OBEDIENCE ENTIRE
2. That nothing can be virtue, or true religion, but obedience to this law, and that the government of God acknowledges nothing else as virtue or
true religion.
There can be no rule of duty but the moral law.
UPON THIS PROPOSITION I REMARK:
(1.) That the moral law, as we have seen, is nothing else than the law of nature, or that rule of action which is founded, not in the will of God, but in the nature and relations of moral agents. It prescribes the course of action which is agreeable or suitable to our nature and relations. It is unalterably right to act in conformity with our nature and relations. To deny this, is palpably absurd and contradictory. But if this is right, nothing else can be right If this course is obligatory upon us, by virtue of our nature and relations, no other course can possibly be obligatory upon us. To act in conformity with our nature and relations, must be right, and nothing, either more or less, can be right. If these are not truths of intuition, then there are no such truths.
(2.) God has never proclaimed any other rule of duty, and should He do it, it could not be obligatory. The moral law did not originate in His arbitrary will. He did not create it, nor can He alter it, or introduce any other rule of right among moral agents. Can God make anything else right than to love Him with all the heart, and our neighbor as ourselves? Surely not. Some have strangely dreamed that the law of faith has superseded the moral law.
But we shall see that moral law is not made void, but is established by the law of faith. True faith, from its very nature, always implies love or
obedience to the moral law; and love or obedience to the moral law always implies faith. As has been said on a former occasion, no being can create law. Nothing is, or can be, obligatory on a moral agent, but the course of conduct suited to his nature and relations. No being can set aside the obligation to do this. Nor call any being render anything more than this obligatory Indeed, there cannot possibly be any other rule of duty than the moral law. There can be no other standard with which to compare our actions, and in the light of which to decide their moral character. This brings us to the consideration of the second proposition, namely:
That nothing can be virtue or true religion but obedience to the moral law.
That, every modification of true virtue is only obedience to moral law, will appear, if we consider:
(1.) That virtue is identical with true religion:
(2.) That true religion cannot properly consist in anything else, than the love to God and man, enjoined by the moral law:
(3.) That the Bible expressly recognizes love as the fulfilling of the law, and as expressly denies, that anything else is acceptable to God. “Therefore love is the fulfilling of the law” (<451310>Romans 13:10).
“Though I speak with the tongues of men and of angels, and have not charity (love), I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity (love), it profiteth me nothing” (<461301>1 Corinthians 13:1-3).
Love is repeatedly recognized in the Bible not only as constituting true religion, but as being the whole of religion. Every form of true religion is only a form of love or benevolence.
Repentance consists in the turning of the soul from a state of selfishness to benevolence, from disobedience to God’s law, to obedience to it.
Faith is the receiving of, or confiding in, embracing, loving, truth and the God of truth. It is only a modification of love to God and Christ. Every Christian grace or virtue, as we shall more fully see when we come to consider them in detail, is only a modification of love. God is love. Every modification of virtue and holiness in God is only love, or the state of mind which the moral law requires alike of Him and of us. Benevolence is the whole of virtue in God, and in all holy beings. Justice, truthfulness, and every moral attribute, is only benevolence viewed in particular relations.
Nothing can be virtue that is not just what the moral law demands. That is, nothing short of what it requires can be, in any proper sense, virtue.
A common idea seems to be, that a kind of obedience is rendered to God by Christians which is true religion, and which, on Christ’s account, is accepted of God, which after all comes indefinitely short of full or entire obedience at any moment; that the gospel has somehow brought men, that is, Christians, into such relations, that God really accepts from them an imperfect obedience, something far below what His law requires; that Christians are accepted and justified while they render at best but a partial obedience, and while they sin more or less at every moment. Now this appears to me, to be as radical an error as can well be taught. The subject naturally branches out into two distinct inquiries:
(1.) Is it possible for a moral agent partly to obey, and partly to disobey, the moral law at the same time?
(2.) Can God, in any sense, justify one who does not yield a present and full obedience to the moral law?
The first of these questions has been fully discussed in the preceding lecture. We think that it has been shown, that obedience to the moral law cannot be partial, in the sense that the subject can partly obey, and partly disobey, at the same time. We will now attend to the second question, namely:
Can God, in any sense, justify one who does not yield a present and full obedience to the moral law? Or, in other words, Can He accept anything as virtue or obedience, which is not, for the time being, full obedience, or all that the law requires?
THE TERM JUSTIFICATION IS USED IN TWO SENSES:
(a.) In the sense of pronouncing the subject blameless:
(b.) In the sense of pardon, acceptance, and treating one who has sinned, as if he had not sinned.
It is in this last sense, that the advocates of this theory hold, that Christians are justified, that is, that they are pardoned, and accepted, and treated as just, though at every moment sinning, by coming short of rendering that obedience which the moral law demands. They do not pretend that they are justified at any moment by the law, for that at every moment condemns them for present sin; but that they are justified by grace, not in the sense that they are made really and personally righteous by grace, but that grace pardons and accepts, and in this sense justifies them when they are in the present commission of an indefinite amount of sin; that grace accounts them righteous while, in fact, they are continually sinning; that they are fully pardoned and acquitted, while at the same moment committing sin, by coming entirely and perpetually short of the obedience which, under the circumstances the law of God requires. While voluntarily withholding full obedience, their partial obedience is accepted, and the sin of withholding full obedience is forgiven. God accepts what the sinner has a mind to give, and forgives what he voluntarily withholds. This is no caricature. It is, if I understand them, precisely what many hold. In considering this subject, I
wish to propose for discussion the following inquiries, as of fundamental importance.
1. How much sin may we commit, or how much may we, at every moment,