I. OP THE POWER OF HAN TO DO THE WILL OF GOD.

X HAT the sacred writers consider all mankind as naturally possessed of sufficient power to do what God . requires of them, is evident from their earnest re- monstrances and expostulations with persons of all ranks and conditions, and their severe censure of them when they refuse to comply with their exhorta- tions. Nor was this the case with the Jews and Christians only, who were favoured with divine reve- lation. The apostle Paul evidently considers the Gentiles also in the same light; though, much not being given to them, much was »ot required of them. In the first chapter of the epistle to the Romans this apostle represents the Gentile world, in general, ss having grossly corrupted themselves 5 y representation, he not only says, ver the}' had subjected themselves to the " revealed from heaven against all ungoi righteousness of men, who hold the tru ousness; because that which maybe ki manifest, for God hath showed it unto t ver. 32. that" knowing the judgement of
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who commit 3tach things- arc worthy of death,) not only do the same, but have pleasure in them that do them." So that the degeneracy and depravity into which they were sunk were owing, not to want of ability, but to wilfulness, and a determined opposition to the powers of conscience with which their Maker had endowed them, and which continued unceasing remonstrances within them. Reasoning with the Jews, in the second chapter, he gives the following representation of some of the Gentiles, ver. 14, IS. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law to themselves. Which show -the work of the law written in their hearts, tbeircon- science alsd bearing witness, and their thoughts, the mean while, accusing or else excusing one another:" and he adds inthe 26lh and 27th verses, " Therefore, if the unci renin cis ion," i. e. the uncircumcised Gentile, "keep the righteousness of the law, shall not bisun- cumcision be counted for circumcision?" i.e. shall he not be equally accepted by God as a righteous Jew ? " and shall not uncircumcision, which is by nature, if it fulfill the law, judge thee, who by the letter and lost transgress the law?" I presume nk so meanly of St. Paul's reasoning that he here puis a case which either in fact, or possible in nature} but if ever was true in fact, or possible, those Gentiles who should answer his de- cerning have received from their Maker
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Maker capacities- .and powers to do (he wilt of God acceptably. And if others did not act in like manner, it was not owing to their not having received like natural powers, but to their not making "a like im- provement of them.
Butht us attend to some passages which- have been produced in proof that roan is not, by nature, able to do the will of God, or that his Maker has not given him capacity and ability to know and do bis will acceptably, without the superadded operations of special grace to remedy bis natural inability.
1 Cor. ii. 14. " But the natural man feceiveth not the things of the spirit of God: for they are foolish* ness unto him ; neither can he know them, because they are spiritually discerned." '
Upon, this text I would > observe first; that the word, which is here translated natural, properly signifies animal,- or sensual. Thus I Cor. xv. 44, 46. the apostle, uses the same word three times for that body which dies, and is buried, to distinguish it from that spiritual body which shall rise again; where the word animal much better expresses the apostle's meaning than natural. Again James uses is, ch. iii. 13. where our translators ha sensual. "This wisdom deaeendetb n but is earthly, sensual, devilish." It is 19. of Jude's epistle, and rendered senstt they who separate themselves," sensua the spirit." These are all the passages o lament where I -Bad this word used.
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'*hat where it denotes the character of persons, or the moral quality of things, our translators have rendered it sensual. Consequently, in consistency with them- selves, thejt should have rendered the text under con- sideration, Eat the sensual man (who has no higher aims than the gratification of his animal senses) re- ceiveth not the things of the spirit of God, &c. This would have been readily understood and acknowledged by all, and is perfectly consonant to what he says to the Romans, viii. 7. "The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be."
Secondly : In this chapter the apostle assures the Corinthians, that the doctrine which he had preached to them did not take its rise from worldly wisdom, or philosophy, but was thai only which had been reveal- to to the apostles by the spirit of God, ver. 10. Thai he had preached this doctrine in those terms only which the sane -spirit dictated, comparing the several particulars of it one with another, and with those things which the same spirit had revealed to the patriarchs and prophets of old : That none of the wise or powerful men of this world had, or .couki discovered these counsels of God K- sptrrt of God in the gospel, which spirit ive received, that they night know ami ■s in the things that «re freely given ns the sensual man recetanh not the things if God," revealed fey k to the apostles, by them to *» we* Id, " for they fete foolishness
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foolishness to him," contradicting all his fcirrrrerseim-* ments and principle!;, to which he still -adheres, " neither can he know them, because they are spiri- tually discerned," i. e. by the sole instructions of trie spirit, to which he neither attends nor submits. "But the spiritual man dtscerneth or jodgeth all things," i. e. all the forementioned things of God revealed by his spirit; all gospel truths; "bat he himself is discerned or judged of no man," i. e. he in not subjected in these respects to the judicature of the powers of this world, to the principles of human science, or the rules of human oratory.
