Rom 14:5, 1Cor 2:16, Col 2:18 | Barnes | STEP | Verse 5. One man esteemeth . Gr., judgeth , (κρινει). The word is here properly translated esteemeth . Comp. . The word originally has the idea of separating , and then discerning , in the act of judging. The expression means, that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was the case with the Jews uniformly, who regarded the days of their festivals, and fasts, and Sabbaths as peculiarly sacred, and who would retain, to no inconsiderable degree, their former views, even after they became converted to Christianity. Another esteemeth . That is, the Gentile Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacredness. The appointment of those days had a special reference to the Jews . They were designed to keep them as a separate people, and to prepare the nation for the reality , of which their rites were but the shadow. When the Messiah came, the passover, the feast of tabernacles, and the other peculiar festivals of the Jews, of course vanished; and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile converts. See this subject discussed in the second chapter of the epistle to the Galatians. Every day alike. The word "alike" is not in the original, and it may convey an idea which the apostle did not design. The passage means, that he regards every day as consecrated to the Lord, . The question has been agitated, whether the apostle intends in this to include the Christian Sabbath. Does he mean to say that it is a matter of indifference whether this day be observed, or whether it be devoted to ordinary business or amusements? This is a very important question in regard to the Lord's day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations: (1.) The discussion had reference only to the peculiar customs of the Jews , to the rites and practices which they would attempt to impose on the Gentiles, and not to any questions which might arise among Christians as Christians . The inquiry pertained to meats , and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, etc.; and there is no more propriety in supposing that the subject of the Lord's day is introduced here than that he advances principles respecting baptism and the Lord's Supper . (2.) The Lord's day was doubtless observed by all Christians, whether converted from Jews or Gentiles. See . . The propriety of observing that day does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts. (3.) It is expressly said, that those who did not regard the day regarded it as not to God, or to honour God, . They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath? Is their design ever to promote his honour, and to advance in the knowledge of him, by neglecting his holy day? Who knows not that the Christian Sabbath has never been neglected or profaned by any design to glorify the Lord Jesus, or to promote his kingdom? It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be filled with a sincere desire to honour the Lord Jesus , and the Christian Sabbath will be reverenced, and devoted to the purposes of piety. And if any man is disposed to plead this passage as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it, just as it is , i. e., let him neglect the from a conscientious desire to honour Jesus Christ . Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker . Let every man , etc. That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to examine them for himself, and act accordingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were morally wrong, but to ceremonial observances. If the Jew esteemed it wrong to eat meat, he was to abstain from it; if the Gentile esteemed it right, he was to act accordingly. The word " be fully persuaded " denotes the highest conviction--not a matter of opinion or prejudice, but a matter on which the mind is made up by examination. See . This is the general principle on which Christians are called to act in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be promoted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to be reproached or opposed in their celebration. Nor are they to attempt to impose them on others as a matter of conscience, or to reproach others because they do not observe them.

Romans 14:5

Verse 5. One man esteemeth. Gr., judgeth, (κρινει). The word is here properly translated esteemeth. Comp. Acts 13:46, 16:15. The word originally has the idea of separating, and then discerning, in the act of judging. The expression means, that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was the case with the Jews uniformly, who regarded the days of their festivals, and fasts, and Sabbaths as peculiarly sacred, and who would retain, to no inconsiderable degree, their former views, even after they became converted to Christianity.

Another esteemeth. That is, the Gentile Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacredness. The appointment of those days had a special reference to the Jews. They were designed to keep them as a separate people, and to prepare the nation for the reality, of which their rites were but the shadow. When the Messiah came, the passover, the feast of tabernacles, and the other peculiar festivals of the Jews, of course vanished; and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile converts. See this subject discussed in the second chapter of the epistle to the Galatians.

Every day alike. The word "alike" is not in the original, and it may convey an idea which the apostle did not design. The passage means, that he regards every day as consecrated to the Lord, Rom 14:6. The question has been agitated, whether the apostle intends in this to include the Christian Sabbath. Does he mean to say that it is a matter of indifference whether this day be observed, or whether it be devoted to ordinary business or amusements? This is a very important question in regard to the Lord's day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations:

(1.) The discussion had reference only to the peculiar customs of the Jews, to the rites and practices which they would attempt to impose on the Gentiles, and not to any questions which might arise among Christians as Christians. The inquiry pertained to meats, and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, etc.; and there is no more propriety in supposing that the subject of the Lord's day is introduced here than that he advances principles respecting baptism and the Lord's Supper.

