Scripture
Characters
VIII. HEROD AN EXAMPLE
OF "WORLDLY SORROW WORKING DEATH"
"For godly sorrow worketh
repentance to salvation not to be repented of: but the sorrow of the world
worketh death." 2 COR. vii. 10. "And the king was exceeding sorry; yet
for his oaths sake, and for their sakes which sat with him, he would not
reject her." MARK vi. 26.
"THE king was exceeding sorry;" such is the explanation shall we say
partly the excuse, of Herod's conduct, suggested by the inspired historian. It
is the very apology which he might have been disposed to offer for himself, or
his friends might have offered for him; it is the sort of extenuating
circumstance that he or they might have wished to be left on record, in
connection with the narrative of so dark a deed. In consenting to it, "the king
was exceeding sorry." Such sensibility seems, so far as it goes, to be rather
creditable than otherwise; indicating a certain tenderness of feeling, which,
in one view of it, looks well in contrast with the remorseless and cruel levity
of the fair dancer and her parent, making sport, amid their revelry, of that
venerable and holy head.
But then how far did this sensibility of
Herod's go? Of what avail was his exceeding sorrow? It did not save the
prophet's life, would it save the prince's soul or satisfy his conscience? Must
it not, on the contrary, in another view of it, appear to be even an
aggravation of his guilt, that, in the face of his exceeding sorrow, he went on
to commit the crime? At all events, this sorrow is nothing more than what is
very commonly the accompaniment of sin, especially when the sinner has any
natural or gracious emotions that must be got over before he gives in to the
sin.
For in fact sin is usually, or rather invariably, more or less a
cause of sorrow, either beforehand, or at the time, or afterwards. Beforehand,
there is reluctance and hesitation; at the time, a sharp pang of sudden shame,
or undefined uneasiness and alarm; and afterwards, regret and remorse. The
sorrow beforehand is what chiefly tests the state of the sinner's heart, and
affords the measure of his criminality. Of such sorrow there may be in some
cases little or none; as where the hurry of a hasty temptation, or the violence
of passion, carries a man on with scarce a moment for reflection; or where long
and hackneyed familiarity with vice has deadened all the feelings. But between
such cases there lies a sort of middle or debatable ground, on which, with more
of deliberation than in the one case, and less of obduracy than in the other,
the man solicited to sin sways to and fro before he falls; and it is the pain
of such oscillation of mind the sorrow of this weak or wicked suspense ere the
blow is struck that the example of Herod illustrates.
Now the sorrow in
question may arise out of either of two contingencies; either, first, when sin
comes to disturb a religious profession; or, secondly, when religion comes to
disturb a course of continuance in sin.
I. The first of these occasions on which this sorrow is apt to be
felt, is when sin comes to disturb a decent and perhaps serious profession of
religion. This was Herod's case with reference to the first great crime which
he committed, in taking to himself Herodias, his brother Philip's wife. Until
he was thus tempted, and fell a victim to the temptation, all apparently might
be going on well with him, as the follower and friend of the Baptist. He
respected that holy man, waited on his ministry, admitted him to his intimacy,
complied with his counsels, and had the reputation, perhaps, of being an
earnest and consistent disciple. Doubtless, when he found that he could no
longer continue on the same terms with his spiritual adviser, but must reject
his too faithful advice, he was "exceeding sorry."
His sorrow, however,
did not hinder his sinning. Is the case uncommon? May it not once have been may
it not still at this very moment be your own? You are willing, nay, forward, to
adopt a profession of godliness; and, if not quite prepared to go all lengths,
yet up to a certain point you are ready to go hand and heart along with the
godly. It is not that you are consciously insincere. You have received deep
impressions; you are anxious to maintain a Christian character; you hear the
word with joy; you do many things to prove your earnestness and zeal; you
delight not a little in services of piety, works of faith, and labours of love.
It is true, you are not yet altogether such as Paul, were he speaking to you as
he did to Agrippa, might wish you to be " Such," he would say, "as I am, except
these bonds;" you are only almost persuaded to be such.
There is a
hidden reserve and secret guile in your spirit; and a sort of suspicion may
visit others, and even haunt yourself, that there might be some sacrifice
required of you, some renunciation of self-indulgence, or some act of
self-denial, to which you might not be quite able to consent. Still, so long as
a peremptory and painful decision, in a particular instance, is not actually
forced upon you, the symptoms of your general unsteadfastness in the covenant
of God may not be very apparent, and the root of bitterness may not spring up
to trouble you.
