The Religion of the Bible a Proof of Its Divine Origin
To a being born for immortalityj it is in every view an inquiry of the first importance, whether he possesses true religion. If he does possess it, the final termination of his earthly career will be a glorious issue. ‘’ When the Chief Shepherd shall appear, he shall receive a crown of glory which fadeth not away.’’ Every consideration in the universe may well lead such a man to triumph. The redeemed of the Lord shall return, and come with singing unto Zion; everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and sighing shall flee away.”
But in deciding the question, whether he possesses true religion, he must first decide what true religion is. On this point there is no small diversity of opinion throughout this wide world. There is the religion of Infidelity, as it exists Christian lands; there is the religion of Nature and tradition, in all the forms of polytheism and pagan idolatry; there is the religion of Mahomed; there is the religion of the Chinese philosopher Confucius; there is the religion of Budhism, prevailing throughout the Burman empire and all the comitries between Bengal and China; and there are, to a great extent other religions in different nations and tribes of men. It will hardly be contended that any of those just specified are worthy of confidence. Every one of them, to a greater or less extent, is a system of idolatry miless it be the religion of Mahomed; and it has often been shown, that in those particulars in which the religion of the Koran has preeminence above paganism, it has borrowed its features from the Sacred Writings.
The word religion in its broadest and most comprehensive sense, is any system of faith and worship. In this sense, the word comprehends the belief and worship of all ages, all nations, all climes, which recognize a superior power, or powers, which govern the world. Every religion has its peculiarities; and from its peculiarities we learn whether it is of human, or Divine origin.
In addition to the religions above mentioned, there is the Religion of the Bible; — a religion which is there taught, there delineated, and there exemplified; and one which is found nowhere else, save where the Bible exerts its influence on the human character. I propose in the present chapter to institute the inquiry, if the Religion that is delineated in the Bible j be not proof of its Divine origin 7
This religion is not revealed equivocally, or darkly, or partially; but stands forth prominently to the inspection of every reader. Every man who has the Bible in his hands, can see it and understand what it is. What then are its leading characteristics, and what is the evidence they furnish that the author of such a religion is the God of heaven?
It is important to our argument to remark, that in this inquiry we go not beyond the instructions of the Bible itself. The question is not, what was the religion of the early Christian fathers; nor what was the religion of the dark ages; nor what the religion of the reformed churches; nor what is your religion, or my religion; but what is the religion of the Bible? It is equally important also to bear in mind, that we do not here institute the inquiry, what is the religion which the Bible requires; iox this we have already done in a preceding chapter; but, what is the religion which the Bible delineates and exemplifies? The religion which the Bible requires and the religion which it actually produces may not be perfectly identified; while the latter may furnish convincing evidence that it is of Divine, and not of human origin.
1. We remark, then, that the religion delineated and exemplified in the Bible, is a religion founded in knowledge. It is not the offspring of ignorance; the basis of it is the knowledge of the truth. Knowledge alone does not constitute it, though without knowledge it does not exist. ^^’ Though I speak with the tongues of men and of angels, and though I understand all mysteries and all knowledge and have not charity, I am nothing.” Correct opinions of Christianity do not of themselves insure the existence of Christianity. To understand the truths of the Bible as a system, or science; to be deeply read and versed in them; to bring to them learning and labor, and even a, natural fondness for moral research and disquisition, are not a sufficient pledge of the existence and power of piety in any individual bosom. But while the Bible is faithful in this caution, it at the same time explicitly instructs us, that the knowledge of the truth is indispensable to true godliness. A piety that is the fruit of ignorance, finds no countenance in the Author of this instructive volume, no place in its sacred pages. When it describes the character of an irreligious and ungodly world, it is a community where “there is none that understandeth.” When it describes the condition in which all true Christians once were, its language is, “Ye were once darkness, but now are ye light in the Lord.” It represents them as “turned from darkness to light;” as ‘’ brought out of darkness into God’s marvellous light;” and as receiving ^’ the light of the knowledge of the glory of God in the iace of Jesus Christ.” Their progress in grace is represented as standing abreast with their progress in knowledge; their upward path as a luminous and bright path. They are represented as “filled with the knowledge of God’s will in all wisdom and spiritual understanding.” Their minds are brought into contact with the truth; their religion is thus a stable and dignified religion; justly entitled to the preeminence of being the “light of the world;” penetrating its regions of gloomy darkness, and ever opening new sources of wonder and praise.
