Sermons to the Natural Man Part 4

The first step in the process of mutilating the original idea of G.o.d, as a unity and an unseen Spirit, is seen in those pantheistic religions which lie behind all the mythologies of the ancient world, like a nebulous vapor out of which the more distinct idols and images of paganism are struggling. Here the notion of the Divine unity is still preserved; but the Divine personality and holiness are lost. G.o.d becomes a vague impersonal Power, with no moral qualities, and no religious attributes; and it is difficult to say which is worst in its moral influence, this pantheism which while retaining the doctrine of the Divine unity yet denudes the Deity of all that renders him an object of either love or reverence, or the grosser idolatries that succeeded it.

For man cannot love, with all his mind and heart and soul and strength, a vast impersonal force working blindly through infinite s.p.a.ce and everlasting time.

And the second and last stage in this process of vitiating the true idea of G.o.d appears in that polytheism in the midst of which St. Paul lived, and labored, and preached, and died; in that seductive and beautiful paganism, that cla.s.sical idolatry, which still addresses the human taste in such a fascinating manner, in the Venus de Medici, and the Apollo Belvidere. The idea of the unity of G.o.d is now mangled and cut up into the "G.o.ds many" and the "lords many," into the thirty thousand divinities of the pagan pantheon. This completes the process. G.o.d now gives his guilty creature over to these vain imaginations of naturalism, materialism, and idolatry, and to an increasingly darkening mind, until in the lowest forms of heathenism he so distorts and suppresses the concreated idea of the Deity that some speculatists a.s.sert that it does not belong to his const.i.tution, and that his Maker never endowed him with it. How is the gold become dim! How is the most fine gold changed!

But it will be objected that all this lies in the past. This is the account of a process that has required centuries, yea millenniums, to bring about. A hundred generations have been engaged in trans.m.u.ting the monotheism with which the human race started, into the pantheism and polytheism in which the great majority of it is now involved. How do you establish the guilt of those at the end of the line? How can you charge upon the present generation of pagans the same culpability that Paul imputed to their ancestors eighteen centuries ago, and that Noah the preacher of righteousness denounced, upon the antediluvian pagan? As the deteriorating process advances, does not the guilt diminish? and now, in these ends of the ages, and in these dark habitations of cruelty, has not the culpability run down to a minimum, which G.o.d in the day of judgment will "wink at?"

We answer No: Because the structure of the human mind is precisely the same that it was when the Sodomites held down the truth in unrighteousness, and the Roman populace turned up their thumbs that they might see the last drops of blood ebb slowly from the red gash in the dying gladiator's side. Man, in his deepest degradation, in his most hardened depravity, is still a rational intelligence; and though he should continue to sin on indefinitely, through cycles of time as long as those of geology, he cannot unmake himself; he cannot unmould his immortal essence, and absolutely eradicate all his moral ideas. Paganism itself has its fluctuations of moral knowledge. The early Roman, in the days of Numa, was highly ethical in his views of the Deity, and his conceptions of moral law. Varro informs us that for a period of one hundred and seventy years the Romans worshipped their G.o.ds without any images;[2] and Sall.u.s.t denominates these pristine Romans "religiosissimi mortales." And how often does the missionary discover a tribe or a race, whose moral intelligence is higher than that of the average of paganism.

Nay, the same race, or tribe, pa.s.ses from one phase of polytheism to another; in one instance exhibiting many of the elements and truths of natural religion, and in another almost entirely suppressing them. These facts prove that the pagan man is under supervision; that he is under the righteous despotism of moral ideas and convictions; that G.o.d is not far from him; that he lives and moves and has his being in his Maker; and that G.o.d does not leave himself without witness in his const.i.tutional structure. Therefore it is, that this sea of rational intelligence thus surges and sways in the ma.s.ses of paganism; sometimes dashing the creature up the heights, and sometimes sending him down into the depths.

But while this subject has this general application to mankind outside of Revelation; while it throws so much light upon the question of the heathens' responsibility and guilt; while it tends to deepen our interest in the work of Christian missions, and to stimulate us to obey our Redeemer's command to go and preach the gospel to them, in order to save them from the wrath of G.o.d which abideth upon them as it does upon ourselves; while this subject has these profound and far-reaching applications, it also presses with sharpness and energy upon the case, and the position, of millions of men in Christendom. And to this more particular aspect of the theme, we ask attention for a moment.

