Thomas Chalmers
LECTURE
XXV.
ROMANS, v, 12 -
21.
"Wherefore, as by one man sin entered into the world,
and death by sin; and so death passed npon all men, for that all have sinned:
(for until the law sin was in the world: bnt sin is not imputed when there is
no law. Nevertheless death reigned from Adam to Moses, even over them that had
not sinned after the similitude of Adam's transgression, who is the figure of
him that was to come. But not as the offence, so also is the free gift. For if
through the offence of one many be dead, much more the grace of God, and the
gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And
not as it was by one that sinned, so is the gift: for the judgment was by one
to condemnation, but the free gift is of many offences unto justification. For
if by one man's offence death reigned by one; much more they which receive
abundance of grace and of the gift of righteousness shall reign in life by one,
Jesus Christ.) Therefore as by the offence of one judgment came upon all men to
condemnation; even so by the righteousness of one the free gift came upon all
men unto justification of life. For as by one man's disobedience many were made
sinners; so by the obedience of one shall many be made righteous. Moreover the
law entered, that the offence might abound. But where sin abounded grace did
much more abound: that as sin hath reigned unto death, even so might grace
reign through righteousness unto eternal life by Jesus Christ our Lord."
We have now disserted at very great length on the tenet of original
sin, both as it includes the two great articles of original depravity and
original guilt - understanding by the one, that every individual of the human
race brings a corrupt nature into the world with him, by which he is so
inclined to what is sinful, that in fact all men are sinners: and understanding
by the other, that he is justly responsible for sin thus emanated by his evil
nature - even though that nature came down by inheritance from his first
parents, who, without being corrupt originally, corrupted themselves and sent
down their acquired propensities to evil among all their descendants. We are
aware that the doctrine of a guilt transmitted by Adam, is commonly carried
farther than this - affirming, not merely that all men are to blame for the
sins they personally do, under the instigations of an evil nature transmitted
by Adam; but that they are also to blame for the proper and individual act of
transgression done by Adam himself in the garden of Eden.
We have not
denied that this may be the doctrine of Scripture. We have only said that our
own moral sense is altogether unable to apprehend it; and that while we can
perceive how man is justly culpable, for every iniquitous deed of his history,
caused by the iniquitous tendency of his heart, however that tendency may have
been derived - Yet, we cannot perceive, how it is that he is justly culpable,
for an iniquitous deed done, not by himself, but by another who lived nearly
six thousand years ago. This, however, may be the real truth of the case -
wliether we are able or not to comprehend it. The Bible tells us of many
things, of which, without its informations, we should have been altogether
ignorant; and of many things, the reason of which is still a mystery to our
understanding - though the reality of them has, by the testimony of God's own
mouth, been made perfectly good to our convictions: And, therefore, on this
point of imputation too, we would lie open to the informations of the record -
fully assured that there is nothing there, either at variance with absolute
truth, or at variance with the character of that Being who is all goodness and
justice and holiness and truth.
It is to the vindication of this
character, that we mean to devote the last of these preliminary addresses,
which we have thought fit to deliver, ere we come forward with a detailed
exposition of the passage that we have so repeatedly read out to you. We have
already attempted to reconcile the doctrine of original sin, as consisting of
depravity, with the experience of man; and we have also attempted to show in
how far this doctrine, as consisting of guilt and the imputation of guilt, is
reconcilable with the moral sense of man. And let us now proceed to meet the
charges and complaints that have been uttered because of it, against the
dealings of God with His creatures - as if He had carried Himself with unjust
and tyrannical severity against them - as if He had laid upon them an
inevitable doom of wretchedness, against which all their struggles arc
unavailing - as if He had brought them into the world, in a state of helpless
captivity to the power of corruption, and then left them to perish under a load
of necessity, that He Himself had inflicted - as if He had made that to be the
fault of man, which in fact was the appointment of God, that no willing and no
striving on the part of the creature could possibly overrule: And thus there is
a very prevalent feeling of its being indeed a great hardship, that God should
so have dealt with the rational species that He has planted in our world -
permitting its tainted families to come into being at all; and to put forth
their successive generations, in a state under which they behove to suffer, and
so very many of them to suffer everlastingly.
