Archibald Alexander · 11 of 16

Chapter X. The Bible Contains Internal Evidence That Its Origin Is Divine. · Part 2

The certainty of a future existence to man, is a prominent feature in the New Testament. The connexion between our present conduct and future condition, is clearly and expressly inculcated. Many interesting and momentous truths, connected with the world to come, are presented in a light, the best calculated to make a deep and salutary impression on the mind. It is revealed, that there will be a general judgment of all then and that God hath appointed a day when this event shall take place. It is, moreover, taught, in the New-Testament, that not only will every man be judged, but every action of every individual, whether it be good or bad, will be brought under review; and that the eternal destiny of all men will be fixed, agreeably to the judicial decision of this impartial trial. Some will be admitted to everlasting life, in the world above, while others shall go away into. everlasting misery, into that place, “prepared for the devil and his angels.”

Another interesting fact revealed in the New Testament, is, that there will be a general resurrection of the bodies of all men, previously to the final judgment. This fact, reason could never have conjectured: it must, from its nature, be a matter of pure revelation. We may, indeed, discover some remote analogy to the resurrection, in the apparent death and resuscitation of vegetables and some animals, but this could never have authorized, the conclusion that the bodies of men, after being mingled with the dust of the earth, would be reorganized and re-animated, by the same souls which were connected with them before their death. This doctrine, however, is very interesting; and to the pious, must be very pleasing and animating, as we may learn from the beautiful and striking description of the resurrection, given by Paul, “It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body;—For this corruptible must put on incorruption, and this mortal must put on immortality.”

It is worthy of remark, that although the Scriptures express the joys of heaven, and the miseries of hell, by the strongest figures, they do not enter much into detail, respecting the condition of men, in the future world. There is true wisdom in this silence; because it is a subject, of which we are, at present, incapable. of forming any distinct conceptions. Paul, after being caught up “to paradise, and to the third heaven,” gave no account of what he saw and heard, when he returned. How different is this from the ridiculous description of the seven heavens, by Mohammed; and from the reveries of Emmanuel Swedenborg! The account of a future state, contained in the New Testament, is just that which is best suited to our present imperfect mode of conceiving; and at the same time, adapted to make the deepest impressions on the minds of men.

The method of obtaining the pardon of sin, which is made known in the Scriptures, is so extraordinary, and yet so perfectly calculated to reconcile the forgiveness of the sinner, with the justice and holiness of God, that it seems very improbable, that it is a mere human device. The mission from heaven, of a person called the Son of God; his miraculous assumption of human nature; his holy and benevolent. character; and his laying down his life as an expiation for the sins of men, are, indeed wonderful events, but on that account, not likely to be the invention of impostors. The death of Christ, may be considered the central point in the Christian system. This was so far from being an incidental thing, or an event occurring in the common course of nature, that it is, every where, represented to be the very purpose of Christ’s coming into the world. This, according to the Gospel, is the grand means of obtaining all blessings for sinners. It is the great vicarious sacrifice, offered up to God in behalf of the people, in consequence of which God can be just and the justifier of all who believe in Jesus. To know Christ crucified, therefore, is to know the whole Gospel;—to preach Christ crucified, is to preach the whole Gospel;—for all its doctrines are involved in this event. The plan of salvation revealed in the Scriptures, is founded on the principle of receiving satisfaction for the transgressions of the sinner, from another person, who is able to render to the law all that is required from the offender This satisfaction was made by the obedience of Christ unto death, and is accepted by the Judge of all, in place of a perfect obedience of the sinner, in behalf of all those to whom it shall be applied. This method of obtaining pardon is honorable to God, because, while he receives the transgressor into favor, he expresses his hatred of sin in the strongest manner, and requires that the demands of his holy law be perfectly fulfilled; and it is suited to man, for it comes down to his impotence and wretchedness, and offers him a finished and gratuitous salvation, without works or merit of his own. And that there may be no room for an abuse of this doctrine of FREE GRACE, it is provided, that all who hope for the benefits of this redemption, shall yield a sincere obedience to the Gospel; and thus evince their penitence for their sins, and their love to the Saviour. Ungodly men may pervert this doctrine, and turn the grace. of God into licentiousness, but this receives no encouragement from the principles of the Gospel: it is merely the effect of the perverseness of sinful men.

