Divine Impartiality Considered.
Romans ii. 11.
"For there is no respect of persons with God."
The divine impartiality is often asserted in the holy scriptures; and
the assertion coincides with our natural ideas of deity. The pagans
indeed attributed to their Gods, the vices, follies and weaknesses of
men! But the beings whom they adored were mostly taken from among
men, and might be considered as retaining human imperfections,--Had
unbiased reason been consulted to find out a supreme being, a
different object would have been exhibited to view. But it is natural
to mankind to fancy the deity such an one as themselves.
The origin of many erroneous conceptions of the divinity may be found
in the persons who entertain them. To the jaundiced eye, objects
appear discolored. To a mind thoroughly depraved, the source of truth
may seem distorted. Therefore the hope of the Epicure--therefore the
portrait which some have drawn of the divine sovereign, rather
resembling an earthly despot, than the Jehovah of the bible! YET God
is visible in his works and ways. "They are fools and without excuse,
who say, there is no God." And as far as God appears in the works of
creation and providence, he appears as he is. Passion, prejudice, or
depravity may disfigure or hide him; but as far as the discoveries
which God hath made of himself are received, his true character is
discerned.
Of this character impartiality constitutes an essential part. "God is
a rock, his work is perfect; for all his ways are judgment; a God of
truth, and without iniquity; just and right is he."
This representation agrees with reason. According to his sense of it,
every man will subscribe it. Yet different apprehensions are
entertained respecting the divine impartiality, as respecting every
thing else. The ideas which some receive others reject as
unreasonable. This is not strange. Minds differ, no less than bodies.
We propose, with deference, now to _exhibit our views of this
interesting subject, the divine impartiality_, especially as it
respects man.
This is the branch of divine impartiality referred to in the text, and
commonly in the scriptures--_There is no respect of PERSONS with God_.
It is important that we form just apprehends on this subject. Mistakes
might inspire groundless expectations, and occasion practical errors,
dishonorable to God, and mischievous to man. But those which are just,
have a tendency to produce sentiments of rational respect and
reverence for the supreme Governor and to point to the way of peace
and blessedness.
Impartiality doth not require an equality of powers or advantages
--that creatures should in this view be treated alike, or made equal.
Infinite wisdom and power are not restricted to a sameness in their
plastic operations, or providential apportionments. Neither is this
sameness the order of heaven.
The number of creatures is great. We cannot reckon them up in order;
nor the different species. Among the myriads of the same species, are
discriminations, sufficient to distinguish them from one another. We
observe this in our race. And in the creatures beneath us. Among
mankind these differences are most noticeable and most interesting.
They relate to every thing which belongs to man--to the mind, and to
the body, and to the powers of each--to the temper--appetites--
passions--talents--trials--opportunities, and means of information.
There is in every respect an almost infinite variety--differences
which run into innumerable particulars. Variety may be considered as a
distinguishing trait in the works, and ways of God. And all is right.
When we consider the hand of God and his providential influence in
them, we seem constrained to adopt the language of the psalmist, "O
Lord how many are thy works? In wisdom hast thou made them all: The
earth is full of thy riches."
These are displays of divine sovereignty. They are beyond our
comprehension. "We see, but we understand not." Of many things brought
into being by divine efficiency, we know neither the design nor use--
can only say, "Thou Lord hast created all things, and for thy pleasure
they are and were created."
The same observation is applicable to the different situations in
which God hath placed creatures of the same class, and the different
talents committed to them--God hath doubtless his reasons for these
discriminations, but hath not revealed them.
By nothing of this kind is the divine impartiality affected; with none
of them is it concerned. God is pleased to try some with ten talents,
others with five, others with only one. That "so it seems good in his
sight," is all we know about it; and all we need to know. Should we
attempt to pry into it, the answer given by our Lord to an officious
enquirer respecting another, might be applied--"What is that to thee?"
The divine impartiality is only concerned to apportion the rule of
duty to the powers and advantages imparted, and to give to each one
according to the manner in which he shall have conformed to the rule
given to direct him, making no difference, other than they may have
affected differently the parts assigned them, or had more or fewer
talents.
