Chapter VI: Part 6

In the examination of this subject, we find that the arguments in favour of the motive theory are generally of the negative kind; they are not so much direct proofs of the truth of the theory, as they are attempts to show the absurdity of denying it. But when statements of this kind are accompanied by no arguments, they need only be met by a denial. "We are conscious," say the theorists, "of being controlled by motives:" I reply, we are not conscious of this control, but we are conscious of the contrary fact. We know, indeed, that motives have their influence; but we know also that the mind has an influence over motives, and probably a greater influence than motives have over _it_. The mind is conscious too of having an influence over itself, and of possessing a self-directing energy, a spontaneous power, and its consciousness of responsibility is predicated on this power of spontaneity. Only let the mind become clearly conscious that motives beyond its power and influence have an irresistible power in controlling its decisions, and you would as certainly remove from man all sense of responsibility, as in those cases now, where the spasmodic motion of the muscle is not the result of the will.

It is said again, that to deny this control "involves the absurdity that our volitions are exerted without any intelligent reasons, and are the result of a brute or senseless mechanism." It appears to me, however, that a system which represents the will as mechanically governed by motives, as weights turn the scale beam, makes man a machine; while the theory that gives the mind a spontaneous power and energy of its own, makes him what he is, _an intelligent, responsible agent_.

Since, then, these negative arguments in favour of the theory that motives control the mind, are _assertions_ and not _proofs;_ and since the theory itself leads to _fate_, to _atheism_, to _materialism_, to _conversion_ by mere _moral suasion_, to the subversion of _human liberty_ and _moral responsibility_, we must believe the theory false. But against the theory of the spontaneous power of the mind, none of these objections lie. It accords too with consciousness; and is, in fact, the only theory on which the responsibility of a moral agent can be predicated. The opposite view claims our assent to two incongruous and apparently contradictory propositions, between which there is not only no agreement, but an evident repugnancy. This is the embarrassment in the one case, and it is fatal to the theory.

If there are embarrassments in the other case, and what theory of mind or matter has not its _inexplicables?_--these embarrassments are evidently of another kind; it is not the want of light to see how two antagonist principles can agree, the repugnancy of which must be the more apparent as light increases, but it is from the known limits to human knowledge. The principal embarrassment to the theory we defend is, we cannot understand the _manner_ in which this faculty of the mind operates. But this is no more difficult than to understand the manner in which other faculties of the mind operate. To make this last statement clear, the reader is desired to recollect that the mind is not divided into parts and members like the body. When we talk of the _faculties_ of the mind, we should understand the power that the entire mind has to act in this or that way. Thus we say, the mind has the faculties of will and of memory, that is, the mind, as a whole, has the powers of choosing, and of calling up its past impressions. Now if any one will tell me _how_ the mind remembers, I will tell him how it wills; and I have the same right to ask him what causes the memory to remember, as he has to ask me what causes the will to will. In both cases it may be said, the mind _remembers_ and _wills_ because this is its nature--God _made it so_. When you analyze until you come to the original elements, or when you trace back effects until you come to first principles, you must stop.--And if you will not receive these first principles because you cannot explain them farther, then indeed you must turn universal skeptic. I frankly acknowledge I cannot tell _how_ the mind acts in its volitions. And let it be understood that the motive theory, with all its other embarrassments, has this one in common with ours.--Can its advocates tell me _how_ motives act upon the mind? True philosophy is an analysis of constituent principles, or of causes and effects, but the origin of these relations and combinations is resolvable only into the will of the Creator. _It is so, because God hath made it so_. And the nature of these relations is beyond the reach of the human mind. However impatient we may be at these restrictions, they are limits beyond which we _cannot_ go; and our only duty in the case is, submission.

I am aware, however, that what I have now said may, without farther explanation, especially when taken in connection with a principle of philosophy already recognized, be considered as an important concession to my opponents. I have before stated, in substance, that in the material world there is, strictly speaking, no such thing as _power;_ that the efficiency of the laws of nature is, in fact, the Divine energy operating in a uniform way. "Let it be granted," a Calvinist might say, "that what we call the operation of second causes is universally the supreme Intelligence operating in a uniform way, and it is all we ask to defend our system. Then it will be granted, that in each volition of the human mind the operation of the will is nothing more than the energy of the Divine mind operating in a uniform way."