What a preeminence over all other religions,
Bible not of Mail 7’’*’ coarse and low as they once were, and are still! All false religions require ignorance to sustain them; ignorance is one of their essential elements. Pagan worship is not based upon the knowledge even of its own religious system. Rude ignorance, and gloomy superstition, form the character of the entire religion of the pagan world. Their ‘^ understanding is darkened;” they ^’ worship they know not what:” the inscription on their altars is, ‘^ To the unknown God.” The wisest of the heathen philosophers were the very persons who most deeply felt, and most bitterly bewailed their ignorance on all moral subjects. Cicero tells us, that there was a class of religious teachers in Rome, who could never look into one another’s faces without laughing; so deep was their consciousness that their teachings were preposterous. Reason and common sense are actually scandalized by their absurdities. Men are shut out from all that is worthy of the name of religion, so long as they are cut off from the knowledge of the truth. The religion of the Bible is the religion of light. God is the source of light; himself ‘^ the Father of lights;” and it will forever remain among the evidences in favor of the divine origin of the Scriptures, that the religion they inculcate is learned by studying the lessons of unequalled wisdom.
2. Another fact in relation to the religion of the Bible is, that it is the religion of the heart. It is an inward religion, and not the religion of mere outward forms. Its work is not done when it has enlightened the understanding. It consists in ‘’ receiving the truth in the love of it.” Its object is to carry the heart; to impart efficacy to right moral principles; to control the affections, as well as the understanding; and to infuse into the soul a measure of the moral excellence of its Author. It does not overlook the forms of piety, but they are so few and simple as to become the natural and unstudied expressions of it, and are valued only as they are expressions of the internal spirit. There is no characteristic of the religion of the Bible more universally, or uniformly inculcated, than this. It everywhere insists upon right intentions as indispensable to the performance of any and every duty. It looks to the springs of action. /^ God is a Spirit, and they that worship him must worship him in spirit and in truth.” To every other religious service its withering rebuke is, ‘^ Who hath required this at your hands?” However fair the outward appearance, it makes no account of the most fair and unblemished exterior, unless it flows from right principles and impulses.
And what are these principles and impulses? The first great article of all religion is that which regulates the aifections towards the object of its worship. True religion is founded in the relation which men sustain towards the Supreme Being. In this respect, the religion of the Bible is an intelligent and effective religion. It begins with God. The most compendious expression of it consists in love to God, This ruling affection of Heaven is here represented as the ruling passion of good men on the earth. A sense of duty does much towards forming the religious character required by the Bible; but love to God does more. Where it exists at all, it is the strongest affection the soul ever exercises. There are almost endless ramifications of this radical principle, branching out in emotions, which, while they have a specific, partake of the same generic character.