This leads me to speak of the third thing, which was mentioned as important to be known by man, which is the means by which a depraved nature may be restored to rectitude; or in other words, how the thorough reformation of a sinner may be effected. On this subject, philosophy has never been able to shed any light. And this is not wonderful; for the most that human wisdom if ever so perfect could effect, would be the direction and regulation of the natural principles and passions of men; but in this way no true reformation can be produced. Whatever changes are effected, will be only from one species of sin to another. In order to a radical restoration of the soul to moral rectitude, or to any degree of it, there is a necessity for the introduction, into the mind, of some new and powerful principle of action, sufficient to counteract or expel the principles of sin. It is in vain that men talk of producing a restoration to virtue, by reason: the mere perception of the right way will answer no purpose, unless there is some inclination to pursue it. Now, the want of virtuous affections, or to speak more correctly, of holy dispositions, is the great defect of our nature, in which our depravity radically consists; and the only way by which man can be led to lore and pursue the course of obedience to the law of God, is, by having love to God and to holiness excited, or implanted in his soul. But to effect this, is not in the power of any creature; it is a work which requires a divine energy—a creating power; and therefore a true conversion from the ways of sin, was never effected without supernatural aid. There may be an external reformation. There may be, and often is, a change of governing principles. The man who in his youth was under the predominant influence of the love of pleasure, may, in advanced years, fall completely under the control of avarice or ambition; but in every such case, the change is effected by one active principle becoming so strong, as to counteract or suppress another. It may be laid down as a universal maxim, that all changes of character are brought about by exciting, implanting, or strengthening, active principles, sufficient to overcome those which before governed the man.

Now let us inquire, what plan of reformation is proposed in the Scriptures. It is such a one, as precisely accords with the principles laid down. The necessity of regeneration, by the power of God, is taught almost in every variety of form, both in the Old and New Testament. The effect of the divine energy on the soul, is, A NEW HEART; or, new principles of moral action, the leading exercises of which are love to God, and love to man. Let a philosophical survey be taken of the nature of man, with his complete system of perceptions, passions, appetites, and affections; and then suppose this powerful and holy principle introduced into the soul, and it will be seen, that all the faculties and propensities of man, will be reduced to order; and the vices of our nature will be eradicated. Pretenders to reason and philosophy have often ridiculed this doctrine, as absurd; whereas, it is, in every respect, consistent with the soundest philosophy. It is the very thing which a wise philosopher, who should undertake to solve the problem, how depraved man might be restored to virtue, would demand. But like the foundation Archimedes required for his lever to raise the the principle necessary for a sinner’s reformation, which reason and philosophy cannot furnish.

The Bible is the only book which ever taught the method of purifying the soul from sin. A thousand actual devices have been tried by philosophers, and es of other systems. One of the most common een, to endeavour to extricate the soul from the nce of the body, by various methods of mortification, and purgation; but all these plans have adopted lse principle, that the body is the chief seat of rity, and therefore they have ever proved unsuccessful. The disease lies deeper, and is further removed ... the reach of their remedies, than they supposed. he Gospel which teaches the true philosophy regarding the seat of sin, and its cure. Out of the heart d all evils, according to the Bible. And if we make the fruit good, we must first make the od.

This necessity of divine agency to make men truly us, does not, however, supersede the use of means, lude the operation of rational motives. When a principle is introduced into a rational soul, in the e of this principle, the soul is governed by the general laws of understanding and choice, as be The principle of piety is pre-eminently a rational le, in its operation. God is loved, because he is viewed to be a most excellent and amiable being. n is preferred to earth, because it is seen to be a ter and more enduring inheritance; and so of all exercises.

naturally led, from the consideration of this t, to speak of the moral system of the New Testament. I confine my remarks here, to the New Testament, not because it teaches a different rule of moral duty, from the Old, but because it teaches it more clearly.

I need say nothing in general commendation of the moral precepts of the Gospel. They have extorted the highest praise from many of the most determined enemies of Christianity. No man has been able to show how they could be improved in any one point. It has sometimes, indeed, been objected, that this system was not suited to man, because it requires a purity and perfection to which he can never attain; but the objection concedes the very point which we wish to establish,—namely, the absolute perfection of the Gospel system of morality. It surely requires no argument to prove, that if God revealed a rule for the regulation of his creatures, it will be a perfect rule. It will never do to admit, that the law must be lowered in its demands, to adapt it to the imperfection of creatures. This would be destructive of all law.

It has again been objected, that in the precepts of the New Testament, many splendid virtues, acknowledged by the heathen moralists, have been omitted. Patriotism, friendship, bravery, &c., have been specified as be. longing to this class. To which we reply, that so far as patriotism and friendship are moral virtues, they are included in the general precepts of the Gospel, which require us to love our fellow men, and do them good; and in those which command us to think of “Whatsoever things are lovely, whatsoever things are of good report;” but when the love of country, and the attachment to a friend, interfere with the general obligations of loving all men, they are no longer virtues, but vices.

