The Doctrine of Free Agency Examined (Part 6)

To present this proposition even more plainly the reader’s careful attention is now invited to the following verses of Scripture from the eighth chapter of the book of Romans: “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace.  Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you,”

Here are two classes of people spoken of, they that are after the flesh, and they that are after the Spirit. The difference between the two, as evidenced by verse nine is, they that are after the Spirit have the Spirit of God dwelling in them, and they that are after the flesh do not. They that are after the flesh mind the things of the flesh. They do not mind the things of the Spirit because their carnal mind, which means the mind of the flesh, is enmity against God. It is not subject to the law of God and neither indeed can be. So then they that are in the flesh cannot please God.

They obviously are not free agents. This is not because there is a written law against them pleasing God, but because they have not the Spirit, they are without Spiritual life and therefore have neither the ability, nor the capacity nor the desire to do so.

Now if these texts do not mean what they say, what do they mean? I am interested in knowing what a man, living in the condition described on the left side of the line, can do in order to get over into the condition described on the right side. I take the position that there is nothing he can do. Again, this is not because there is a written law against it, but because he has neither the desire nor ability to do it. According to Paul, the man on the left is in the flesh and he minds the things of the flesh. He has only a carnal mind, it is enmity against God, it is not subject to the law of God and neither indeed can be. He is spiritually dead. He therefore cannot please God. The man that is after the flesh does not mind things of the Spirit.

On the right side, it is those who are after the Spirit who mind the things of the Spirit. But they have the Spirit of God dwelling in them and they are alive and at peace with God. So the difference in the two is, they that are after the Spirit have the Spirit dwelling in them. They that are after the flesh do not.

Again I ask "What can they that are after the flesh do in order to be saved, their carnal mind is enmity against God, is not subject to the law of God, neither indeed can be and they cannot please God?” I submitted this proposition to a black employee of mine one time and gave him a long period of time in which to prepare an answer. When I finally called on for an answer he said, “Mr. Glen, there just simply isn’t anything he can do to be saved, the Lord can save him and he is the only One that can.” In my opinion, this man, in so saying, told a very basic, yet plain and simple truth. And, if this is the truth the doctrine of free Agency is a nullity.

I am aware of the fact that, as an objection to this proposition it will be argued by some that to be in the flesh simply means to live after the flesh as mentioned in verse 13 of Romans 8. But this objection does not seem valid. In fact, a careful examination of verse 13, rather than overthrowing my position will only confirm it.

I have already stated that a child of God, with the spirit dwelling in him can exercise in either the realm of nature or spirit, but that the person without the spirit can exercise only in the realm of nature. Verse 13 reads: “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Only a person who has the spirit could mortify the deeds of the body through the Spirit. This, therefore, does not have reference to those who are in the flesh and have not the Spirit.

In verse 5, the apostle is writing of the condition of man, but in verse 13 he is cautioning the Roman Church as to the perpetuation and enjoyment of their church life. One has but to notice the difference in the two parties under consideration in the two verses to see that they are different people and different subjects under consideration. Verse 5 speaks of “They that are in the flesh” – third person, plural – while verse 13 says, “For if ye live after the flesh” – second person, plural. Two different peoples under consideration. Verse 5 embraces all who have not the spirit, but verse 13 primarily embraces the church at Rome and warns them that if they live after the flesh they will die as a church, but if they live after the spirit they will continue to live as a church. This is in perfect harmony with the doctrine herein set forth.

I have written at length on this point because I consider it absolutely necessary that one dismiss the idea of free Agency before he can understand Predestination. I now copy Articles seven and eight of the Articles of Religion of one of the largest and most prominent Protestant Denominations in the world, as published in 1948 by their Council of Bishops over the signatures of James C. Baker, President; Ivan Lee Holt, Vice-President; and G. Bromley Oxnam, Secretary:

VII

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually. 

VIII 

The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God: wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that will.

Thus, we see that these great Bible Scholars do not believe that men is a Free Moral Agent, but rather they seem to agree with Paul that they that are after the flesh cannot please God.

Even though he embraces what I believe were radical religious errors, Alexander Campbell was one of the greatest scholars I have ever read after. I try to never speak of him except in a complimentary manner. In 1829 Campbell held a debate with Robert Owen, an unbeliever, and from page 489 of that debate I now copy as follows:

“Mr. Campbell rose and said – ‘There is no metaphysical subterfuge in me.  I contend that I have met the position fairly. The clause I object to is this” ‘That belief in no case depends on the will’.”

“Mr. Owen – “Well, Gentlemen, I will bring this matter to a speedy instance wherein his belief depends on his will, I will give up the whole question’.”

(Here Mr. Owen waited some time for Mr. Campbell’s reply. Mr. Campbell could not then make any.)

With this final example we see that Free Will, or, if you prefer, Free Agency, even when pleaded by one of the greatest champions of them all, falls to the ground, and that before an infidel!

 With only two or three Scripture citations to prove up our position we shall tak leave of these unpleasant thoughts and turn to something better. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him,” Heb 11:6.  Unless it can be proven that all men have faith, it will have to be admitted again that there are some who CANNOT please God. Now, once more, what kind of a free moral agent is a person who cannot please God? The answer is simple. He is not a free moral agent at all. He is just a natural man, destitute of spiritual life and dead in sin.

Faith is a fruit of the Spirit, and unless and until the Spirit is planted in a person’s heart, that person will not, because he cannot, believe in God. So again, free Agency falls, and as long as Hebrews 11:6 is in the Bible, it will never be resurrected. God and God alone can give him the Spirit and elevate him to a state of Spiritual Life to where he can please God. “Without me you can do nothing,” says the Saviour in John, chapter 15.

He was talking to His disciples about them bearing fruit. Now, if they could not bear fruit without Christ, do you suppose the alien sinner can do any better? Do all men have Christ? Neither Billy Graham nor my young friend will argue that they do. It follows then that there are some who can do nothing in the sense of bearing fruit. What kind of free agents are they? The answer is simple: They are not free agents at all.

It is just this simple. ‘He that hath the Son hath life;” 1 John 5:12. “He that hath not the Son of God hath not life.” That is the reason he cannot bear fruit. Fruit is the evidence of life. On the other hand He that hath the Son of God hath life. What kind of life does he have? Verse 11 says Eternal Life.

We conclude then, that destitute of the Spirit man cannot turn to God, he cannot please God, neither can he bear fruit. But with the Spirit he is a child of God, he has eternal life and the Spirit is witnessing and testifying to that fact. Furthermore, if we do not believe this testimony we make God a liar, verse 10. Apparently, some do not believe it because they do not understand it. They seem to understand that without the Spirit man cannot turn to God, nor please God, but they do not understand that with the Spirit he is a child of God and already has eternal life. God, and He alone, can plant the Spirit in the heart of a person and give him Spiritual life.

The first thing God did to man naturally was to give him natural life. The first thing He does to man spiritually is He gives him Spiritual life. Thus, I believe I have fairly examined the doctrine of Free Moral Agency and if it does not now stand clearly refuted I readily confess that I do not know how to prove or disprove any proposition on earth. If this avalanche of testimony is not sufficient to convince a person, then I doubt that writing more would serve a very worthwhile purpose.