ROMANS - 4&5
LECTURE IV.
ROMANS,
I:1824.
"For the wrath of God is
revealed from heaven against all ungodliness and unrighteousness of men, who
hold the truth in unrighteousness. Because that which may be known of God is
manifest in them; for God hath showed it unto them. For the invisible things of
him from the creation of the world are clearly seen, being understood by the
things that are made, even his eternal power and Godhead; so that they are
without excuse because that, when they knew God, they glorified him not as God,
neither were thankful; but became vain in their imaginations, and their foolish
heart was darkened. Professing them selves to be wise, they became fools, and
changed the glory of the uncorruptible God into an image made like to
corruptible man, and to birds, and four-footed beasts, and creeping things.
Wherefore God also gave them up to uncleanness through the lusts of their own
hearts, to dishonour their own bodies between themselves."
THE word translated here to hold,' signifies not
merely to hold, but to hold fast. Now this may be done for the purpose of
keeping in secure possession that which you wish to retain. And so this is the
word in that place where they who receive the word are said to "keep it, and bring forth fruit with patience ;" and
where the Corinthians are praised by Paul because they observed "to remember him in all things, and to keep the ordinances which
he had delivered them ;" and where he tells them, that they are
saved if they "keep in memory that which he had
preached unto them" and where he bids the Thessalonians "hold fast that which is good ;" and where he informs
the Hebrews, that Christ dwelleth in them, if they "hold fast the confidence and the rejoicing of the hope firm
unto the end ;" and also that we are made partakers of Christ, if
"we hold the beginning of our confidence stedfast unto
the end" and finally, where he encourages them to "hold fast the profession of their faith without
wavering. " It is not in the sense of the word in any of these
passages that we are to understand it here. They who hold the truth in
unrighteousness, do not hold it for the sake of keeping it in possession, as an
article which they valued; and therefore were desirous of retaining in safe and
cherished custody.
Or one may hold fast for the purpose of confining or
keeping down, so as to impede and repress that which is thus confined, from the
putting forth of its energies. And accordingly this is the very word which Paul
uses, .when he says to the Thessalonians, "And now ye
know what witholdeth, that he might be revealed in his time. For the mystery of
iniquity doth already work: only he who now letteth will let, until he be taken
out of the way." He alludes to something that so confined
Antichrist, as to keep him back - so that he came not out into full and
immediate manifestation. It is in this second sense that men hold the truth in
unrighteousness. They have the truth - they are in possession of it. But they
keep it down. They chain it, as it were, in the prisonhold of their own
corruptions. They throw the troublesome adviser into a dungeon - just like a
man who has a conscience to inform him of what is right, but who stifles its
voice, and brings it under bondage to the domineering ascendancy of passion and
selfishness and all the lawless appetites of his nature. Thus it is with men
who restrain the truth, or suppress the truth in unrighteousness.
Ver. 19. That which is knowable
of God, is manifest among them. Ver. 20. For
ever since the creation of the world, that great manifestation of God's power
and Godhead, these invisible things of Him are clearly seen. Ver.
21. In their reasonings'.
The
following then is the paraphrase of this passage. For the wrath of God
is revealed from Heaven against all ungodliness and unrighteousness of men, who
stifle the truth in unrighteousness. Because that which might be known of God
is manifest among them - for God hath shown it to them. For the invisible
things respecting Him, even His eternal power and Godhead, are clearly seen -
being discernible from the things that are made, so as to render them
inexcusable. Because when they did know God, they did not do Him glory as to
God, neither were they thankful to Him; but departing from the grave and solemn
and simple reliance that was due to the Creator, they went into vain reasonings
about Him, and so changed the truth into a deceitful imagination, and their
foolish heart was darkened. In the profession, and in the prosecution of
wisdom, they became fools: And changed the glory of the incorruptible God into
an image made like to corruptible man, and to birds, and four-footed beasts and
creeping things.'