To this I reply, Though matter, on account of its inertia, cannot in any proper sense be said to have power, yet the same is not true of mind. If any one thinks it is, then the supreme Mind itself has not power. In other words, as both matter and mind are inert, and cannot act only as acted upon, there is no such thing as _power_ in the universe! and thus we again land in atheism. But if _mind_ has power, as all theists must grant, then the _human_ mind may have power. If any one can prove that it is impossible, in the nature of things, for the Supreme Being to create and sustain subordinate agents, with a spontaneous power of thought and moral action, to a limited extent, in that case we must give up our theory. But it is presumed no one can prove this, or will even attempt to prove it. We say, God has created such agents, and that they act, in their responsible volitions, uncontrolled by the Creator, either directly or by second causes. We are expressly told, indeed, that God made man "in his own image;" his _moral_ image doubtless. Man, then, in his own subordinate sphere, has the power of originating thought, the power of spontaneous moral action: this, _this only_, is the ground of his responsibility. Will it be said that this puts man entirely out of the control of his Creator? I answer, By no means. It only puts him out of the control of such direct influences as would destroy his moral liberty. Does the power of moral action, independent of the magistracy and the laws, destroy all the control of the civil government over malefactors? How much less in the other case? God can prevent all the mischief that a vicious agent might attempt, without throwing any restraint upon his responsible volitions. It is thus that he "makes the wrath of man praise him, and the remainder of wrath he restrains."

Let it be understood, then, from this time forward, by all, as indeed it has been understood heretofore by those who have carefully examined the subject, that when the Calvinists talk about "free will," and "human liberty," they mean something _essentially different_ from what we mean by these terms; and, as it is believed, something essentially different from the _popular_ meaning of these terms. They believe in human liberty, they say, and the power of choice, and we are bound to believe them; but we are also bound not to suffer ourselves to be deceived by terms. _Theirs_ is a liberty and power of a moral agent to will _as he does_, and _not otherwise_. _Ours_ is an unrestricted liberty, and a spontaneous power in all responsible volitions, to _choose as we do_, or _otherwise_.

Thus far I have examined the mind in its power of choosing good or evil, according to its original constitution. How far this power has been affected by sin, on the one hand, or by grace, on the other, is a question that will claim attention in my next.

NUMBER X.

MORAL AGENCY AS AFFECTED BY THE FALL, AND THE SUBSEQUENT PROVISIONS OF GRACE.

MY last number was an attempt to prove that God created man with a spontaneous power of moral action; and that this was the only ground of his moral responsibility. It is now proposed to inquire how far this power has been affected by the fall, and the subsequent provisions of grace. The doctrine of the Methodist Church on these points is very clearly expressed by the 7th and 8th articles of religion in her book of Discipline.

1. "Original sin standeth not in the _following_ of Adam, (as the Pelagians vainly talk,) but it is the corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually."

2. "The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and works, to faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, (going before to assist us,) that we may have a good will, and working with us when we have that good will."

It is not pretended here that any intellectual faculties are lost by sin, or restored by grace; but that the faculties that are essential to mind have become corrupted, darkened, debilitated, so as to render man utterly incapable of a right choice without prevenient and cooperating grace. As muscular or nervous power in a limb, or an external sense, may be weakened or destroyed by physical disease, so the moral power of the mind or an inward sense may be weakened or destroyed by moral disease. And it is in perfect accordance with analogy, with universal language, and with the representations of Scripture, to consider the mind as susceptible, in its essential nature, of this moral deterioration. If any one should say he cannot understand what this moral defect is, I would answer by asking him if he can tell me what the essence of mind is? And if he chooses to object to this kind of depravity, because he cannot understand it, in its essence, he should turn materialist at once; and then, as he will find equal difficulty to tell what the essence of matter is, and in what its weakness and disorder essentially consist, he must turn universal skeptic.--The simple statement is, _the soul has become essentially disordered by sin;_ and as no one can prove the assertion to be unphilosophical or contrary to experience, so I think it may be shown from Scripture that this is the real state of fallen human nature. And it may also be shown that this disorder is such as to mar man's free agency. There is a sense, indeed, in which all voluntary preference may be considered as implying free agency. But voluntary preference does not necessarily imply _such a free agency_ as involves moral responsibility. The mind may be free to act in one direction, and yet it may so entirely have lost its moral equilibrium as to be utterly incapable, of its own nature, to act in an opposite direction, and therefore not, in the full and responsible sense, a free agent. It is not enough, therefore, to say, "Free agency (of a responsible kind) consists in the possession of understanding, conscience, and will;" (see Christian Spectator for September, 1830;) unless by _will_ is meant the spontaneous power already alluded to. The understanding may be darkened, the conscience may be seared or polluted, the will, that is, the power of willing, may, to all good purposes, be inthralled; and this is what we affirm to be the true state and condition of unaided human nature.

It will be farther seen that the above account of human nature does not recognize the distinction of _natural_ and _moral_ ability. The fact is, man's inability is both natural and moral; it is natural, because it is constitutional; and it is moral, because it relates to the mind. To say a fallen man has natural power to make a right choice, because he has the faculties of his mind entire, is the same as to say that a paralytic man has the natural power to walk, because he has his limbs entire. It appears to me that the whole of this distinction, and the reasoning from it, proceed on the ground of a most unphilosophical analysis of mind and an unwarranted definition of terms. The simple question is, Has fallen man, _on the whole_, the power to make a right choice, or has he not? We say without grace he has not. And therefore fallen man is not, in the responsible sense of that term, a free agent without grace.