We do not want to
disguise this objection; but, after having presented it in all its strength, we
want to dispose of it. And in our attempt to vindicate the dealings of God with
the species, let us just begin with that portion of time species that are now
within reach of our hearing. What is it that any one of you has to complain of?
You speak of hardness - how or in what respect is it that you have been hardly
dealt with? You say, that, without your consent, a corrupt nature has been
given you; and so stuck on, as it were, that it cleaves and adheres and keeps
by you wherever you go, and that with its presence so urging and so pursuing
you, sin is unavoidable; and yet there is a law which denounces upon this sin
the torments of a whole eternity. Well then, is this an honest complaint on
your part? Do you really feel your corrupt nature to be a curse and a
wretchedness, and are you accordingly most desirous to be rid of it? Would you
like a purifying process to take effect upon you which shall at length
transform that vitiated nature, that has so annoyed you, and so called forth
your animadversions upon God? Do you sincerely feel it to be your provocation
and your plague, that such an evil thing has been attached to your constitution
- for if so, you would surely like of all things that it were again detached
from you? No man really feels that to be a burden, which he does not feel a
wish and a weariness to be delivered from; and is this your wish and your
weariness respecting the depravity of heart, that has so germinated from very
infancy, and so grown through all the successive years of your life in the
world, as to have made all your imaginations in the sight of God to be only
evil and that continually? Do you complain that God should thus rate you and
reckon with you, for a sinfulness which you got by inheritance, and without
your consent - instead of getting it, as Adam did before you, by his own
deliberate choice and the voluntary surrender of himself to the power of
temptation? Well then this is your complaint against God; and here is the way
in which we meet it. God is at this moment holding out to you in offer, the
very relief which you now tell us that your heart is set upon. He is in perfect
readiness for the administration of an unfailing specific, against that moral
disease of which you complain so heavily. If the complaint be just as honest in
the feeling of it as severe in the terms of it - then are your desires and
God's desires most thoroughly at one; I and you are not more willing for being
emancipated from the power of corruption, than He is willing to set you at
large and translate you into the pure element of holiness.
Does not God
wipe His hands of the foul charge that His sinful creatures would prefer
against Him, when He says, and says honestly to us all - "Turn unto me, and I
will pour out my Spirit upon you"? You are shapen in iniquity, and if in
iniquity you descend to the grave, you will arise from it to an unrelenting
judgment seat, and to a then unescapable condemnation. But, ere that happens,
God meets you upon your way; and positively offers to make new creatures of
you; and in the washing of regeneration ready to be poured forth, if you only
want it, is He willing even now to sweep away the whole burden of the fancied
injustice, which causes you to murmur. And, so near does He bring Himself to
you, that He stands pledged to grant the clean heart and the right spirit, if
you will only care so much about them as to enquire for them at His hand; and
promises the Holy Ghost to all who ask it. Do you indeed feel it a hardship,
that your heart is naturally so sinful? Come with the grievance, and come with
an honest desire to be rid of it before God. Say to Him, and say it in good
faith, take this heart of mine such as it is, and make it such as it should be;
and if this be the honest aspira tion of a heart that is really desirous of
what it pretends to be - there will be nothing wanting on God's part, to renew,
and to purify, and at length to wash most thoroughly away that original taint,
over which you appear to mourn, as if it were in deed so much the bane of your
existence, that your existence is not worth the having. God bids you only put
Him to the proof by your petitions, and then see whether He will not pour out a
blessing upon you; and is it the Being who has descended so far, and testified
His willingness to grant you a present deliverance from the power of sin, and a
future everlasting translation from all its allurements - is it He, we ask, who
in you would thus challenge and upbraid for the undoing of your eternity?