But let an emergency occur, let there be some sin so
besetting that your principles can remain quiet and tolerant no longer; then
comes the "tug of war," the strife and inward controversy. Conscience, but now
smooth and satisfied, becomes agitated and uneasy. Inclination, on the other
hand, is importunate, and there is a strong necessity pressing upon you.
Everything like truce or compromise between the contending powers is, for the
time at least, at an end. The customary terms of good understanding are broken.
It is "war to the knife" now; and you are sorry for it, "exceeding sorry."
Christian! Professing Christian! and thou especially whose profession
of serious godliness is yet fresh and recent! Consider, with reference to such
experience as this "consider your ways." Call to mind the first marked step you
have been tempted to take, since you seriously assumed the Christian character
and name, in the direction of self-indulgence or worldly conformity. You have
been advancing, as you flattered yourself, steadily and happily, finding
"Wisdom's ways are ways of pleasantness, and all her paths peace;" nor has any
anticipation of the embarrassment of a doubtful choice marred the serenity of
your heavenly fellowship. All at once a question is started bearing upon your
practical conduct, your walk before God in the world. A proposal is made that
you should enter into a certain society, or engage in a certain pursuit, or
consent to a certain alliance, of which the lawfulness, or at least the
Christian expediency, may not be altogether so clear as you would wish. There
may be a secret leaning perhaps in your own heart towards compliance; or, if
not, the very absence of it may be a snare, making compliance look all the more
like a duty. And there may be much friendly advice, and even perhaps parental
authority, on the same side. But, on the other hand, there is a scruple; and
there is the divine warning sounded in your ears "Whatsoever is not of faith is
sin." "He that doubteth is condemned if he eat;" "Happy is he that condemneth
not himself in that thing which he alloweth;" "Let every man be fully persuaded
in his own mind." Such full persuasion, in the instance on hand, you are very
far from having; and the want of it distresses you, and makes you "exceeding
sorry." Still much is to be said in favour of concession; there are many
arguments against an unreasonable and impracticable degree of strictness; there
are various considerations of plausible worldly policy and propriety to justify
or excuse the step; time presses; the matter is urgent; people all around are
waiting for your decision; and what can you do? At least you may cast another
look on what you are thus solicited to sanction. You look and linger; you
linger and begin again to long. Your hand is stretched out; your feet are about
to move.
Here, however, once more, at the very critical moment, an arrest
is laid upon you, a voice from within is heard; from on high there flashes upon
you the eye of a frowning God, an angry Father; and the clear, emphatic word of
warning, "It is not lawful for thee," rings in your ears, as it rung in the
ears of Herod. You are startled, you stop short, your special pleading is laid
bare, your duty is clear. Thus arrested, you draw back, and you seem to be
safe, and to breathe freely.
And so you might be safe, were it not
that, even in the very act of stopping short, you are "sorry." Thankful,
doubtless, for your escape, glad of your seasonable deliverance, coming as it
did just in time, and no more than in time, contented to acquiesce in the
rejection of the offered worldly boon or worldly pleasure, and satisfied that
it must be so, you yet at bottom cannot help being, if not "exceeding sorry"
yet at least a little, a very little sorry, that it should be so.
And
of this natural sorrow the tempter knows right well how to make the most.
Returning, as opportunity serves, to the assault, he plies you with still more
subtle arguments than before. It is really so small an affair, after all so
trifling a question; why make so much of it? It is but one little liberty; and
when it is over, and you have done with it, all will be well. In this one
particular, Herod cannot meet the views and wishes of the Baptist. He is sorry
for it, "exceeding sorry;" but, situated as he is, how can he follow such a
rigid rule as his spiritual counsellor would lay down? How should he be
expected to do so? This John, a native of the wilderness, fed on wild food and
clothed with coarsest raiment, cannot know the ways of kings and kings' courts.