This view of the subject is not novel in the Church. I readily acknowledge that a doctrine is not therefore true, because it has been held by many, and can be traced back to antiquity, unless it can be proved to be Scriptural. The fact, however, that a doctrine has been generally received in the Church, entitles it to respect and to a careful examination, before it is discarded. Hence to those who have only read modern Calvinistic authors on this subject, it may be a matter of surprise to learn that not only the more ancient fathers, but even St. Austin himself, the introducer of predestination into the Church, and Calvin, and the synod of Dort, were all supporters of sentiments substantially the same as are here vindicated--I say, those who have only read modern Calvinistic authors will be surprised to learn this, because these authors treat this doctrine as though it were so unreasonable and absurd as scarcely to be tolerated in the view of common sense. Though it may have an influence with some, in a paucity of better reasons, to scout a doctrine from the Church by calling it absurd, yet the candid will not readily give up an old doctrine for a new, without good reason.

I had at first thought of quoting pretty freely from some of the fathers, and especially from the early Calvinists, to show their views on this point. But it may not be necessary, unless the statements here made should be denied. Let therefore one or two quotations from Calvin and from the synod of Dort, both of which I think Calvinists will acknowledge as good Calvinistic authority, suffice. Calvin denies all power to man, in his apostasy, to choose good, and says that, "surrounded on every side with the most miserable necessity, he (man) should nevertheless be instructed to aspire to the good of which he is destitute, and to _the liberty of which he is deprived_." The synod of Dort decided thus:--"We believe that God--formed man after his own image, &c, _capable in all things to will_ agreeably to the will of God." They then speak of the fall, and say, "We reject all that is repugnant to this concerning the free will of man, since man is but a _slave to sin_, and has nothing of himself, unless it is given him from heaven." And speaking of the change by grace, they add, "The will thus renewed is not only actuated and influenced by God, but _in consequence of this influence becomes itself active_." And to show that Calvin did not consider the voluntary acts of a depraved sinner as proof of free will, he says, "Man _has not an equally free election of good and evil_, and can only be said to have free will, because he does evil voluntarily, and not by constraint;" and this he ironically calls "egregious liberty indeed! if man be not compelled to serve sin, but yet is such a willing slave that his will is held in bondage by the fettors of sin." These quotations, I think, show satisfactorily that the early Calvinists believed man to have lost his power to choose good by apostasy, and can only regain it by grace. It is true, they generally believed that whenever this grace was imparted to an extent to restore to the mind the power of choosing good, it was regenerating grace. And herein they differ from the Arminians, who believe that grace may and does restore the power to choose good before regeneration. This, however, does not affect the point now under examination, but involves a collateral question, which will be examined in its proper place. One thought more, and I pass to the arguments on the main questions in the articles quoted above. These articles are taken from the 9th and 10th of the articles of the Church of England. Our 8th is indeed identically the same as the 10th of the Church of England; and the latter part of that article, commencing, "Wherefore, &c," is taken substantially from St. Austin himself. Thus much for the Calvinistic authority of the doctrine we defend. To which, if it were necessary, we might add quotations from Beza, Dr. Owen, a decided Calvinist, and many of the ancient fathers. Nay, the Remonstrants declared, in the presence of the synod of Dort, that this was "the judgment of all antiquity."

Let us now notice some arguments in favour of this doctrine.

1. The doctrine above stated, and now to be defended, must be true, as is believed, since only this view of man's condition will accord with the Scripture account of depravity. If the Scriptures teach that man is constitutionally depraved, that a blight and a torpor have come over his moral nature, comparable to sleep, to disease, and to death, how can it be otherwise than that this should affect his power to choose good? Had man any too much moral power in the first instance to constitute him an accountable moral agent? And if he had not, has he enough now that his mind has become darkened, his judgment perverted, and his moral powers corrupted and weakened? Or will it be denied that the moral energies of his nature have been impaired by sin? If not, how has he been affected? Let any one spend a thought on this question, and decide, if he can, what definite vicious effect can be produced on man's moral nature which will not necessarily imply a weakening and an embarrassment of his original power to a right choice. Should it be said that his power is somewhat weakened, but he has enough left to constitute him free to choose good, this would imply that before the loss he had more than enough! Besides, such an idea would rest on the principle that man's moral nature was not _wholly_ vitiated. It is said, I know, that all the embarrassment which man has to a right choice is a disinclination to moral good. But if this disinclination to good be derived and constitutional, it exists in the mind previous to any act of choice, and is therefore the very thing we mean--it is this very thraldom of the mind which utterly incapacitates it to choose good. If it be asked whether disinclination can ever be so strong as to destroy the freedom of the will to act in one particular direction? I answer, most unhesitatingly, Yes; and if that disinclination is either created or derived, and not the result of an antecedent choice, the possessor is not morally obligated to act in opposition to it, unless he receive foreign aid to help his infirmities, and to strengthen him for a contrary choice.

