Chapter 18

1. In the first place, this subject _convicts every man of sin_. Our Lord, by his searching reply to the young ruler's question, "What lack I yet?" sent him away very sorrowful; and what man, in any age and country, can apply the same test to himself, without finding the same unwillingness to sell all that he has and give to the poor,--the same indisposition to obey any and every command of God that crosses his natural inclinations? Every natural man, as he subjects his character to such a trial as that to which the young ruler was subjected, will discover as he did that he lacks supreme love of God, and like him, if he has any moral earnestness; if he feels at all the obligation of duty; will go away very sorrowful, because he perceives very plainly the conflict between his will and his conscience. How many a person, in the generations that have already gone to the judgment-seat of Christ, and in the generation that is now on the way thither, has been at times brought face to face with the great and first command, "Thou shall love the Lord thy God with all thy heart," and by some particular requirement has been made conscious of his utter opposition to that great law. Some special duty was urged upon him, by the providence, or the word, or the Spirit of God, that could not be performed unless his will were subjected to God's will, and unless his love for himself and the world were subordinated to his love of his Maker. If a young man, perhaps he was commanded to consecrate his talents and education to a life of philanthropy and service of God in the gospel, instead of a life devoted to secular and pecuniary aims. God said to him, by His providence, and by conscience, "Go teach my gospel to the perishing; go preach my word, to the dying and the lost." But he loved worldly ease pleasure and reputation more than he loved God; and he refused, and went away sorrowful, because this poor world looked very bright and alluring, and the path of self-denial and duty looked very forbidding. Or, if he was a man in middle life, perhaps he was commanded to abate his interest in plans for the accumulation of wealth, to contract his enterprises, to give attention to the concerns of his soul and the souls of his children, to make his own peace with God, and to consecrate the remainder of his life to Christ and to human welfare; and when this plain and reasonable course of conduct was dictated to him, he found his whole heart rising up against the proposition. Our Lord, alluding to the fact that there was nothing in common between His spirit, and the spirit of Satan, said to His disciples, "The prince of this world cometh, and hath nothing in me" (John xiv. 30). So, when the command to love God supremely comes to this man of the world, in any particular form, "it hath nothing in him." This first and great law finds no ready and genial response within his heart, but on the contrary a recoil within his soul as if some great monster had started up in his pathway. He says, in his mind, to the proposition: "Anything but that;" and, with the young ruler, he goes away sorrowful, because he knows that refusal is perdition.

Is there not a wonderful power to _convict_ of sin, in this test? If you try yourself, as the young man did, by the command, "Thou shalt not kill," "Thou shalt not steal," "Thou shalt not commit adultery," you may succeed, perhaps, in quieting your conscience, to some extent, and in possessing yourself of the opinion of your fitness for the kingdom of God. But ask yourself the question, "Do I love God supremely, and am I ready and willing to do any and every particular thing that He shall command me to do, even if it is plucking out a right eye, or cutting off a right hand, or selling all my goods to give to the poor?" try yourself by _this_ test, and see if you lack anything in your moral character. When this thorough and proper touch-stone of character is applied, there is not found upon earth a just man that doeth good and sinneth not. Every human creature, by this test is concluded under sin. Every man is found, lacking in what he ought to possess, when the words of the commandment are sounded in his ear: "Thou shalt love the Lord thy God with all thy heart, and all thy soul, and all thy mind, and all thy strength." This sum and substance of the Divine law, upon which hang all the other laws, convinces every man of sin. For there is no escaping its force. Love of God is a distinct and definite feeling, and every person knows whether he ever experienced it. Every man knows whether it is, or is not, an affection of his heart; and he knows that if it be wanting, the foundation of religion is wanting in his soul, and the sum and substance of sin is there.

2. And this leads to the second and concluding thought suggested, by the subject, namely, that _except a man be born again, he cannot see the kingdom of God._ If there be any truth in the discussion through which we have passed, it is plain and incontrovertible, that to be destitute of holy love to God is a departure and deviation from the moral law. It is a coming short of the great requirement that rests upon every accountable creature of God, and this is as truly sin and guilt as any violent and open passing over and beyond the line of rectitude. The sin of omission is as deep and damning as the sin of commission. "Forgive,"--said the dying archbishop Usher,--"forgive all my sins, especially my sins of omission."