Our first remark on the subject-matter of this
passage, is founded on the way, in which the revelation of the righteousness of
God unto faith, stands as a counterpart to the revelation of the wrath of God
unto all ungodliness and unrighteousness of men. The wrath is not an element
framed or fermented upon earth. It is conceived in heaven; and thence it cometh
down on the unrighteousness of men, as the subject of it. And as with the wrath
of God, so it is with the righteousness of God. It too cometh down from heaven
in the shape of a descending ministration. It is no more the righteousness of
man in the one case, than it is the wrath of man in the other. It is affirmed
here, and most prominently referred to in other parts of the epistle, as the
righteousness of God. The wrath has its origin in the breast of theDivinity;
and it goeth forth from an upper storehouse, from a quarter above our world and
foreign to our world; and all that the world furnishes is the reservoir into
which it is poured - the unrighteousness and the ungodliness of men, which form
the fit subjects for its application. And there is not an individual man who is
not a fit subject of it. The wrath is unto all unrighteousness; and there is
none who has not fallen into some unrighteousness. All who do these things are
worthy of death; and there is not a human creature who has not done one or more
of these things.
But there is a way, it would appear, in which they
who are thought worthy of death and are under the wrath of God, may
nevertheless be made to live. They die by the wrath of God being inflicted on
them. They live by the righteousness of God being administered to them. The one
is just as much the rendering of a foreign application as the other. In the one
case there is a displicency at sin on the part of the Godhead; and this bodies
itself into a purpose of vengeance against the sinner; and the infliction of it
is sent forth from God's remote and lofty sanctuary, originating there, and
coming down from thence upon the unrighteousness of man. And as with the wrath
of God ministered unto the world, so it is with the righteousness of God which
is ministered unto the world. It has all a separate existence in the upper
courts of heaven. it is no more man's righteousness in the one case, than it is
man's wrath in the other. There was a ransom found out by God. There was a
surety accepted by God. There was a satisfaction which that surety rendered.
There was an obedience undertaken for us by one who inhabited eternity; and
with this obedience God was well pleased. There was a righteousness which He
could acknowledge. There was a duteous and devoted offering, which to Him was
the incense of a sweet-smelling savour. There was a virtue which shone in
spotless lustre even to His pure and penetrating eye and a merit which not only
met the demand of His holy law, but magnified that law and made it honourable.
And all this apart from any obedience of ours. All this the produce of a
transaction in which we had no share. All this a treasure existing in the
repositories of that place, where the Father and the Son hold their ineffable
communion - a righteousness not rendered by us, but rendered to us; and which
is the only one that God can look unto with complacency.
This is the
righteousness of God, standing altogether aloof and separable from the
righteousness of man; and which He offers to administer to us all, in place of
that wrath which, upon our refusal of His better offer, He will administer. And
the way in which both the wrath and the righteousness are set before us in this
passage, as being each of them a descending ministration - the one of them
being as purely a dispensation from Heaven as the other - should prepare us for
the still more pointed asseverations of the apostle, when he tells us that the
righteousness upon which we are accepted is altogether of God, and borrows not
one particle of its worth from the obedience of man; that it comes upon us in
the shape of a previous and a prepared grant, which we are simply to lay hold
of; that we are not the authors of it, but simply the subjects of it: And much
is to be gathered from the information, that, like as the wrath of God is unto
man's unrighteousness, so the righteousness of God is unto man's faith.
The question is, Whether that thing on which we are justified is the
righteousness of Christ alone accepted by God, and therefore called the
righteousness of God, and rendered ours upon our receiving it by faith - or,
Whether it be the righteousness of man as alone or in part the plea of man's
justification. It will be found in the sequel, how strenuously and how
unreservedly the apostle cleaves to the former term of this alternative; and in
this opening passage of his Epistle, does he afford us no obscure or
unsatisfying glimpse of that doctrine, on which he suspended the firmest
securities of our peace in this world, and the dearest hopes of our eternity.
The next thing to which we direct your attention, is the precise reason
that is intimated to us here, of God's provocation with man. There is something
in the principle of His anger, which accords with what we experience of the
movement of anger in our own bosoms. An infant or an animal may do an action
which is materially wrong, without calling forth our resentment. It is the
knowing it to be wrong, on the part of the doer, which is indispensable to our
anger against him, being a rightful emotion; and it is neither the acting nor
the thinking erroneously, on the part of man, which in itself brings down upon
them the wrath of God. It is their doing so intelligently. It is their stifling
the remonstrances of truth in the work of unrighteousness. It is that they
voluntarily bid it into silence; and, bent on the iniquity that they love, do,
in the wilful prosecution of it, drown its inward voice - just as they would
deafen the friendly warning of any monitor who is standing beside them; and
whose advice they guess would be on the side of what is right, and against the
side of their own inclinations. Were there no light present to their minds,
there would be no culpability. On the other hand, should it shine clearly upon
them, this makes them responsible for every act of disobedience to its lessons.