The excellence of the moral system of the New Testament, will be manifest, if we consider,—

1. Its simple, yet comprehensive character. All moral duties which can be conceived, as obligatory on man, are here reduced to two grand principles, the love of God, and the love of man. The measure of the first is, the full extent of our capacity; of the second, the love which we have for ourselves. On these two, says Christ, hang all the law and the prophets. The duties which relate to temperance and self-government, do not need any additional principle. If the soul be filled with love to God, and with love to man, self-love will be so regulated and directed, as to answer every purpose in moving us to perform what has been called our duty to ourselves.

2. The precepts of morality, in the New Testament; although sometimes expressed in comprehensive language, are often applied to the actual relations and various conditions of men. We are not left to infer particular duties from general principles, but the duties of individuals, according to their circumstances, are distinctly enjoined. Parents and children, husbands and wives, magistrates and subjects, ministers and people, the rich and the poor, the friend and the stranger, have all their respective duties clearly marked out.

3. Moral duties which have been overlooked, or misunderstood, by other teachers, are here prominently exhibited, and solemnly inculcated. The virtues of humility, meekness, forbearance, and the forgiveness of injuries were not acknowledged by the heathen moralists; but in the New Testament they are made to assume their proper place, and much of true goodness is made to consist in their exercise. At the time of the advent of Christ, many false principles of morality had gained currency. The duty of loving all men, had been circumscribed within narrow limits. Men charged with heresy, as the Samaritans, or notorious sinners, as the Publicans, were, by the Jews, considered as properly excluded from all participation in their kindness, or courtesy. The duty of subjection to a foreign power, by which they had been conquered; and especially, the duty of yielding obedience to a wicked tyrannical prince, was one on which it required much wisdom to decide aright. The people were divided among themselves on this point; it was therefore selected by a combination of both parties, as a fit subject to entangle our Lord, by obliging him to decide one way or the other, and thus expose himself to the opposition of one of the parties. But when they asked him whether it was lawful to give tribute unto Cæsar or not, he called for a denarius, and looking at the image stamped upon it, asked whose it was; and upon being answered, Cæsar’s, made the following remarkable reply, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.” By which he decided, that, inasmuch as they permitted the coin of Cæsar to circulate among them, which was an evidence of his sovereignty over them, and availed themselves of this money for purposes of trade, there could be no impropriety in rendering to Cæsar what properly belongs to him; and, also, that this was not incompatible with their allegiance to God. So that, virtually, in this answer, he reproved both the Pharisees and the Herodians; the former, of whom made their duty to God a pretext for refusing to pay tribute to the Emperor; and the latter, to secure the favor of the reigning powers, neglected their duty to God.

Paul, living under the government of Nero, prescribes obedience to the existing powers, not from fear of suffering their displeasure, but “for conscience sake.” This is the general rule of duty, on this difficult subject, than which none can be wiser; but it must not be considered, as inculcating passive obedience and nonresistance, in all cases. Yet, as long as a government has authority, so long we are bound to obey. Christianity is so constituted, as not to interfere with any civil institution. It takes men as it finds them, in all the relations of life, and teaches them their duty. It never can, therefore, be the cause of sedition, and opposition to existing governments. It considers all civil rulers, as the ministers of God, for the peace and good order of society, and for the punishment of those that do evil. It is made the duty of Christians, therefore, to be “subject unto the higher powers,” and “not to resist the ordinance of God.—To render to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear; honor to whom honor.”—But when they who have the right to change the government, of a country, exercise it, and put down one set of rulers, and set up another, the principle of Christian duty remains the same. And if, in any country, Christians form a majority of the nation, there is no reason why they may not exercise this right of new modelling their government, or changing their rulers, as well as others.

4. The moral system of the New Testament traces all virtue to the heart, and sets no value on the most splendid and costly offerings, or the most punctilious discharge of religious duties, when the motives are not pure. The first inclination of the mind to an illicit object, is denounced to be a violation of the law; and words of reproach, and all idle words, are among the sins for which an account must be given in the Judgment. Prayers and alms, proceeding from vain glory, are represented as receiving no reward from God, however they may be applauded by men.

The love of this world, and the love of money, are represented as radical sins, from which many others proceed.

Pride and revenge are exhibited as not only odious, but incompatible with the divine favor. Purity of heart, and heavenly mindedness, with trust in God. and submission to his will, are; in this system, cardinal, virtues.