This same process of corruption, and vitiation of a correct knowledge of G.o.d, which we have seen to go on upon a large scale in the instance of the heathen world, also often goes on in the instance of a single individual under the light of Revelation itself. Have you never known a person to have been well educated in childhood and youth respecting the character and government of G.o.d, and yet in middle life and old age to have altered and corrupted all his early and accurate apprehensions, by the gradual adoption of contrary views and sentiments? In his childhood, and youth, he believed that G.o.d distinguishes between the righteous and the wicked, that he rewards the one and punishes the other, and hence he cherished a salutary fear of his Maker that agreed well with the dictates of his unsophisticated reason, and the teachings of nature and revelation. But when, he became a man, he put away these childish things, in a far different sense from that of the Apostle. As the years rolled, along, he succeeded, by a career of worldliness and of sensuality, in expelling this stock of religious knowledge, this right way of conceiving of G.o.d, from his mind, and now at the close of life and upon the very brink of eternity and of doom, this very same person is as unbelieving respecting the moral attributes of Jehovah, and as unfearing with regard to them, as if the entire experience and creed of his childhood and youth were a delusion and a lie. This rational and immortal creature in the morning of his existence looked up into the clear sky with reverence, being impressed by the eternal power and G.o.dhead that are there, and when he had committed a sin he felt remorseful and guilty; but the very same person now sins recklessly and with flinty hardness of heart, casts sullen or scowling glances upward, and says: "There is no G.o.d." Compare the Edward Gibbon whose childhood expanded under the teachings of a beloved Christian matron trained in the school of the devout William Law, and whose youth exhibited unwonted religions sensibility,--compare this Edward Gibbon with the Edward Gibbon whose manhood was saturated with utter unbelief, and whose departure into the dread hereafter was, in his own phrase, "a leap in the dark." Compare the Aaron Burr whose blood was deduced from one of the most saintly lineages in the history of the American church, and all of whose early life was embosomed in ancestral piety,--compare this Aaron Burr with the Aaron Burr whose middle life and prolonged old age was unimpressible as marble to all religious ideas and influences. In both of these instances, it was the aversion of the heart that for a season (not for _eternity_, be it remembered) quenched out the light in the head. These men, like the pagan of whom St. Paul speaks, did not like to retain a holy G.o.d in their knowledge, and He gave them over to a reprobate mind.

These fluctuations and changes in doctrinal belief, both in the general and the individual mind, furnish materials for deep reflection by both the philosopher and the Christian; and such an one will often be led to notice the exact parallel and similarity there is between religious deterioration in races, and religious deterioration in individuals. The _dislike to retain_ a knowledge already furnished, because it is painful, because it rebukes worldliness and sin, is that which ruins both mankind in general, and the man in particular. Were the heart only conformed to the truth, the truth never would be corrupted, never would be even temporarily darkened in the human soul. Should the pagan, himself, actually obey the dictates of his own reason and conscience, he would find the light that was in him growing still clearer and brighter. G.o.d himself, the author of his rational mind, and the Light that lighteth every man that cometh into the world, would reward him for his obedience by granting him yet more knowledge. We cannot say in what particular mode the Divine providence would bring it about, but it is as certain as that G.o.d lives, that if the pagan world should act up to the degree of light which they enjoy, they would be conducted ultimately to the truth as it is in Jesus, and would be saved by the Redeemer of the world. The instance of the Roman centurion Cornelius is a case in point. This was a thoughtful and serious pagan. It is indeed very probable that his military residence in Palestine had cleared up, to some degree, his natural intuitions of moral truth; but we know that he was ignorant of the way of salvation through Christ, from the fact that the apostle Peter was instructed in a vision to go and preach it unto him. The sincere endeavor of this Gentile, this then pagan in reference to Christianity, to improve the little knowledge which he had, met with the Divine approbation, and was crowned with a saving acquaintance with the redemption that is in Christ Jesus. Peter himself testified to this, when, after hearing from the lips of Cornelius the account of his previous life, and of the way in which G.o.d had led him, "he opened his mouth and said, Of a truth I perceive that G.o.d is no respecter of persons: but in every nation, he that feareth him and worketh righteousness is accepted with him" (Acts x. 34, 35).[3]

But such instances as this of Cornelius are not one in millions upon millions. The light shines in the darkness that comprehends it not.

Almost without an exception, so far as the human eye can see, the unevangelized world holds the truth in unrighteousness, and does not like to retain the idea of a holy G.o.d, and a holy law, in its knowledge.

Therefore the knowledge continually diminishes; the light of natural reason and conscience grows dimmer and dimmer; and the soul sinks down in the mire of sin and sensuality, apparently devoid of all the higher ideas of G.o.d, and law, and immortal life.