But more, should it shine but dimly, and it be a dimness of their own
bringing on - should they land in a state of darkness, and that not because any
outward luminary has been extinguished; but because, in hatred of its beams and
loving the darkness, they have shut their eyes - or should it be a candle
within which has waned and withered to the very border of extinction, under
their own desirous endeavours to mar the brilliancy of its flame - should there
be a law of our nature, in virtue of which every deed of opposition to the
conscience causes it to speak more faintly than before, and to shine more
feebly than before, and should this be the law which has conducted every human
being on the face of our earth to the uttermost depths, both of moral blindness
and moral apathy - still he is what he is because he willed against the light,
and wrought against the light.
It is this which brings a direct
criminality upon his poison. It is this which constitutes a clear principle for
his condemnation to rest upon and it is enough to fasten blame-worthiness upon
his doings, that they were either done in despite of the convictions which he
had, or done in despite of the convictions which but for his own wilful
depravity he might have had. The Bible, in charging any individual with actual
sin, always presupposes a knowledge, either presently possessed or unworthily
lost or still attainable on his part, of some rightful authority, against which
he hath done some act of wilful defiance. The contact of light with the mind of
the transgressor, and that too in such sufficiency as, if he had followed it,
would have guided him to an action different from the one he has performed, is
essential to the sinfulness of that action - insomuch that on the day of
reckoning, when the men of all nations and all ages shall stand around the
judgment-seat, there is not one who will be pronounced an outcast of
condemnation there, who will not feel an echo in his own conscience to the
righteousness of the sentence under which he has fallen; and who, though living
in the midst of thickest heathenism, will not remember the visitations of a
light which he ought to have followed, and by resisting which he has personally
deserved the displeasure of God that shall then be over him, the doom of the
eternity that shall then be before him..
In the 19th and following
verses, the apostle, aware that to establish the guilt of the world's
unrighteousness it was necessary to prove that it was unrighteousness committed
in the face of knowledge, affirms what it was that man knew originally, and how
it was that the light which was at one time in them became darkness. That which
it was competent to know about God, was manifest among men. God himself had
showed it unto men. He had either done so by the wisdom that. shone in
creation, making it plain to man's natural discernment that it was the product
of a supreme and eternal intelligence; and this is one way in which we may
understand how the invisible properties of the Godhead are clearly seen, even
from the impress of them, stamped and evident to the. reflecting eye, on the
face of creation itself. Or He had expressly revealed the fact to man that the
world was created, and that He was the Author of it.
Instead of leaving
them to find this out, He had made it known to them by actual communication. It
is not necessary to conceive from these verses, that the doctrines of the
existence and perfections of God are the achievements of man's unaided
discovery at the first. In that age of extraordinary manifestations, when God
put forth the arm of a Creator, He may also have put forth the voice of a
Revealer; and simply announced to men that the world they lived in was a
workman ship, and that He Himself was the builder and the maker of it. With the
simple information that the world made not itself, but had a beginning, they
could rise to the perception of Him who had no beginning. They could infer the
eternity of that Being who Himself was uncreated. They could infer the
magnitude of His power, seeing it to be commensurate to the production of that
stupendous mechanism which lay visibly around them. They could infer His
Godhead, or in other words His supremacy - the subordination of all that
existed to His purpose and will - His right of property in this universe, and
in all those manifold riches which fill and which adorn it - and more
particularly that He originated all their faculties; that He provided them with
all their enjoyments; that every secondary source and agent of gratification to
them, was a mere channel of conveyance for His liberality; that, behind all
which was visible, there were a power and a Godhead invisible which had been
from eternity, and were now put forth in bright and beautiful development on a
created expanse, where every thing was that could regale the senses, and be
exuberant of delight and blessedness to the living creatures by whom it was
occupied.
It is not necessary to enter into a contest about the powers
or the limits of the human faculties - though we shall afterwards attempt to
make it evident, that, debased and darkened as we are by sin,. there is enough
of light in the human conscience to render inexcusable human ungodliness. But
let us at present confine ourselves to the circumstances adverted to by the
apostle, according to the historical truth of them. He is evidently describing
the historical progress of human degeneracy; and begins with the state of
matters at the commencement of a darkening and deteriorating process, which
took place on the character of man And, without resolving the metaphysical
question How far man without a direct communication from Heaven could have
found his way to the being and attributes of the Divinity, let us just take up
with the commencement of matters as it actually stood.