It follows then, I think, that we must either give up constitutional depravity, or discard the notion that we can make a right choice without Divine aid. And here, if I mistake not, we shall find the precise point on which modern Calvinism has verged over into the New Divinity theory of depravity. Perceiving that to acknowledge any depravity of man's moral constitution would either imply the necessity of supernatural aid in order to a right choice, or else free man from responsibility, Dr. Taylor and his associates have resolved all depravity into _choice_ or _voluntary preference_. They deny that there is any thing in the nature of man, antecedently to his act of willing, that possesses a moral character. Their idea is perfectly consistent with the notion of natural ability; and that the advocates of the New Divinity have embraced this idea is evidently a proof that they think closely and are seeking after consistency, let it lead them where it will. The only wonder is, that all who cleave to the dogma of natural ability do not follow them. The doctrine of natural ability, if it is any thing more than a name, appears evidently to be a part of the old Pelagian system, and should never be separated from its counterpart--the doctrine of self conversion and the natural perfectability of the human character. But this clearly implies that there is no serious derangement or radical viciousness of the moral man. Here, then, is another instance in which Calvinists in general revolt at the legitimate results of their own system.

But while the New Divinity advocates have fearlessly removed an important objection to their doctrine, they have, by this very act, as it is believed, however little they may have designed it, set themselves in fearful array against the Scripture doctrine of depravity and salvation by grace, and have opened a wide door for the introduction of numerous and dangerous heresies. It is true, they will not own that they have gone very far from the old system. They think the doctrine of natural depravity is asserted when they say, "nature is _such_ that he will sin, and only sin, in all the appropriate circumstances of his being." (See Dr. Taylor's Sermon.) But what this "nature" is, we are at a loss to determine; as also what the "_such_" is that is predicated of this nature; nor has Dr. T. told us how he knows that all men will sin and only sin, when in fact they have natural power to avoid it; or in what other than "the appropriate circumstances of their being" those are who become regenerate. In fact, while this theory claims to be orthodox, and thus to assimilate itself with the old theory, it has only exchanged one inconsistency for a half score. Its advocates, to be consistent, must come out plain and open Pelagians, and then meet the Scripture doctrine of depravity and salvation by grace as they can, or they must go back to their old ground, and endure the manifest inconsistency they are now endeavouring to avoid; or, what seems to me better than either, come on to the Arminian ground, which shuns all these difficulties, while it maintains constitutional depravity and salvation by grace from the foundation to the top stone, including of course a gracious ability to choose life and gain heaven.

2. Another argument in favour of the _necessity_ of Divine grace, in order to a right choice, is the fact, that God actually gives grace to those who finally perish, as well as to those who are saved. Of this fact the Scriptures afford decisive proof. They speak in general terms. Jesus Christ "is the true light that lighteth every man that cometh into the world." "The grace of God that bringeth salvation hath appeared unto all men." They speak in special terms of the unregenerate--that they _grieve_, _resist_, and _quench_ the _Spirit_ of _grace_, which certainly they could not do if they had it not. But if they have the operations of the Spirit, what are these operations? What is the Spirit doing to the inner man? Will it be said he is bringing motives to bear upon the mind? But what motives other than those found in the Gospel? These the sinner has without the Spirit. If these motives can convert sinners, any of us can convert our neighbours. "But," it is said, "the Spirit makes the heart _feel_ these motives." Aye, truly he does, and that not by operating upon the motives, but upon the _heart_, and this is the very work we contend for. It is thus that the Spirit graciously arouses and quickens the dead soul, and brings it to _feel_, and excites it to _act_, in the great work of salvation.

Since, then, it must be granted that unregenerate sinners, and those who are finally lost, have the operations of this Spirit of grace, let me seriously inquire, For what purpose is this grace given? On the Calvinistic ground it cannot be that they may have a chance for salvation, and thus be without excuse; for this is secured without grace. Since they have natural ability to come to Christ, the abuse of that ability is sufficient to secure their just condemnation. So say the Calvinists; and on this ground they maintain that the reprobates are justly condemned. For what purpose, then, is this grace given? If we may establish a general principle by an induction of particulars; if we may judge of the design of the God of providence or grace, by noticing, in any given case, the uniform results, then we can easily determine this point. _God gives grace to the reprobates that their condemnation may be the more aggravated_. The argument stands thus: God gives grace to the reprobates for some important purpose. He does not give it that salvation may be possible to them, for they are able to be saved without it; he does not give it to make salvation certain, for this it does not effect; nevertheless he gives them grace, the invariable effect of which is to increase their condemnation. The only consistent inference; therefore is, that he gives grace to the reprobates that they may have a more aggravated condemnation. Here, then, we trace the Calvinistic theory to one of these _logical consequences_ charged upon it in the sermon, and which has been so strenuously denied by the reviewers--a consequence which, revolting as it is, must nevertheless be charged upon it still, unless its advocates can show why grace is given to the reprobates when they have all necessary ability to repent and believe without it.

