, which was displayed in the covenant, in which Christ is considered as a Mediator of satisfaction.

IV. The grace of God farther appears, in that he not only admitted of a Mediator, but provided one. It was impossible for fallen man to find out any one that would so much as plead his cause, or speak a word in his behalf, till satisfaction were first given; and no mere creature could pay unto God a ransom that was worthy of his acceptance, or available, to answer the end designed thereby. If the best of creatures had undertaken the work, it would have miscarried in his hands: How deplorable and hopeless then must the condition of fallen man for ever have been, if God had not found out the expedient himself to bring about our redemption! this was a blessing unthought of, unasked for by him. I will not deny but that man might have some ideas of the divinity and glory of the second Person in the Godhead, as the doctrine of the Trinity was revealed to him, while in a state of innocency, as it was necessary that it should be, in order to his worshipping of each of the divine Persons, and I doubt not but he retained some ideas hereof when fallen. But it may be questioned, whether he knew that it was possible for the Son of God to be incarnate; or suppose, for argument-sake, we allow that he had some idea of the possibility thereof; yet he could never have known that he was willing to submit to this astonishing instance of condescension, and thereby to put himself in the sinner’s room, that he might procure that redemption that was necessary for him. This mystery of the divine will was hid in God, and therefore could never have been known by him without revelation, and consequently would not have afforded him any matter of relief in his deplorable state. How wonderful therefore was the grace of God, that he should find out this expedient, and lay help on one that is mighty, or provide one to do that for him, which none else could have done!

And to this we may add, that it was no less an instance of divine grace, that God the Son should consent to perform this work for him: his undertaking it, was without the least force or compulsion; for that would have been inconsistent with his consenting to become a Surety for us, and, as such, to suffer in our room and stead, since all punishment must either be deserved by him, that bears it, or else voluntarily submitted to: The former of these can by no means be said of Christ; for a personal desert of punishment is inconsistent with his spotless purity, and would have rendered the price, laid down by him for our redemption, invalid; therefore he voluntarily condescended to engage in this work. He gave his life a ransom for many; and this is considered as a peculiar display of grace in him, as the apostle expresses it, Ye know the grace of our Lord Jesus Christ, that though he was rich, yet, for your sakes, he became poor, that ye, through his poverty, might be rich, 2 Cor. viii. 9.

V. This Mediator being provided for man, without his desert or expectation, we proceed to consider him as offered to him, and, together with him, life and salvation. This is the great design of the gospel, to discover, or make an overture hereof to him; without this, the gospel could not be preached, nor a visible publication made of the grace of the covenant contained herein: but, since the overture of grace, or the call of God to accept of, and embrace Christ, as offered in the gospel, is more particularly considered under a following answer[99], we shall reserve the farther consideration of this matter to it.

VI. It is farther said, in this answer, that the grace of God is manifested in the second covenant, in his requiring faith, as the condition to interest believers in Christ. This expression may be allowed of, or excepted against, according to the method taken to explain it, which we shall endeavour to do, and therein shew in what sense we deny the covenant of grace to be conditional; and then enquire, whether there be not another sense, agreeable to the divine perfections, in which these words may be understood, and other expressions, of the like nature, frequently used by divines, in which faith is styled a condition thereof; and accordingly we shall enquire,

1. What we are to understand by a person’s having an interest in Christ. This implies our having a right to claim him, as our Mediator, Surety, Advocate, and Saviour, and with him all those spiritual blessings, which are purchased and applied by him to those whom he has redeemed; so that such an one may say, upon good grounds, Christ is mine, together with all spiritual blessings in heavenly things in him.

Here let it be considered, that it is one thing to say, that Christ is the Redeemer and Saviour of man, or, in particular, of his elect, who are given to him for this end; and another thing for a person to say, he is my Redeemer or Saviour: the former of these is a truth, founded in scripture-revelation; and accordingly every one may say, as Moses expresses it, Yea, he loved the people, Deut. xxxiii. 3. or his peculiar chosen people; or, as the apostle says, Christ loved the church, and gave himself for it, Eph. v. 25. But he, who has an interest in Christ, has a right to claim him, as his Saviour, and therefore may say, with the apostle, He loved me, and gave himself for me, Gal. ii. 20. This I rather choose to express, by a believer’s having a right to claim him as his Saviour, than his being actually enabled so to do, inasmuch as many have an interest in Christ, who are destitute of that assurance, which would give them a comfortable sense thereof in their own souls.