(2.) The Lord's day was doubtless observed by all Christians, whether converted from Jews or Gentiles. See 1Cor 16:2, Acts 20:7 Rev 1:10. Jn 20:26. The propriety of observing that day does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts.

(3.) It is expressly said, that those who did not regard the day regarded it as not to God, or to honour God, Rom 4:6. They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath? Is their design ever to promote his honour, and to advance in the knowledge of him, by neglecting his holy day? Who knows not that the Christian Sabbath has never been neglected or profaned by any design to glorify the Lord Jesus, or to promote his kingdom? It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be filled with a sincere desire to honour the Lord Jesus, and the Christian Sabbath will be reverenced, and devoted to the purposes of piety. And if any man is disposed to plead this passage as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it, just as it is, i. e., let him neglect the from a conscientious desire to honour Jesus Christ. Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker.

Let every man, etc. That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to examine them for himself, and act accordingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were morally wrong, but to ceremonial observances. If the Jew esteemed it wrong to eat meat, he was to abstain from it; if the Gentile esteemed it right, he was to act accordingly. The word "be fully persuaded" denotes the highest conviction--not a matter of opinion or prejudice, but a matter on which the mind is made up by examination. See Rom 4:21, 2Ti 4:5. This is the general principle on which Christians are called to act in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be promoted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to be reproached or opposed in their celebration. Nor are they to attempt to impose them on others as a matter of conscience, or to reproach others because they do not observe them.

1 Corinthians 2:16

Verse 16. For who hath known, etc. This passage is quoted from Isa 40:13. The interrogative form is a strong mode of denying that any one has ever known the mind of the Lord. The argument of Paul is this: "No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ, who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool.

The mind of Christ. The views, feelings, and temper of Christ. We are influenced by his Spirit.

REMARKS

(1.) Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, 1Cor 2:1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society, it would be proper, it would have been proper in Corinth. Let this thought rebuke those who, when they preach to a gay and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course, and was wise. True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation should remember that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.

(2.) The purpose of every minister should be like that of Paul, to preach Christ and him crucified only. 1Cor 2:2.

(3.) If Paul trembled at Corinth in view of dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others, to be humble also. We should not, indeed, be afraid of men; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless, "Would I describe a preacher, such as Paul.

Were he on earth, would hear, approve, and own,

Paul should himself direct me. I would trace

His master-strokest and draw from his design.

I would express him simple, grave, sincere;

In doctrine uncorrupt; in language plain:

And plain in manner; decent, solemn, chaste,

And natural in gesture; much impress'd

Himself, as conscious of his awful charge;

And anxious mainly that the flock he feeds

May feel it too. Affectionate in look,

And tender in address, as well becomes

A messenger of grace to guilty men."--Cowper's Task, b. ii

Our aim should be to commend our message to every man's conscience; and to do it with humility towards God, and deep solicitude; with boldness towards our fellow-men--respectfully towards them--but still resolved to tell the truth, 1Cor 2:3.

(4.) The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have wrought the change on his soul. His hopes, his joys, his peace, is sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings of his heart-- that if left to himself he would never have had them--so he has the fullest demonstration that they are to be traced to a Divine Source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be mistaken in regard to the existence of these emotions, and that it is all delusion.a Can a child doubt whether it loves a parent; a husband whether he loves his wife; a friend, a friend; a man, his country? And can he doubt whether this emotion produces joy ? And can a man doubt whether he loves God. Whether he has different views from what he once had? Whether he has peace and joy in view of the character of God and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who should tell a wife that she did not love her husband; or a father that he did not love his children? How can he know this? And, in like manner, how can an infidel and a scoffer say to a Christian, that all his hopes and joys, his love and peace, are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence; and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom in either is noble and honourable, and evinces the highest qualities and principles of the human mind.

(5.) Christians are influenced by true wisdom, 1Cor 6. They are not fools, though they appear to be to their fellow-men. They see a real beauty and wisdom in the plan of redemption which the world does not discern. It is not the wisdom of this world; but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who behaves that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die--to be judged--to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition; not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is gay and thoughtless over the grave and over hell equally foolish and mad? And if there be a God, a heaven, a Saviour, and a hell; if men are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world --while many are destitute of learning, science, and eloquence, they have a wisdom which shall survive when all other is vanished away.

(6.) All the wisdom of this world shall come to nought, 1Cor 2:6. What will be the value of political sagacity, when all governments shall come to an end but the Divine government? What the value of eloquence and graceful diction, when we stand at the judgment-seat of Christ? What the value of science in this world, when all shall be revealed with the clearness of noonday? How low will appear all human attainments in that world, when the light of eternal day shall be shed over all the works of God! How little can human science do to advance the eternal interests of man! And how shall all fade away in the future world of glory--just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.

