And why is Divine efficiency necessary?—Because man has no ability that will “work,” without it. Thus the moment he sets up a guard against Pelagianism, he throws himself back either upon our doctrine, or upon the old Calvinistic doctrine of “native impotency.” There is no standing place any where else. The New-Haven divines are right, if natural ability is right; and the time cannot be far distant when the love of consistency will drive all, who hold to natural ability, either on to the New Divinity ground, or back to old Calvinism. From this remark the reader will see how much depends, if my views are correct, upon the proper adjustment of this question. It is in fact the turning point, which is to give a character to the theology of the Churches. Let us not then be in haste to pass over it. Hear Dr. Griffin farther. “Now if you ask me what is that power, which is never exerted without Divine efficiency? I can only say, that, in the account of the Divine mind, it is the proper basis of obligation, and therefore by the decision of common sense, must be called a power.” The doctor had a little before told us, that this power was faculties—he is not satisfied with this; and what well instructed mind, like the doctor’s, could be? It is something that forms the “basis of obligation,” he knows not what it is. He merely infers there is such a power, because men are held responsible. But this inference will flow quite as naturally, by taking the Arminian ground of gracious ability, and save the other difficulties beside. At any rate, it will save the absurdity of holding to an ability, that will not “work,” without being strengthened by Divine aid, and yet that this same ability is sufficient for all purposes of obligation without that aid.
We shall find equal difficulty, if we take up and examine this definition of moral power. It is “the exercise of natural power.” But these same writers tell us that, while we have this natural power sufficient without Divine grace to form a basis of obligation, “we are entirely dependent upon God’s grace for moral power”—in other words, according to the definition of moral power, we are dependent upon grace for the exercise of our natural power—and since natural power means the faculties of the understanding, will, and conscience—the statement is simply and evidently this: we are dependent upon Divine grace for the exercise of our understanding, conscience, and will, in making a holy choice. Why? Because the understanding, conscience, and will are so depraved by nature, that it is not in their nature to “work” in this exercise, without this Divine grace. Is not this holding the gracious ability after all? Is it singular then that Dr. Griffin should say, in another place —“They (sinners) are bound to go forth to their work at once, but they are not bound to go alone: it is their privilege and duty to cast themselves instantly on the Holy Ghost, and not to take a single step in their own strength?” Or is it any wonder that the Christian Spectator should say, that “this statement of Dr. Griffin brings him directly on the ground of evangelical Arminianism?” And is this the ability that “the mass of the New-England divines have held to from the beginning?” Not exactly. They only slide over on this ground occasionally, when they are pressed hard with Pelagianism on the one hand, and the old doctrine of passivity on the other. For the truth is, as before remarked, they have not a single point to balance themselves upon between these two, only as they light upon our ground.
There is still another difficulty in this moral power, as it is called. It implies the absurdity, that power to obey God is obedience itself. For a right exercise of our natural powers is obedience. But the right exercise of our natural power is moral power—therefore
Our moral power to obey God is obedience!! And this will give us a clue to the proper understanding of that oft-repeated Calvinistic saying—“You have power to obey God, if your heart is rightly disposed,” or in short hand—“You can if you will.” Now the verb will here evidently means the right exercise of the natural faculties—that is, as shown above, it means obedience. Hence the whole and proper meaning of this notable saying is—“You have power to obey God, if you obey him.” “You can if you do.” This is a sort of logic which, when scanned down to its naked character, one would get as little credit in refuting, as its abettors are entitled to for its invention and use. And yet this is the logic which, in its borrowed and fictitious costume has led thousands in our land to suppose that Calvinism, as it is now modified, is the same, or nearly the same with Methodism.
There is still another striking solecism, necessarily connected with this definition of power. It supposes it to have no actual existence, until the necessity for it ceases. For in the order of cause and effect, natural power effects the act of obedience; and this effect of natural power, producing obedience, gives existence to moral power. Thus we have power to obey, super-added to the power that has actually obeyed! If, however, Calvinists say this is treating the subject unfairly, because their very definition shows that they do not mean by it any thing which enables man to obey—I answer, that my reasoning went upon the ground, that it was what they call it—power; and if they do not mean power, that is only acknowledging the position I started upon, that this Calvinistic power is no power at all. And here I ask, in the name of candour, What is the use of calling things by wrong names? What confusion and error may not be introduced by applying common and well defined terms in such a manner, that, when the things to which they are applied, are defined, it is seen that the terms thus applied are worse than useless; they directly mislead the mind! It is the direct way to bring Christian theology and Christian ministers into distrust and reproach.
One thought more, with respect to this moral power, and I will pass on. The doctrine of Calvinism is, if I understand it, that God controls the natural power of men, by means of their moral power. This some of them expressly affirm. And to show that I am not mistaken with respect to the others, let the reader carefully attend to the following considerations. What is it secures the fulfilment of the Divine decrees, in respect to the elect and the reprobate? Why do not some of the reprobates, in the use of natural ability, repent and get to heaven? Because they have not the moral power. Why do not some of the elect, in the use of the same ability, fall into sin and finally perish? Because God makes and keeps them willing in the day of his power—that is, he irresistibly imparts to them this moral power. Thus, by means of this, which he keeps in his own hands he executes his decrees. For God, of set purpose, so constituted this natural power, that it does not “work” without Divine efficiency. By moral power; therefore, natural power is controlled. Now, to say nothing here of the absurdity of efficiently and irresistibly controlling one power by another, and yet calling that other the essence of free agency, and the basis of obligation—look at the absurdity in another point of view. Since moral power is the exercise of natural power, the former must be the effect of the latter. And since, according to Calvinism, natural power is controlled by moral power, it follows conclusively; that the effect controls its cause!! And since the cause must act, before the effect is produced, it follows that the effect, before it has an existence, acts upon its cause to produce its own existence!!! This is certainly a nullification of both cause and effect: Such are some of the difficulties of these definitions of power—definitions as contrary to the common understandings of men, and the common laws of language, as they are to sound philosophy—definitions which, if they were always understood, when the terms were used; would make the propositions in which these terms are found, sound very differently to the common ear. I trust therefore it has been made to appear, that “this distinction of natural and moral ability, and the reasonings upon it, are founded on a most unphilosophical analysis of mind and an unwarranted definition of terms,” and that, after all the efforts of the Calvinists to find out another alternative, they will be under the necessity, if they would be consistent, either of going back to the old Calvinistic ground, of remediless impotency, or of advancing on to the Pelagian ground of the New Divinity; or they must accept of the Arminian theory of gracious ability. And that the reader may be prepared to make his selection, I will here remind him of the arguments adduced in favour of the latter doctrine, in the last number, while I next proceed to answer more specifically the objections that have been urged against it, which however for an obvious reason must be withheld until the next number.
[ NUMBER XII. ]
OBJECTIONS TO GRACIOUS ABILITY ANSWERED.
In consulting different authors to find the strongest objections that have been urged against our doctrine of ability by grace, I have fixed upon the doctrinal tract, already alluded to, entitled, “Man a Free Agent without the Aid of Divine Grace,” as concentrating in a small compass, and in a clear and able manner, the sum total of these objections. I may not follow the precise order of this writer, and possibly shall pass over some of his remarks as of minor importance, but the substance of his reasoning shall receive such notice as I shall be able to give it.