The equal justice of God in giving to every one according to his works, or to his improvement of talents, is the spirit of the text and context, and of many other scriptures. Yea, this one of those great truths which are borne on the face of revelation—"If ye call on the Father, who, without respect of persons, judgeth every man according to his works, pass the time of your sojourning here in fear."
Some objections to the preceding definition of divine impartiality are subjoined, with very brief replies.
It is said "We must be born again or we cannot see the kingdom of God," and regeneration is the work of God, or effect of divine influence.
That necessary change, is indeed the work of God, but not to the exclusion of human cooperation. The holy spirit strives with all who have the means of grace. None are wholly destitute of supernal influences—of awakenings and convictions, or devoid of power to cherish or to resist them. This is intimated in the warnings to beware of grieving or quenching the spirit. Could men only oppose divine influence in renovation, they would never be exhorted of God "to make themselves new hearts, and turn themselves that they may live." [12]
But natural men are said to be "dead in sin"—and can the dead do aught which tends to their own resurrection?
The renewed are said to be "dead to sin"—Can they do nothing which tends to wickedness? [13] Metaphors must be understood with latitude. We should involve ourselves in many absurdities, by always adhering to the literal sense of those used in scripture. Were we to adhere in all cases to the literal sense, we should believe Christ to be a rock, a door, a vine, and receive the Romish doctrine of transubstantiation.
But is not "every imagination of the thoughts of sinners hearts," said in scripture to "be only evil continually?" Such is said to have been the state of antediluvian sinners, when the spirit had ceased to strive with them, agreeably to the threatening. [14]
It is a representation of the last grade of human depravity; but not applicable to every natural man. Those who are unrenewed are not all equally depraved. Some "are not far from the kingdom of God."—In some are things lovely in the Savior's eyes. "Then Jesus, beholding him, loved him." [15]
It is further asked, Whether every motion toward a return to God, is not the effect of divine influence? And whether divine influence doth not necessarily produce effect?—We answer,
To suppose man not capable of acting, but only of being acted on, or acted with, is to exculpate his enmity against God, and opposition to his law and gospel. To suppose his enmity and opposition to be the effect of divine influence, is to excuse them. Blame rests with the efficient. The creature cannot be culpable, because he is what God made him; or while he remains what he was made of God. To denominate either temper or conduct morally good or evil, consent is necessary, to suppose consent, in the creature, to be the effect of almighty power operating upon it, nullifies it to the creature, in a moral view. The work of God cannot be the sin, or holiness, of the creature.