We have thus considered the truth which St. Paul teaches in the text, that the ultimate source of all human error is in the character of the human heart. Mankind do not _like to retain_ G.o.d in their knowledge, and therefore they come to possess a reprobate mind. The origin of idolatry, and of infidelity, is not in the original const.i.tution with which the Creator endowed the creature, but in that evil heart of unbelief by which he departed from the living G.o.d. Sinful man shapes his creed in accordance with his wishes, and not in accordance with the unbiased decisions of his reason and conscience. He does not _like_ to think of a holy G.o.d, and therefore he denies that G.o.d is holy. He does not _like_ to think of the eternal punishment of sin, and therefore he denies that punishment is eternal. He does not _like_ to be pardoned through the subst.i.tuted sufferings of the Son of G.o.d, and therefore he denies the doctrine of atonement. He does not _like_ the truth that man is so totally alienated from G.o.d that he needs to be renewed in the spirit of his mind by the Holy Ghost, and therefore he denies the doctrines of depravity and regeneration. Run through the creed which the Church has lived by and died by, and you will discover that the only obstacle to its reception is the aversion of the human heart. It is a rational creed in all its parts and combinations. It has outlived the collisions and conflicts of a hundred schools of infidelity that have had their brief day, and died with their devotees. A hundred systems of philosophy falsely so called have come and gone, but the one old religion of the patriarchs, and the prophets, and the apostles, holds on its way through the centuries, conquering and to conquer. Can it be that sheer imposture and error have such a tenacious vitality as this? If reason is upon the side of infidelity, why does not infidelity remain one and the same unchanging thing, like Christianity, from age to age, and subdue all men unto it? If Christianity is a delusion and a lie, why does it not die out, and disappear? The difficulty is not upon the side of the human reason, but of the human heart. Skeptical men do not _like_ the religion of the New Testament, these doctrines of sin and grace, and therefore they shape their creed by their sympathies and antipathies; by what they wish to have true; by their heart rather than by their head. As the Founder of Christianity said to the Jews, so he says to every man who rejects His doctrine of grace and redemption: "Ye _will_ not come unto me that ye might have life." It is an inclination of the will, and not a conviction of the reason, that prevents the reception of the Christian religion.

Among the many reflections that are suggested by this subject and its discussion, our limits permit only the following:

1. It betokens deep wickedness, in any man, to change the truth of G.o.d into a lie,--_to subst.i.tute a false theory in religion for the true one_.

"Woe unto them," says the prophet, "that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter." There is no form of moral evil that is more hateful in the sight of Infinite Truth, than that intellectual depravity which does not like to retain a holy G.o.d in its knowledge, and therefore mutilates the very idea of the Deity, and attempts to make him other than he is. There is no sinner that will be visited with a heavier vengeance than that cool and calculating man, who, because he dislikes the unyielding purity of the moral law, and the awful sanctions by which it is accompanied, deliberately alters it to suit his wishes and his self-indulgence. If a person is tempted and falls into sin, and yet does not change his religious creed in order to escape the reproaches of conscience and the fear of retribution, there is hope that the orthodoxy of his head may result, by G.o.d's blessing upon his own truth, in sorrow for the sin and a forsaking thereof. A man, for instance, who amidst all his temptations and transgressions still retains the truth taught him from the Scriptures, at his mother's knees, that a finally impenitent sinner will go down to eternal torment, feels a powerful check upon his pa.s.sions, and is often kept from outward and actual transgressions by his creed. But if he deliberately, and by an act of will, says in his heart: "There is no h.e.l.l;" if he subst.i.tutes for the theory that renders the commission of sin dangerous and fearful, a theory that relieves it from all danger and all fear, there is no hope that he will ever cease from sinning. On the contrary, having brought his head into harmony with his heart; having adjusted his theory to his practice; having shaped his creed by his pa.s.sions; having changed the truth of G.o.d into a lie; he then plunges into sin with an abandonment and a momentum that is awful.

In the phrase of the prophet, he "draws iniquity with cords of vanity, and sin as it were with a cart-rope."