It was a period
of extraordinary manifestations; and God made Himself directly and personally
known, as the one Creator of all things; and men had only to look with the eye
of their senses to see these things, and to conclude how much of power, how
much of wisdom, how much of rightful sovereignty and ownership, belonged to Him
that framed all and upholds all. We may not be sure, in how far man could, on
the strength of his own unborrowed resources, have steered his ascending way to
the knowledge of a God. But the communicated fact that God did exist, and that
He was the framer and the architect of all, put him on high vantage ground -
from which might be clearly seen the eternal power of the Supreme, and His
eternal Godhead.
We have only time to advert, shortly, to the way in
which the truth respecting God was changed into a lie. The creature became more
loved and more depended on, than the Creator. He was not glorified as the
Giver, and the Maker of all created good. But what was sensibly and immediately
good, was sought after for itself, was valued on its own account, was enjoyed
without any thankful reference to Him who granted all and originated and this
too in the face of a distinct knowledge, that every thing was held of God - in
the face of an authoritative voice, claiming what was due to God - jn the face
of a conscience powerful at the outset of man's history, however much it may
have been darkened and overborne in the subsequent process of his alienation.
And thus the tenure of his earthly enjoyments was gradually lost sight
of altogether; and the urgencies of sense and of the world got the better of
all impressions of the Deity; and man at length felt his portion and his
security and his all to be, not in the Author of creation, but in the creation
itself with all its gay and goodly and fascinating varieties. His mind lost its
hold of a great and subordinating principle, by which he could have assigned
its right place, and viewed according to its just relationship, all that was
around him. The world in fact, by a mighty deed of usurpation, dethroned the
Deity from the ascendancy which belonged to Him; and thus the rule of
estimation was subverted within him, and his foolish heart was darkened. This
disorder in the state of his affections, while it clouded and subverted his
discerning faculties, did not at the same time strain the exercise of them. The
first ages of the world, as is evident from the history of Babel, were ages of
ambitious speculation; and man, with his love strongly devoted to the things of
sense, still dreamed and imagined and theorized about hidden principles; and,
with his sense of the one presiding Divinity nearly as good as obliterated, he
began to fancy a distinct agency in each distinct element and department of
nature; and, to make use of the strong phrases of God giving them up and giving
them over, we may infer a law of connection between a distempered state of the
heart, and a distempered state of the understanding; and thus their very wisdom
was turned into folly; and to their perverted eye, the world was turned into
one vast theatre of idolatry; and they personified all that they loved and all
that they feared - till by the affections and the judgment acting and reacting,
the one upon the other, they sank down into the degrading fooleries of
Paganism.
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LECTURE V.
ROMAN5, I, 28.
"And even as they did not like
to retain God in their knowledge, God gave them over to a reprobate mind, to do
those things which are not convenient." BEFORE proceeding to
enforce the lesson that may be educed from this text, let us shortly remark,
that the not liking to retain God in our knowledge, might have been rendered by
the not trying to do so, not exercising our minds on the proof and infomation
that were before them - so as to fix the right belief about God, and to
perpetuate the right view and perception of Him. At the same time it is very
true that not to try the evidence, and not to prosecute the guidance of the
light which we have about any doctrine, argues either a dislike to that
doctrine, or an indifference about it - so that any slight amendment which may
be made of the English translation upon this score does not affect the truth
which it here sets before us, that God gives over to a reprobate mind, those
who do not like to retain Him in their knowledge.
But the term
reprobate' too, admits of some little remark in the way of explanation.
In its prevailing acceptation, it suggests to our minds a hopeless and
abandoned wickedness of character; and so is expressive of a diseased state of
the moral principles. In its primary sense it was equivalent to the term
undiscerning, or undistinguishing; and so is expressive of a darkened state of
the understanding. In your larger Bibles, you will find a reprobate mind
rendered on the margin into a mind void of judgment. But still it is judgment,
not exercised on any secular or philosophical question, but the judgment of
what is moral and spiritual - that kind of judgment where error leads
necessarily and immediately to practical unrighteousness; and where therefore
the love of the un-righteousness disposes us to prefer the darkness rather than
the light. It is thus that the understanding and the affections act and react
upon each other; and that we read of men of corrupt minds having no judgment,
or being reprobate concerning the faith; and of those who are abominable and
disobedient, being also void of judgment about every good work, or unto every
good work being reprobate.