3. On the ground of this doctrine, also, there would be some difficulty in accounting for the necessity of giving grace, in all cases, even to the elect. Why may not some of these repent without grace? Nay, why may not some of the reprobates, in the plenitude of their natural ability, repent and be converted, in despite of the decree of reprobation? Did God foresee that they would not, and on that foresight predicate his decree of reprobation? But that would be a _conditional_ reprobation, and would therefore imply its counterpart--a conditional election. This no class of Calvinists will admit. How happens it, then, that some of these reprobates do not get converted, since they not only have natural powers enough to make a right choice but have some grace beside? Is it because God has fixed the barrier in something else, by which this ability, grace, and all are rendered nugatory? But this would render their condemnation unjust, Calvinists themselves being judges. They tell us that the only just ground of condemnation is, that _the sinner will not come to Christ_. Here, then, is the most extraordinary thing that angels or men ever knew; for almost six thousand years there has been upon our earth a succession of generations of sinners, and its the present generation of them there are eight hundred millions. All of these, throughout all their generations, have had no other obstruction to salvation but what exists in their own will, and each and all have had by nature all needful ability in the will to a right choice, and have had a measure of grace super-added, and yet not a reprobate among them all has ever made a right choice; and not one of the elect ever did or ever will make such a choice until God, by an omnipotent act, "makes his elect willing in the day of his power!!" This is a miracle to which all the other miracles in the world are as nothing--a miracle which Omnipotence alone can accomplish by a Divine constitution and an all-controlling energy. Thus this doctrine destroys itself. It assumes positions, with respect to free will, that cannot be maintained, only on the supposition of an _efficient_ superior agency to direct the action of that _free will_, in a course of sinful volition, in hundreds of millions of cases, without a single variation, save where that variation is the result of the same superior Power acting in the opposite direction.

4. That the sinner receives aid by Divine grace to enable him to repent; and that he could not repent, without this, appears evident from the Scriptural representation of the ground of man's responsibility. "If I had not come," says the Saviour, "ye had not had sin." "This is the condemnation, that light has come into the world, and men loved darkness rather than light." "He that believeth not is condemned already, _because_ he hath not believed in the only begotten Son of God." "_Because_ I have called, and ye have refused, &c, I also will laugh at your calamity." These and many other passages seem to imply that the sinner is rejected on the ground of his neglecting offered grace. But if this is the ground of his condemnation, it is not for the abuse of natural power. I see no way for a plausible attempt even to get rid of this argument, unless it should be attempted to raise a question respecting the nature of this grace. It may be said that "these passages only relate to gracious provisions, such as the atonement, the Scriptures of truth, &c, and have no reference whatever to a gracious influence upon the mind. The mind had sufficient strength to believe, repent, &c, but something must be presented to believe in; and some provision must be made to make repentance available." In reply I would say, First, Even this shows that man could not have been saved from sin without grace, and hence on this ground this theory would be involved in the very difficulty which it attempts to throw upon our view of the subject, viz., that grace is necessary to make men guilty, because none can be guilty in a case where their course is unavoidable. But, leaving this for another place, I would say farther, in reply to the above, that the Scriptures do not represent this grace as confined to _external provisions_, but on the contrary speak of it as operating upon and influencing the mind, and that, too, in the very way for which we contend. Look at a few Scriptural expressions, promiscuously selected, and see how clearly they sustain our position. In the first place, to give the argument full force, let us notice the Scripture account of man's natural condition. He is "in darkness," "asleep," "dead," "without strength," "sick," "deaf," "blind," "lame," "bound," "helpless;" and all this in consequence of sin. Indeed, this is the very definition of his sinful character and condition. If such language does not describe _utter inability_ of the sinner to serve God, then no language can do it. Now let us see what grace does. Its very design is to "awake the sleeper;" to unstop deaf ears, and "open blind eyes;" to "lighten every man;" to "strengthen with might by the Spirit in the inner man." "Christ strengthens" the sinner, that he may "do all things." It is on the ground that "God worketh in him to will and to do," that man is exhorted to "work out his salvation with fear and trembling." "Thou strengthenedst me with strength _in my soul_." But leaving farther quotations of this kind, let the reader fix his attention on the stress which the Scriptures lay upon the striving of the Spirit. All the efficacy of the word is ascribed to the Spirit; and hence the apostle declares that he "preached the Gospel, with the Holy Ghost sent down from heaven;" that it "came, not in word, but in _power_." Indeed, "the letter (of the word) killeth, but the Spirit giveth life." Hence the frequent cautions not to "grieve" or "quench the Spirit." Now what, I ask, can all these scriptures mean? Is there any plausibility in the idea, that by such expressions nothing is meant but the general provisions of grace in the Gospel economy? That no direct, gracious influence of the Spirit upon the heart is intended? In fact, the new idea of conversion by motives and moral suasion seems to be a device to meet this very difficulty. The old Calvinists charge the advocates of the New Divinity with holding that all the Spirit does in operating upon the heart, is not by operating upon it directly, but indirectly _through the truth_: which has given rise to the saying, "If I were as eloquent as the Holy Ghost, I could convert souls as well as he." And if they do hold this, it is no wonder, for indeed it is the legitimate consequence of the doctrine of natural ability. They doubtless arrive at it thus:--According to the Scriptures, man's responsibility turns on his rejecting or improving the grace of God. That grace cannot be an internal gracious influence upon man's moral nature, because that would conflict with the notion of responsibility, on the ground of natural power. These scriptures therefore can mean nothing more than that a gracious atonement is provided, and a record of Divine truth made, and now, in the use of his natural power, the sinner is required to judge of and embrace this truth, which if he does, he in this sense improves the grace of God, and is converted; but if he does it not, he grieves the Spirit, and is condemned. Thus in the one case, if he is converted, it is in the use of his natural power, "choosing in the view of motives;" and in the other case, if he is not converted, it is in the use of his natural power, refusing in view of motives. Is not this correct reasoning? And ought not the New-Haven divines to be commended for carrying out the system to its legitimate results? And ought not all to follow them in this, who hold to natural ability? And yet no wonder that they hesitate here, for cold and spiritless indeed must be that system of religious experience that resolves the conversion of the soul into a mere natural operation of choosing, through the influence of moral suasion.