That the creature should complain of a corruption which he loves, and
wilfully perseveres in - that he should reproach the Creator for it, who is
pointing out to him the way by which lie can escape, and offers him all
strength and aid to accomplish it - that he should lift an accusing voice
against God, for having brought him within the limits of so foul a moral domain
as the one he occupies; and at the same time turn away from the beseeching
voice of the same God, stretching forth His hand for the purpose of taking him
out of that domain if he will, and ushering him among the glories of a pure and
spiritual region - that he should murmur because of a sinfulness in his nature,
which he at the same time wilfully cherishes and retains, and obstinately
refuses to let it go - that he should affect either to mourn or to be indignant
on account of an inborn depravity, and that too at the moment when he spurns
the proposition which God makes to him of an inborn grace, whereby he will
cease to be that old creature, of whom he says it is hard that he should have
been so formed, and become that new creature, respecting whom he taxes God for
injustice, that He had not so made him - Who does not see that every possible
objection, which can be raised against the Creator on account of what man is by
nature, is most fully and fairly disarmed by what God offers to man in the
gospel? And if he will persist in charging upon God, a depravity that He both
asks and enables us to give up, did not we firmly retain it by the wilful grasp
of our own inclinations - is it not plain that on the day of reckoning it will
be clear to the intelligent morality of all the assembled witnesses, that the
complaints of man, because of his corruption, have been those of a hypocrite,
who secretly loved the very thing he so openly cornplained of; and that God who
will be justified when He speaketh, and clear when He judgcth, has, by the
offer of a Spirit, that would both quell the corruption and quicken man from
his death in trespasses and sins unto holiness, has indeed manifested Himself a
God both of love and of righteousness, and poured over all His ways to the
world in which we live, the lustre of a most full and resistless vindication
We may conceive a human being to be born upon a territory, over which there
is spread a foul and turbid atmosphere - charged with all the elements of
discomfort and disease; at length in a given time, made known to all who
breathe it, to be wrapped in some devouring flame which would burn up and
destroy every creature that should abide within its vortex. And we may further
conceive him to murmur against the God, who thus had placed him within the
bounds of such a habitation. But let God point his way to another country,
where freshness was in every breeze, and the whole air shed health and
fertility and joy over the land that it encompassed - let Him offer all the
means and facilities of conveyance, so as to make it turn simply upon the man's
will, whether he should continue in the accursed region where he is, or be
transported to another region which teems with all the enjoyments that he
complains he has not: - And will not the worthless choice to abide rather than
to move, acquit God of the severity wherewith He has been charged, and unmask
the hypocrisy of all the reproaches which man has uttered against Him? Will it
not lay the blood of the coming destruction upon his own head; and though while
lie lives it be in disquietude, and when he dies it be in the volcanic whirl of
the fierce and fiery element by which he is surrounded - is not the man the
author of his own undoing; and can the blame or the execration of it be laid on
that Being, who offered to bear him away from the territory of disease and
danger, and securely put him down in the midst of a smiling and happy land?
Many may think this speculative; but we trust that there arc some here
present who feel it most closely and urgently and immediately practieal. We
stand with the offer of transporting you from the spiritual atmosphere of
nature, charged as it is with all that is foul and turbulent and rebellious,
and to bear you across the limits of conversion, to an atmosphere of peace and
purity and holiness. We declare this gospel unto you. We preach that Jesus who
is ready, even now, to bless every one of you by turning you from your
iniquities; and through the channel of whose mediatorship it is, that the
washing of regeneration and the renewing of the holy Chost are shed abundantly
on all who believe. If you refuse to come, it is because you are not willing to
come. God will make this clear on the great day of manifestation ; and when He
passes the condemnatory sentence on those who reject the Saviour, lIe will
prove to the satisfaction of all assembled, that those who did not pass from
darkness to light, abode in the region of darkness, just because they loved the
darkness; and persisted in the condition of evil, just because their deeds were
evil.
It is thus that He will vindicate Himself, and carry the consent
of an observing universe along with Him, when He rebukes away from His
presence, all of you who have neglected the great salvation. And therefore it
is a salvation which we bid your acceptance of at this moment. Open your hearts
that Christ may enter in; and, under the power of his grace, their hardness and
vileness and depravity will melt away. We do not promise an immediate
transition from the spiritual element of earth, to the spiritual element of
heaven. It is gradual. It is by a laborious ascent of fatigue and difficulty
and strenuousness, that we at length attain those heights where all is serene
and unspotted holiness. The portal of death must be passed, ere we reach the
cloudless and ethereal expanse of that eternity, where freed from the last
dregs of our vitiated nature, we can serve God without frailty and without a
flaw. There is in these vile bodies of ours, some mysterious necessity for
dying - There is an original taint which so embues the whole of our natural
constitution, that the whole fabric must be taken down; and after its materials
have been filtered and refined by the putrefaction of the grave, a new fabric
will be made out of them ; and the believer will then arise in all the first
innocence of Adam, and compassed about with a security that shall be
everlasting.
