The Scriptures declare that by nature all men, without excep- tion, are dead in sin. That the affections are depraved. That the wicked man out of the evil treasure of his heart bringeth forth that which is evil. Christ died for us while we were without strength. Sinners are the servants of sin. Men are said to be subject to Satan, led about by him at his will.
The change accomplished in regeneration is said to be, not a mere change of purpose, but a " new birth/' a " new creation," a "begetting anew/' a "giving a new heart," the result is the " workmanship of God." Christ gives repentance to Israel. All Christian graces are the fruits of the Spirit. The work in us is accomplished by the " exceeding greatness of the mighty power of God."-— Eph. i., 18-20 ; John iii., 3-8 ; Eom. viii., 2 ; Gal. v., 17.
21. How can the fact of man's inability be reconciled with his responsibility ?
It is objected that " a man can not be justly responsible for doing that which he is unable to do." This maxim is self- evidently true when the inability arises either from the absence of the natural faculties proper to the agent, or from the want of opportunity to use them. Neither an idiot, nor a man devoid of the rudiments of a moral sense, nor a man whose volitions were not determined by the genuine disposition of his own heart, would be responsible.
OBJECTIONS ANSWEKED. 269
But, on the other hand, it is just as clearly a matter of uni- versal consciousness that when the cause of inability consists in the absence of the proper moral dispositions, that inability, in- stead of being inconsistent with responsibility, is the very ground of righteous condemnation. No matter whence the malignant or the profane disposition comes, whether innate or acquired, all men judge, 1st, that the stronger they are the less is the agent's ability to change them ; yet, 2d, that the stronger they are the greater is the agent's ill desert on their account.
22. How can man's inability be reconciled with the commands,
promises, and threatenings of God ?
Gocl righteously deals with the sinner according to the mea- sure of his responsibility, and not according to the measure of his sinful inability. It would have been a compromise altogether unworthy of God to have lowered his demands in proportion to man's sin. Besides, under the gospel dispensation, God makes use of his commands, promises, and threatenings, as gracious means, under the influence of his Spirit, to enlighten the minds, quicken the consciences, and to sanctify the hearts of men.
23. Hoiv can man's inability be shown to be consistent with the rational use of means ?
The efficiency of all means lies in the power of God, and not in the ability of man. God has established a connection between certain means and the ends desired ; he has commanded us to use them, and has promised to bless them ; and human experi- ence has proved God's faithfulness to his engagements, and the instrumental connection between the means and the end.
24. What are the legitimate, practical effects of this doctrine ?
This dreadful fact ought to lead us to feel, 1st, with respect to ourselves, humility, and self-despair. 2d. With respect to God, sincere gratitude and perfect confidence. And, 3d, to the prac- tice of constant circumspection lest we grieve the Holy Spirit, and be left to our own helplessness.
CHAPTER XIX.
THE COVENANT OF GRACE.
1. What is the Neiv Testament usage of the term diadrjtcT] ?
This word occurs thirty-three times in the New Testament. and is almost uniformly translated covenant when it refers to the dealings of God with his ancient church, and testament when it refers to his dealings with his church under the gospel dispensa- tion. Its fundamental sense is that of disposition, arrangement ; in the classics generally that specific form of arrangement or dis- position called a testament, which sense, however, it properly bears in but one passage in the New Testament, viz., Heb. ix., 16, 17. Although it is never used to designate that eternal cov- enant of grace which the Father made with the Son as the second Adam, in behalf of his people, yet it always designates either the old or the new dispensation, i. e., mode of administration of that changeless covenant, or some special covenant which Christ has formed with his people in the way of administering the covenant of grace, e. g.y the covenants with Abraham and with David.