2. We are now to consider how faith is said to be required, as the condition to interest us in Christ; or how far this expression may be qualified and explained, without asserting any thing derogatory to the glory of God, or the grace of the covenant. The word condition, though often used when we speak of contracts between man and man, as an essential ingredient therein, is not so plainly contained in those explications of the covenant of grace, which we have in scripture; and, whenever we use it, with a particular application thereunto, we must understand it in such a sense, as is agreeable to the divine perfections. Therefore, that we may compare these two senses of the word condition together, in order to our determining how far it may be used, or laid aside, in explaining this doctrine, let us consider,

(1.) That in human covenants, in which things are promised on certain conditions, these conditions are supposed to be possible to be performed, otherwise the promise, depending thereon, is rendered void, and it contains no other than a virtual denial to make it good. Thus the king of Israel did not, at first, understand the message sent him by the king of Syria, requiring of him to heal Naaman of his leprosy, as a condition of peace and friendship between them; and the inference he makes from it was, that he had a design to seek a quarrel against him; and his reasoning would have been just, had it been intended in this sense, since the condition was not in his own power. Moreover, if a master should tell his servant, that he would give him a reward, in case he would perform the work of ten days in one, he would conclude nothing else from it, but that he was resolved not to give him any thing. Now, to apply this to our present purpose, we must consider whether faith, when it is a condition of the covenant of grace, be in our own power or no. There are some external acts thereof, indeed, which are so; but these are too low to be deemed conditions of salvation, or of the blessings of the covenant of grace; and as for those acts which are supernatural, or the effects of the exceeding greatness of the power of God, though they are inseparably connected with salvation, yet they are not in our power; so as that we may conclude, that they are proposed as conditions, in the same sense as those things are said to be, that are supposed to contain this ingredient in them.

In this respect, the covenant of grace, as to the conditionality of it, differs from the covenant of innocency, in which perfect obedience, which was the condition thereof, was so far in man’s power, that he could have performed it, without the superadded assistance of divine grace: but when, on the other hand, perfect obedience is considered, as a condition of fallen man’s entering into life, in which sense our Saviour’s reply to the young man’s question, in Matt. xix. 17. is understood by many, this is a plain intimation that eternal life is not to be obtained this way, inasmuch as the condition is impossible.

(2.) When conditions are insisted on, in human covenants, it is generally supposed, that though it be possible for the person, that enjoins them, to assist, and enable him, who is under this obligation, to perform them, yet he will not give him that assistance; for, if he does, the contract can hardly be reckoned conditional, but absolute: thus if a creditor should tell an insolvent debtor, that he will discharge him, provided he pays the debt, and, at the same time, gives him to understand that he will supply him with a sum of money, that shall enable him to do it, this is altogether the same as though he had discharged him, without any conditional demand of payment. This I cannot but mention, because there are some persons, who speak of faith, as a condition of the covenant of grace, and, at the same time, take it for granted, that it is not in our own power to perform it: nevertheless, since God has promised that he will work it in us, they conclude it to be conditional; whereas such a promise as this would render the covenant absolute, or, at least, not conditional, in the same sense, in which human covenants are, and only infer what we do not deny, that there is a necessary connexion between that grace, which God will enable us to perform, and salvation, which he has promised in this covenant.

(3.) When any thing is promised to another, on condition that he do what is enjoined on him, it is generally supposed that it is a dubious and uncertain matter whether this condition shall be fulfilled, and the promise take place; or, as I may express it, every condition contains not a necessary, but an uncertain connexion between the promised advantage, and the duty enjoined, and that for this reason, because all human covenants depend on the power and will of men, who are under conditional engagements to perform what is demanded therein; and these are supposed to be mutable and defective, and, as far as they are so, the performance of the condition may be reckoned dubious; and he that made the promise is liable to the same uncertainty, whether he shall make it good or no. This will hardly be denied, by those who defend the other side of the question, who, in explaining the nature of human liberty, generally suppose, that every one, who acts freely, might do the contrary; therefore they must, from hence, conclude, that, if the performing the conditions of a covenant be the result of man’s free will, it is possible for him not to perform them, and therefore it must be a matter of uncertainty, whether a person, who promises a reward upon the performance of these conditions, will confer it or no. But, however this may be applied to human covenants, we are not to suppose that faith, or any other grace, is, in this respect, a condition of the covenant of grace, as though God’s conferring the blessings promised therein were dependent on the will of man, as determining itself to the exercise of these graces; in this respect, we cannot but deny the covenant of grace to be conditional.