But, how is this lack to be supplied? How is this great hiatus in human character to be filled up? How shall the fountain of holy and filial affection towards God be made to gush up into everlasting life, within your now unloving and hostile heart? There is no answer to this question of questions, but in the Person and Work of the Holy Ghost. If God shall shed abroad His love in your heart, by the Holy Ghost which is given unto you, you will know the blessedness of a new affection; and will be able to say with Peter, "Thou knowest all things; thou knowest that I love thee." You are shut up to this method, and this influence. To generate within yourself this new spiritual emotion which you have never yet felt, is utterly impossible. Yet you must get it, or religion, is impossible, and immortal life is impossible. Would that you might feel your straits, and your helplessness. Would that you might perceive your total lack of supreme love of God, as the young ruler perceived his; and would that, unlike him, instead, of going away from the Son of God, you would go to Him, crying, "Lord create within me a clean heart, and renew within me a right spirit." Then the problem would be solved, and having peace with God through the blood of Christ, the love of God would be shed abroad in your hearts, through the Holy Ghost given unto you.

[Footnote 1: John ix. 41.]

[Footnote 2: Even if we should widen the meaning of the word "honest," in the above-mentioned dictum of Pope, and make it include the Latin "honestum," the same objection would lie against dictum. Honor and high-mindedness towards man is not love and reverence towards God. The spirit of chivalry is not the spirit of Christianity.]

THE SINFULNESS OF ORIGINAL SIN.

MATTHEW xix. 20.--"The young man saith unto him, All these things have I kept from my youth up: what lack I yet?"

In the preceding discourse from these words, we discussed that form and aspect of sin which consists in "coming short" of the Divine Law; or, as the Westminster Creed states it, in a "want of conformity" unto it. The deep and fundamental sin of the young ruler, we found, lay in what he lacked. When our Lord tested him, he proved to be utterly destitute of love to God. His soul was a complete vacuum, in reference to that great holy affection which fills the hearts of all the good beings before the throne of God, and without which no creature can stand, or will wish to stand, in the Divine presence. The young ruler, though outwardly moral and amiable, when searched in the inward parts was found wanting in the sum and substance of religion. He did not love God; and he did love himself and his possessions.

What man has omitted to do, what man is destitute of,--this is a species of sin which he does not sufficiently consider, and which is weighing him down to perdition. The unregenerate person when pressed to repent of his sins, and believe on the Lord Jesus Christ, often beats back the kind effort, by a question like that which Pilate put to the infuriated Jews: "Why, what evil have I done?" It is the subject of his actual and overt transgressions that comes first into his thoughts, and, like the young ruler, he tells his spiritual friend and adviser that he has kept all the commandments from his youth up. The conviction of sin would be more common if the natural man would consider his _failures_; if he would look into his heart and perceive what he is _destitute_ of, and into his conduct and see what he has left _undone_.

In pursuing this subject, we propose to show, still further, the guiltiness of every man, from the fact that he _lacks the original righteousness that once belonged to him_. We shall endeavor to prove that every child of Adam is under condemnation, or, in the words of Christ, that "the wrath of God abides upon him" (John iii. 36), because he is not possessed of that pure and perfect character which, his Maker gave him in the beginning. Man is culpable for not continuing to stand upon the high and sinless position, in which he was originally placed. When the young ruler's question is put to the natural man, and the inquiry is made as to his defects and deficiency, it is invariably discovered that he lacks the image of God in which he was created. And for a rational being to be destitute of the image of God is sin, guilt, and condemnation, because every rational being has once received this image.

God has the right to demand from every one of his responsible creatures, all that the creature _might_ be, had he retained possession of the endowments which he received at creation, and had he employed them with fidelity. The perfect gifts and capacities originally bestowed upon man, and not the mutilated and damaged powers subsequently arising from a destructive act of self-will, furnish the proper rule of measurement, in estimating human merit or demerit. The faculties of intelligence and will as _unfallen_, and not as fallen, determine the amount of holiness and of service that may be demanded, upon principles of strict justice, from every individual. All that man "comes short" of this is so much sin, guilt, and condemnation.