As a well-meaning man, a powerful preacher of righteousness, a faithful and
friendly adviser, he is no doubt entitled to esteem; and Herod has by no means
ceased to esteem him, though in one solitary point of private honour or public
policy he cannot absolutely defer to him. For once, he must set aside the stern
code of heavenly morality for the less impracticable maxims of worldly interest
and worldly views of the sort of virtue it is reasonable to expect in kings'
houses : but he will not, on that account, think the less highly, but rather
the more, of the prophet, whose honest admonition he is only sorry he cannot,
in this instance, regard; he will not wait the less punctually, or with the
less docility, on his ministrations; nor will he welcome him less cordially to
his house, his table, and his closet.
So Herod might think; and so may
you, when "exceeding sorry," as you may be, to go against the misgivings of
conscience, and what you cannot help suspecting may be the dictates of the
Divine Word, you resolve, nevertheless, to go. You may intend and expect that
your general reverence for the authority of that Word is to continue
uncompromised, and your general conscientiousness unimpaired. The solitary
exception is to confirm rather than invalidate the otherwise universal rule.
Alas for the infatuation of such a hope! You said you would be none the
worse for your one compliance. It was to be a single instance, and in all other
respects you were to be as devout and as scrupulously holy as ever. But have
you, in fact, found it so? Have you ever, in such circumstances, been able to
realize your anticipation? After a concession or compromise like what we have
been describing, have you lived as near to God as before? or walked as closely
with him? or prayed to him as fervently? or rejoiced as lovingly in the light
of his countenance, and the blessed peace of conscious reconciliation, divine
fellowship, and heavenly hope ? Ah, no! An inward blight has come over you; a
withering coldness and callousness of heart oppresses you. Herod could never
again be on the same terms as before with the Baptist, or with the Baptist's
ministry. He could not, with clear and calm eye, look John in the face; and
never again could he hear him gladly. With hanging head, averted ear, and
sullen heart, he must have listened ever after to his friendly voice. And on
you too, in the like case, a similar spell falls. Singleness of eye is gone,
and with it all simplicity of faith and frank cordiality of love. The living
spirit of your religion has passed away; a dead and weary weight of forced
formality remains. You feel this, and complain of it, and mourn over it, though
too frequently, alas! without searching out the cause! You have a vague sense
of dreariness and undefined dissatisfaction. You are "exceeding sorry," you
often know not why. Nor is this all. As you have not kept your promise to
yourself, so the tempter does not keep his promise to you. You said you would
be as godly as ever, upon the whole, in spite of your one doubtful step: he
said he would be as forbearing as ever, and would take no advantage of that
step to draw you farther on. You were not to tempt God any more by any further
tampering with his authority: Satan was not to tempt or trouble you any more by
any further working on your weakness. Such was the sort of tacit understanding
on both sides.
But have you kept your part of the agreement? and if
not, can you reasonably expect the adversary to keep his? Can you wonder if,
seeing you unfaithful to yourself, and to your God, he should be unfaithful to
you? If you were able to fulfil your purpose, to realize all your intended
uprightness of walk with God, and be as spiritually-minded and as
tender-hearted as you thought that, notwithstanding your slight conformity to
the world, you might still continue to be; then Satan might not venture to
break his truce with you, he might shrink from assailing you again. But
perceiving you to be as unstable as you are unhappy, as feeble and silly as you
are "exceeding sorry," it is too much to think that he should forego so
attractive an opportunity, let slip so easy a prey, and continue to leave you
alone. Back, therefore, he comes to you, urging all his old pleas, and this new
one in addition, that you have already so far committed yourself as to make it
vain for you to attempt either to stay or to change your course. See' he
cries, you have broken with that holy man and his holy teaching, beyond
the hope of any accommodation. You have found it so. Why, then, stand upon
scruples and ceremonies any longer? You have made up your mind, in a right
kingly manner, to brave this spiritual tyrant, and set at defiance his
intrusive and impertinent interference with your domestic affairs, and the
arrangements of your court and kingdom. You have shown, so far, a proper
spirit; you have asserted your independence and freedom; you have proved to
this proud Mentor that he is not to dictate to you in everything. But do you
not feel that, so long as you suffer him to live and be at large, you have no
full confidence, no unembarrassed freedom, in the way which you have chosen? He
may not now be allowed to preach to you so often as before. He may be silent
when he finds his remonstrance unheeded. But he is still there; and his very
presence is a restraint. The mere glance of his eye is a drawback on the
pleasure you should be enjoying. Come, have him disposed of somehow anyhow;
and, without further unmanly temporizing, give free scope to what your heart is
set on.'