5. The moral precepts of the New Testament were exemplified in the lives of the apostles and primitive Christians; and especially, and to the utmost perfection, in the example of Jesus Christ. It is impossible to conceive a character more perfect than that given by the evangelists, of the Founder of the Christian religion; and it has already been observed, that this character, embracing every variety of excellence, often exhibited in delicate and difficult circumstances, is delineated by a simple narrative of facts. There is no panegyric; no effort or art to excite admiration; but the writers merely inform us what Jesus said, did, and suffered. From this narrative we learn, that he connected himself with no sect, and courted the favor of neither the rich nor the poor. He adopted none of the errors or prejudices of his nation; but by his discourses and his conduct, showed that he acted from far higher views than national prejudices. The apparent sanctity of the Pharisees, he denounced as hypocrisy;—the traditions of the elders, as subversive of the law of God;—the sceptical opinion of the Sadducees, as proceeding from ignorance of the true meaning of the Scriptures.

Jesus Christ continually turned the attention of his hearers, from earthly to heavenly things, as alone worthy of their affections and pursuit. Although he flattered no class of men, his attention was particularly directed to the poor; their spiritual necessities and their bodily afflictions excited his most tender compassion; and to them he addressed many kind and encouraging declarations. But his healing power was exerted in behalf of all applicants, rich and pool; and without regard to their sect or nation. Jews, Samaritans, Heathens, Publicans, and sinners, were the objects of his compassion. He was not deterred by the proud prejudices of the Scribes and Pharisees, from associating with penitents, however vile and infamous they had before been. He graciously received returning sinners, comforted them with the assurance of pardon, and permitted them to manifest their grateful affection to his person; by, the most expressive signs and actions.

He manifested the kindest sympathy with his friends in their afflictions, weeping with those that wept, and often exerting his omnipotence in raising their dear relations from the bed of sickness, or from death. And although he often uttered severe rebukes against the incorrigibly wicked, and was sometimes grieved and angry with them, yet his compassion towards them never failed; and even when their day of grace was ended, he wept over them with the most affecting tenderness.

Jesus Christ was often brought into conflict with insidious, malignant, and learned adversaries. They attacked him with deliberate craft, and. proposed to him questions on delicate and difficult subjects, to which he was required to return an immediate answer; but in no case of this sort was he ever confounded, or even puzzled by the cunning craftiness of his enemies. His answers were so appropriate, and so fraught with wisdom, that his adversaries were commonly confounded, and the audience filled with admiration.

The parables of Christ are unparalleled for beauty and force, in the species of composition to which they belong. But this is the smallest part of their excellence. They contain so much important truth, and so happily adapted to the subject, and the occasion, that often, the. persons intended to be reproved by them, were constrained to give judgment against themselves. In these discourses, the leading doctrines of the Gospel are exhibited in a beautiful dress of allegory, which rivets the attention, and greatly aids us in understanding the. fulness and freeness of the grace of the. Gospel. They are also prophetical of the rejection of the Jews, and of the calling of the Gentiles; of the various reception of the Gospel by different classes, of hearers; of the mixture of sincere and unsound Christians, of which the Church should consist; of the cruel persecutions which the followers of Christ should endure; and of the final overthrow and destruction of his enemies.

Jesus Christ spake, in all his discourses; as never man spake. He removed the false glosses which had been put on the law, and set its precepts in their proper light. He mingled the dogmas of no philosophical system with his instructions. He entered into no metaphysical and abstruse disquisition, but taught the truth with simplicity and authority.

His zeal for the honor of God, and for the purity and sanctity of his worship, and his dislike of all human inventions and will-worship, are manifest, in all his conduct. A spirit of fervent and, elevated devotion, was a remarkable characteristic of Jesus of Nazareth. Whole nights he spent in prayer; and before day he would retire for the purposes of devotion. He was in the habit of praying and giving thanks on all occasions; but his devotion was free from all tincture of superstition, or enthusiasm. He taught, that not the. words, but the heart;—not the length of prayers, but their, spirit, was regarded.

His benevolence, meekness, and laborious diligence, in promoting the welfare of men, were manifested, every day of his life. But in his acts of mercy, and in his most extraordinary miracles, there was no appearance of parade or ostentation. “He went about doing good,” but he sought no glory from men. He was humble, retired, and contented with the lowest state of poverty.

When the people applauded him, he withdrew unto some other place. When they would have made him a king, he escaped from their hands. When they asked curious questions, he directed them to something important. When they uttered unmeaning expressions of praise, he took occasion to announce some important truth, or deliver some interesting discourse.

In nothing did he discover more profound wisdom,. than in declining to interfere, in any case, with temporal concerns, and disputes about earthly possessions. He showed by his conduct, what lie solemnly declared on his trial, that, “his kingdom was not of this world.”