(4.) If we take an estimate of the worth and value of a condition enjoined, the advantages that he, who enjoins it, expects to receive from it, or the reference that the performance thereof has to the procuring the blessing promised, in which case the person, who has fulfilled it, may be said to merit, or have whereof to glory in himself, as to what concerns the part he has performed therein: this must not be applied to any transaction between God and man, and therefore is wholly to be excluded from those ideas, which are contained in the word condition, when applied to the covenant of grace, as will be allowed by most, who do not give into the Popish doctrine of the merit of good works. Concerning the worth and value of faith, and all other graces, I would not be thought, in the least, to depreciate or divest them of that excellency, which they have, above all other effects of God’s power and blessings of providence; whereas certainly we ought to bless God for them, or glory in him, as the Author of them: but that which we would fence against in this matter, is nothing more than what our Saviour does, when he says, When ye shall have done all those things which are commanded you, say, We are unprofitable servants, Luke xvii. 10. And I would not have any one suppose, that whatever condition is performed by us, has such a value put on it, as that eternal life is hereupon due to us, in a way of debt, which would make way for boasting. It is true, the conditions which Christ performed in that branch of the covenant, which more immediately respected himself, which some call the covenant of redemption, were properly meritorious, and the blessings he purchased thereby were given him in a way of debt, and not as an undeserved favour: but, if we suppose that there is the same reference of faith, or any other grace acted by us, to that salvation, which we expect, we turn the covenant of grace into a covenant of works, and resolve that into ourselves which is due to God alone.

But since many excellent divines have asserted faith to be a condition of the covenant of grace, who do not understand the word condition, either as containing in it any thing dubious or uncertain on the one hand, or meritorious on the other; and probably they choose to express themselves so, in compliance with custom, and to explain away the common ideas of the word condition, as applied to human covenants, rather than altogether to lay it aside; and, it may be, they do this, lest they should be thought to deny the necessary connexion between faith and salvation: I shall therefore, for the same reason, conclude this head with the following propositions, whereby our not using the word condition, may be vindicated, from any just exception; or, our using of it may not appear to be inconsistent with the divine perfections, or the grace of this covenant. Therefore,

1st, We shall lay down this as an undoubted truth, the denial whereof would be subversive of all religion, that faith, and all other graces, are required by God, and our obligation thereunto is indispensible; whether it be reckoned a condition of the covenant or no, it is no less a duty.[100] It is true, there are some who distinguish between the obligation of a law, and that of a covenant; the former of which depends on an express command; the latter is the result of some blessings promised or conferred, which has in it the obligation of a law, but not the formal nature of it; and therefore they conclude, that we are commanded by God, as a Lawgiver, to believe and repent, but that it is more proper to say, we are rather engaged by him, as a covenant-God, than commanded to exercise these graces: but this dispute is rather about the propriety of words, than the main substance of the doctrine itself; and therefore I shall enter no farther into this critical enquiry, but content myself with the general assertion, that faith, and all other graces are necessary duties; without which, it is impossible to please God, to use the apostle’s expression, Heb. xi. 6. or to have any right to the character of Christians.

2dly, Faith, and all other graces, are to be also considered as blessings, promised in the covenant of grace. This appears from those scriptures that speak of them as the gifts of God, Eph. ii. 8. purchased by the blood of Christ, and so founded on his righteousness, 2 Pet. i. 1. and wrought in us by his Spirit, and the exceeding greatness of his power, Eph. i. 19. and as discriminating blessings, which all are not partakers of, as the apostle says, All men have not faith, 2 Thess. iii. 2.

This may be farther argued, from what Christ undertook to purchase for, and apply to his people, as their federal Head; so that, in pursuance hereof, all spiritual blessings in heavenly things, are bestowed on them, in him; and hereby the covenant is made good to them, as God is said, together with Christ, to give them all things, Rom. viii. 32. First, Christ is given for a covenant of his people, and then, upon his fulfilling what he undertook to procure for them, all that grace, which is treasured up in him, is applied to them; therefore faith, and other concomitant graces, are covenant-blessings.