If this definition of impartiality is just, we may infer that God
requires of man only "according to that which he hath;" and that in
the final adjustment nothing will be done by partiality, or preferring
one before another.
Could not these be predicated of the supreme governor, we would not
attempt to vindicate his character as an impartial being. The latter
we conceive chiefly respected in the text. Shall treat of each
briefly.
That God requires of man only "according to that which he hath," is
equally the language of reason and revelation. Our Savior teacheth,
that the divine rule will be the same, in this respect, as that which
governs good men--"Unto whom much is given, of him shall much be
required; and to whom men have committed much, of him will they ask
the more."
The apostle had a particular reference in the text to the decisions at
the great day, when "everyone must give account to God, and receive
the deeds done in the body"--and insists that the situation in which
each person had been placed, and the rule given for his direction will
then be brought into the reckoning, and that each one will be judged,
and his state determined by the law, under which he had lived and
acted during his probation. This is the spirit of the context from
verse six to the sixteenth, inclusive. "Who will render to every man
according to his deeds: To them who by a patient continuance in well
doing, seek for glory, and honor and immortality, eternal life: But to
them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath; tribulation and anguish, upon
every soul of man that doeth evil; of the Jew first, and also of the
Gentile: But glory, and honor, and peace, to every man that worketh
good; to the Jew first, and also to the Gentile. _For there is no
respect of persons with God_. For as many as have sinned without law,
shall also perish without law; and as many as have sinned in the law
shall be judged by the law. For not the hearers of the law are just
before God, but the doers of the law shall be justified. (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 unto themselves; which
shew the works of the law written in their hearts, their conscience
also bearing witness, and their thoughts the mean while accusing, or
else excusing one another.) In the day when God shall judge the
secrets of men, by Jesus Christ, according to my gospel."
This whole paragraph is an illustration of divine justice and
impartiality as exercised toward mankind. It shows that they are here
for trial--that those who act uprightly will meet the divine
approbation, and be rewarded with eternal rewards; but that a
contentious disregard of duty, and willful continuance in known
wickedness will be the object of divine indignation, which will
occasion tribulation and anguish that in the decisions at the great
day, family and national distinctions will be disregarded--that it
will be required of every one according to the talents committed to
him, and no more, whether he be Jew or Gentile.
Some have doubted whether those left to the light of nature could
possibly meet the divine approbation and find mercy with God; or were
not doomed without remedy to suffer the vengeance of eternal fire.
This we apprehend to be here determined. "Those who have not the law,
may do by nature, the things contained in the law; and the doers of
the law shall be justified."
By "doing the law," no more is intended than acting sincerely,
according to the light imparted. Perfect obedience is not attainable
by imperfect creatures--cannot therefore be here intended by the
apostle. His evident meaning is, that sincerity is accepted of God,
and rewarded with the rewards of grace, and equally of the Gentile, as
of the Jew; _for there is no respect of persons with God_.
Adults, privileged with gospel light, must believe and obey the
gospel. To them is that declaration addressed--"He that believeth and
is baptized shall be saved; but he that believeth not shall be
damned." This hath no relation to those who have not the means of
faith. "What the law saith, it saith to those who are under it." The
same is true of the gospel.
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." *
* Ezekiel xviii. 31.
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?+ 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.
+Romans vi. 2. 11.
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.*
* Genesis vi. 3.
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." +
+ Mark xii. 24. x. 21.
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.
But depravity and wickedness are wrong, and criminal, apart from all
consideration of their source--they are so in themselves.
They cannot therefore be from God, but must have some other source.
The creature which vitiates another, is viewed as culpable, though it
only tempts to wickedness, which is all a creature can do to vitiate
another, and leaves the tempted ability to retain integrity; what must
then be our views of a being whom we conceive to produce the same
effect _by an exertion of Almighty power_?--"God cannot be tempted
with evil, neither tempteth he any man," Is it then supposeable that
he can produce it by direct efficiency?
