The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.
~ Psalm 58:3
Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
~ Jeremiah 13:23
For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.
~ Jeremiah 2:22
O LORD, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
~ Jeremiah 5:3
The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away. Reprobate silver shall men call them, because the LORD hath rejected them.
~ Jeremiah 6:29-30
Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
~ Proverbs 27:22
Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.
~ Isaiah 1:5
When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.
~ Matthew 19:25-26
And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity.
~ Jeremiah 9:5
There is none that understandeth, there is none that seeketh after God.
~ Romans 3:11
The heart is deceitful above all things, and desperately wicked: who can know it?
~ Jeremiah 17:9
Man’s Inability and God’s Demands, by A.W. Pink. The following contains an excerpt from Chapter Six of his work, “The Doctrine of Man’s Impotence”.
Chapter Six – Problem
Man’s Inability and God’s Demands
The careful reader must have felt the force of the difficulties which we shall now examine. May God’s Spirit enable us to throw some light on them. If the carnal mind is such fearful enmity against God that it is not subject to His law, “neither indeed can be,” then why does He continue to press its demands on us and insist that we meet its requirements under pain of eternal death? If the fall has left man morally helpless and reduced him to the point where he is “without strength,” then with what propriety can he be called on to obey the divine precepts? If man is so thoroughly depraved that he is the slave of sin, wherein lies his accountability to live for the glory of God? If man is born under “the bondage of corruption,” how can he possibly be “without excuse” in connection with the sins he commits?
In seeking to answer these and similar questions we must of necessity confine ourselves to what is clearly revealed on them in Holy Writ. We say “of necessity,” for unless we forsake our own thoughts (Isa. 55:7) and completely submit our minds to God’s, we are certain to err. In theory this is granted by most professing Christians, yet in practice it is too often set aside. In general it is conceded, but in particular it is ignored. A highly trained intellect may draw what appear to be incontestable conclusions from a scriptural premise; yet, though logic cannot refute them, the practices of Christ and His apostles prove them to be false. On the one hand we may take the fact that the Lord has given orders for His gospel to be preached to every creature. Then must we not infer that the sinner has it in his own power to either accept or reject that gospel? Such an inference certainly appears reasonable, yet it is erroneous. On the other hand take the fact that the sinner is spiritually impotent. Then is it not a mockery to ask him to come to Christ? Such an inference certainly appears reasonable; yet it is false.
It is at this very point that most of Christendom has been deluged with a flood of errors. Most of the leading denominations began by taking the Word of God as the foundation and substance of their creed. But almost at once that foundation was turned into a platform on which the proud intellect of man was exercised, and in a very short time human reason—logical and plausible—supplanted divine revelation. Men attempted to work out theological systems and articles of faith that were thoroughly “consistent,” theories which—unlike the workings of both nature and providence—contained in them no seeming “contradictions” or “absurdities,” but which commended themselves to their fellowmen. But this was nothing less than a presumptuous attempt to compress the truth of God into man-made molds, to reduce that which issued from the Infinite to terms comprehensible to finite minds. It is another sad example of that egotism which refuses to receive what it cannot understand.
It is true that there is perfect harmony in all parts of divine truth. How can it be otherwise, since God is its Author? Yet men are so blind that they cannot perceive this perfect harmony. Some cannot discern the consistency between the infinite love and grace of God and His requiring His own Son to pay such a costly satisfaction to His broken law. Some cannot see the consistency between the everlasting mercy of God and the eternal punishment of the wicked, insisting that if the former be true the latter is impossible. Some cannot see the congruity of Christ satisfying every requirement of God on behalf of His people and the imperative necessity of holiness and obedience in them if they are to benefit thereby; or between their divine preservation and the certainty of destruction were they to finally apostatize. Some cannot see the accord between the divine foreordination of our actions and our freedom in them. Some cannot see the agreement between efficacious grace in the conversion of sinners and the need for the exercise of their faculties by way of duty. Some cannot see the concurrence of the total depravity or spiritual impotence of man and his responsibility to be completely subject to God’s will.
