The Heathen

 •  4 min. read  •  grade level: 7
The doctrine you refer to1 is widely spread enough. Zwingle held it: all the Wesleyans hold it, and most of the national professors of Christianity. But it is founded on a want of depth and truth in the foundations, denying that we are all lost. The best answer is the very plain statements in the Epistle to the Romans, though these are confirmed by many others. But there is always a want of conviction of sin in these cases: man is not lost, not dead in trespasses and. sins, and that is, I am not; for if I have deserved condemnation, it is no difficulty to think we all have. Hence grace, sin, the Lord's death, all lose their import and value; and the real way of meeting it morally is to deal with the conscience of the individual. 'So to live that he might be saved' at once shows ignorance of the ways of God in grace -in fact of the gospel, as regards Christ's work. 'Right convictions and good practice' is not gospel. Is he born again? Acts 17:2727That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: (Acts 17:27) does not say a word of the Spirit's acting, and chapter x. 35 says simply that he who is such and such is accepted; it was merely that blessing was not confined to the Jews, as is evident if the passage be read. Rom. 2:7,7To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7) etc., which is the strongest passage, supposes the truth of glory and resurrection known. If I found a Gentile so walking, he is as much saved as a Jew. But it is declared that every mouth is stopped, and all the world guilty before God, that "there is none righteous, no, not one." The condemnation of the heathen is (Rom. 1:18-3:1918For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19Because that which may be known of God is manifest in them; for God hath showed it unto them. 20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22Professing themselves to be wise, they became fools, 23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: 25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. 1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2But we are sure that the judgment of God is according to truth against them which commit such things. 3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6Who will render to every man according to his deeds: 7To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: 8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11For there is no respect of persons with God. 12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13(For not the hearers of the law are just before God, but the doers of the law shall be justified. 14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. 17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23Thou that makest thy boast of the law, through breaking the law dishonorest thou God? 24For the name of God is blasphemed among the Gentiles through you, as it is written. 25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 1What advantage then hath the Jew? or what profit is there of circumcision? 2Much every way: chiefly, because that unto them were committed the oracles of God. 3For what if some did not believe? shall their unbelief make the faith of God without effect? 4God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) 6God forbid: for then how shall God judge the world? 7For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? 8And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. 9What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14Whose mouth is full of cursing and bitterness: 15Their feet are swift to shed blood: 16Destruction and misery are in their ways: 17And the way of peace have they not known: 18There is no fear of God before their eyes. 19Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 1:18‑3:19)) put upon a ground which negatives the idea of such an universal operation of the Spirit. They are, says the apostle, without excuse, on the double ground of having given up glorifying God when they knew Him, and the testimony of creation, adding conscience: a reasoning perfectly futile, and without sense, if there was the other ground of condemnation, namely, that they have resisted the Holy Ghost. They that "have sinned without law shall also perish without law." "The carnal mind is enmity against God," in me, as well as in any other one of the nations. People confound the ground of responsibility with sovereign grace in saving. Gen. 6:33And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. (Genesis 6:3) refers merely to the patience of God in Noah's time.
Men are not saved by grace, if they are as thus stated; because, as the Spirit works alike on all (or the argument is nothing worth), the whole of salvation depends on man's acceptance of and acting on it. As I said at the beginning, our whole state, as scripture puts it, is denied. (See 2 Cor. 5:14,14For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: (2 Corinthians 5:14) where the apostle draws the conclusion from grace. Compare Eph. 2:55Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5).) I do not believe the Gentiles more lost than I was myself. But "there is none other name under heaven given among men whereby we must be saved" but the name of Jesus Christ. Rom. 10:13, 1513For whosoever shall call upon the name of the Lord shall be saved. (Romans 10:13)
15And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (Romans 10:15) is positive as to the means. Judgment and condemnation is according to the means we have. What brings, by sovereign goodness, salvation to the lost is another thing. But, as I said, does he think himself lost? That is the real question. The source of thousands of opinions is the want of this, of conscience being before God; where it is not, the mind can have a thousand thoughts, all alike to no purpose. But I must close.
[1879.]
 
1. " It has been said that God is love: He does not leave the poor heathen without divine aid in their darkness. Though the Holy Ghost may not be in them as an indwelling Spirit, yet as external, He deals with the conscience of every human being; in the case of a heathen, aiding him towards right convictions and good practice, and helping him so to live that he may be saved, and this, though he may never have heard the name of Christ, and knows not the true God in Christ. Such texts as Acts 17:27; 10:3527That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: (Acts 17:27)
35But in every nation he that feareth him, and worketh righteousness, is accepted with him. (Acts 10:35); Rom. 2:77To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7); Gen. 6:3,3And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. (Genesis 6:3) corroborate this view.' How does scripture meet this serious question? "