Objection #1: “Because that which may be known of God is manifest in them ... so that they are without excuse” (Romans1:19-20). On this basis the following conclusion is made: Since the heathen by the light of nature already know what is to be known of God, and they, not walking according to this light, are without excuse, then in following this light, this knowledge should lead them to salvation.
Answer: (1) The apostle does not say that they knew all that is to be known of God, but merely that which is to be known from nature, which the apostle limits to “His eternal power and Godhead.” It must be proved that such knowledge is sufficient unto salvation, for we deny it.
(2) That man is without excuse, because he is cognizant of God and his own duty, does not imply that he by the light of nature should be able to progress to such an extent that he should be without excuse, and therefore be able to come to salvation. It also does not imply that this light was fully sufficient, even if he had lived in accordance with it. The contrary must be inferred: the light of nature convicts man that God is just in condemning him, both because of the wickedness of his nature and because of his opposition to the light which is in him. Thus, this light has no other purpose than to convict him. Even if this light of nature were capable of excusing him in some measure, it should not be inferred that it would do so completely.
Objection #2: “... not knowing that the goodness of God leadeth thee to repentance” (Romans 2:4); “That 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). These texts indicate that the knowledge of nature is adequate to bring about repentance, as well as to seek and find God. Salvation is promised upon repentance, and to find God is salvation itself. Thus, the knowledge of nature is sufficient unto salvation.
Answer: (1) In Romans 2:4 the apostle addresses those to whom he preached the gospel, Jews as well as Greeks, for he addresses them in the second person “thou,” which he continues to do in the remainder of the chapter. This text is therefore not applicable to this situation.
(2) Contingent upon the extent of natural light, the natural knowledge of God also does indeed convict of sin, and shows the desirability and necessity of conversion from sin to virtue. Such a conversion, however, is not true conversion which results in a radical external and internal change in man -- a transformation from death to spiritual life, without which no salvation is to be expected.
(3) In Acts 17:27, the idolatrous heathen were addressed who, in addition to their idols of wood and stone, had an altar with this inscription: “To the unknown God,” whom they ignorantly served. The apostle declared them to be ignorant and taught that the light of nature did not direct them to depart from God in favor of idols; rather, God had given them this light of nature for the express purpose of instructing them concerning their duty, which was to seek God “if haply they might feel after Him, and find Him.” This communicates what man, having fallen away from God, must do, rather than what he is capable of doing, being guilty of having robbed himself of light and life. Man is obligated to seek God, if haply he might feel after and find Him; however, without the wondrous light which God grants to His children in the moment of regeneration, they shall never “feel after Him, and find Him” unto reconciliation and salvation, even though the light of nature may bring them to the realization that God truly exists and wishes to be served in spirit and in truth. This feeling after and finding of God to which the apostle refers, differs infinitely from that feeling after and finding of God by and in which salvation is experienced.
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