It is here that we see the deep guilt of those, who, by false theories of G.o.d and man and law and penalty, tempt the young or the old to their eternal destruction. It is sad and fearful, when the weak physical nature is plied with all the enticements of earth and sense; but it is yet sadder and more fearful, when the intellectual nature is sought to be perverted and ensnared by specious theories that annihilate the distinction between virtue and vice, that take away all holy fear of G.o.d, and reverence for His law, that represent the everlasting future either as an everlasting elysium for all, or else as an eternal sleep. The demoralization, in this instance, is central and radical. It is in the brain, in the very understanding itself. If the foundations themselves of morals and religion are destroyed, what can be done for the salvation of the creature? A heavy woe is denounced against any and every one who tempts a fellow-being. Temptation implies malice. It is Satanic. It betokens a desire to ruin an immortal spirit. When therefore the siren would allure a human creature from the path of virtue, the inspiration of G.o.d utters a deep and bitter curse against her. But when the cold-blooded Mephistopheles endeavors to sophisticate the reason, to debauch the judgment, to sear the conscience; when the temptation is addressed to the intellect, and the desire of the tempter is to overthrow the entire religious creed of a human being,--perhaps a youth just entering upon that hazardous enterprise of life in which he needs every jot and t.i.ttle of eternal truth to guide and protect him,--when the enticement a.s.sumes this purely mental form and aspect, it betokens the most malignant and heaven-daring guilt in the tempter. And we may be certain that the retribution that will be meted out to it, by Him who is true and The Truth; who abhors all falsehood and all lies with an infinite intensity; will be terrible beyond conception. "Woe unto you ye _blind guides_! Ye serpents, ye generation of vipers, how can ye escape the d.a.m.nation of h.e.l.l! If any man shall add unto these things, G.o.d shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, G.o.d shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book."

2. In the second place, we perceive, in the light of this subject, _the great danger of not reducing religious truth to practice_. There are two fatal hazards in not obeying the doctrines of the Bible while yet there is an intellectual a.s.sent to them. The first is, that these doctrines shall themselves become diluted and corrupted. So long as the affectionate submission of the heart is not yielded to their authority; so long as there is any dislike towards their holy claims; there is great danger that, as in the instance of the pagan, they will not be retained in the knowledge. The sinful man becomes weary of a form of doctrine that continually rebukes him, and gradually changes it into one that is less truthful and restraining. But a second and equally alarming danger is, that the heart shall become accustomed to the truth, and grow hard and indifferent towards it. There are a mult.i.tude of persons who hear the word of G.o.d and never dream of disputing it, who yet, alas, never dream of obeying it. To such the living truth of the gospel becomes a petrifaction, and a savor of death unto death.

We urge you, therefore, ye who know the doctrines of the law and the doctrines of the gospel, to give an affectionate and hearty a.s.sent to them _both_. When the divine Word a.s.serts that you are guilty, and that you cannot stand in the judgment before G.o.d, make answer: "It is so, it is so." Practically and deeply acknowledge the doctrine of human guilt and corruption. Let it no longer be a theory in the head, but a humbling salutary consciousness in the heart. And when the divine Word affirms that G.o.d so loved the world that he gave his Only-Begotten Son to redeem it, make a quick and joyful response: "It is so, it is so." Instead of changing the truth of G.o.d into a lie, as the guilty world have been doing for six thousand years, change it into a blessed consciousness of the soul. Believe_ what you know; and then what you know will be the wisdom of G.o.d to your salvation.

[Footnote 1: "There are no profane words in the (Iowa) Indian language: no light or profane way of speaking of the 'Great Spirit.'"--FOREIGN MISSIONARY: May, 1863, p. 337.]

[Footnote 2: PLUTARCH: Numa, 8; AUGUSTINE: De Civitate, iv. 31.]

[Footnote 3: It should be noticed that Cornelius was not prepared for another life, by the moral virtue which he had practised before meeting with Peter, but by his penitence for sin and faith in Jesus Christ, whom Peter preached to him as the Saviour from sin (Acts x. 43). Good works can no more prepare a pagan for eternity than they can a nominal Christian. Epictetus and Marcus Aurelius could no more be justified by their personal character, than Saul of Tarsus could be. First, because the virtue is imperfect, at the best: and, secondly, it does not begin at the beginning of existence upon earth, and continue unintermittently to the end of it. A sense of _sin_ is a far more hopeful indication, in the instance of a heathen, than a sense of virtue. The utter absence of humility and sorrow in the "Meditations" of the philosophic Emperor, and the omnipresence in them of pride and self-satisfaction, place him out of all relations to the Divine _mercy_. In trying to judge of the final condition of a pagan outside of revelation, we must ask the question: Was he penitent? rather than the question: Was he virtuous?]

THE NECESSITY OF DIVINE INFLUENCES.

LUKE xi. 13.--"If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?"