As a sample of what we have referred to in the last two paragraphs, note the following quotation:
We deny duty-faith, and duty-repentance—these terms signifying that it is every man’s duty to spiritually and savingly repent and believe (Gen. 6:5; 8:21; Matt. 15:19; Jer. 17:9; John 6:44, 65). We deny also that there is any capability in man by nature to any spiritual good whatever. So that we reject the doctrine that men in a state of nature should be exhorted to believe in or turn to God (John 12:39, 40; Eph. 2:8; Rom. 8:7, 8; 1 Cor. 4:7). We believe that it would be unsafe, from the brief records we have of the way in which the apostles, under the immediate direction of the Lord, addressed their hearers in certain special cases and circumstances, to derive absolute and universal rules for ministerial addresses in the present day under widely-different circumstances. And we further believe that an assumption that others have been inspired as the apostles were has led to the grossest errors amongst both Romanists and professed Protestants. Therefore, that for ministers in the present day to address unconverted persons, or indiscriminately all in a mixed congregation, calling upon them to savingly repent, believe, and receive Christ, or perform any other acts dependent upon the new creative power of the Holy Ghost, is, on the one hand, to imply creature power and on the other, to deny the doctrine of special redemption.
It may come as a surprise to many of our readers to learn that the above is a verbatim quotation from the Articles of Faith of a Baptist group in England with a considerable membership, which will permit no man to enter their pulpits who does not solemnly subscribe to and sign his name to the same. Yet this is the case. These Articles of Faith accurately express the belief of the great majority of certain Baptist groups in the United States on this subject. In consequence, the gospel of Christ is deliberately withheld from the unsaved, and no appeals are addressed to them to accept the gospel offer and receive Christ as their personal Lord and Saviour. Need we wonder that fewer and fewer in their midst are testifying to a divine work of grace in their hearts, and that many of their churches have ceased to be.
It is a good thing that many of the Lord’s people are sounder of heart than the creeds held in their heads, yet that does not excuse them for subscribing to what is definitely unscriptural. It is far from a pleasant task to expose the fallacy of these Articles of Faith, for we have some friends who are committed to them; yet we would fail in our duty to them if we made no effort to convince them of their errors. Let us briefly examine these Articles. First, they deny that it is the duty of every man who hears the gospel to spiritually and savingly repent and believe, notwithstanding the fact that practically all the true servants of Christ in every generation (including the Reformers and nine-tenths of the Puritans) have preached that duty. It is the plain teaching of Holy Writ. We will not quote from the writings of those used of the Spirit in the past, but confine ourselves to God’s Word.
God Himself “now commandeth all men everywhere to repent” (Acts 17:30). What could possibly be plainer than that? There is no room for any quibbling, misunderstanding or evasion. It means just what it says, and says just what it means. The framers of those Articles, then, are taking direct issue with the Most High. It is because of his “hardness and impenitence of heart” that the sinner treasures up to himself “wrath against the day of wrath” (Rom. 2:5). “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:18-19). Here too it is impossible to fairly evade the force of our Lord’s language. He taught that it is the duty of all who hear the gospel to savingly believe on Him, and declared that rejecters are condemned because they do not believe. When He returns it will be “in flaming fire taking vengeance on them that know not God, and that obey not the gospel” (2 Thess. 1:8).
Next, note that the framers of these Articles follow their denial by referring to six verses of Scripture, the first four of which deal with the desperate wickedness of the natural man’s heart and the last two with his complete inability to turn to Christ until divinely enabled. These passages are manifestly alluded to in support of the contention made. Each reader must decide their pertinence for himself. The only relevance they can possess is on the supposition that they establish a premise which requires us to draw the conclusion so dogmatically expressed. We are asked to believe that since fallen man is totally depraved we must necessarily infer that he is not a fit subject to be exhorted to perform spiritual acts. Thus, when analyzed, this Article is seen to consist of nothing more than an expression of human reasoning.
Not only does the substance of this Article of Faith consist of nothing more substantial and reliable than a mental inference, but when weighed in the balances of the sanctuary it is found to clash with the Scriptures, that is, with the practice of God’s own servants recorded in them. For example, we do not find the psalmist accommodating his exhortations to the sinful inability of the natural man. Far from it. David called on the ungodly thus: “Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him” (Ps. 2:10-12). David did not withhold these warnings because the people were such rebels that they would not and could not give their hearts’ allegiance to the King of kings. He uncompromisingly and bluntly commanded them to do so whether they could or not.
