



Produced by Bryan Ness, Greg Bergquist and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
book was produced from scanned images of public domain
material from the Google Print project.)







Scientific and Religious Journal.

VOL. I. DECEMBER, 1880. NO. 12.




IS THE SINNER A MORAL AGENT IN HIS CONVERSION?


There are a great many questions asked upon the subject of conversion,
and as many answers given as there are theories of religion, and many
persons listening to men's theories upon this subject are left in doubt
and darkness in reference to what is and is not conversion. You ask the
Mormons, who fully believe their theory of conversion, and they will
refer you to their own experience and the experience of the loyal,
self-sacrificing devotees of their faith. Ask the Roman Catholic and he
will give you an answer corresponding with his theory of religion. All
Protestant parties give you their experience, and refer you to their
loyal and self-sacrificing brethren for the truthfulness of their
theories of conversion. In the midst of this conflict and medley of
contradictions what are we to do? Shall we accept their experience as
the infallible rule by which to determine the right from the wrong in
matters pertaining to our present and eternal salvation? A strange rule,
in view of the great contrariety of opinions and our liability to be
misled. It would justify Mother Eve, she being deceived. But "she was
found in the transgression." We may be deceived and found in
transgression. This strange rule would justify Saul; for he verily
thought he ought to do many things contrary to Jesus, which things he
did, and did them in all good conscience towards God and man, yet he was
a blasphemer and injurious. The Master, in view of our liability to be
deceived, gave us a rule of conduct in reference to our communications
in these words: "Let your communications be yea, yea, and nay, nay." It
requires heroism and manhood, which is the highest degree of moral
courage, to say nay where questions of personal interest are involved.

The rule in reference to God's word is different, being based upon his
immutability and perfections. He is not deceived, not misled, not
mistaken. Paul says in reference to the word of God, which was preached
by himself, Sylvanus and Timotheus: "Our word toward you was not yea and
nay, but in him was yea, for all the promises of God in Christ are yea,
and in him amen unto the glory of God by us." 2 Cor. 1, 18-20. "Let God
be true though every man be a liar," was in the times of the Apostles
and first Christians a rule which they had no hesitancy in affirming. A
moral agent is one who, with a knowledge of the right and wrong,
exercises the power of action. In conversion it is the exercise of the
power that begins conversion. If the sinner has not this power, then he
is not a moral agent in his conversion. All the differences among men
upon the subject of conversion grew out of their different notions of
God and of men. It is a matter of the greatest consequence to have
correct notions of God and of self. As conversion relates to both, wrong
notions of one will create wrong notions of the other. Those who have
been taught to debase themselves under the pretext of giving glory to
God, consider meanness and wrong as natural and inherent imperfections
of their being, and attributable to Father Adam and Mother Eve, and
neglect to exercise the powers at their command. Being taught that they
are unable to do anything to help themselves, they are left to throw the
work all back upon God or give it up in despair. If they throw it back
upon God, and regard themselves as passive recipients of the work of
conversion, then they must wrestle with God, for there is no use in
wrestling with the powerless one.

With this view of the subject the world's condition is incomprehensible,
and in direct conflict with the revealed character of God. We would
naturally suppose when we read that "God is not willing that any should
perish, but that all should come to repentance," that none would be
allowed to perish on account of any neglect upon the divine side. But
thousands do die in their sins. Do you say it is because of their great
wickedness? In what does wickedness consist? Is it the neglect of that
which is not in their power? Does not the system that God interposes in
the conversion of the sinner rest upon the idea that the sinner is
helpless in respect to his conversion? It certainly does. Then why
should the sinner he blamed? This view of the sinner's moral condition
necessitates a view of God utterly at variance with his character, viz:
that he is _now_ and _then_ on the giving hand, that he consents to pour
out his Spirit occasionally, and does this only where the good people
wrestle with him and give him no rest day nor night. One would think
that "he who spared not his own son, but gave him up for us all," would
send that Almighty Spirit everywhere, and at once bring about the
millennial glory. What is the trouble? "_God is love!_" "Tell them, as I
live, saith the Lord God, I have _no pleasure_ in the death of him who
dieth, but rather that he would repent and live." This theory of the
sinner's helplessness is the foundation of the entire system of mystical
conversion through mystical operations of the Spirit of God. And as for
plain and easy conditions of pardon and peace that we know all sinners
can comply with, this system of mystical conversion sets them all
_aside_. So you see that difficulties are multiplying on our hands, and
unless we can start off upon another foot, we must be lost in the
mystical and incomprehensible. As reformers, our greatest work is to
clear away mystical and false notions of men in reference to themselves
and their God; to make men sensible of their dignity and responsibility,
as beings endowed with God-like attributes.