Sometimes they assume the form of holy fear and reverence; and then their language is, ^’ Who shall not fear thee, O Lord, and glorify thy name, for thou only art holy P’
Sometimes it is the form of confidence; a confidence which gathers strength from every new view of the Divine character, and every fresh experience and conviction of his illimitable resources of wisdom, power and love. All the imagery of nature seems to be put in requisition, in order to furnish appropriate emblems of God’s excellence, or a fitting expression of their confidence in him. “The Lord God is a sun and shield; he will give grace and glory; no good thing will he withhold from them that walk uprightly.” Image after image is multiplied, and they crowd upon one another as though the thoughts and affections could not find utterance. ‘’ The Lord is my Rock, and my Fortress, and my Deliverer; my God, my Strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower V^
Sometimes these emotions rise to joy and trans- ‘port, and the subjects of them are heard to say, “I will rejoice in the Lord, and glory in the Holy One of Israel:” “I will greatly rejoice in the Lord; my soul shall be joyful in my God.’’ Then again, breaking out in ecstasies of joy, they sing, ^’Blessed be the Lord God, the God of Israel, who only doeth wondrous things; and blessed be his glorious name forever; and let the whole earth be filled with his glory: Amen and amen!” And then, as though their own lips were mute, and their praise too inexpressive, they invoke all inanimate nature as well as “everything that hath breath,” to the delightful employment of praising God.
If from these emotions towards God, we advert to those which the Bible describes toioards sin, and the character of men as sinners, we discover a spirit that is altogether peculiar to the piety there delineated. There is something strongly marked in those religious emotions which good men are here represented as exercising in view of their own personal vileness. They imply the hatred of sin on account of its own intrinsic turpitude; sorrow for it as committed against God; unfeigned self-abasement because it is a violation of his law; and turning from it unto God, through Jesus Christ. “O my God, I am ashamed, and blush to lift up my face to thee, my God; for our iniquities have increased over our head, and our trespass has grown up unto the heavens.” “O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day.” “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.” ‘’ I have heard of thee by the hearing of the ear; but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes.”
Another peculiarity in these inward principles and impulses, is the faith which the Scriptures exemplify. They speak largely of a principle of conduct, a strong internal affection, which consists in an affectionate and active confidence in the veracity and promise of God. There are things apprehended and rested upon by the faith of the Bible, which “eye hath not seen, nor ear heard, nor hath entered into the heart of man.” It is a faith which realizes the existence of the only living and true God in the grandeur and glory of his creation, .; in the wisdom, goodness, and power of his provi-”. dence, and in the method and work of his grace. It recognizes him everywhere and in all things; everywhere seeing and enjoying him; everywhere walking with him, hearing a voice which nothing else hears, seeing a hand which nothing else can see, and discovering that heart of Infinite love which nothing else discovers.
There is no burden of sin from which the faith of the Bible does not deliver; no fear it does not dissipate; no spiritual enemy it does not subdue; no indifference and coldness it does not supersede by the fervor of a glowing love. To the mind that exercises it, it is the bond of affiance between the creature and the Creator, the sinner and his Redeemer, the death of time and the life of eternity,
I the grave and the resurrection, this low earth and the heaven where he expects to dwell. It is ‘’ the substance of things hoped for, and the evidence of things not seen.” It is his strength in weakness, his courage in difficulty, his victory over the world. It lives under the light of God’s countenance; it dwells near his throne of grace; it endures as seeing him who is invisible. To repeat its language, its assurance, its triumphs, as they are recorded in the Bible, would be to recite no small portion of the entire Scriptures.
Such are the principles and impulses of the religion delineated in the Scriptures. They form its heart and soul; and “God giveth it a body as it hath pleased him.”