So we may conceive of the tempter pleading with his now
scarce-resisting victim. And "the king is exceeding sorry;" sorry to be called
upon to take a new step in the direction against which the convictions of his
conscience and the affections of his heart equally protest. Must he, then, give
up this man of God, whom he has in former days heard so gladly? To his death,
indeed, even yet he cannot bring himself to consent. But a middle course may be
tried. Let him be cast into prison, and, on the principle of "out of sight out
of mind" the king may hope that he will be less sorry, less "exceeding sorry,"
as he now finally settles down, unrebuked and unadmonished, into a customary
and unreflecting course and routine of sin.
Thus also, in your case,
backsliding soul! your sorrow in sinning may force you at last to the expedient
of ridding yourself of what you take to be the cause of it which is not of
course, in your view, your sin, but the troublesome monitor that reproves it.
The struggle may be more or less protracted and severe; but, as it goes on, the
issue may be too surely foreseen. You reckon without warrant, when you trust
the tempter's fair promises of forbearance. His favourite plea of But
once' is a mere blind and snare: soon it will be Once more, only once
more;' and again it will be Once more;' and still always but once. The
tide of encroaching ocean may be stemmed sooner, and turned back more easily,
than his advances, when, planting his foot upon one concession, he lifts his
never-satisfied, never-ceasing demand for another, and another, until all is
gained. And if there be any form or fashion of religious profession, or any
feeling of religious principle, that stands out in silent grief against the
successive compromises that are thus claimed; if there be so much of a
remaining scruple of conscience and reverential awe of God and his Word, as to
make the poor yielding soul sorry, "exceeding sorry," every time it yields,
even such a measure of godliness is more than can long be tolerated. There is a
growing urgency in the demand to have the pertinacious reprover still more
effectually silenced and set aside.
True, it may be too much, as yet,
to require that you should actually put him to death. To the absolute and final
extinction of your religious character, such as it is, you can scarcely
consent. But a prison may be found for it, a cold and dreary cell of formalism,
a dull, icy dungeon of foul, pharisaical, and antinomian hypocrisy; where the
word of God's law and gospel may be kept in safe custody apart, far enough away
from the palace, with its council-chamber and banquet-hall, from the world,
with its plans and pleasures: so that, like King Herod, relieved of the
Baptist's presence, the worldly Christian, chaining his Christianity out of
sight and out of hearing, may abandon himself at last to his
worldly-mindedness; without being so sorry, so "exceeding sorry" as, in more
puling [obsolete word meaning whimpering'] and effeminate days, when,
like the frightened schoolboy,
"Still as he ran he look'd behind ;
He
heard a voice in every wind,
And snatch'd a fearful joy."
Such is the
kind of sorrow apt to arise on the occasion of sin coming to disturb a decent
or serious profession of godliness; and such its practical value.
II. But there is another occasion
of sorrow, when religion, or godliness, returns the compliment, as it were, and
comes to disturb a course of continuance in sin. Let it be supposed that the
process which you have been hitherto trying, for silencing conscience and
getting ease in sin, has been, on the whole, rather successful. Your experiment
of confining, imprisoning, and chaining your religion, has turned out tolerably
well. You have now freedom and enlargement in your worldly conformity. Weak
scruples and fond fancies trouble you no longer. Your unfashionable timidity,
your ridiculous singularity, the sigh of regret, the blush of shame, all have
been got over; and with a smile, or a jest, you can venture boldly on the ice.
No frown of an offended God, no warning of any pious friend, no voice of a
wounded conscience, haunts you now. You can talk as familiarly as your
neighbours of the world's vanities and venial indulgences; and, contriving to
keep at a distance, and in a dark unvisited corner of your mind, any religious
scruples that might still give annoyance, you find tolerable security and
comfort in the broad road along which you are following the multitude to do
evil.