The reality, and necessity, of the operation of the Holy Spirit upon the human heart, is a doctrine very frequently taught in the Scriptures. Our Lord, in the pa.s.sage from which the text is taken, speaks of the third Person in the Trinity in such a manner as to convey the impression that His agency is as indispensable, in order to spiritual life, as food is in order to physical; that sinful man as much needs the influences of the Holy Ghost as he does his daily bread. "If a son shall ask bread of any of you that is a father, will he give him a stone?" If this is not at all supposable, in the case of an affectionate earthly parent, much less is it supposable that G.o.d the heavenly Father will refuse renewing and sanctifying influences to them that ask for them. By employing such a significant comparison as this, our Lord implies that there is as pressing need of the gift in the one instance as in the other. For, he does not compare spiritual influences with the mere luxuries of life,--with wealth, fame, or power,--but with the very staff of life itself. He selects the very bread by which the human body lives, to ill.u.s.trate the helpless sinner's need of the Holy Ghost. When G.o.d, by his prophet, would teach His people that he would at some future time bestow a rich and remarkable blessing upon them, He says: "I will pour out my Spirit upon all flesh." When our Saviour was about to leave his disciples, and was sending them forth as the ministers of his religion, he promised them a direct and supernatural agency that should "reprove the world of sin, of righteousness, and of judgment."

And the history of Christianity evinces both the necessity and reality of Divine influences. G.o.d the Spirit has actually been present by a special and peculiar agency, in this sinful and hardened world, and hence the heart of flesh and the spread of vital religion. G.o.d the Spirit has actually been absent, so far as concerns his special and peculiar agency, and hence the continuance of the heart of stone, and the decline, and sometimes the extinction of vital religion. Where the Holy Spirit has been, specially and peculiarly, there the true Church of Christ has been, and where the Holy Spirit has not been, specially and peculiarly, there, the Church of Christ has not been; however carefully, or imposingly, the externals of a church organization may have been maintained.

But there is no stronger, or more effective proof of the need of the presence and agency of the Holy Spirit, than that which is derived from the _nature of the case_, as it appears in the individual. Just in proportion as we come to know our own moral condition, and our own moral necessities, shall we see and feel that the origin and growth of holiness within our earthly and alienated souls, without the agency of G.o.d the Holy Spirit, is an utter impossibility. Let us then look into the argument from the nature of the case, and consider this doctrine of a direct Divine operation, in its relations to ourselves personally. Why, then, does every man need these influences of the Holy Spirit which are so cordially offered in the text?

1. He needs them, in the first place, in order that _he may be convinced of the reality of the eternal world._

There is such a world. It has as actual an existence as Europe or Asia.

Though not an object for any one of the five senses, the invisible world is as substantial as the great globe itself, and will be standing when the elements shall have been melted with fervent heat, and the heavens are no more. This eternal world, furthermore, is not only real, but it is filled with realities that are yet more solemn. G.o.d inhabits it. The judgment-seat of Christ is set up in it. Heaven is in it. h.e.l.l is in it.

Myriads of myriads of holy and happy spirits are there. Myriads of sinful and wretched spirits are there. Nay, this unseen world is the _only_ real world, and the objects in it the _only_ real objects, if we remember that only that which is immutable deserves the name of real. If we employ the eternal as the measure of real being, then all that is outside of eternity is unreal and a vanity. This material world acquires impressiveness for man, by virtue of the objects that fill it. His farm is in it, his houses are upon it, solid mountains rise up from it, great rivers run through it, and the old rolling heavens are bent over it. But what is the transient reality of these objects, these morning vapors, compared with the everlasting reality of such beings as G.o.d and the soul, of such facts as holiness and sin, of such states as heaven and h.e.l.l?

Here, then, we have in the unseen and eternal world a most solemn and real object of knowledge; but where, among mankind, is the solemn and vivid knowledge itself? Knowledge is the union of a fact with a feeling.

There may be a stone in the street, but unless I smite it with my foot, or smite it with my eye, I have no knowledge of the stone. So, too, there is an invisible world, outstanding and awfully impressive; but unless I feel its influences, and stand with awe beneath its shadows, it is as though it were not. Here is an orb that has risen up into the horizon, but all eyes are shut.

For, no thoughtful observer fails to perceive that an earthly, and unspiritual mode of thought and feeling is the prevalent one among men.

No one who has ever endeavored to arrest the attention of a fellow-man, and give his thoughts an upward tendency towards eternity, will say that the effort is easily and generally successful. On the contrary, if an ethereal and holy inhabitant of heaven were to go up and down our earth, and witness man's immersion in sense and time, the earthliness of his views and aims, his neglect of spiritual objects and interests, his absorption in this existence, and his forgetfulness of the other, it would be difficult to convince him that he was among beings made in the image of G.o.d, and was mingling with a race having an immortal destination beyond the grave.