Yet here the work must be begun, though there and there
alone it is consummated. Here we must make head against the prevalence of sin,
though there and there alone we shall be delivered from the presence of it.
Here the struggle niust be made, and the victory be decided - though there and
there alone we shall have the triumph and the repose of victory. Here the grace
which calls upon you to accept, must enter into contest with the corruption
that so burdens and distresses you; but there and there alone grace will reign
without a rival, and the principle of corruption that now is only kept in check
will there be utterly and conclusively extirpated.
What is true of the
original corruption, is also true of the original guilt. Do you complain of
that debt, under the weight and oppression of which you came into the world?
What ground we ask is there for complaining, when tile offer is fairly put
within your reach, of a most free and ample discharge - and that not merely for
the guilt of original, but also for the whole guilt of your proper and personal
sinfulness It is indeed a very heavy burden that has been entailed upon you by
the first Adam; but here we stand with the offer of a deliverance both from it,
and from all the additions von have made to it by actual transgression -
wrought out and made good for you by the suretyship arid the ability of the
second Adam. Your rescue from the corruption is not instantaneous, but your
rescue from guilt is. The offer of a free and full forgiveness is even now unto
you all; and why do you murmur at the grievousness of the reckoning which is
out against you, when there is out along with it the loudly sounding
proclamation of remission to all who will, and acceptance without money or
without price to all who will? The relief granted in the gospel, is at least an
adequate counterpart to all the wretchedness which nature has entailed upon
you; and even now are you invited by union with Christ, to be freed from the
whole weight of all the responsibility that may have been incurred by your
descent from Adam. What you have lost because of Adam's Sin, is more than made
up to you by Christ's righteousness; and we repeat it, that if there be any
hardship in your suffering because of a fault which you did not commit - the
hardship is greatly atoned for, by your enjoying favour and reward, because of
an obedience that you did not render.
It is thus again that the gospel
vindicates God from all the aspersions which have been cast upon His
government; and there is not a man who honestly complains that favour hlas been
lost because of another's demerits, that we cannot silence and even satisfy, by
telling him that all this favour may be regained because of another's
deservings. Wo interpose the gospel of Jesus Christ, as the decisive reply to
all the murmurs of those who revolt at the apparent severity of the divine
administration; and affirm, upon the strength of its blessed overtures, that it
depends upon man's own choice whether the discharge is not at least equal to
the debt, and tlto recovery of our nature is not at least equal to the ruin of
it.
We now hold ourselves prepared for vindicating the doctrine of the
imputation of Adam's sin, even in the farthest extent of it, when it goes
beyond the apprehension and the acknowledgment of our moral sense altogether.
We see how the blame lies upon us, of such personal sins as we commit - even
though we have been led to the performance of these by a corrupt tendency of
nature inherited from Adam. But we do not see how the blame lies upon us, of
that proper and personal sin which rendered Adam an outcast from Paradise. It
may be so though we see it not; and that it is so, is in beautiful and
consenting harmony with what we are explicitly assured to be the effect of our
union with the Saviour. From Him we derive, not merely a new nature which
inclines us to righteousness and holiness, even as we derived from Adam our old
nature which inclines us to all that is wicked and ungodly. But from him we
also derive an imputed righteousness, so as that we are reckoned with by God as
if we were positively deserving creatures. The merit of Christ's obedience is
transferred to us, as well as His holy and uprigltt nature transferred to us;
and from the very circumstance of His being called in Scripture the second
Adam, from the very way in which He is there designed as a counterpart to the
first Adam, would we be inclined to think that the guilt of Adam's disobedience
was transferred to us, even as his corrupt and vitiated nature has also been
transferred to us - In other words, that Adam is not merely the corrupt parent
of a corrupt offspring, who sin because of the depravity wherewith lie has
tainted all the faniilies of the earth ; but who have sinned in him, to use the
language of our old divines, as their federal head - as the representative of a
covenant which God made with him, and through him with all his posterity.