Now we affirm that such a religion never was of human origin. Human religions, all the world over, have respect to the garb and manners of piety, rather than to its spirit and soul. They know nothing of the heart and inward life, but are made up of outward rites and ceremonies. Ponderous volumes have been written with the view of illustrating them; but they consist of historical annotations and curious discourses upon the ceremonies and religious customs of the various heathen nations. Motives are not at all essential to the religious character, and even the perfection, of their rites. There is not to be found in all the records of false religions, one such sentiment as this: ‘^ Having a form of godliness, but denying the power thereof: from such turn away.” Their prayers are vain repetitions to some imaginary deity; their most meritorious acts are bathing m some hallowed river, or with a fool-hardy and vain-glorious exultation, inflicting some cruel torture on their own bodies. If we inquire what their aff*ec - tions are towards God, they are ^’without God in the world.” They had gods enough; they had them by thousands; but what emotions did they inspire, and to what heart religion did they impel the worshippers at their altars? You seek for religion among them, and what do you see? Piety, reverence, love, hope, confidence, joy? No: none of these; but bacchanalian revels, and every form and degree of disgusting abomination. We do, indeed, read of fearful terrors of conscience among them; but where do we find any just views of sin, and of that inward repentance which produces outward reformation? We read of reason and philosophy, but in vain do we look for the faith that purifies the heart and works by love. Proud reason knows nothing of it. It never learned to ‘’ become a fool, that it might be wise.” It is not found in pagan lands. Pagan philosophy is a stranger to the simplicity, the ardor, the strength of its confidence. The works of nature do not warrant such a faith; reason does not discover the foundations of it; conscience, benighted, wounded, does not even conjecture that there is balm for all her wounds, and light for her midnight darkness.
Religions that are thus exhausted in outward rites, and never reach the heart, may well be of human origin. The religion of the Bible is altogether a different religion. Apart from the religion here delineated, and the religion of which this Book IS the source, there is no such heart religion in the world, nor has there ever been any such. Men who make their own gods, and make them conformable to their own practices and inclinations, can easily make their own religion. But the God of the Bible is not the work of men’s hands, nor is the religion of the Bible of this low origin.
3. Another characteristic of the religion of the Bible is its unearthly tendency. This is a feature which gives coloring and character to the whole religious landscape there portrayed. There is a purity and loftiness of sentiment in the Bible, a heavenward tendency and unearthliness in the best affections it delineates, which cannot be overlooked by the attentive reader of its pages, and which cannot be mistaken for an earth-born religion. This Book alone makes a due estimate of the things that are seen and the things that are unseen. It has eternity for its object; nor can the religious character it produces be understood, save as it is directed towards invisible and eternal realities, and becomes progressively amalgamated with them.
In all its exemplifications of piety, we find this state of mind holding an observable prominence. The sensual bias and tendency are here counteracted, and a spiritual and heavenly one imparted and sustained. The mind is gradually liberated from the degrading and disloyal thraldom of earth, and willingly, cheerfully made subject to what is
^’ incorruptible J unde filed, and fadeth not away,” False estimates of this world are here rectified; heaven is the mark towards which all its disciples are represented as pressing forward; the governing principle of their desires and conduct is their preference of the future to the present; and the conflict in which they are employed involves an habitual resistance to the usurpations of earth. They are ^’ strangers and pilgrims on the earth,” having here “no continuing city.” With Moses, they ‘^ choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; for they have respect to the recompense of reward.” “With Paul they can say, “I reckon the sufferings of this present time not worthy to be compared with the glory which shall be revealed in us.” Often did they look upon the world with weariness, and even sadness; often had they a “desire to depart and be with Christ;” while they might sometimes be heard to say, “O that I had wings like a dove; for then would I fly away, and be at rest!”
We affirm that such a religion is not of earth. Men never devised it. Their uniform character shows that such a religion is unnatural to them. All experience and observation show, that men have always inverted the true order of things, by putting that first which should be last, and that last which should be first. The Bible alone aims at suppressing and subverting this anarchy, by restoring the dominion of the spiritual and superior over the inferior and the sensual. This misrule is here arrested and broken, and in a process of decay and dissolution. But it is not a natural process to man, and does not fall in with any of the religions of his devising. That single sentence, ‘^ Wherefore, come ye out from among them, and be ye separate, and touch not the unclean thing, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty,’’ is itself proof of a religion of unearthly origin. The memoirs of men in all lands where the Bible is not known, or where it is rejected, or where it is not obeyed, furnish no examples of such a religion. Paganism has no such biography, because it has no such heaven-descended principles. ‘^ Pure religion and undefiled before God and the Father is this. To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” No school of philosophy ever trained up a single pupil thus, or ever thus taught the world. Men are not accustomed to such a religion, even in thought; they are ignorant of it; nor is there any original portrait of it, save in that Book of which the Spirit of God is the Author.