In this first feature of the case, then, as we find it in ourselves, and see it in all our fellow-men, we have the first evidence of the need of _awakening_ influences from on high. Since man, naturally, is dest.i.tute of a solemn sense of eternal things, it is plain that there can be no moral change produced in him, unless he is first wakened from this drowze. He cannot become the subject of that new birth without which he cannot see the kingdom of G.o.d, unless his torpor respecting the Unseen is removed. Entirely satisfied as he now is with this mode of existence, and thinking little or nothing about another, the first necessity in his case is a startle, and an alarm. Difficult as he now finds it to be, to bring the invisible world before his mind in a way to affect his feelings, he needs to have it loom upon his inward vision with such power and impressiveness that he cannot take his eye off, if he would. Lethargic as he now is, respecting his own immortality, it is impossible for him to live and act with constant reference to it, unless he is wakened to its significance. Is it not self-evident, that if the sinner's present indifference towards the invisible world, and his failure to feel its solemn reality, continues through life, he will certainly enter that state of existence with his present character? Looking into the human spirit, and seeing how dead it is towards G.o.d and the future, must we not say, that if this deadness to eternity lasts until the death of the body, it will certainly be the death of the soul?

But, in what way can man be made to realize that there is an eternal world, to which he is rapidly tending, and realities there, with which, by the very const.i.tution of his spirit, he is forever and indissolubly connected either for bliss or woe? How shall thoughtless and earthly man, as he treads these streets, and transacts all this business, and enjoys life, be made to feel with misgiving, foreboding, and alarm, that there is an eternity, and that he must soon enter it, as other men do, either as a heaven or a h.e.l.l for his soul? The answer to this question, so often asked in sadness and sorrow by the preacher of the word, drives us back to the throne of G.o.d and to a mightier agency than that of man.

For one thing is certain, that this apathy and deadness will never of itself generate sensibility and life. Satan never casts out Satan. If this slumberer be left to himself, he is lost. Should any man be given over to the natural inclination of his heart, he would never be awakened.

Should his earthly mind receive no check, and his corrupt heart take its own way, he would never realize that there is another world than this, until he entered it. For, the worldly mind and the corrupt heart busy themselves solely and happily with this existence. They find pleasure in the things of this life, and therefore never look beyond them. Worldly men do not interfere with their own present actual enjoyment. Who of this cla.s.s voluntarily makes himself unhappy, by thinking of subjects that are gloomy to his mind? What man of the world starts up from his sweet sleep and his pleasant dreams, and of his own accord looks the stern realities of death and the judgment in the eye? No natural man begins to wound himself, that he may be healed. No earthly man begins to slay himself, that he may be made alive. Even when the natural heart is roused and wakened by some foreign agency; some startling providence of G.o.d or some Divine operation in the conscience, how soon, if left to its own motion and tendency, does it relapse into its old slumber and sleep. The needle has received a shock, but after a slight trembling and vibration it soon settles again upon its axis, ever and steady to the north. It is plain, that the sinner's worldly mind and apathetic nature will never conduct him to a proper sense of Divine things.

The awakening, then, of the human soul, to an effectual apprehension of eternal realities, must take its first issue from some other Being than the drowzy and slumbering creature himself. We are not speaking of a few serious thoughts that now and then fleet across the human mind, like meteors at midnight, and are seen no more. We are speaking of that permanent, that everlasting dawning of eternity, with its terrors and its splendors, upon the human soul, which allows it no more repose, until it is prepared for eternity upon good grounds and foundations; and with reference to such a profound consciousness of the future state as this, we say with confidence, that the awakening must proceed from some Being who is far more alive to the solemnity and significance of eternal duration than earthly man is. Without impulses from on high, the sinner never rouses up to attend to the subject of religion. He lives on indifferent to his religious interests, until _G.o.d_, who is more merciful to his deathless soul than he himself is, by His providence startles him, or by His Spirit in his conscience alarms him. Never, until G.o.d interferes to disturb his dreams, and break up his slumber, does he profoundly and permanently feel that he was made for another world, and is fast going into it. How often does G.o.d say to the careless man: "Arise, O sleeper, and Christ shall give thee light;" and how often does he disregard the warning voice! How often does G.o.d stimulate his conscience, and flare light into his mind; and how often does he stifle down these inward convictions, and suffer the light to shine in the darkness that comprehends it not! These facts in the personal history of every sin-loving man show, that the human soul does not of its own isolated action wake up to the realities of eternity. They also show that G.o.d is very merciful to the human soul, in positively and powerfully interfering for its welfare; but that man, in infinite folly and wickedness, loves the sleep, and inclines to remain in it.

The Holy Spirit strives, but the human spirit resists.