But it may happen, on an occasion that you are abruptly asked to
go a great deal farther than you ever dreamed of. A sudden demand is made upon
you for a decision in an entirely new case, such as cannot but bring back "your
banished" to your memory. A proposal is made to you, so much beyond all that
you have as yet consented to in daring profanity and crime, that your
conscientious scruples and religious principles are again stung into reviving
sensitiveness. The miserable battle and intestine feud of soul is resumed, and
again you are sorry "exceeding sorry." This was Herod's case in his last and
crowning wickedness. He has got over the Baptist's opposition to his incestuous
marriage; he is living quietly in his sinful indulgence, and has even a kind of
peace in it. He can enjoy the revelry of the banquet and the ball; there being
no officious intermeddler to trouble him with unseasonable remonstrances, and
make him sorry or afraid. John is safe in prison; as well treated as his
insolent and unaccommodating temper will admit of, certainly as well as, after
all that has passed, he deserves or can expect. And the king has his own way,
and is his own master. Why may not matters rest on this decent and decorous
footing?
So Herod would have it. But not so the tempter: "Give me John
the Baptist's head in a charger." Horror-struck, the king staggers under the
shock! So fiendish and blood-thirsty a cry, issuing from lips so fair and
young, appals him! He is agitated in his whole frame. Fain would he live on at
ease, forgetful of his old guide, monitor, and friend: but now all the past
rushes in fierce and fiery flood upon his soul, with all its vivid
recollections of past kindnesses and past wrongs; and the holy, placid
countenance of the man of God is before his mind's eye once more, as in the
days of old; and all this while the horrid words are ringing in his ears, Give
me his head! Little wonder that the king is "exceeding sorry!"
The
instance may seem to be an extreme one, but it has many a parallel in the
church and the world of every age. No downward career of declension or apostasy
has ever been without circumstances and symptoms similar to those which we find
in that of Herod. One feature in particular is invariably to be observed, and
it is a most insidious and disastrous one: Always, now and then, an interval
occurs a pause, a break, a sort of rest or breathing-time between one
concession reluctantly extorted, and the demand of another awakening all the
old reluctance again. For this strife with conscience is close and deadly, and
the parties in the wrestling-match must have some space between the rounds. The
tug and strain upon the moral nature the spiritual constitution, the whole
framework of the religious sensibilities and affections is so intense, that
were it not from time to time relaxed, and a season of comparative quiet
allowed, the cord must break and the tempter's art be foiled. It is not his
interest to have you always struggling and always "exceeding sorry." He has his
landing-places on which, having dragged you so far down, he lets you have a
little peace before again he shocks and startles you by another grasp to drag
you down still farther.
Beware of these devil's landing-places, for
they are most deceitful They are the successive compromises which you are but
too glad to make, as step by step you are led on in sin. Hardened profligates,
confirmed and habitual drunkards, seared and sordid slaves of avarice and the
world's gain, know these landing-places full well. There is not one of them who
could not tell of stages at which, ceasing to be sorry for practices or
indulgences now become familiar, he had some measure of a sort of ease, and
even of contentment, till some new excess, into which he found himself fast
falling, startled him from his drowsy quiet, roused his remorseful agonies once
more, and made him again "exceeding sorry." And he can tell too how that second
sorrow, like the first, was in due time overcome, and a second season of repose
ensued, until new and larger strides in the path of wickedness became
inevitable; and, after weary alternations of angry tumult and false peace, the
death-blow being at last given to whatever of God's word or voice within him
could raise a feeble protest against his madness, he has been given over to a
reprobate mind, to do without feeling those things which are not convenient.
Let the young man, entering on life's busy scene, beware of these false
and fatal landing-places. Plunged into the tumult and temptations of a great
city while yet fresh from the endearments of a holy home, you meet the first
solicitations of evil with a comparatively pure conscience and a tender heart.
Compliances are required of you, which create uneasiness; you are expected to
tolerate at least what but lately you would have rejected with utter loathing:
you must, as you think, mix a little in doubtful society, and consent to some
doubtful practices; you yield; but you are "exceeding sorry." Soon, however,
your sorrow wears away, and you are tranquil and unconcerned. You have come to
an understanding with your religion on the one hand, and with the world's
claims on the other. You cease to be shocked with what is so common in your
circle; and, familiar with its little levities and liberties, you are no longer
"exceeding sorry" when you occasionally conform to them. Thus far the tempter
has gained the day; whatever ease or liberty you now experience, it is to him
that you owe it; and you may be very sure that he will soon exact a reckoning.
Accordingly, ere long, he has some new demand to make in the line of sinful
compliance and conformity. Again you struggle, as a bird in the net. Old
memories of home, its joys, its prayers, its tears, the yearnings of parental
fondness, the loving smiles of familiar faces, holy thoughts of holy seasons,
all crowd around you; and you are sorry, "exceeding sorry." But again an
extorted compromise purchases a precarious peace; until a new call of vanity or
folly occasions a new resistance and a new surrender; and the end comes alas!
how speedily ruined character, blighted prospects, and broken hearts.