But suppose him to produce it, Suppose it to derive immediately from
him. Is its nature altered? Is it less criminal or odious?
God forbid that we should make the supposition! It is a compound of
absurdity and blasphemy! As well may we suppose the sun to diffuse
darkness! They "trusted in lying words, who said of old, We are
delivered to do abominations." We fear the Lord; "and will ascribe
righteousness to our Maker."
But doth not God choose some to eternal life, and to this end bring
them into his kingdom, and leave others to perish in their sins?
God chooseth those who hear his voice, and cherish the divine
influences, and leaves those who refuse his grace and grieve his
spirit. "Behold, I stand at the door and knock; _if any man hear my
voice, and open the door_, I will come in to him, and sup with him,
and he with me. Every one that asketh receiveth; hath that seeketh,
findeth; and to him that knocked it is opened," Asking is antecedent
to receiving; seeking, to finding; and knocking is the work of those
yet without. When trembling, astonished Saul, of Tarsus enquired,
"Lord, what wilt thou have me to do?" he was directed by one sent of
Christ--"The Lord said to Annanias, Arise--go--enquire--for one called
Saul of Tarsus: _For, behold, he prayeth_."
It is further asked, Whether God doth not act as a sovereign, in his
choice of those whom he sanctifies and saves?
God acts as a wise and impartial sovereign. God is not a sovereign in
the sense in which most earthly monarchs are so. Whim, caprice,
passion, prejudice often influence their preferences of some to
others. Not so the divine sovereign. There are reasons for all his
discriminations. They may be veiled at present from our view; but will
one day appear--"The day will declare them," and justify God in them.*
*1 Corinthians iii. 13.
But the elect, it is said, "are chosen from the foundations of the
world; before they have done either good or evil."
Election is indeed, "according to foreknowledge." "Whom God did
foreknow, he also did predestinate to be conformed to the image of his
Son."
But God could not foreknow, say some, how a free moral agent would
act, unless he had first determined how he should act!
_A free moral agent, all whose volitions and actions, are fixed by an
immutable decree_! We are ignorant how God knows, or how he foreknows.
Perhaps past and future relate only to creatures, Every thing may be
present to the divine mind--with God there may be _an eternal Now_.
"Beloved, be not ignorant of this one thing, that one day is with the
Lord as a thousand years, and a thousand years as one day." Much which
is known to us, is locked up from creatures below us--they can form no
ideas about it. Still less do we know of God, or the manner of the
divine perceptions. The distance between God and us, is infinitely
greater than between us and creatures of the lowest grade. It is
therefore impossible for us to make deductions from the divine
perceptions, or determine any thing about them. When tempted to it we
should remember the caution given by Zophar,--"Canst thou by searching
find out God? Canst thou find out the Almighty to perfection? It is
high as heaven; what canst thou do? deeper than hell; what canst thou
know?" *
* Job xi. 7, 8.
But as the whole human race are sinners, deserving only of punishment,
is not God at liberty to choose from among them, whom he pleaseth to
sanctify and save, and pass by, and leave whom he pleaseth, to punish
in their sins?
We have no claim on divine justice. All mankind might have been left
to perish. But they are not thus left of God, He hath found a ransom;
and offers salvation to all. No differences will be eventually made
among men without reasons. And the reasons will be in them--_For there
is no respect of persons with God_.
But suppose two persons to be equally guilty and deserving of
condemnation, may not God make one of them a vessel of mercy, and the
other a vessel of wrath? Would the latter have occasion to complain?
Or could injustice be charged on God?
We should not dare to charge him with injustice, did we know such a
case to happen--neither do we presume to determine what God hath
aright to do. But we are sure that no such case ever will happen--that
God will not make an eventual difference in those who are alike, for
_there is no respect of persons with God_.
Some may find mercy who may appear to us less guilty than some others
who may perish in their sins. But it belongs not to us to estimate
comparative guilt. It requires omniscience. "The judge of all the
earth will do right."