Hence 1 would observe, first, that the deep things of God, or the things of the spirit of God, which. the apostle speaks of in this chapter, are ihe doctrinal of the gospel revelation. Now it is readily aliowedv that as men were not endowed with any natural powers whereby they could discover these, they could' not know them before they were revealed. Btit then,, they were not under obligation to know or comply with them, till they were revealed. Secondly, That they who did not receive and comply with them> when revealed, are not represented as incapable- through want of 'natural abilities anil ertly as disqualified, or under a mo. through sensual dispositions which tl and habits which ihey 1 had contractu!.
By the 'spiritual' man seems to meant We, the apostles, to Whom (he teveaiefl'trie truths ol Wre gcrtttefj 'Wrft *t
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be comprehended under the denomination, who re- ceive the gospel truths, believing in the veracity and submitting to the authority of the spirit which re- vealed them.
John xv, 5. "Without meye can do nothing." Thin single clause of along sentence, being separated from its connection with what goes before it, is pro- duced as a proof that man is not able to do the will of God. Acceptably, without the immediate assistance, or operation, of special grace upon him through Christ. But, if we look into our Lord's discourse, we find him exhorting his disciples to adhere stead- fastly to him and his doctrine, "that they might bring forth much fruit." He reminds them, that they bad already gained much spiritual improvement by his. instructions, ver. 3.,- "Now ye are clean through the .word which 1 have spoken unto you." He intimates that, if they abandoned him and his doctrine, they would deprive themselves of the means of fruitful- ness. He is out speaking then of the natural powers of man, but of the importance of the doctrines which hi taught to render men fruitful in good works ; but this seems necessarily to suppose a capacity in d and improve his doctrines to these
treating Christ and his wards with to apply them to other purposes licb be used them. We all readily ir Lord's sense of the expression) son do nothing." i.«. If we aban-
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don him and the gospel, we cannot be Fruitful in holiness or good works; and are very thankful for the provision he hath made, and the assistances he hath afforded us by his word, " that we may bring forth much fruit."
Philip: ii. 13. "For it it God who worketh in you both to will and to do of his good pleasure."
In this passage the apostle exhorts the Philippians to "work nut their own salvation with fear and trem- bling," from a grateful sense of the goodness of God in granting them, fur that purpose, the instructions and motives of the gospel, bv which such convictions hau already been awakened in them, as had excited them both io choose and perform what God required. The energy, or operation of God here spoken of, seems to be the energy of instruction and persuasion.' No doubt it is a very reasonable and powerful motive to us all to work out our salvation, that God, in un- speakable love and good- will, is continually working in us, by the truths and motives of the gospel, to choose and perform what he hath required of us.
l Cor. xv. 10. " But by the grace of God I am what I am."
Let any one carefully attend to the Paul's conversion, from being a per come a preacher and an apostle of Jesi then say whether it be reasonable to conclusions respecting all men froir. Howcver, we will all readily adopt his l tkrougk the grace of God, i and his
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bestowed upon us by the gospel, we are what «.■* are.
Eph. ii. 8. "For by grace arc ye saved through" faith; and that not of yourselves; it is the gift of God."
The word that doth not refer to faith, an is evident from the original, but to the preceding clause of the sentence.' "That ye are saved by grace through faith," this "is not of yourselves: it is the gift of God." He is the sole author of this method of sal- tation.
Ezekiel xxxvi. 23, 96, 97. "Then will I sprinkle clean water upon you, and ye shall be clean : from all your filthiness and from all your idols I will cleanse you. "A new heart also will J give you, and a new spirit will I put within you: and I will take away, the rftony heart out of your flesh, and I will give you a heart of flesh. " And I will put my spirit within you, and cause you lo walk in my statutes, and ye shall keep my judgements and do them."
Tjink into the prophet himself, and I think it wilt t this is a prediction of the restoration of of the Jews to their own country at thfr Babylonish captivity, and that afterwards no more return to the practice of idolatry, eir fathers had been Bo prone. Now, the; bat people informs us that this prediction in fact. When God protnises to give them
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* new heart, and to put a new spirit within them, it relates to the particular subject spoken of, viz. ido- latry; and, in reality, there was a wonderful change wrought in the dispositions and practice of that people in this respect. This was effected by the deep impressions made upon them by the righteous judge- ments of God for the idolatries of their forefathers and of themselves. But ihetiew heart and new spirit must not be understood of an universal or general change front evil to good, because the whole subse- quent history of the Jews, and particularly in the gospel times, contradicts it. It may, however, refer to some greater change to be produced in the moral character of the Jewish nation, on their return f:ofa their present dispersion, produced by the considera- tion of the hand of God in it, as the just punishment ■ Of their former vices. But it seems a strange perver- sion, to make this particular prediction to the return- ing captives, a general promise to mankind, at leas* to christians, of producing in them a thorough change of heart and life by the immediate operation of the spirit of God. This may be called, accommodating scripture passages; but it seems takir™ ■"*» KnM liberties, of making what we please > very ifieotiBrstejrt with a sincere belief Containing the word of God.
Psalm It. 10. " Create in me a clean 1: tod renew a right spirit within me."