Certain it is, that, to screen a believer from the vengeance of an immutable
law, something more is necessary than the atonement of his past offences, and
the derivation of a holy nature from the Saviour. Even after the principle of
grace has been unplanted, there are the outbreakings of sin which serve to
humble and to remind him, that never till death has pulverized his body into
atoms, and the resurrection has again assembled them into a and holy structure
- will he be wholly freed from that sore corruption, which so adheres, and so
strives to obtain the victory over him. Still, and at any time after his
conversion while he lives in the world, were he treated according to his own
deservings would he be an outcast fronn the favour of that God whose justice is
inflexible; and to meet this justice on tIne ground of acceptance, he must
stand before it in another merit than his own, and be clothed upon with another
righteousness than his own. Or, to be in favour with God, he stands in need of
an imputed as well as of an infused righteousness; and the merit of Christ must
be laid to his account, as well as the nature of Christ be laid upon his
person. You have no title to cast out with the sin of Adam being imputed to
you, if you do not cast out with the righteousness of Christ being imputed to
you. The latter screens you from the former, and it screens out also from the
guilt of your own positive offences.Without it, even the holiest man upon
earth, would stand before a God of perfect holiness, on a basis of utter
insecurity ; and with it the greatest sinner upon earth stands on a firmer and
a higher vantageground, than even had all the innocence and virtue of Adaum
been both transmitted and ascribed to him. And I willingly consent to have the
guilt of Adam charged upon me, if, along with it, the overpassing righteousness
of Christ shall be reckoned to me; and let the severities be what they may
which lie upon me under the econonny of nature and of the law - I see in the
corresponding privileges which are freely offered to me under the economy of
the gospel, I see in them the fullest and the noblest compensation.
The
question of original sin is allied with that of the origin of evil ; amid a
very deep and unyielding obscurity hangs over it - how in a universe framed and
upheld by a Being, of whom we are taught to believe that He has an arm of
infinite power and a heart of infinite goodness - how under His administration,
such a monster as evil, whether moral or physical, should ever be permitted to
exist, is indeed a mystery, seated too far back among the depths of primeval
creation and of the eternity behind it, for us the puny insects of a day to
explore or to decide upon. One would think of God, that He would, if He could,
banish all sin and wretchedness from that system of things over which we have
always been in the habit of thinking that He has the entire and undivided
ascendancy; nor can we at all imagine, how with both the will and the ability
of Omnipotence leagued against it, sin should ever have found an entrance, or
obtained a footing in any of those far worlds that surround the throne of the
universal Father. Yet so it is ; and man with all the tone of an indignant
sufferer is heard to lift his remonstranees against it - as if he bore the
whole weight of an injury, laid upon him at the pleasure of an arbitrary
tyrant, who has laid open his dominions to the cruel inroads of a spoiler, who
but for Him would have neither had the power nor the liberty of mischief. But
without making so much as an attempt to solve the difficulties of a topic so
inscrutable, we may at least say, that one thought has occurred, which, more
than any other, melts us into acquiescence; and disposes us to look on the rise
and continuance of evil, as being indeed some dire though mysterious necessity
which overhangs creation - and that is, that, after all, it is not man who
bears the whole burden of this dark and awful visitation - Neither is it any
other creature beside man. It is the Creator in fact who offers to take upon
Himself, the whole burden of it; or at least to relieve our species of it
altogether. It is at His cost, and not at ours, unless we so choose it, that
sin has invaded the world we tread upon. It is He, the Eternal Son, who went
forth to the battle against this Hydra; and who in the soreness of His
conflict, bore what millions through eternity could not have borne; and who,
though He had all the energies of the Godhead to sustain Him, yet well nigh
gave way under the pressure of a deep and dreadful endurrauce; and who, by His
tears and agonies and cries, gave proof to the might of that mysterious
adversary over whom He triumphed. Yes we murmur because of the origin of evil.
But Christ was the mighty sufferer who hath borne it away from us and let us
hazard what reflections we may on those who die in ignorance, or who die in
infancy - yet, in regard to you who are hearing us, every ground of complaint
is annihilated. Christ is offered; and you by confidence in Him, and cleaving
unto Him, will reach those happy shores of peace and light and joy, where all
sin is for ever banished, and all evil is unknown.
Go to Lecture 26
Go back to Romans index
Home |
Biography |
Literature |
Letters |
Interests |
Links |
Quotes |
Photo-Wallet