Nor is it superfluous to say to the professing Christian, or even the
true believer, Beware of this particular artifice of the adversary. You are not
ignorant of Satan's wiles and devices; and sad experience may have proved to
you that this is among the very worst of them. It is the triumph of the
deceitfulness of sin. What shipwrecks of faith and of a good conscience have
been made on this sunken rock! With what subtlety has insidious habit contrived
in this way to weave her chains of exquisite delicacy around the weak or
willing or half-willing victims of her craft! You have the strongest reasons
for venturing on a measure of doubtful, or more than doubtful propriety; and in
venturing upon it, timidly and for once only, you have scruples, and are
"exceeding sorry." Again, however, the strong reasons, or plausible excuses,
are urged; again you venture on the compliance that is asked of you, and it is
with fewer scruples and less exceeding sorrow than before. Soon the first
landing-place is reached. The act of worldly conformity, from being occasional,
has become customary; inward upbraiding ceases and you are "exceeding sorry" no
longer. It is the dark, deceitful lull before the gathering storm. Presently
you are solicited to advance another step in the direction in which you have
begun to walk. You resist; but your resistance is met by a smile of derision or
a scowl of defiance. You are at the mercy of circumstances which you cannot now
control. You are committed to associates or accomplices from whom you cannot
now draw back. You have contracted habits which you cannot shake off. Forward
you are constrained to go reluctantly, for you are "exceeding sorry" but still
forward you are carried, till another stage is gained and another respite
granted. Thus on and on you go, unless specially and almost miraculously
arrested by sovereign grace, sinning and sorrowing; sorrowing and yet sinning
still. For when your sorrow for sin is of such a sort as we have been tracing,
and is again and again overborne, what security can it afford against the
"great transgression?" (Psa. xix. 13.) Or in what can the history of your
religious walk be expected to end, but the ruin of hardened and final
impenitence? You are ever struggling, but still ever surrendering: you sin and
are "sorry" - you are "exceeding sorry" and yet go on to sin.
But, it
may be asked, If this sorrow be thus practically inefficacious, wherein does
its inefficacy consist? or how may it be distinguished from that sorrow which,
being of a godly sort, "worketh repentance unto salvation not to be repented
of?" Two distinctive marks may be enough; and accordingly it is to be observed,
that the sorrow in question has in it no true fear of God, and no just sense of
sin. There is in it no true fear of God; for in all this sorrow you regard God,
if you regard him at all, as if he were such an one as yourselves as if he were
like an earthly friend, whom, if by any accident you happen to offend him, you
may easily conciliate and appease by a few formal common-places of apologetic
explanation. In making your way through a crowded street, you are compelled to
elbow and jostle some one whom you respect. You pause for a moment to ask his
pardon, you did not intend to hurt, you are "exceeding sorry;" but the pressure
was so great! Your interest obliges you to take an un- wonted and not quite
warrantable liberty with one on whose personal regard and indulgence you think
you can reckon. You explain the freedom which you have used or are about to
use, you are "exceeding sorry" that it should be necessary, but you know he
will excuse you; and, after all, between friends is it not a trifle?
And if your sin were no more than such a liberty taken, or such a
personal offence heedlessly given, in your intercourse with a being with whom
you might use familiarity, and who, in his dealings with you, had to consult
merely his personal predilections then you might presume that he would excuse
it too. But the Almighty God, the High and Holy One, is not to be thus
regarded. He is the moral governor of moral agents; and in that capacity he
must be considered as acting in his treatment of sin and of sinners. Were God
divested of this high supremacy, as the ruler and the judge of all; were he at
liberty we speak with reverence to deal with men as a private person deals with
those who have personally wronged or insulted him; then it might be conceivable
that he should accept as easily as they are lightly uttered, the casual,
off-hand apologies of his weak and wayward creatures. And is it not precisely
because you do thus conceive of him, that you venture to trifle so recklessly
with his authority, and to presume so confidently on his indulgence?
