The convictions of natural
The convictions of natural
The convictions of natural conscience, and those which are wrought in the heart by the Holy Spirit, are different, not only in degree—but in kind; the light of a glow-worm and of the sun do not more essentially differ. The former are partial and superficial, leave us in possession of a supposed power of our own, are pacified by some appearances of an outward change, and make us no further sensible of the necessity of a Savior than to make our doings and duties (if I may so express myself) full weight, which perhaps might otherwise be a little deficient when brought to the balances of the sanctuary.
But truly spiritual convictions give us far other views of sin—they lead us to a deep and solemn consideration of the root, our total absolute depravity, and our utter apostasy from God, by which we are incapable of doing good, as a dead man is of performing the functions of life! They lead us to the rule and standard—the strict, holy, inflexible law of God, which reaches to the thoughts and intents of the heart; requires perfect, universal, persevering obedience; denounces a curse upon every failure, Gal. 3:10; and affords neither place nor strength for repentance. Thus they sweep away every hope and refuge we had before, and fix upon us a sense of guilt and condemnation, from which there is no relief, until we can look to Jesus, as the wounded Israelites did to the brazen serpent—which was not to give efficacy to medicines and plasters of their own application—but to heal them completely of itself by looking at it! John 3:14-15, and John 6:40; Isa. 43:22.
You wish me to explain my distinction between faith and rational assent; and though I know no two things in the world more clearly distinct in themselves, or more expressly distinguished in Scripture—yet I fear I may not easily make it appear to you. You allow faith, in your sense, to be the gift of God; but, in my sense, it is likewise wrought by the operation of God, Col. 2:12, and the exceeding greatness of his power toward us who believe, according to the working of His mighty power. Eph. 1:19. It is that same energy of the power of his strength, by which the dead body of Jesus was raised from the dead. Can these strong expressions intend no more than a rational assent, such as we give to a proposition in Euclid? I believe fallen reason is, of itself, utterly incapable even of assenting to the great truths of Revelation; it may assent to the terms in which they are proposed—but it must put its own interpretation upon them, or it would despise them. The natural man can neither receive nor discern the things of God. And if any one would be wise, the Apostle's first advice to him is, "Let him become a fool, that he may be wise; for the wisdom of the world is foolishness with God."
Indeed, when the heart is changed, and the mind enlightened; then reason is sanctified, and, if I may so say, baptized. It renounces its curious disquisitions, and is content humbly to tread in the path of Revelation. This is one difference: assent may be the act of our natural reason; but faith is the effect of immediate Almighty power.
Another difference is, Faith is always efficacious. Whereas assent is often given where it has little or no influence upon the conduct. Thus, for instance, everyone will assent to this truth, All men are mortal. Yet the greatest part of mankind, though they readily assent to the proposition, and it would be highly irrational to do otherwise, live as they might do—if the reverse were true! But those who have Divine faith, feel, as well as say, that they are pilgrims and sojourners upon earth.