In the sad narrative of the apostle in this
chapter, he appears to refer not to the history of one individual mind, or of
one individual conscience - the defilement of which two provinces in our moral
and intellectual nature, goes on contemporaneously, with every human being who
is in a state of progressive corruption. But he rather sketches out to us in
this chapter the progress of the world's degeneracy from one age to another;
and we would infer from his account that men, in the first instance, had a far
more clear and convinced sense of God; but, not liking to retain it, committed
the sin of a perverse disposition against the light which they had, and in part
extinguished it - that they of course left their own immediate posterity, in a
light more shaded and reduced than that which shone around the outset of their
own progress through the world - that these still disliked the remainder of
truth which they enjoyed; and, by their wilfdl resistance to its lessons
inflicted upon it a further mutilation, and transmitted it to their descendants
with a still deeper hue of obscurity thrown over it - that thus, by every
successive step from one generation to another, the light of divine truth went
down in this world's history more tarnished and impaired than ever; but still
with such glimpses as, however feeble and however faded, were enough at least
to try the affection of man towards it, were enough to stir up a distinct
resistance on the part of those who disliked it, were enough to keep up the
responsibility of the world, and to retain it in rightful dependence on the
judgment of Him who made the world - so as to make it clear on the day of
reckoning, that men, even in their state of most sunken alienation from the
true God, were never, like the beasts that perish, so helplessly blind, and so
destitute of all capacity for discerning between the good and the evil, as to
render them the unfit subjects of a moral sentence and a moral examination.
With every human creature who shall be pronounced worthy of death on
that day, will it be seen that there was either a light which he actually had
and liked not to retain, or a light which he might have had and liked not to
recover. To whom much is given of him much shall be required; and there will be
gradations of punishment in hell; and in that place where the retributions of
vengeance are administered, will there be the infliction of many stripes upon
some, and of few stripes upon others; and it will be more tolerable for those
who lived in a darkness that was not wilfully of their own bringing on, than
for those who stood on the ground of rebellion amid the full blaze and
effulgency of light from Heaven.
Yet still, there shall not be one
unhappy outcast in that abode of eternal condemnation, who will not be
convicted of sin knowing it to be so; who, whatever be the age or country of
the world which he occupied, has not been plied with admonitions which he
resisted, and urged by such an authoritative sense of duty as he trampled upon
- and that too, in the spirit of a daring and presumptuous defiance. In short,
be his ignorance what it may, there was a wilful depravity which went beyond
the limits of his ignorance - Be that region of human affairs over which he
roamed in utter darkness as extended as it may, still there was a region of
light upon which he made his intrusions with the intelligent purpose, and in
the determined spirit of a rebel - Let the moral geography of the place he
occupied be as remote as it may, still there was a Law the voice of which at
times did reach him, and the sanctions of which must when time is no more at
length overtake him - Let the darkening of his foolish heart be as due as it
may to the sin of his ancestors, they still left a tribunal there from which
went forth upon him the whisper of many an intimation - In the darkest period
of this world's abandonment, were there still the vestiges of truth before
every eye, and a conscience awake in evety bosom, - insomuch that not one
trembling culprit will be seen before the judgment-seat, who will not stand
self-convicted under the voice of a challenging and inspecting
Deity.
His own heart will bear witness to the sentence that has gone
forth against him; and the echoing voice of his own memory, will be to him the
knell of his righteous and everlasting condemnation.
But we should like
to bring the principle of our text more distinctly and individually to bear
upon you. That process in general history by which the decline of this world's
light respecting God, and the decline of its practical allegiance to His
authority, have kept pace, the one with the other, is often realized in the
personal history of a single individual. There is a connection by the law of
our nature, between his wilful disobedience and his spiritual darkness. You
have read perhaps in our old theologians, of what they called a judicial
blindness. It is a visitation consequent upon sin. It is a withdrawment of the
Spirit of God, when grieved and discouraged and provoked by our re sistance to
His warnings. It is that Spirit ceasing to strive with the children of men; and
coming to this as the final result of the contest He has so long maintained
with their obstinacy - He shall let them alone since they will have it so. It
is an extinction of the light which they once had, but refused to be led by;
and now perhaps that they have it not, may they do many an evil thing to the
evil of which they are profoundly asleep, and against which their conscience,
now lulled and stifled into spiritual death, lifts no voice of remonstrance
whatever.