Leaving this system, therefore, to labour under its fatal embarrassments, it may be seen, I think, that the system here vindicated corresponds with the Scriptures and is consistent with itself; for it makes man's responsibility turn upon grace improved or misimproved, and it makes that grace an internal quickening influence, and a strengthening energy upon the heart; and these different features of the theory, when placed together, all seem at once to be compatible with each other.

5. Express passages of Scripture teach the doctrine here maintained.

I need not now repeat the passages already referred to, in which the state of the depraved heart is described, and which show, if any human language can show it, that man is naturally "without strength." But my object is to call the attention of the reader to some very direct and express passages, to show that it is grace, and grace alone, that enables the soul to do the will of God. "I can do all things," saith the apostle, "through Christ who strengtheneth me." Query: would not the apostle have thought it presumption to have said, I can do all things without strength from Christ? Has he ever intimated such a sentiment in all his writings? Does he not rather say, "We are not sufficient of ourselves _to think any thing as of ourselves_, but our _sufficiency is of God?_" This is the apostle's general language, and it is in perfect accordance with the declaration of his Master, "Without me ye can do nothing." "As the branch _cannot_ bear fruit of itself, except it abide in the vine, _no more can ye_, except ye abide in me." "No man _can come_ to me, except the Father draw him." "Likewise the Spirit Helpeth our infirmities; for we know not what to pray for as we ought." "My grace is sufficient for thee; for my strength is made perfect in weakness." "The God of all grace--stablish, strengthen, settle you." "For this cause I bow my knees to the Father, &c, that he would grant you, according to the riches of his glory, to be strengthened with _might_, by his _Spirit_, in the _inner_ man," "according to the power that worketh _in us_." It is useless to quote farther. If these passages do not show that our strength to do good is of grace, then it appears to me the Holy Spirit must fail of an _ability_ to communicate that idea through human language. Will it be said that some of these passages refer to the regenerate, and therefore are not in point to meet the case of the unregenerate? I would ask, in reply, whether regenerating grace takes away our natural ability? Certainly if the regenerate can neither think nor do any thing acceptable without grace, much more do the unregenerate need this grace to enable them to make a right choice. And yet in the face of these most explicit scriptures, we are repeatedly told that man has natural power to make himself a new heart!