3dly, There is a certain connexion between faith, with other concomitant graces, and salvation. But this having been considered elsewhere, together with the sense of those scriptures, that seem to be laid down in a conditional form, from whence the arguments, to prove the conditionality of the covenant of grace, are generally taken;[101] all that we shall add, at present, is, that since, in this eternal covenant between the Father and the Son, it was agreed, established, and, on our Saviour’s part, undertaken, that the elect should be not only redeemed, but sanctified, and enabled to exercise all grace, before they are brought to glory, this is made good to them in this covenant; and therefore, as the consequence of Christ’s purchase, faith, and all other graces, are wrought in the soul, which afterwards, in receiving the end of faith, is brought to eternal salvation; so that we may as well separate Christ’s undertaking to redeem his people from their attaining salvation, as we can his applying those graces which accompany it.

However, when we speak of these graces, as connected with salvation, we must not conclude that they are the cause thereof. Though we are saved in a way of believing, we are not saved for our faith; and therefore I cannot but approve of what is observed by many divines, who treat of this subject, that these graces are the way to heaven, though Christ’s righteousness be the cause of our coming there.[102] I am sensible there are some who express their dislike of some of the most unexceptionable modes of speaking, if not altogether agreeable to those which they make use of, who can hardly approve of any one’s asserting, that faith, and other graces, are the way to salvation; partly, because they are the beginning of salvation, and principally, because Christ styles himself, The Way, John xiv. 6. But to this it may be replied, that though grace be glory begun, yet it may as truly be said to be the way to complete salvation, as the traveller’s setting out, and going forward on his journey, is the way to the end thereof, without which it can never be attained; and, though Christ be the way to salvation, as every thing that tends to fit us for, and bring us to it, is founded on what he did for us, as Mediator; yet this does not, in the least, overthrow the connexion of grace with glory, in the method in which he brings his people to it, by first working faith, and all other graces in them, before the work is brought to perfection, or the top-stone thereof is laid.

4thly, If we assert more than this, namely, that faith is a condition of the covenant of grace, or, as it is expressed in this answer, a condition to interest believers in Christ, we must distinguish between God’s bestowing the blessings of the covenant of grace, pursuant to his secret will, or his eternal purpose; and our having a visible ground, or reason, to claim an interest in them; the former of these cannot be supposed to be conditional, without making God dependent on our act; the latter may, and, I think, ought to be deemed so. Thus faith is a condition, or an internal qualification, without which no one has a warrant to conclude his interest in, or lay claim to the saving blessings of the covenant of grace, so that when it is said to be a condition to interest believers in Christ, in this answer, we are to understand it, as that which evinces our claim to him, or gives us ground to conclude, that we are redeemed by him, and to expect that he will bestow upon us complete salvation. To deny this, would be to suppose, that an unbeliever has a warrant to conclude that Christ loved and gave himself for him, or that he shall be saved by him; which is a doctrine that I cannot but oppose with the greatest detestation, as what contains in it an unwarrantable presumption, and leads to licentiousness, which, I hope, nothing, that has been said on this subject, has the least tendency to do. Thus we have considered how faith may be said to be a condition of our laying claim to an interest in Christ; we proceed,

VII. To consider how the grace of God is glorified, in his having ordained, that we should apprehend or discern our interest in Christ, and the blessings of the covenant, by faith. Of all other graces, faith is that which has the greatest tendency to discover to the soul its own vileness, and nothingness; and, indeed, every thing that we behold in Christ its object, has a tendency to abase us in our own sight. Do we, by faith, behold Christ’s fulness? This has a tendency to humble us, under a sense of our own emptiness. Do we look on Christ as the Fountain of all righteousness and strength? This leads us to see that we are destitute hereof in ourselves; so that, as faith beholds all that we have, or hope for, as being founded on, and derived from Christ, and gives us hereupon the greatest sense of our own unworthiness, this is in its own nature adapted to advance the grace of God; and therefore God, in taking this method to apply the blessings of the covenant, requiring faith, as an instrument, hereof, ordained the best expedient, to illustrate, and set forth his own grace as displayed therein. But since it is a very difficult matter to believe, as this grace of faith is the gift and effect of the power of God, we are now to consider,