The guilt of sins committed in this state of dormancy, which
is of their own bringing on, is no more done away by their insensibility to the
foulness of them, than is the guilt of murder committed in the fury of wilful
intoxication. And ye depraved and hackneyed old, at the doors of whose hearts
we have so often knocked and knocked in vain, we bid you remember a season of
alarm and tenderness which has now passed away - we ask of you to look back on
the prayers and the precautions of boyhood, when, the conscience awake and at
her post, you at one time trembled to think of that which you can now do
without remorse and without fearfulness. Ye men who have become stout-hearted
sinners, and just because the moral light which shone upon you once has been
extinguished by yourselves, and by yourselves your foolish hearts have been
darkened - the scruples and the sensibilities of your earlier days may all have
taken their departure, and such may be the lethargy of your souls that neither
the thunders of the law nor the entreaties of the gospel can move them.
You may now be able to stand your ground against all the spiritual
artillery of the pulpit - and, even though death has stalked at large over the
entire field of your former companionship and left you a solitary and surviving
memorial of friends and of families that have all been swept away, still may
you persist in the spirit of an unbroken worldliness, and act the secure and
the stout-hearted sinner, who rivets all his desires and all his hopes on a
slippery foundation. It is true indeed, that, with a conscience obliterated,
and an inner man deaf to every awakening call, and a system of moral feelings
like a piece of worn and rusty mechanism that cannot be set agoing, and an
overhanging torpor upon all the spiritual faculties, so that every denunciation
of an angry God and a coming vengeance is only heard like a sound that whistles
by - it is indeed true that he whose soul is in a condition such as this, sits
in the region and in the shadow of grossest darkness.
But it is not like
the transmitted darkness of Paganism, which he can offer to plead in mitigation
- or which will make his last sentence more tolerable for him even as it shall
be more tolerable for Sodom or Gomorrah. It is a darkness which he loved, and
into which he voluntarily entered. He made his escape to it from the light
which he hated; and by his own act did be so outrun his pursuing conscience, as
now to be at a distance from her warnings. If the call of repent or perish do
not bring him back - it is beeause he is sealed unto the day of condemnation;
it is because God hath given him over to a reprobate mind; it is because he is
judicially in a state of blindness; it is because his soul is compassed with a
thick and heavy atmosphere of his own gathering.
The Heathen sinner
will be tried by the light which he had. The Christian sinner will be tried by
the light which he fled from. This is his condemnation, that light has come
into his part of the world - and he would not come to meet and be enlightened
by it. He is on a footing altogether different from that of the idolater -
though the darkness in which he is enveloped be irrecoverable. Enough that a
light was offered which he refused - or enough that a light was once possessed,
and he did not like to retain it.
We have already remarked, that, in
the gradual darkening and deterioration of our world from one age to another,
each age became successively more ignorant of God than the preceding; and yet
with each we believe, even in the veriest wilds of savage and unwrought
humanity, is there enough of light and enough of conscience, and enough of God
's law in dim but remaining vestiges, to make every individual of our species a
fit subject for moral examination, and for a righteous sentence consequent upon
a fair and impartial trial. Now we have not practically to do with the
destinies of the unconverted Heathen - nor shall we just now enter upon this
region of speculation at all. But we have immediately to do with a question
which respects the immortality of our own countrymen. What is their light, and
what is the degree of their condemnation if they resist it? What is the precise
addition which our possession of the Bible has conferred upon our
responsibility? What is the knowledge of God to which a conscientious and
diligent perusal of this book might conduct us - unless we like not to receive
that knowledge which we might obtain? What is the knowledge of God which we
throw away from us by throwing this book away from us - and that because we
like not to retain the knowledge which we might possess?
Only grant,
that we are as morally and as rightfully to blame for not acquiring the light
which we might receive if we had so willed it, as for not preserving the light
which we might attain if we had so willed it; and the question before us is
brought within a manageable compass. Is there at the very outset enough of
likelihood that God might be the author of this book, as should resolve us upon
a serious examination - then if God actually be the author, we have not
acquired the knowledge of Him we might have done; and we shall be condemned
accordingly, if we withhold the examination which ought to have been given. Is
there enough of the character of the Divinity stamped upon its pages, that, had
we only read with earnestness and pondered with ear nestness, we would have
beheld the traces of Him distinctly there and have been satisfied - then if,
instead of so reading, we have wantonly and ignorantly reviled it, God may
righteously step forth, and vindicate upon our persons, the truth of His
insulted message ,and the honesty of His insulted messengers.