We ought not to interpret the figu atofiB *f Hebrew poetry too h'terafty, ■•(*
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it the rigid accuracy of expression of our' western prose. The Psalmist seems to mean no more by create, than to produce, or cause ; which does- not exclude the instrumentality of ordinary means, any more than the word renew. Nay, the Psalmist seems to expect that the clean heart must be created, and the right spirit renewed, not by an immediate opera- tion of sovereign and almighty grace, but by the instrumentality of those ordinary and usual means of grace which he had long enjoyed, and experienced the good effects of; and therefore he adds in the following words, ver. 11." Cast me not away from thy presence," i. e. deprive me not of the ordinances of- thy worship in the tabernacle, where, thou man i- feslest thy presence in a glorious manner, " and take • not thy holy spirit from me," i. e. that holy spirit . with the illuminations of which he bad, as a prophet, been so often favoured, and from which he had reaped great spiritual improvement.
Luke xxiii~43. " Today shalt-thou be-with me in. Paradise."
Although, certain, writers and teachers of religion profess not to mention the case of the penitent thief ;ge presumption- and carelessness in any iey mention it so often, and insist on it so an instance of a great and sudden, change e at the last hour of a poor sinner's life, at me insinuating that the same change may in others (" for the Lord's hand, is not that it cannot save, neither his ear heavy,
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that it cannot hear/') that I fear they do, in fact, I . unhappily encourage presumption and carelessness in many. Let us therefore consider this case with a little attention. .
The above-mentioned writers, &c. take for granted, what is by no means certain, that the penitent thief 'a knowledge of Christ, and repentance of his own sins, i commenced only at the time of his crucifixion along with Jesus, But is it not possible, that the crime for which he suffered might have been committed a long time before, though he had been apprehended for it only very lately ; when, whatever change might in the mean time have been wrought in his character and conversation, the law must take its course, and he must suffer the punishment due to his misdeeds* though he had repented of them very sincerely, and become a new man ? The evangelist has said nothing that precludes this' supposition ; and therefore we are at liberty to make it, especially if it will contribute to render the circumstances of the narrative more consistent and accountable. Let us see then what those circumstances are.
First, Observe that this penitent, in the reproof 1 which he gave to his fellow-criminal, makes a candid
and ingenuous confession of his crimes, and t justice of his punishment, and that grounded i a just and proper principle, the fear of God. ' not thou tear God, seeing that thou also art same condemnation? And we indeed justly receive the due reward of our deeds. n
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much more like the language of one who had long reflected upon, been seriously affected with, and formed mature conclusions from the sad subject, than of one who was but just now struck with a conviction of his ■ins, and a sense of his miserable stale.
Secondly, Observe also the clear and confident de- claration which he makes concerning Jesus. " This mail hath done nothing amiss." Can we suppose this declaration made by a man who had not known any thing of the person to whom he bears this testi- mony before this unhappy occasion ? Doth it not seem rather the attestation of one who had had con- siderable knowledge of the rectitude of his character and the unblameableness of his conduct ? *
There are, I readily acknowledge, many difficul- ties attending the history of the penitent thief, which I have no occasion to consider in this place, it being sufficient for my present purpose to show, that the doctrine of the probability of repentance at the article of death proving acceptable will no longer have coun- tenance from it.
John vi. 44. 65. " No man can come to me except it were given him of my Father. Every man there- f — .i,.. na ,h i iear d an j learned of the Father cometh
No man can come to me, except the
ho halh sent me draw him." Now how is Jod is elsewhere said to draw men, but by of motives and instructions, which suppose, ,have a p:iwcr of attending to Ihem and im- >y therm It is also to be observed that, in the
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the whole of the discourse, in which the words quoted above are introduced, Jesus is blaming the Jews For their infidelity ; and it would be very extraordinary indeed, if for this purpose he should make use of an argument, which would entirely exculpate them, intimating that it was not in their power to do other- wise.
Our Lord sufficiently gives us to understand in what sense he uses the word drawing in the passage quoted above. He explains himself ver. 45. " It is -written in the prophets." Isaiah liv. 13. " And they shall be all taught of God. Every man there- fore that hath heard and learned of the Father, com- eth unto me." This was the way in which God the Father drew some of the Jews to Christ at that time, viz. such of them as, influenced by reverence, love and duty to him, heard attentively, and teamed the truths which he bad already taught them by Moses and the prophets ; but they who were of a different spirit and conduct, with respect to the divine truths already revealed, could not come to Christ, who con- stantly referred them to the testimonies of Moses and the prophets in proof of his divine mission. To them . " it was not given to know the mysteric dom of heaven," Matt. xiii. 1). Agi he says on another occasion, " If any his will, lie shall know of the docirin be of God, or whether I speak of mysel 17. And he thus remonstrates against ing-Jcws, chap. v. 39, &c " Search t
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for in them ye think ye have eternal life : an J they are they which testify of me. — But I know you, that you have not ihe love of God, in you.' — How can ye believe, who receive honour one of another, anil seek net the honour that cometh from God only ?" This appears plainly to be the language of one who con- sidered (he cause of the unbelief of ihese Jews as arising not from natural inability, or ihe withholding of the grace of God, but from contracted evil princi- ple* and habits, to which they determinedly adhered ; as he* speaks ver. 40, " Ye will not come unto me that ye might have life."