When the great Sovereign and Judge looks down from His throne of righteousness and equity, upon any one of the children of men, He considers what that creature was by _creation_, and compares his present character and conduct with the character with which he was originally endowed, and the conduct that would naturally have flowed therefrom. God made man holy and perfect. God created man in his own image (Gen. i. 26), "endued with knowledge, righteousness, and true holiness, having the law of God written in his heart, and power to fulfil it." This is the statement of the Creed which we accept as a fair and accurate digest of the teachings of Revelation, respecting the primitive character of man, and his original righteousness. And all evangelical creeds, however they may differ from each other in their definitions of original righteousness, and their estimate of the perfections and powers granted to man by creation, do yet agree that he stood higher when he came from the hand of God than he now stands; that man's actual character and conduct do not come up to man's created power and capacities. Solemn and condemning as it is, it is yet a fact, that inasmuch as every man was originally made in the holy image of God, he ought, this very instant to be perfectly holy. He ought to be standing upon a position that is as high above his actual position, as the heavens are high above the earth. He ought to be possessed of a moral perfection without spot or wrinkle, or any such thing. He ought to be as he was, when created in righteousness and true holiness. He ought to be dwelling high up on those lofty and glorious heights where he was stationed by the benevolent hand of his Maker, instead of wallowing in those low depths where he has fallen by an act of apostasy and rebellion. Nothing short of this satisfies the obligations that are resting upon him. An imperfect holiness, such as the Christian is possessed of while here upon earth, does not come up to the righteous requirement of the moral law; and certainly that kind of moral character which belongs to the natural man is still farther off from the sum-total that is demanded.

Let us press this truth, that we may feel its convicting and condemning energy. When our Maker speaks to us upon the subject of His claims and our obligations, He tells us that when we came forth from nonentity into existence, from His hand, we were well endowed, and well furnished. He tells us distinctly, that He did not create us the depraved and sinful beings that we now are. He tells us that these earthly affections, this carnal mind, this enmity towards the Divine law, this disinclination towards religion and spiritual concerns, this absorbing love of the world and this supreme love of self,--that these were not implanted or infused into the soul by our wise, holy, and good Creator. This is not His work. This is no part of the furniture with which mankind were set up for an everlasting existence. "God saw everything that he had made, and behold it was very good." (Gen. i. 31). We acknowledge the mystery that overhangs the union and connection of all men with the first man. We know that this corruption of man's nature, and this sinfulness of his heart, does indeed, appear at the very beginning of his individual life. He is conceived in sin, and shapen in iniquity (Ps. li. 5). This selfish disposition, and this alienation of the heart from God, is _native_ depravity, is _inborn_ corruption. This we know both from Revelation, and observation. But we also know, from the same infallible Revelation, that though man is born a sinner from the sinful Adam, he was created a saint in the holy Adam. By origin he is holy, and by descent he is sinful; because there has intervened, between his creation and his birth, that "offence of one man whereby all men were made sinners" (Rom. v. 18, 19). Though we cannot unravel the whole mystery of this subject, yet if we accept the revealed fact, and concede that God did originally make man in His own image, in righteousness and true holiness, and that man has since unmade himself, by the act of apostasy and rebellion,[1]--if we take this as the true and correct statement of the facts in the case, then we can see how and why it is, that God has claims upon His creature, man, that extend to what this creature originally was and was capable of becoming, and not merely to what he now is, and is able to perform.