If the
suspicion has ever come into any of your hearts, that this ridicule of
Scripture may after all be a rjdicule of the Almighty; and you, instead, of
being arrested by the impulse of such a visitation, have, in the mad outcry of
a great and growing infatuation, made your strenuous effort to keep down this
compunctious feeling, and have prevailed - then have you committed your selves,
and that wilfully, to the hazards of this alternative - that either the
Scripture is a fable, or you by the choice of your own hearts and the deed of
your own hands have come under all the curses that are written in it. Certain
it is, that, to whatever term of whatever alternative the world may commit
itself in reference to Christianity, Christianity commits itself to a very
distinct alternative in reference to the world - and if this religion indeed be
true; and such be the actual influence of the human will upon the human
understanding, that he who is willing to do God's will shall know of the
doctrine of Christ that it is from God; and if faith in the gospel be at all
times the fruit of moral honesty, duly exercised and sincerely in quest of what
is right; and if the spirit of direction be given to him who has an upright
feeling of desire to do as he ought, and to believe as he ought; and if every
man who faithfully follows the light of his conscience, is thereby conducted to
a reverence for his Bible and a reliance upon his Bible; and if infidelity be
at all times the issuing product of a heart careless about God, and utterly
unconcerned either to retain such knowledge of Him as it has, or to acquire
such knowledge of Him as it has not - then, it may not be in the power of a
fellow-man, under all those guises of candour and frankness and liberality
which the unbeliever can put on, so to feel his way through the intricacies of
another's spirit, as to catch the lurking criminality and bring it out in
satisfying exposure to the general eye.
But let Christianity be true,
and mark the fearful alternative to him who spurns it away. The unseen author
of it ponders every heart; and, mysterious as its workings are to us, there is
nothing in them all that can baffle the scrutiny of Him who formed it; and if
there be, as the Bible says there is, an alliance between infidelity and moral
evil, He can detect it, and bring it out on the day of reckoning to open
manifestation - He can unveil the whole process of this miserable delusion; and
at any step of it where pride or ungodliness or selfishness or profligacy did
operate its bias upon the understanding, He can make it good, and that to the
conviction of the unhappy man, that his judgment was in error just because his
affections were in error - that there was a want of belief in his mind, just
because there was a want of worth in his character - that he was not a
Christian man, just because he was not an upright man - and that the light
which was in him was turned into darkness, just because he did not care to
retain it; and after it was lost he did not care and did not choose to recover
it.
To satisfy you of a real connection between the state of man's
moral principles on the one hand, and the state of his intellectual principles
on the other, let us have recourse to one simple illustration. For it does
require to be explained. There is many an error in judgment which implies no
worldliness of character whatever. A man may have a wrong opinion in matters of
trade or philosophy or law; and this altogether unconnected with any wrong
habit of the life, or any wrong and depraved habit of the affections. And might
not he, in like manner, have a wrong opinion on a question of theology, and be
so very far in the wrong as to think Christianity a fable, and all this without
any moral perversity being the cause of his error Might it not be a mere
mistake of the understanding for which he lies under no responsibility at all,
at that bar where nothing is condemned that is not criminal? Where lies the
greater fault of an error in a matter of speculation, and that because a man
has a bad understanding, than of an error in a matter of sight, and that
because a man has bad eyes? How is it that there is any connection between
sentiment and sin? And let our belief be as mistaken as it may - explain to us
how it comes to be an affair of moral turpitude, and with what justice or upon
what principles it can have the retribution of any moral vengeance awarded to
it? If any of you, the victim of helpless poverty, were suddenly translated
into ease and affluence - and that through a ministration of liberality left at
your door by the hand of some unknown benefactor - in reference to him, though
utterly in the dark about his person, you may be guilty of the crime of
ingratitude.