(7.) God has a purpose in regard to the salvation of men, 1Cor 2:7. This scheme was ordained before the world. It was not a new device. It was not the offspring of chance, an accident, or an after thought. It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of the eternal earnest desire and purpose of God. How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favours of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift!

(8.) One great and prominent cause of sin is the fact that men are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord, 1Cor 2:8. Had they seen his glory as it was, they would not have crucified him. And so it is now. When men blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are wilfully ignorant, and their crime is often enhanced by this fact; but it is equally true that "they know not what they do." For such poor, blind, deluded mortals the Saviour prayed; and for such we should all pray. The man that curses God has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration --while his sin should be hated--and is a proper subject of prayer.

(9.) Men are often committing the most awful crimes when they are unconscious of it, 1Cor 2:8. What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport!--But how will it be regarded in the day of judgment? A man may revile the Saviour!--But how will it appear when he dies? It is a solemn thing to trifle with God, and with his laws. A man is safer when he sports on a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he sports with religion and with God! In a world like this, men should be serious, and fear God. A single deed, like that of the crucifixion of Christ, may be remembered when all the circumstances of sport and mockery shall have passed away--remembered when the world shall be destroyed, and stars and suns shall rush to ruin.

(10.) Christians have views of the beauties of religion, and have consolations arising from these views, which the world has not, 1Cor 2:9. They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation, which the men of the world do not see. The contemplations of this beauty and wisdom, and the evidence which they have that they are interested in all this, gives them a joy which the world does not possess. They see what the eye has not elsewhere seen; they enjoy what men elsewhere have not enjoyed; and they are elevated to privileges which men elsewhere do not possess. On earth they partake of happiness which the world never can give; and in heaven they shall partake of the fairness of that joy--of pleasures there which the eye had not before seen, nor the ear heard, nor the heart of man conceived. Who would not be a Christian?

(11.) The Holy Ghost is, in some sense, distinct from the Father. This is implied in his action as an agent--in searching, knowing, etc., 1Cor 2:10,11. An attribute, a quality, does not search and know.

(12.) The Holy Spirit is Divine. None can know God but one equal to himself. If the Spirit intimately knows the wisdom, the goodness, the omniscience, the eternity, the power of God, he must be Divine. No created being can have this intelligence, 1Cor 2:10,11.

(13.) Christians are actuated by a different spirit from the men of this world, 1Cor 2:12. They are influenced by a regard to God and his glory. The men of the world are under the influence of pride, avarice, sensuality, ambition, and vainglory.

(14.) The sinner does not perceive the beauty of the things of religion. To all this beauty he is blind. This is a sober and a most melancholy fact. Whatever may be the cause of it, the fact is undeniable and sad. It is so with the sensualist; with the men of avarice, pride, ambition, and licentiousness. The gospel is regarded as folly, and is despised and scorned by the men of this world. This is true in all places, among all people, and at all times. To this there are no exceptions in human nature; and over this we should sit down and weep.

(15.) The reason of this is, that men love darkness. It is not that they are destitute of the natural faculties for loving God, for they have as strong native powers as those who become Christians. It is because they love sin--and this simple fact, carried out into all its bearings, will account for all the difficulties in the way of the sinner's conversion. There is nothing else; and,

(16.) We see here the value of the influences of the Spirit. It is by this Spirit alone that the mind of the Christian is enlightened, sanctified, and comforted. It is by him alone that he sees the beauty of the religion which he loves; it is by his influence alone that he differs from his fellow-men. And no less important is it for the sinner. Without the influences of that Spirit his mind will always be in darkness, and his heart will always hate the gospel. How anxiously, therefore, should he cherish his influences! How careful should he be not to grieve him away!

(17.) There is a difference between Christians and other men. One is enlightened by the Holy Spirit, the other not; one sees a beauty in religion, to the other it is folly; the one has the mind of Christ, the other has the spirit of the world; the one discerns the excellency of the plan of salvation, to the other all is darkness and folly. How could beings differ more in their moral feelings and views than do Christians and the men of this world?