When, therefore, the young ruler's question, "What lack I?" is asked and answered upon a broad scale, each and every man must say: "I lack original righteousness; I lack the holiness with which God created man; I lack that perfection of character which belonged to my rational and immortal nature coming fresh from the hand of God in the person of Adam; I lack all that I should now be possessed of, had that nature not apostatized from its Maker and its Sovereign." And when God forms His estimate of man's obligations; when He lays judgment to the line, and righteousness to the plummet; He goes back to the _beginning_, He goes back to _creation_, and demands from His rational and immortal creature that perfect service which, he was capable of rendering by creation, but which now he is unable to render because of subsequent apostasy. For, God cannot adjust His demands to the alterations which sinful man makes in himself. This would be to annihilate all demands and obligations. A sliding-scale would be introduced, by this method, that would reduce human duty by degrees to a minimum, where it would disappear. For, the more sinful a creature becomes, the less inclined, and consequently the less able does he become to obey the law of God. If, now, the Eternal Judge shapes His requisitions in accordance with the shifting character of His creature, and lowers His law down just as fast as the sinner enslaves himself to lust and sin, it is plain that sooner or later all moral obligation will run out; and whenever the creature becomes totally enslaved to self and flesh, there will no longer be any claims resting upon him. But this cannot be so. "For the kingdom of heaven,"--says our Lord,--"is as a man travelling into a far country, who called his own servants and delivered unto them his goods. And unto one he gave five talents, and to another two, and to another one; and straightway took his journey." When the settlement was made. Each and every one of the parties was righteously summoned to account for all that had originally been intrusted to him, and to show a faithful improvement of the same. If any one of the servants had been found to have "lacked" a part, or the whole, of the original treasure, because he had culpably lost it, think you that the fact that it was now gone from his possession, and was past recovery, would have been accepted as a valid excuse from the original obligations imposed upon him? In like manner, the fact, that man cannot reinstate himself in his original condition of holiness and blessedness, from which he has fallen by apostasy, will not suffice to justify him before God for being in a helpless state of sin and misery, or to give him any claims upon God for deliverance from it. God can and does _pity_ him, in his ruined and lost estate, and if the creature will cast himself upon His _mercy_, acknowledging the righteousness of the entire claims of God upon him for a sinless perfection and a perfect service, he will meet and find mercy. But if he takes the ground that he does not owe such an immense debt as this, and that God has no right to demand from him, in his apostate and helpless condition, the same perfection of character and obedience which holy Adam possessed and rendered, and which the unfallen angels possess and render, God will leave him to the workings of conscience, and the operations of stark unmitigated law and justice. "The kingdom of heaven,"--says our Lord,--"is likened unto a certain king which would take account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents; but forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt" (Matt, xviii. 28-27). But suppose that that servant had _disputed_ the claim, and had put in an appeal to justice instead of an appeal to mercy, upon the ground that inasmuch as he had lost his property and had nothing to pay with, therefore he was not obligated to pay, think you that the king would have conceded the equity of the claim? On the contrary, he would have entered into no argument in so plain a case, but would have "delivered him to the tormentors, till he should pay all that was due unto him." So likewise shall the heavenly Father do also unto you, and to every man, who attempts to diminish the original claim of God to a perfect obedience and service, by pleading the fall of man, the corruption of human nature, the strength of sinful inclination and affections, and the power of earthly temptation. All these are man's work, and not that of the Creator. This helplessness and bondage grows directly out of the nature of sin. "Whosoever committeth sin is the slave of sin. Know ye not, that to whom ye yield yourselves slaves to obey, his slaves ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (John viii. 34; Rom. vi. 16).

In view of the subject as thus discussed, we invite attention to some practical conclusions that flow directly out of it. For, though we have been speaking upon one of the most difficult themes in Christian theology, namely man's creation in holiness and his loss of holiness by the apostasy in Adam, yet we have at the same time been speaking of one of the most humbling, and practically profitable, doctrines in the whole circle of revealed truth. We never shall arrive at any profound sense of sin, unless we know and feel our guilt and corruption by nature; and we shall never arrive at any profound sense of our guilt and corruption by nature, unless we know and understand the original righteousness and innocence in which we were first created. We can measure the great depth of the abyss into which, we have fallen, only by looking up to those great heights in the garden of Eden, upon which our nature once stood beautiful and glorious, the very image and likeness of our Creator.

1. We remark then, in the first place, that it is the duty of every man _to humble himself on account of his lack of original righteousness, and to repent of it as sin before God._

One of the articles of the Presbyterian Confession of Faith reads thus: _Every_ sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring _guilt_ upon the sinner, whereby he is "bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal."[2] The Creed which we accept summons us to repent of original as well as actual sin; and it defines original sin to be "the want of original righteousness, together with the corruption of the whole nature." The want of original righteousness, then, is a ground of condemnation, and therefore a reason for shame, and godly sorrow. It is something which man once had, ought still to have, but now lacks; and therefore is ill-deserving, for the very same reason that the young ruler's lack of supreme love to God was ill-deserving.

If we acknowledge the validity of the distinction between a sin of omission and a sin of commission, and concede that each alike is culpable,[3] we shall find no difficulty with this demand of the Creed. Why should not you and I mourn over the total want of the image of God in our hearts, as much as over any other form and species of sin? This image of God consists in holy reverence. When we look into our hearts, and find no holy reverence there, ought we not to be filled with shame and sorrow? This image of God consists in filial and supreme affection for God, such as the young ruler lacked; and when we look into our hearts, and find not a particle of supreme love to God in them, ought we not to repent of this original, this deep-seated, this innate depravity? This image of God, again, which was lost in our apostasy, consisted in humble constant trust in God; and when we search our souls, and perceive that there is nothing of this spirit in them, but on the contrary a strong and overmastering disposition to trust in ourselves, and to distrust our Maker, ought not this discovery to waken in us the very same feeling that Isaiah gave expression to, when he said that the whole head is sick, and the whole heart is faint; the very same feeling that David gave expression to, when he cried: "Behold I was shapen in iniquity, and in sin did my mother conceive me?"