To make no enquiry about him were ungrateful. To riot in
the enjoyment of the gift, without one thought of concern or curiosity about
the giver, were both selfish and ungrateful. To be better pleased that you did
not know and have no repayment of gratitude to make, is the very essence of
ingratitude; and that too in reference to an individual whose person perhaps
you never saw, and whose name perhaps you never heard. To sit at greater ease
without the burden of obligation upon you to any known benefactor, than you
would do if he stood revealed to your apprehension, and claimed the due return
of affection or of service - this is decisive of a heart tainted with the sin
of ingratitude. It is sin which keeps you from enquiring; and if carefully to
enquire were certainly to find, it is sin which keeps you from discovering. You
want the light, and just because you hate it. You have not the knowledge of the
heart that pitied and the hand that aided you, because it is a knowledge you
like not to acquire.
And thus it is, that many is the man who is
ignorant of God - and yet lies under the full guilt and burden of ungodliness.
Many is the man who with the world as his satisfying portion, never lifts one
anxious enquiry after Him who made the world; and think you that his defective
theology is as free of blame or condemnation, as is the defective scholarship?
Tell, if here, a want of understanding philosophy of him who never attempted
the toils of may not resolve itself into a want of principle. He does not know
God. But he does not seek to know Him. His mistakes of conception regarding the
Deity, or his total want of conception about Him, may be designed as mere
errors of judgment, or as a mere blindness of the judgment. But it is the error
and the blindness of one who wishes not to see. He grovels in ignorance; but it
may be just because he grovels in corruption. He is so engrossed with the
creature, that he would like to be quit of a Creator. There may be an utter
absence of light, and yet may he realise all the guilt of impiety. He may stand
on the verge of atheism, or even be darkling within its limits - and yet his
worthlessness have the very same element with the worthlessness of him, before
the eye of whose conviction God stands fully manifested, and who places himself
in known defiance to his understood and authoritative voice. But let us recur
again to our illustration. The unknown friend may wish to reveal himself to the
man he has befriended. He may send a messenger with a letter to his door. He
may inscribe such evidences of his authenticity there, as would force
conviction if the letter was but read. He may specify the amount, and he may
specify the particulars of the ministration which had been rendered; and that
in such a way as to prove that he was the author of it. The bearer of the
communication may have all the marks of honesty about him - yet this be not
enough. He may tell a consistent story - yet this be not enough. There may be
companions along with him of complexion as fair and creditable as his own to
vouch for the accuracy of his statement - yet this be not enough. The last and
most conclusive evidence may still be in reserve - It may lie in the substance
of the written communication - and not till he to whom it is addressed has
opened it and read it, may he come fully to recognise and verify his
benefactor.
And yet to a soul of selfishness and ingratitude, this
might be an unwelcome intrusion. He may have no desire to know his benefactor;
and have a dread or a dislike towards the revelation of his will; and he may
spurn the messenger from his door; and he may refuse to open or to read the
letter that has been offered to him; and the best evidence that there was upon
the question may never have been before his eyes - not because it did not
exist, but because he refused to look at it - Nay he might have read, but read
in such a careless and hasty style of perusal, that he did not attain to
conviction, and just because he took no pains to be convinced. And who does not
see that his want of right understanding resolves into a want of right
principle - that there is a taint of moral perversity in the whole of this
proceeding - that the sin of his judgment is the sin of his heart - and that
unbelief which many would screen from condemnation, is in his instance unbelief
fostered by his own wilful depravity, and an unbelief for which he deserves to
be execrated?
And so may it be of Christianity. God may have sent a
written communication to the world. And to every careful, and desirous reader,
the evidence of His hand may be legibly inscribed upon it; and he who is
willing to do His will, may recognize in the doctrine of Christ the traces of
the divinity which inspired it; and the man on whose heart a weight of
conscientiousness lies, may by the dint of patience and of prayer come to a
full and rational assurance of its truth; and just because reading and
enquiring and attending the ordinances, and all under the impulse of a sense of
duty, may he become a stedfast believer. But if careless about God, he will be
equally careless about any revelation that professes to have come from Him. The
Bible may often solicit his eye, but still remain unopened and unused by him.
That book from whose pages, if explored with honesty and prayer, there might
beam a celestial effulgeney upon his understanding, may be held in neglect or
treated with insult and derision. For aught he knows, it may be the record of
the will of Him who ushered him into life, and ministers to him all its
enjoyments. And if ever the thought of this possibility visited his heart, and
he in the face of it joined in the infidel cry of those who deride and who
disown it - then on another day may the remembrance of this visitation rise in
judgment against him; and it be made clear to his own conscience, that, in
spurning the Bible from his door he braved the hazards of a contest with
Omnipotence.
Go to Lecture 6Go back to Romans index
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