In his intercourse with his disciples, we observe a sweet mixture of dignity and gentleness, of faithfulness and humble condescension to their weakness and prejudices.. No wonder that they should love such a Master. But his last discourses with them before his passion, and the remarkable prayer offered in their behalf, for affectionate tenderness, and the sweet spirit of consolation which pervade them, are altogether inimitable. How flat and unsatisfactory are the conversations of Socrates with his friends, when compared with those of Christ, recorded in the xiv, xv, and xvi chapters of the Gospel of St. John! Indeed, it would be impossible to refer to any discourses, in any language, which could bear a comparison with this valedictory of Christ: and that which should enhance our admiration of the pure benevolence of the author; is, that he was aware, that his own sufferings were near, and would be most cruel and ignominious; and vet his attention is turned to the case of his sorrowful disciples; and all that he says has relation to them. The institution of the Eucharistical Supper, intended to be commemorative of his death, was attended with circumstances, which exhibit the character of Jesus, in a very peculiar and interesting light. This scene will be best understood by a perusal of the simple and affecting narrative of the evangelists, to which the reader is referred.

The last thing in the character of Christ, which I shall bring into view at this time, is the patience and fortitude with which he endured sufferings, which were intense and overwhelming, beyond conception. There is something mysterious in this whole affair. The intense agonies which Jesus suffered, seem to have had no connexion with external circumstances. When he was betrayed, deserted, and arrested, he discovered no signs of fear or perturbation. He gave himself up, and submitted with unruffled composure, to every species of contumely and insult. While his trial was going on before the Sanhedrim, and before Pilate, he maintained, for the most part, a dignified silence, uttering no reproaches or complaints; not even speaking in his own defence. When particularly interrogated by the judges, he answered directly to the questions proposed, and avowed himself to be the Messiah, the Son of God, and the King of Israel. Under the mockery and insult which were heaped upon him, he remained perfectly composed, and uttered not a word indicative of impatience or resentment. “As a sheep before her shearers is dumb, so he opened not his mouth.” When he was bewailed by the daughters of Jerusalem, as he ascended the hill of Calvary, bearing his cross, he requested them not to weep for him, but for themselves and their children, on account of the calamities that were coming on that devoted city. While suspended on the cross, he saw his beloved mother among the spectators, and knowing that she would need a friend and protector, he recommended her to the care of the. disciple he most tenderly loved. Although no compassion was mingled with the vindictive feelings with which he was persecuted, yet he set a glorious example of that most difficult duty, of loving our enemies: as says the apostle Peter, “Because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his month; who, when he was reviled, reviled not again; when he suffered; he threatened not, but committed himself to him that judgeth righteously.” Among his last words, before he expired, was a prayer for those that were then engaged in crucifying him;—“Father forgive them, for they know not what they do.” A penitent thief, who was crucified with him, implored his blessing and remembrance, when he should come to the possession of his kingdom, to whom he replied, “This day shalt thou be with me in paradise.” And finally, he said, “Father, into thy hands I commit my spirit,” and bowed his head, and died.

The moral excellence of the character of Christ is very remarkable, for uniting in perfection, qualities which among men are considered almost incompatible, He exhibited a complete indifference to the possessions and glory of the world, and a devout and heavenly temper, without the least mixture of austerity. He combined uniform dignity, with humility and condescension:—manifested strong indignation against all manner of sin, and against impenitent sinners, but the most affectionate tenderness, towards every humble penitent. He united the spirit of elevated devotion also, with a life of activity and incessant exertion. While he held free intercourse with men of all classes, he adopted the prejudices, and spared the vices of none. On this subject, I will take the liberty of quoting a passage from an excellent discourse of Dr. Charming, referred to already: “I will only observe,” says the eloquent author, speaking of the character of Christ, “that it had one distinction, which, more than any thing, forms a perfect character. It was made up of contrasts: in other words, it was a union of excellencies which are not easily reconciled, which seem at first sight incongruous, but which, when blended, and duly proportioned, constitute moral harmony, and attract with equal power, love, and veneration. For example, we discover in Jesus Christ an unparalleled dignity of character, a consciousness of greatness, never discovered or approached by any other individual in history; and yet this was blended with a condescension, loveliness, and unostentatious simplicity, which had never before been thought consistent with greatness. In like manner, he puked an utter superiority to the world, to its pleasures and ordinary interests, with suavity of manners, and freedom from austerity. He joined to strong feeling and self-possession, an indignant sensibility to sin, and compassion to the sinner; an intense devotion to his work, and calmness under opposition and ill success; a universal philanthropy, and a susceptibility of private attachments; the authority which became the Saviour of the world, and the tenderness and gratitude of a son.”