It was the same with the prophets. If ever a man addressed an unregenerate congregation it was when Elijah the Tishbite spoke to the idolatrous Israelites: “Elijah came unto all the people, and said, How long halt ye between two opinions? If the Lord be God, follow him: but if Baal, then follow him” (1 Kings 18:21). That exhortation was not restricted to the remnant of renewed souls, but was addressed to the nation indiscriminately. It was a plain call for them to perform a spiritual duty, for them to exercise their will and choose between God and the devil. In like manner Isaiah called on the debased generation of his day: “Wash ye, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well” (1:16-17). One prophet went so far as to say to his hearers, “Make you a new heart and a new spirit” (Ezek. 18:31), yet he was in perfect accord with his fellow prophet Jeremiah who taught the helplessness of man in those memorable questions “Can the Ethiopian change his skin? Or the leopard his spots?” These men, then, did not decide they must preach only that which lay in the power of their hearers to comply with.
The words “We deny also that there is any capability in man by nature to any spiritual good whatever” will strike the vast majority of God’s people as far too sweeping. They will readily agree that fallen man possesses no power at all to perform any spiritual acts; yet they will insist that nothing prevents the spiritual obedience of any sinner except his own unwillingness. Man by nature—that is, as he originally left the hands of his Creator—was endowed with full capability to meet his Maker’s requirements. The fall did not rob him of a single faculty, and it is his retention of all his faculties which constitutes him still a responsible creature. Of the last four passages referred to in the Article (John 12:39, 40, etc.) two of them relate to the spiritual impotence of fallen man and the other two to divine enablement imparted to those who are saved.
With regard to the other Articles affirming that it “would be unsafe” for us now to derive rules for ministerial address from the way in which the apostles spoke to their hearers, this is their summary method of disposing of all those passages in the Old and New Testaments alike which are directly opposed to their theory. Since the Lord Jesus Himself did not hesitate to say to the people, “Repent ye, and believe the gospel” (Mark 1:15), surely His servants today need not have the slightest hesitation in following His example. If ministers of the Word are not to find their guidance and rules from the practice of their Master and His apostles, then where shall they look for them? Must each one be a rule unto himself? Or must they necessarily place themselves under the domination of self-made popes? These very men who are such sticklers for “consistency” are not consistent with themselves, for when it comes to matters of church polity they take the practice of the apostles for their guidance! Lack of space prevents further comment on this.
To human reason there appears to be a definite conflict between two distinct lines of divine truth. On the one hand, Scripture plainly affirms that fallen man is totally depraved, enslaved by sin, entirely destitute of spiritual strength, so that he is unable of himself to either truly repent or savingly believe in Christ. On the other hand, Scripture uniformly addresses fallen man as a being who is accountable to God, responsible to forsake his wickedness and serve and glorify his Maker. He is called on to lay down the weapons of his warfare and be reconciled to God. The Ruler of heaven and earth has not lowered the standard of holiness under which He placed man. He declares that notwithstanding man’s ruined condition, he is “without excuse” for all his iniquities. The gospel depicts man in a lost state, “dead in trespasses and sins”; nevertheless it exhorts all who come under its sound to accept Christ as their Lord and Saviour.
Such in brief is the problem presented by the doctrine we are here considering. The unregenerate are morally impotent, yet are they fully accountable beings. They are sold under sin, yet are they justly required to be holy as God is holy. They are unable to comply with the righteous requirements of their Sovereign, yet they are exhorted to do so under pain of eternal death. What, then, should be our attitude to this problem? First, we should carefully test it and thoroughly satisfy ourselves that both of these facts are plainly set forth in Holy Writ. Second, having done so, we must accept them both at their face value, assured that however contrary they may seem to us, yet there is perfect harmony between all parts of God’s Word. Third, we must hold firmly to both these lines of truth, steadfastly refusing to relinquish either of them at the dictates of any theological party or denominational leader. Fourth, we should humbly wait on God for fuller light on the subject.
But such a course is just what the proud heart of man is disinclined to follow. Instead, he desires to reduce everything to a simple, consistent and coherent system, one which falls within the compass of his finite understanding. Notwithstanding the fact that he is surrounded by mystery on every side in the natural realm, notwithstanding the fact that so very much of God’s providential dealings both with the world in general and with himself in particular are “past finding out,” he is determined to philosophize and manipulate God’s truth until it is compressed into a series of logical propositions which appear reasonable to him. He is like the disciples whom our Lord called “fools” because they were “slow of heart to believe all that the prophets have spoken” (Luke 24:25). Those disciples were guilty of picking and choosing, believing what appealed to their inclination and rejecting that which was distasteful and which appeared to them to clash with what they had been taught.