II. In the second place, man needs the influences of the Holy Spirit _that he may be convinced of sin_.

Man universally is a sinner, and yet he needs in every single instance to be made aware of it. "There is none good, no, not one;" and yet out of the millions of the race how very few _feel_ this truth! Not only does man sin, but he adds to his guilt by remaining ignorant of it. The criminal in this instance also, as in our courts of law, feels and confesses his crime no faster than it is proved to him. Through what blindness of mind, and hardness of heart, and insensibility of conscience, is the Holy Spirit obliged to force His way, before there is a sincere acknowledgment of sin before G.o.d! The careful investigations, the persevering questionings and cross-questionings, by which, before a human tribunal, the wilful and unrepenting criminal is forced to see and acknowledge his wickedness, are but faint emblems of that thorough work that must be wrought by the Holy Ghost, before the human soul, at a higher tribunal, forsaking its refuges of lies, and desisting from its subterfuges and palliations, smites upon the breast, and cries, "G.o.d be merciful to me a sinner!" Think how much of our sin has occurred in total apathy, and indifference, and how unwilling we are to have any distinct consciousness upon this subject. It is only now and then that we feel ourselves to be sinners; but it is by no means only now and then that we are sinners. We sin habitually; we are conscious of sin rarely. Our affections and inclinations and motives are evil, and only evil, continually; but our experimental _knowledge_ that they are so comes not often into our mind, and what is worse stays not long, because we dislike it.

The conviction of sin, with what it includes and leads to, is of more worth to man than all other convictions. Conviction of any sort,--a living practical consciousness of any kind,--is of great value, because it is only this species of knowledge that moves mankind. Convince a man, that is, give him a consciousness, of the truth of a principle in politics, in trade, or in religion, and you actuate him politically, commercially, or religiously. Convince a criminal of his crime, that is, endue him with a conscious feeling of his criminality, and you make him burn with electric fire. A convicted man is a man thoroughly conscious; and a thoroughly conscious man is a deeply moved one. And this is true, with emphasis, of the conviction of sin. This consciousness produces a deeper and more lasting effect than all others. Convince a community of the justice or injustice of a certain cla.s.s of political principles, and you stir it very deeply, and broadly, as the history of all democracies clearly shows; but let society be once convinced of sin before the holy and righteous G.o.d, and deep calleth unto deep, all the waters are moved.

Never is a ma.s.s of human beings so centrally stirred, as when the Spirit of G.o.d is poured out upon it, and from no movement in human society do such lasting and blessed consequences flow, as from a genuine revival of religion.

But here again, as in reference to the eternal state, there is no realizing sense. Conviction of sin is not a characteristic of mankind at large. Men generally will acknowledge in words that they are sinners, but they wait for some far-distant day to come, when they shall be p.r.i.c.ked in the heart, and feel the truth of what they say. Men generally are not conscious of the dreadful reality of sin, any more than they are of the solemn reality of eternity. A deep insensibility, in this respect also, precludes a practical knowledge of that guilt in the soul, which, if unpardoned and unremoved, will just as surely ruin it as G.o.d lives and the soul is immortal. Since, then, if man be left to his own inclination, he never will be convinced of sin, it is plain that some Agent who has the power must overcome his aversion to self-knowledge, and bring him to consciousness upon this unwelcome subject. If any one of us, for the remainder of our days, should be given over to that ordinary indifference towards sin with which we walk these streets, and transact business, and enjoy life; if G.o.d's truth should never again in this world stab the conscience, and G.o.d's Spirit should never again make us anxious; is it not infallibly certain that the future would be as the past, and that we should go through this "accepted time and day of salvation" unconvicted and therefore unconverted?

But besides this dest.i.tution of the experimental sense of sin, another ground of the need of Divine agency is found in the _blindness_ of the natural mind. Man's vision of spiritual things, even when they are set before his eyes, is dim and inadequate. The Christian ministry is greatly hindered, because it cannot illuminate the human understanding, and impart the power of a keen spiritual insight. It is compelled to present the objects of sight, but it cannot give the eye to see them. Vision depends altogether upon the condition of the organ. The eye sees only what it brings the means of seeing. The scaled eye of a worldling, or a debauchee, or a self-righteous man, cannot see that sin of the heart, that "spiritual wickedness," at which men like Paul and Isaiah stood aghast. These were men whose character compared with that of the worldling was saintly; men whose shoes' latchets the worldling is not worthy to stoop down and unloose. And yet they saw a depravity within their own hearts which he does not see in his; a depravity which he cannot see, and which he steadily denies to exist, until he is enlightened by the Holy Ghost.

But the preacher has no power to impart this clear spiritual discernment.