To the foregoing considerations, I might add, if any farther proof of our doctrine were necessary, and if this paper had not been extended so far already, the universal experience of all Christians. This appears, from their language, to be the experience of Bible saints, under both the Jewish and Christian dispensations. And what Christian now living, but feels now, and felt when he first embraced the Saviour, that the strength to do this was from God--directly from God, through grace. Hear his prayers--he pleads his weakness--he asks _for strength_. And what does he mean by that prayer? Does he ask for some external accommodation and aid? No; he wants strength, _by the Spirit, in the inner man_. And this is the prayer of all Christians, whether they advocate this notion of natural ability or not. The sayings and writings also of these very advocates of natural ability, so powerful is this feeling of dependence, are often in perfect coincidence, with the doctrine we defend. A most striking instance of this is found in Dr. Wood's pamphlet (page 97) in opposition to Dr. Taylor, as follows:--"The common theory (of Calvinistic orthodoxy) leads us to entertain low thoughts of ourselves, especially in a moral view; and to feel that we are not of ourselves _sufficient for any thing spiritually good_, and that, for whatever holiness we now possess, or may hereafter attain, we are dependent on Divine grace." What stronger gracious ability do Arminians hold to, than this? "Not of ourselves sufficient for any thing spiritually good." And is this the common theory of Calvinism? Then Calvinism here, as in other points, is divided against itself. Indeed one would be induced to think, were it not for the context, either that Dr. Wood differed from his brothers generally, on this point, or was off his guard at this moment. But he tells us, in this very paragraph, that he "does not differ at all from the generality of ministers, in New-England, respecting the natural powers and faculties of man, as a moral and accountable being." But he fears the "unqualified language" which Dr. T. "employs respecting the natural state, the free will, and the power of man." On reading this last passage, I confess I am at a loss to know what to say or believe of this Calvinistic opinion of natural power. Dr. Taylor's "unqualified language" respecting "the power of man," I take to be a frank statement of Dr. Wood's opinion, and that of other Calvinists. Dr. T. says man has natural power _sufficient_ to make a right choice. Does not Dr. Wood say this? He says he does not differ from "the generality;" and it is notorious that this is the doctrine of the generality of those ministers. Dr. Tyler, of Portland, one of Dr. Wood's coadjutors in opposing Dr. Taylor, says, in a sermon[5] on free salvation, "There is no reprobation taught in the Scriptures, which destroys human liberty, or which impairs the sinner's _natural power_. Every man is a free moral agent. Life and death are set before him, and he is _capable_ of choosing between them." What language can be more "unqualified" than this? It teaches us that man has _natural power_, which renders him _capable_ to make a right choice. It is true, Dr. Taylor, and "those who believe with him," carry out this doctrine into its legitimate and practical bearings. On the ground of this power, they exhort sinners "to make themselves new hearts." One of them, as reported to me by a preacher, went so far as to say, in a public address, that sinners ought to be ashamed to ask the aid of the Holy Spirit to convert them, since they had power to convert themselves. And what objection can any, who hold to natural power to choose life, urge against this? If, as Dr. Tyler teaches, in his "Examination of Dr. Taylor's Theological Views," a right choice implies regeneration; and if every man is _naturally capable_ of a right choice, as taught by this same Dr. Tyler, and the "generality" of his brethren, then it follows conclusively, and I see not how any sophistry can cover up the inference, these sinners have natural power to convert themselves. Instead therefore of hypocritically pleading their own weakness, before a _throne of grace_, and asking for mercy and grace to help them in their time of need, they ought to be crimsoned with shame, for their folly and hypocrisy, turn away from their impertinent suit, throw themselves upon the _resources of nature_, and regenerate their own hearts. If however these gentlemen believe it impossible for sinners to do this, then, taking their whole theory together, this power is no power, and community, up to this hour, has been deluded by unmeaning words--words which only serve to conceal the deformity of a theological system, which, when thoroughly examined, is found after all, to teach that the poor reprobate has no adequate power by nature, and receives no available aid from grace to choose salvation, and must therefore, from the imperious necessity of his nature and condition, go down to interminable death.

NUMBER XI.

SAME SUBJECT CONTINUED.

It is not pretended that there are no difficulties in our view of the subject. What important theory is there in philosophy, politics, morals, or religion, against which some apparently plausible objection may not be urged? But the inquiry in each case should be, Are those objections fatal to the system? Or are the difficulties in the proposed system greater than in some other view of the subject? For reasonable men will refuse to be driven into the vortex of skepticism merely because there are some difficulties and obscurities in all subjects of faith, which the limitations to human vision will not permit us to penetrate. To form an enlightened comparative view in the case before us, it will be important that we glance at the different theories on the subject of depravity and the ground of responsibility.

1. One form in which this subject has been held is, "That the sin of Adam introduced into his nature such a radical impotence and depravity that it is impossible for his descendants to make any voluntary efforts toward piety and virtue, or in any respect to correct and improve their moral and religious character, and that faith and all the Christian graces are communicated by the sole and irresistible operation of the Spirit of God, without any endeavour or concurrence on the part of man." This of course makes the elect entirely passive in their conversion; and consigns the reprobate to destruction for the sin of Adam, which, it is maintained, is imputed to him by virtue of a federal relation; or at best gives him over to unavoidable personal and eternal condemnation for possessing a nature which he had no agency in bringing upon himself, and from which he has no power to extricate himself. The difficulties of this system are so numerous and so palpable, whether it be tried by the standard of Scripture, of reason, or of common sense, that I need not here allude to them. Suffice it to say that they have pressed so heavily upon the Calvinists themselves as to baffle all their ingenuity and invention at defence, and have driven them finally into all those changes and modifications so frequently alluded to in this controversy. I will here say in advance that, in my opinion, this, after all, is the strongest position Calvinism can assume. The moment its advocates depart from this, they must either, to be consistent with themselves, verge over into the other extreme of Pelagianism, or strike off into the "golden mean" of Arminianism. This may be more clearly seen in the sequel.