We have succeeded, in most communities, in killing the _tap-root_ of the
mystical tree of conversion--_i.e._, the tenet of total hereditary
depravity, but the tree still stands erect, and men claim that a
wonderful outpouring of the Spirit of God has, in many days and nights,
resulted in 100 or 200 or 300 conversions. But what is conversion? It is
lexically defined "_to turn upon, to turn towards_." In a moral sense,
"_to turn upon or to, to convert unto, to convert from error, to turn to
the service and worship of the true God_." "And all who dwelt at Lydda
and Saron saw him and _turned_ to the Lord." Acts ix, 35. The word
_turned_, in the above text, is a translation of the Greek term that is
nine times rendered _convert_ in its forms and thirty-eight times _turn_
in its forms. They, the people of Lydda and Saron, _turned, converted to
the Lord_. Did they do it? Then they were active and not passive. It was
an act of their own. "Repent and turn yourselves."--Eze. xviii, 30. Here
the Lord commanded sinners to _convert themselves_. "Cast away from you
all your transgressions, whereby ye have transgressed, and make you a
new heart and a new spirit; for why will ye die, O house of Israel?"
Eze. xviii, 31. "If the wicked will turn, convert, from all his sins
that he hath committed, and keep all my statutes, and do that which is
lawful and right, he shall surely live, he shall not die." Eze. xviii,
31. Here we discover that the burden of conversion and the entire
responsibility of an unconverted state is thrown upon the sinner.

The Apostles taught men to convert themselves. See Acts xiv, 15. "We
also are men of like passions with you, and preach unto you, that ye
should turn, _convert_, from these vanities to the living God." Paul
says, "He showed first unto them of Damascus, and at Jerusalem and
throughout all the coasts of Judea, and then to the Gentiles, that they
should turn, _convert_, to God, and do works meet for, worthy of,
repentance." Acts xxvi, 20. Speaking of the unbelieving Jews he said,
"But their minds were blinded; for until this day remaineth the same
vail untaken away in the reading of the Old Testament, which vail is
done away in Christ. But even unto this day, when Moses is read, the
vail is upon their heart. Nevertheless, when it shall _turn_, _convert_,
to the Lord, the vail shall be taken away." 2d Corinthians, iii, 14-16.
Here we find that the heart must do its own _turning_, _converting_.
_Poor Jews!_ Could they help themselves? Yes, it all depended upon their
own actions. The INFINITE ONE did as much for them as for any others.
They closed their eyes and stopped their ears, lest at _any time_ they
should see with their eyes, and hear with their ears, and understand
with their hearts, and be converted and healed. Why did the Master not
say, "And I should _convert_ and heal them?" _Ans._ Conversion is a
commandment of God, and sinners must obey it or perish.

The above quotation is made from Isaiah vi, 10, where it reads: "Lest
they should see with their eyes, and hear with their ears, and
understand with their hearts, and _convert_, and I should heal them."
Paul, speaking of the disciples in Macedonia and Achaia, says: "They
themselves show of us what manner of entering in we had unto you, and
how ye turned, _converted_, to God from idols to serve the living and
true God." 1 Thess., i, 8, 9. "Repent ye therefore and be converted," is
passive in our translation, but imperative active in the original. In
the Geneva text it reads: "_Amend_ your lives and turn. So conversion is
a commandment of God. If there is anything necessary to conversion that
is not in the power of the sinner, why should he be commanded to
convert? If the trouble is in his corruption, through inborn depravity,
why are _some converted_ and _others not_? If there is anything in
conversion that is not in the power of the sinner, then he must of
necessity be saved without it, or remain unavoidably in sin--_doomed to
misery_."