VIII. That the grace of the covenant is farther manifested, in that God has promised, and pursuant thereunto, gives his Holy Spirit to work faith, and all other graces that are connected with, or flow from it. That we have in the covenant of grace a promise of the Holy Spirit, to work in us, that grace which God requires, is very evident; for he says, I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace, and of supplications, Zech. xii. 10. and elsewhere, God promises to pour his Spirit upon their seed, and his blessings upon their offspring, Isa. xliv. 3. and this is farther set forth, in a metaphorical way, when he promises to sprinkle clean water on his people, and that he would cleanse them from all their filthiness, and from all their idols, and give them a new heart, and put a new spirit within them, and take away the stony heart out of their flesh, and give them an heart of flesh, and all this is said to be done by his Spirit, which he promised to put within them, Ezek. xxxvi. 25-27. And more particularly, the Spirit, as working faith in the hearts of believers, is called, for that reason, The Spirit of faith, 2 Cor. iv. 13. and all other graces are called, The fruit of the Spirit, Gal. v. 22, 23. so that they are from the Spirit, as the Author of all grace, and they proceed from faith, as one grace tends to excite another: thus the heart is said to be purified by faith, Acts xv. 9. which is said also to work by love, Gal. v. 6. and hereby we are enabled to overcome the world; and this produces all holy obedience, which is called, The obedience of faith, Rom. xvi. 26. Thus concerning the Spirit’s working faith and all other graces.

Again, it is farther added, that the truth and sincerity of faith is evidenced as well as the grace of faith wrought by the Spirit; and this is also a blessing promised in the covenant of grace. Hereby we are enabled to discern our interest in Christ, and our right to all the blessings that accompany salvation; in which respect, the secret of the Lord is with them that fear him, and he shews them his covenant, Psal. xxv. 14. He not only discovers to them that there is such a dispensation of grace in general, but that they have a right to the blessings promised therein, and accordingly seals them unto the day of redemption, Eph. iv. 30. and hereby they are enabled to walk comfortably, as knowing in whom they have believed, and, are induced to the greatest thankfulness, as those, who are under the highest obligations to God, who promises and bestows these, and all other blessings, whereby his grace is abundantly manifested, in this covenant.

Footnote 97:

Such an one is more properly called Internuncius, than Mediator.

Footnote 98:

Vid. Bez. and Whitby in loc.

Footnote 99:

See Quest. lxvii.

Footnote 100:

“The law of God itself requires no creature to love him, or obey him, beyond his strength, or with more than all the powers which he possesses. If the inability of sinners to believe in Christ, or to do things spiritually good, were of this nature, it would undoubtedly form an excuse in their favour; and it must be as absurd to exhort them to such duties, as to exhort the blind to look, the deaf to hear, or the dead to walk. But the inability of sinners is not such as to induce the Judge of all the earth, (who cannot do other than right) to abate in his requirements. It is a fact that he does require them, and that without paying any regard to their inability, to love him, and to fear him, and to do all his commandments always. The blind are admonished to look, the deaf to hear, and the dead to arise. Isa. xlii. 18. Ephes. v. 14. If there were no other proof than what is afforded by this single fact, it ought to satisfy us that the blindness, deafness, and death of sinners, to that which is spiritually good, is of a different nature from that which furnishes an excuse. This however is not the only ground of proof. The thing speaks for itself. There is an essential difference between an inability which is independent of the inclination, and one that is owing to nothing else. It is equally impossible, no doubt, for any person to do that which he has no mind to do, as to perform that which surpasses his natural powers; and hence it is that the same terms are used in the one case as in the other. Those who were under the dominion of envy and malignity, COULD NOT speak peaceably; and those who have eyes full of adultery, CANNOT cease from sin. Hence also the following language—How CAN ye, being evil, speak good things?—The natural man receiveth not the things of the Spirit of God, neither CAN he know them—The carnal mind is enmity against God; and is not subject to the law of God, neither indeed CAN be—They that are in the flesh CANNOT please God—No man CAN come to me, except the Father who sent me draw him.—It is also true, that many have affected to treat the distinction between natural and moral inability as more curious than solid. ‘If we be unable, say they, we are unable. As to the nature of the inability, it is a matter of no account. Such distinctions are perplexing to plain Christians, and beyond their capacity.’ But surely the plainest and weakest Christian in reading his bible, if he pay any regard to what he reads, must perceive a manifest difference between the blindness of Bartimeus, who was ardently desirous that he might receive his sight, and that of the unbelieving Jews, who closed their eyes, lest they should see, and be converted, and healed; Mark x. 51. Matt. xii. 15. and between the want of the natural sense of hearing, and the state of those who have ears, but hear not.