He cannot arm the eye of the natural man with that magnifying and microscopic power, by which hatred shall be seen to be murder, and l.u.s.t, adultery, and the least swelling of pride, the sin of Lucifer. He is compelled, by the testimony of the Bible, of the wise and the holy of all time, and of his own consciousness, to tell every unregenerate man that he is no better than his race; that he certainly is no better than the Christian Church which continually confesses and mourns over indwelling sin. The faithful preacher of the word is obliged to insist that there is no radical difference among men, and that the depravity of the man of irreproachable morals but unrenewed heart is as total as was that of the great preacher to the Gentiles,--a man of perfectly irreproachable morals, but who confessed that he was the chief of sinners, and feared lest he should be a cast-away. But the preacher of this unwelcome message has no power to open the blind eye. He cannot endow the self-ignorant and incredulous man before him, with that consciousness of the "plague of the heart" which says "yea" to the most vivid description of human sinfulness, and "amen" to G.o.d's heaviest malediction upon it. The preacher's position would be far easier, if there might be a transfer of experience; if some of that bitter painful sense of sin with which the struggling Christian is burdened might flow over into the easy, unvexed, and thoughtless souls of the men of this world. Would that the consciousness upon this subject of sin, of a Paul or a Luther, might deluge that large mult.i.tude of men who doubt or deny the doctrine of human depravity. The materials for that consciousness, the items that go to make up that experience, exist as really and as plentifully in your moral state and character, as they do in that of the mourning and self-reproaching Christian who sits by your side,--your devout father, your saintly mother, or sister,--whom you know, and who you know is a better being than you are. Why should they be weary and heavy-laden with a sense of their unworthiness before G.o.d, and you go through life indifferent and light-hearted? Are they deluded in respect to the doctrine of human depravity, and are you in the right? Think you that the deathbed and the day of judgment will prove this to be the fact? No! if you shall ever know anything of the Christian struggle with innate corruption; if you shall ever, in the expressive phrase of Scripture, have your senses exercised as in a gymnasium [1] to discern good and evil, and see yourself with self-abhorrence; your views will harmonize most profoundly and exactly with theirs. And, furthermore, you will not in the process create any _new_ sinfulness. You will merely see the _existing_ depravity of the human heart. You will simply see what _is_,--is now, in your heart, and in all human hearts, and has been from the beginning.

But all this is the work of a more powerful and spiritual agency than that of man. The truth may be exhibited with perfect transparency and plainness, the hearer himself may do his utmost to have it penetrate and tell; and yet, there be no vivid and vital consciousness of sin. How often does the serious and alarmed man say to us: "I know it, but I do not _feel_ it." How long and wearily, sometimes, does the anxious man struggle after an inward sense of these spiritual things, without success, until he learns that an inward sense, an experimental consciousness, respecting religious truth, is as purely a gift and product of G.o.d the Spirit as the breath of life in his nostrils.

Considering, then, the natural apathy of man respecting the sin that is in his own heart, and the exceeding blindness of his mental vision, even when his attention has been directed to it, is it not perfectly plain that there must be the exertion of a Divine agency, in order that he may pa.s.s through even the first and lowest stages of the religious experience?

In view of the subject, as thus far unfolded, we remark:

1. First, that it is the duty of every one, _to take the facts in respect to man's character as he finds them_. Nothing is gained, in any province of human thought or action, by disputing actual verities. They are stubborn things, and will not yield to the wishes and prejudices of the natural heart. This is especially true in regard to the facts in man's moral and religious condition. The testimony of Revelation is explicit, that "the carnal mind is enmity against G.o.d, for it is not subject to the law of G.o.d, neither indeed can be;" and also, that "the natural man receiveth not the things of the Spirit, neither can he know them, because they are spiritually discerned." According to this Biblical statement, there is corruption and blindness together. The human heart is at once sinful, and ignorant that it is so. It is, therefore, the very worst form of evil; a fatal disease unknown to the patient, and accompanied with the belief that there is perfect health; sin and guilt without any just and proper sense of it. This is the testimony, and the a.s.sertion, of that Being who needs not that any should testify to Him of man, for he knows what is in man. And this is the testimony, also, of every mind that has attained a profound self-knowledge. For it is indisputable, that in proportion as a man is introspective, and accustoms himself to the scrutiny of his motives and feelings, he discovers that "the whole head is sick, and the whole heart is faint."

It is, therefore, the duty and wisdom of every one to set to his seal that G.o.d is true,--to have this as his motto. Though, as yet, he is dest.i.tute of a clear conviction of sin, and a G.o.dly sorrow for it, still he should _presume_ the fact of human depravity. Good men in every age have found it to be a fact, and the infallible Word of G.o.d declares that it is a fact. What, then, is gained, by proposing another than the Biblical theory of human nature? Is the evil removed by denying its existence? Will the mere calling men good at heart, and by nature, make them such?