(a) "who hath" Isa 40:13, Jer 23:18 (1) "he may instruct him" "shall" (b) "the mind of Christ" Jn 17:8

Colossians 2:18

Verse 18. Let no man beguile you of your reward. Marg., judge against you. The word here used καταβραβευω occurs nowhere else in the New Testament. It is a word which was employed with reference to the distribution of prizes at the Grecian games, and means, to give the prize against any one, to deprive of the palm. Hence it means to deprive of a due reward; and the sense here is, that they were to be on their guard lest the "reward"--the crown of victory to which they looked forward--should be wrested from them by the arts of others. That would be done if they should be persuaded to turn back, or to falter in the race. The only way to secure the prize was to hold on in the race which they were then running; but if they yielded to the philosophy of the Greeks, and the teachings of the Jews, they would be defrauded of this reward as certainly as a racer at the games would if the crown of victory should be unjustly awarded to another. In this case, too, as real injustice would be done, though the apostle does not say it would be in the same manlier. Here it would be by art--in the case of the racer it would be by a wrong decision; but in either case the crown was lost. This exhortation has the more force from this consideration. Against an unjust judge we could have no power; but we may take care that the reward be not wrested from us by fraud.

In a voluntary humility. Marg. "being a voluntary in humility." Tindal renders this, "Let no man make you shoot at a wrong mark, which, after his own imagination, walketh in the humbleness of angels." The word used here (ταπεινοφροσυνη) means, lowliness of mind, modesty, humbleness of deportment; and the apostle refers, doubtless, to the spirit assumed by those against whom he would guard the Colossians--the spirit of modesty or of humble inquirers. The meaning is, that they would not announce their opinions with dogmatic certainty, but they would put on the appearance of great modesty. In this way, they would become really more dangerous--for no false teachers are so dangerous as those who assume the aspect of great humility, and who manifest great reverence for Divine things. The word rendered "voluntary" here θελων --does not, properly, belong to the word rendered "humility." It rather appertains to the subsequent part of the sentence, and means that the persons referred to were willing, or had pleasure in attempting, to search into the hidden and abstruse things of religion. They were desirous of appearing to do this with an humble spirit--even with the modesty of an angel--but still they had pleasure in that profound and dangerous kind of inquiry.

And worshipping of angels. θρησκειατωναγγελων. This does not mean, as it seems to me, that they would themselves worship angels, or that they would teach others to do it--for there is no reason to believe this. Certainly the Jewish teachers, whom the apostle seems to have had particularly in his eye, would not do it; nor is there any evidence that any class of false teachers would deliberately teach that angels were to be worshipped. The reference is rather to the profound reverence--the spirit of lowly piety--which the angels evinced, and to the fact that the teachers referred to would assume the same spirit, and were, therefore, the more dangerous. They would come professing profound regard for the great mysteries of religion, and for the incomprehensible perfections of the Divinity, and would approach the subject professedly with the awful veneration which the angels have when they "look into these things," 1Pet 1:12. There was no bold, irreverent, or confident declamation, but the danger in the case arose from the fact that they assumed so much the aspect of modest piety; so much the appearance of the lowly devotion of angelic beings. The word here rendered worship θρησκεια--occurs in the New Testament only here, in Acts 26:6, Jas 1:26,27, in each of which places it is rendered religion. It means here the religion, or the spirit of humble reverence and devotion which is evinced by the angels; and this accords well with the meaning in Jas 1:26,27.

Intruding into those things which he hath not seen. Or, inquiring into them. The word used here (εμβατευων) means, to go in, or enter; then to investigate, to inquire. It has not, properly, the meaning of intruding, or of impertinent inquiry, (see Passow,) and I do not see that the apostle meant to characterize the inquiry here as such. He says that it was the object of their investigations to look, with great professed modesty and reverence, into those things which are not visible to the eye of mortals. The "things" which seem here to be particularly referred to, are the abstruse questions respecting the mode of the Divine subsistence; the ranks, orders, and employments of angelic beings; and the obscure doctrines relating to the Divine government and plans. These questions comprised most of the subjects of inquiry in the Oriental and Grecian philosophy, and inquiries on these the apostle apprehended would tend to draw away the mind from the "simplicity that is in Christ." Of these subjects, what can be known more than is revealed?

Vainly puffed up by his fleshly mind. Notwithstanding the avowed "humility," the modesty, the angelic reverence, yet the mind was full of vain conceit, and self-confident, carnal wisdom. The two things are by no means incompatible --the men apparently most meek and modest being sometimes the most bold in their speculations, and the most reckless in regard to the great landmarks of truth. It is not so with true modesty, and real "angelic veneration," but all this is sometimes assumed for the purpose of deceiving; and sometimes there is a native appearance of modesty which is by no means an index of the true feelings of the soul. The most meek and modest men in appearance are sometimes the most proud and reckless in their investigations of the doctrines of religion.