2. Pelagianism is another, and an opposite theory. It has a variety of shades, called Pelagian, Semi-pelagian, &c. Its varieties, however, relate to some minor modifications of the relation of the human family to Adam, touching natural evil, the death of the body, and greater exposure to temptation. But there is a uniformity in the essential part of the theory, which is, that human nature is free from sin or guilt until it becomes guilty by _intelligent, voluntary exercise_. The objections to this theory are, among others, as follows. It is in direct opposition to the Scripture doctrine of native depravity--a doctrine which has been often and ably treated of and defended by Calvinistic and, Arminian divines--a doctrine which is embodied in a palpable form in every man's own experience--a doctrine which not only flashes upon the mind of the student in every page of the history of man, but also upon the mind of the unlettered nurse in the earliest emotions of the infant that struggles in her arms.

Another objection to this theory is, that it gives to infants, previous to intelligent voluntary exercise, no moral character. Hence, should they die at this age, as multitudes doubtless do, they would not be fit subjects either for the rewards of heaven or the pains of hell. At the Judgment, as they will not be subjects of praise or blame, they will neither be on the right hand nor the left, and of course will neither be sentenced to "everlasting punishment," nor welcomed "into life eternal." If, however, they by any means go into a state of punishment, their sufferings will be unjust; or if they are admitted into heaven, it will not be a salvation by grace, nor will it be preceded by regeneration, nor will their song be, "Unto Him that hath loved us," &c. This is not only contrary to the whole Gospel system, but also is in direct opposition to many scriptures, especially Rom. v, 18: "Therefore, as by the offence of one, judgment came upon all men to condemnation; so, by the righteousness of one, the free gift came upon all men unto justification of life." It also leaves infants involved in the natural evils of diseases, pains; and death, not only without any assignable cause, but also in direct opposition to the cause assigned by the apostle--"And so death passed upon all men, for that all have sinned."

A third objection to this theory is, that it destroys the Scripture doctrine of regeneration. The Scripture account of this matter is, in substance, that there is a radical change of our moral nature by the efficient operations of the Holy Ghost. But as this doctrine makes sin consist exclusively in exercise, so holiness must consist wholly in exercise. The whole work, therefore, of regeneration is a mere change of volition; and this volition is not the result of a preceding change of moral constitution, but it is, like any other volition, produced by the native power of the mind, under the exciting influence of motives. The Holy Spirit, therefore, may well be dispensed with in this work. The supernatural character of the change must be given up, and the whole work is resolvable into a natural process. It is here worthy of remark that this is not mere speculation. Such has, in fact, been the final result of this theory, I believe, in every case where it has long been defended. And hence, in close connection with this, the supernatural efficacy of the atonement, and of course the Divine character of the Redeemer, are found to be notions not at all essential to the system, and somewhat discordant with the philosophy of its other parts, and are therefore soon brought into discredit. And this, too, as may be seen by the history of the Church, has been the practical result wherever Pelagianism or Semi-pelagianism has been cherished. It has degenerated into Socinianism. It may be said, then, in one word, that this doctrine of Pelagianism does, in its teachings, tendencies, and practical results, supplant and overthrow all the essential principles of the Gospel system.

3. A third and intermediate theory on the subject of depravity and human responsibility is the one presented and advocated in the preceding number. This system is presented, in part, in the very language in which the Ultra-Calvinists present theirs. Arminians, as well as "Calvinists, say that the sin of Adam introduced into his nature such a radical impotence and depravity that it is impossible for his descendants [who, it is believed, are propagated in the moral likeness of their fallen ancestor] to make any voluntary efforts [unassisted by grace] toward piety and virtue, or in any respect to correct and improve their moral and religious character." Thus far we go together; but this is a point of divergency, from which we take very different directions. Instead of going on to say "that the Christian graces are communicated by the irresistible operation of the Spirit of God, without any endeavour or concurrence on the part of man," we say that "the saving grace of God hath appeared unto all Men;" and that this grace so enlightens, strengthens, and aids the human mind, that it is thereby enabled to make that choice which is the turning point, conditionally, of the soul's salvation; and that it is by this same gracious aid that the man, when he has this good will, is enabled "to work out his salvation" unto the end. It is in this latter part of the statement that we are at issue with the Calvinists; but we are at issue on both parts with the Pelagians of every grade, including, of course, the advocates of the New Divinity in our country.

To the foregoing statement of our doctrine it is proper to add that we believe that the merits of the atonement are so available for and in behalf of the whole human family, that the guilt of depravity is not imputed to the subject of it until, by intelligent volition, he makes the guilt his own by resisting and rejecting the grace of the Gospel; and that being thus by grace in a justified state, the dying infant is entitled to all the promised blessings of the new covenant, and will, of course, have wrought in him all that meetness necessary to qualify him for the gracious rewards of the saints in glory. Thus, according to this system, the dying infant, as well as the dying adult believer, is sanctified by the blood of the covenant, and saved by grace.