Sections

1. The knowledge of God suppressed by ignorance, many falling away into superstition. Such persons, however, inexcusable, because their error is accompanied with pride and stubbornness.

2. Stubbornness the companion of impiety.

3. No pretext can justify superstition. This proved, first, from reason; and, secondly, from Scripture.

4. The wicked never willingly come into the presence of God. Hence their hypocrisy. Hence, too, their sense of Deity leads to no good result.

1. But though experience testifies that a seed of religion is divinely sown in all, scarcely one in a hundred is found who cherishes it in his heart, and not one in whom it grows to maturity so far is it from yielding fruit in its season. Moreover, while some lose themselves in superstitious observances, and others, of set purpose, wickedly revolt from God, the result is, that, in reward to the true knowledge of him, all are so degenerate, that in no part of the world can genuine godliness be found. In saying that some fall away into superstition, I mean not to insinuate that their excessive absurdity frees them from guilt; for the blindness under which they labour is almost invariably accompanied with vain pride and stubbornness. Mingled vanity and pride appear in this, that when miserable men do seek after God, instead of ascending higher than themselves as they ought to do, they measure him by their own carnal stupidity, and neglecting solid inquiry, fly off to indulge their curiosity in vain speculation. Hence, they do not conceive of him in the character in which he is manifested, but imagine him to be whatever their own rashness has devised. This abyss standing open, they cannot move one footstep without rushing headlong to destruction. With such an idea of God, nothing which they may attempt to offer in the way of worship or obedience can have any value in his sight, because it is not him they worship, but, instead of him, the dream and figment of their own heart. This corrupt procedure is admirably described by Paul, when he says, that “thinking to be wise, they became fools” (Rom_1:22). He had previously said that “they became vain in their imaginations,” but lest any should suppose them blameless, he afterwards adds that they were deservedly blinded, because, not contented with sober inquiry, because, arrogating to themselves more than they have any title to do, they of their own accord court darkness, nay, bewitch themselves with perverse, empty show. Hence it is that their folly, the result not only of vain curiosity, but of licentious desire and overweening confidence in the pursuit of forbidden knowledge, cannot be excused.

2. The expression of David (Psa_14:1, Psa_53:1), “The fool has said in his heart, There is no God,” is primarily applied to those who, as will shortly farther appear, stifle the light of nature, and intentionally stupefy themselves. We see many, after they have become hardened in a daring course of sin, madly banishing all remembrance of God, though spontaneously suggested to them from within, by natural sense. To show how detestable this madness is, the Psalmist introduces them as distinctly denying that there is a God, because although they do not disown his essence, they rob him of his justice and providence, and represent him as sitting idly in heaven. Nothing being less accordant with the nature of God than to cast off the government of the world, leaving it to chance, and so to wink at the crimes of men that they may wanton with impunity in evil courses; it follows, that every man who indulges in security, after extinguishing all fear of divine judgement, virtually denies that there is a God. As a just punishment of the wicked, after they have closed their own eyes, God makes their hearts dull and heavy, and hence, seeing, they see not. David, indeed, is the best interpreter of his own meaning, when he says elsewhere, the wicked has “no fear of God before his eyes” (Psa_36:1); and, again, “He has said in his heart, God has forgotten; he hideth his face; he will never see it.” Thus although they are forced to acknowledge that there is some God, they, however, rob him of his glory by denying his power. For, as Paul declares, “If we believe not, he abideth faithful, he cannot deny himself” (2Ti_2:13; so those who feign to themselves a dead and dumb idol, are truly said to deny God. It is, moreover, to be observed, that though they struggle with their own convictions, and would fain not only banish God from their minds, but from heaven also, their stupefaction is never so complete as to secure them from being occasionally dragged before the divine tribunal. Still, as no fear restrains them from rushing violently in the face of God, so long as they are hurried on by that blind impulse, it cannot be denied that their prevailing state of mind in regard to him is brutish oblivion.