Webster defines the term _convert_ "to change from one state to another,
as to convert a barren waste into a fruitful field; to convert a
wilderness into a garden; to convert rude savages into civilized men; to
change or turn from one party or sect to another--as to convert Pagans
to Christianity, to turn from a bad life to a good one, to change the
heart and moral character from enmity to God and from vicious habits to
the love of God and to a holy life." Hence the ancient commandment:
"Make you a new heart and a new spirit, for why will you die." Eze.
xviii, 32. "Thou shalt love the Lord thy God with all thy heart, and
with all thy mind, and with all thy strength." Is this out of your
power? Then who is to blame? Does the blessed Father command you to do
what you can not? Are you thus lost without remedy? Does the Lord mock
you with commandments that you can not obey? The importance of
conversion is in the fact that it is the turning point or dividing line
between those who serve God and those who serve him not.

I. The Lord commands sinners to convert.

II. The Lord's commandments are duties that sinners owe to God.

Therefore, conversion is a duty that the sinner owes to God. It is the
sinner's duty; then he must perform it. We have seen that the Lord
commands it, and that sinners did perform it. Do you say it is a work
begun upon them and accomplished by them? Then sinners must be passive
in the beginning of this work, and the beginning is most essential, for
unless the thing is begun it will never be accomplished. Is this
beginning the work of God wrought upon the sinner by a special operation
of the Holy Spirit? If this be so it follows that the entire Christian
life is of necessity, and not of choice, for the root always bears the
tree, and not the tree the root. If the cause is the unconditioned power
of God, the effects growing out of that cause are the fruits of
necessity; and so the Christian is a necessitated creature, and entitled
to neither praise or reward, for it was not he that did it, _but God_.
And in this case the sinner is not a moral agent, for in moral agency
the sinner, with a knowledge of the right and the wrong, begins the work
_himself_ and does it himself. This does not exclude the instrumentality
of Christ, the Apostles, prophets and Christians, who, by the words of
the Holy Spirit, have placed before sinners all the knowledge necessary
to give them correct ideas of duty, and also the motives to be accepted.
An agent is one who has power to begin action, and moral agency in
conversion is the exercise of that power, with a knowledge of the right
and the wrong, and so it comes to pass that conversion to God always
makes a Christian, provided, however, that the man, knowing what to turn
from and what to turn to, honestly turned from the wrong to the right,
which is the same as to say that he was a moral agent in his conversion.
A man may _turn_ without a knowledge of the right and the wrong, but it
is turning _round_ and _round_ and remaining in the same place, _i.e._
in ignorance of God's will, and so remaining in disobedience. Such may
be and often is.

In all such cases the person has been the creature of passion, wrought
upon by excitement, and left in ignorance of duty in disobedience to the
gospel of Christ. A good rule by which to determine when such is the
case, and it is the Master's rule, is the unwillingness of the person to
do the commandments of God, and to receive for instruction upon the
subject of duty, his word, an unteachable disposition, which not only
refuses to obey when the commandments are presented, but absolutely
persists in opposing them. A man in this condition is worse than
ignorant, his heart is irreconciled to the government of God, and he may
turn around and around and die in sin and transgression. Do you object
that God controls in conversion, and, therefore, the man is illuminated
in a mysterious manner, and necessitated aright--that he is a
necessitated moral agent? Necessitated moral agency and free slavery are
identical. There is no such thing as necessitated moral agency. What I
am compelled to do is not mine, but his who compelled me. All that we
call moral or immoral, virtuous or vicious, praiseworthy or blameworthy,
in our conduct, depends wholly upon the will. It begins in us and is
done by us. It is ours and we will answer for it. No man is to be blamed
or praised for that which he neither had power to do or avoid. This, in
harmony with the words _agent_ and _action_, is saying no more than that
a man is to be praised or blamed for actions done by himself and not by
another. It is the gospel rule, "that every man shall receive according
to that which he bath done; that every man shall give account of
_himself_ to God."

If the sinner is