You flatter yourselves that he will not severely visit your failings;
and if he should chance to take offence for any reason at any neglect you seem
to show, a little explanation will set all right. "You are exceeding sorry;"
but you really meant no harm. He will make allowance for your infirmity, and
accept, as a sufficient apology, the regret which you feel for thus offending
him. Offending him! and who or what art thou, sinner! worm of the earth! that
thou shouldest stand on such a footing with thy God? Thinkest thou that thy
sin, or thy sorrow either, can reach or affect Him, the King, dwelling in light
inaccessible and full of glory, - as if He were a man, dependent for his
happiness or for his honour on thee? Alas! what presumption in us, sinful
mortals, to conceive of the Holy One, or to treat with him, as we might
conceive of and treat with a fellow-mortal whom we had happened to irritate or
wrong! He is offended with us, we scarcely know or care to ask why,
unreasonably, we are apt to think, and somewhat capriciously; but a few words
of concession, a few signs of self-abasement, will pacify his resentment, and
win his toleration of our weakness! Even so an ignorant and wilful child
misinterprets the cause of a father's just displeasure. He knows nothing of the
parental authority, or of parental discipline. He sees only that his father is
angry, and fondly hopes that a few expressions of penitence and a few tears of
sorrow will coax and persuade him into easy and indulgent good-humour. And you,
O sinner! will deal thus with God, as a froward child with a doting parent! And
when his voice is raised to forbid, and his arm to threaten, and his angel
stands to oppose you, still, by humble apologies and professions of "exceeding
sorrow" you will work upon his compassion, and win, if not his sanction, yet at
least his tolerance and permission; so that if you may not yield to him, he
shall yield to you, and standing aside, as the angel did when Balaam continued
perverse, suffer you quietly to go your own way!
Nor in this kind of
sorrow is there a just sense of sin. There cannot be; for a just sense of sin
flows from a true fear of God. The feeling, accordingly, which such sorrow is
apt to cherish, is that of regret as for a misfortune, not repentance as for a
fault. There is a secret presumption that you are to be pitied rather than to
be blamed; and instead of a profound sense of your guilt, and an acknowledgment
of the heinousness of your offence and the justice of your condemnation, there
is rather an impression that it would be an extreme measure of severity on the
part of God, were he to withhold from you the indulgence which you need. Deeper
feelings, doubtless, of poignant grief and remorse may wring your hearts, as
more generous and gracious thoughts of God, and of his holiness and love,
occasionally visit your minds. Smitten with admiration, gratitude, and awe, you
may have something like a real and longing wish that you could please God, and
real and bitter disappointment because you cannot. But it is a calamity that
distresses you, not a crime. It is your infirmity your fate; but still not your
fault! There may be sorrow when you sin; but it is the sorrow, not of
self-condemnation, but of self-justification. There is no conviction in it, no
guileless confession, no thorough conversion, no gracious forgiveness.
True sorrow for sin implies a recognition of the sovereignty of God,
the sovereignty of his authority and the sovereignty of his grace; or, in other
words, it implies your looking to the cross of Christ, and beholding there, as
in a glass, the glory of God. Let the enlightening Spirit shine into your
hearts, to give you the light of the knowledge of the glory of God in the face
of Jesus Christ; then, at last, feeling the extent and reasonableness of his
righteous claims over you, and the deep demerit of your opposition to his will,
you stand before him naked and without excuse; "every mouth stopped" and every
one of you "brought in guilty" at his bar: "Against thee, thee only, have I
sinned, and done this evil in thy sight: that thou mightest be justified when
thou speakest, and be clear when thou judgest" (Psa. li. 4).
Thus, as
lost sinners, appropriating and apprehending the full and free forgiveness
dispensed through the blood of Christ, and sealed by his Holy Spirit, you
receive mercy at the hands of God, not as a kind of indulgence on which you may
indefinitely presume, but as a special and signal act of grace. You feel that
he sets you free, once for all, from all condemnation, and sends you forth as
his redeemed and reconciled children; not to sin and be "exceeding sorry" but
to be ever sorrowing after a godly sort, and so sorrowing as "to sin no more"
(John v. 14; viii. 11).
Go to Scripture Characters No.9
SCRIPTURE CHARACTERS BY ROBERT S. CANDLISH, D.D., FREE ST. GEORGE'S, EDINBURGH. LONDON: T. NELSON AND SONS, PATERNOSTER ROW EDINBURGH; AND NEW YORK.
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