3. In this way, the vain pretext which many employ to clothe their superstition is overthrown. They deem it enough that they have some kind of zeal for religion, how preposterous soever it may be, not observing that true religion must be conformable to the will of God as its unerring standard; that he can never deny himself, and is no spectra or phantom, to be metamorphosed at each individual’s caprice. It is easy to see how superstition, with its false glosses, mocks God, while it tries to please him. Usually fastening merely on things on which he has declared he sets no value, it either contemptuously overlooks, or even undisguisedly rejects, the things which he expressly enjoins, or in which we are assured that he takes pleasure. Those, therefore, who set up a fictitious worship, merely worship and adore their own delirious fancies; indeed, they would never dare so to trifle with God, had they not previously fashioned him after their own childish conceits. Hence that vague and wandering opinion of Deity is declared by an apostle to be ignorance of God: “Howbeit, then, when ye knew not God, ye did service unto them which by nature are no gods.” And he elsewhere declares, that the Ephesians were “without God” (Eph_2:12) at the time when they wandered without any correct knowledge of him. It makes little difference, at least in this respect, whether you hold the existence of one God, or a plurality of gods, since, in both cases alike, by departing from the true God, you have nothing left but an execrable idol. It remains, therefore, to conclude with Lactantius (Instit. Div. lib i. 2, 6), “No religion is genuine that is not in accordance with truth.”

4. To this fault they add a second, viz., that when they do think of God it is against their will; never approaching him without being dragged into his presence, and when there, instead of the voluntary fear flowing from reverence of the divine majesty, feeling only that forced and servile fear which divine judgement extorts judgement which, from the impossibility of escape, they are compelled to dread, but which, while they dread, they at the same time also hate. To impiety, and to it alone, the saying of Statius properly applies: “Fear first brought gods into the world” (Theb. lib. i). Those whose inclinations are at variance with the justice of God, knowing that his tribunal has been erected for the punishment of transgression, earnestly wish that that tribunal were overthrown. Under the influence of this feeling they are actually warring against God, justice being one of his essential attributes. Perceiving that they are always within reach of his power, that resistance and evasion are alike impossible, they fear and tremble. Accordingly, to avoid the appearance of condemning a majesty by which all are overawed, they have recourse to some species of religious observance, never ceasing meanwhile to defile themselves with every kind of vice, and add crime to crime, until they have broken the holy law of the Lord in every one of its requirements, and set his whole righteousness at nought; at all events, they are not so restrained by their semblance of fear as not to luxuriate and take pleasure in iniquity, choosing rather to indulge their carnal propensities than to curb them with the bridle of the Holy Spirit. But since this shadow of religion (it scarcely even deserves to be called a shadow) is false and vain, it is easy to infer how much this confused knowledge of God differs from that piety which is instilled into the breasts of believers, and from which alone true religion springs. And yet hypocrites would fain, by means of tortuous windings, make a show of being near to God at the very time they are fleeing from him. For while the whole life ought to be one perpetual course of obedience, they rebel without fear in almost all their actions, and seek to appease him with a few paltry sacrifices; while they ought to serve him with integrity of heart and holiness of life, they endeavour to procure his favour by means of frivolous devices and punctilios of no value. Nay, they take greater license in their grovelling indulgences, because they imagine that they can fulfil their duty to him by preposterous expiations; in short, while their confidence ought to have been fixed upon him, they put him aside, and rest in themselves or the creatures. At length they bewilder themselves in such a maze of error, that the darkness of ignorance obscures, and ultimately extinguishes, those sparks which were designed to show them the glory of God. Still, however, the conviction that there is some Deity continues to exist, like a plant which can never be completely eradicated, though so corrupt, that it is only capable of producing the worst of fruit. Nay, we have still stronger evidence of the proposition for which I now contend, viz., that a sense of Deity is naturally engraven on the human heart, in the fact, that the very reprobate are forced to acknowledge it. When at their ease, they can jest about God, and talk pertly and loquaciously in disparagement of his power; but should despair, from any cause, overtake them, it will stimulate them to seek him, and dictate ejaculatory prayers, proving that they were not entirely ignorant of God, but had perversely suppressed feelings which ought to have been earlier manifested.