“So far as my observation extends, those persons who affect to treat this distinction as a matter of mere curious speculation, are as ready to make use of it as other people where their own interest is concerned. If they be accused of injuring their fellow-creatures, and can allege that what they did was not knowingly, or of design, I believe they never fail to do so: or when charged with neglecting their duty to a parent, or a master; if they can say in truth that they were unable to do it at the time, let their will have been ever so good, they are never known to omit the plea: and should such a master or parent reply by suggesting that their want of ability arose from want of inclination, they would very easily understand it to be the language of reproach, and be very earnest to maintain the contrary. You never hear a person, in such circumstances, reason as he does in religion. He does not say, ‘If I be unable, I am unable; it is of no account whether it be of this kind or that:’ but labours with all his might to establish the difference. Now if the subject be so clearly understood and acted upon where interest is concerned, and never appears difficult but in religion, it is but too manifest where the difficulty lies. If by fixing the guilt of our conduct upon our father Adam, we can sit comfortably in our nest; we shall be very averse to a sentiment that tends to disturb our repose, by planting a thorn in it.

“It is sometimes objected, that the inability of sinners to believe in Christ, is not the effect of their depravity; for that Adam himself in his purest state was only a natural man, and had no power to perform spiritual duties. But this objection belongs to another topic, and has, I hope, been already answered. To this, however, it may be added—The natural man who receiveth not the things of the Spirit of God, (1 Cor. ii. 14.) is not a man possessed of the holy image of God, as was Adam, but of mere natural accomplishments; as were the wise men of the world, the philosophers of Greece and Rome, to whom the things of God were foolishness. Moreover, if the inability of sinners to perform spiritual duties, were of the kind alleged in the objection, they must be equally unable to commit the opposite sins. He that from the constitution of his nature is absolutely unable to understand, or believe, or love a certain kind of truth, must of necessity be alike unable to shut his eyes against it, to disbelieve, to reject, or to hate it. But it is manifest that all men are capable of the latter; it must therefore follow, that nothing but the depravity of their hearts renders them incapable of the former.

“Some writers, as hath been already observed, have allowed that sinners are the subjects of an inability which arises from their depravity; but they still contend that this is not all; but that they are both naturally and morally unable to believe in Christ; and this they think agreeable to the scriptures, which represent them as both unable and unwilling to come to him for life. But these two kinds of inability cannot consist with each other, so as both to exist in the same subject, and towards the same thing. A moral inability supposes a natural ability. He who never in any state was possessed of the power of seeing, cannot be said to shut his eyes against the light. If the Jews had not been possessed of natural powers, equal to the knowledge of Christ’s doctrine, there had been no justice in that cutting question and answer, Why do ye not understand my speech? Because ye CANNOT hear my word. A total physical inability must of necessity supersede a moral one. To suppose, therefore, that the phrase, No man CAN come to me, is meant to describe the former; and, YE WILL NOT come to me that ye may have life, the latter; is to suppose that our Saviour taught what is self-contradictory.

“Some have supposed that in ascribing physical or natural power to men, we deny their natural depravity. Through the poverty of language, words are obliged to be used in different senses. When we speak of men as by nature depraved, we do not mean to convey the idea of sin being an essential part of human nature, or of the constitution of man as man: our meaning is, that it is not a mere effect of education and example; but is from his very birth so interwoven through all his powers, so ingrained, as it were, in his very soul, as to grow up with him, and become natural to him.

“On the other hand, when the term natural is used as opposed to moral, and applied to the powers of the soul, it is designed to express those faculties which are strictly a part of our nature as men, and which are necessary to our being accountable creatures. By confounding these ideas we may be always disputing, and bring nothing to an issue.

“Finally, It is sometimes suggested, that to ascribe natural ability to sinners to perform things spiritually good, is to nourish their self-sufficiency; and that to represent their inability as only moral, is to suppose that it is not insuperable, but may after all be overcome by efforts of their own. But surely it is not necessary, in order to destroy a spirit of self-sufficiency, to deny that we are men, and accountable creatures; which is all that natural ability supposes. If any person imagine it possible, of his own accord to chuse that to which he is utterly averse, let him make the trial.

“Some have alleged, that ‘natural power is only sufficient to perform natural things; and that spiritual power is required to the performance of spiritual things.’ But this statement is far from accurate. Natural power is as necessary to the performance of spiritual, as of natural things: we must possess the powers of men in order to perform the duties of good men. And as to spiritual power, or, which is the same thing, a right state of mind, it is not properly a faculty of the soul, but a quality which it possesses: and which though it be essential to the actual performance of spiritual obedience, yet is not necessary to our being under obligation to perform it.” FULLER.

Footnote 101:

See Vol. 1. page 479, 480.

Footnote 102:

The former of these is generally styled, Via ad regnum; the latter, Causa regnandi.