4. Another characteristic of the religion of the Bible is, that it is a progressive and growing religion. Just as in the world of nature there is first the blade, then the stalk, then the ear, then the full corn in the ear; just as in the kingdom of Providence nations and all their improvements, from small beginnings, increase, and become enlarged and extended; just as the little infant from a helpless babe becomes a vigorous youth, and then comes to matured and well-informed manhood — so the religion of the Bible, both in the heart of man, and in the world, from its resemblance to a grain of mustard-seed, comes to resemble an overshadowing and fruitful tree; and from a babe in knowledge and grace, reaches the ‘’ measure of the stature of the fulness of Christ.” By nature, the soul is ‘’ dead in trespasses and sins.” On the first communication of spiritual life, its pulse is feeble and languid, its perceptions are obscure, and it is ^’ a day of small things.” But he “who begins this work, performs it until the day of Jesus Christ.” The promise, the love, and the power of God are pledged to carry it forward. Its growth is slow, but by and by it becomes vigorous and strong. The spiritual appetite becomes healthful and manly; it hungers and thirsts after righteousness; and the new-born babe, who once desired the sincere milk of the word, has now become like those who have need of strong meat.
It is not a mere miniature sketch of the Divine likeness, that the child of God always bears; but one whose features are destined to stand out in bold relief, and more and more like a full and beautifully adorned portrait. His path is like the rising light, which ‘’ shine th more and more unto the perfect day.” He “flourishes like the palm-tree, and grows like the cedar in Lebanon.” He “grows in grace and in knowledge,” ‘’ following on to knoAV the Lord,” increasing in the spirituality of his afl’ections and in the uniformity of his obedience. He possesses a growing congeniality with the mind and
I will of God; in his ascending progress he has no appointed place of rest; nor does he stop in his career, nor is he satisfied, until he awakes in the perfect likeness of his God and Saviour.
This is a most beautiful characteristic of the religion of the Bible, and found nowhere else save in Bible religion. The world is full of religion, but it is not such a religion. There is arrested attention, and awakened thought in Christian lands, where there is no growing piety. There is deep conviction, and agitating fear, where there is no growing piety. There are transient hope and momentary joy, and the cloud-like goodness of Ephraim that passeth away, where there is no growing piety. There are hypocritical professions, where there is no piety at heart, because there is none that is permanent and growing. There is the semblance of religion in lands that are not Christian; lands that are enticed by the lying wonders of the Man of Sin; lands that are covered with the veil of Mahomedan imposture; lands that have no other influences than the glimmerings of natural reason; but it does not shine out with a less varying and more increasing light. It is like the path of the meteor, which no laws of the moral world can trace. It is like the sudden flash of the lightning, which, when it is over, leaves the sky in deeper darkness. It has no perception of truth; no nice discrimination of motives; no tenderness of conscience; no steady and growing exhibition of excellence. It is like the piety of a few thinking and thoughtful minds in the pagan world; like the dreams of Socrates, or the hopes of PlatOj or the morals of Seneca; it is a sudden scintillation, or it may be coruscation, of moral sentiment: we see it for the moment, but we look again, and it is gone; it is all darkness, death, and sin. It is not the religion of the Bible, because it is not of God.
5. It is also a remarkable feature of the religion of the Bible, and one which has no unimportant place in our argument, that with all these excellencies which we have mentioned, the religion which was possessed by the saints of the Old and New Testament is represented in the Bible as an imperfect religion. It professes to be so; and it is an interesting fact that it makes this open and unembarrassed avowal.
We might naturally suppose that a religion that cjomes from God is a perfect religion. This religion itself is a perfect religion; but the votaries of it are not perfect. When infidels impugn the religion exemplified in the Scriptures, because it is not sinless; when they point to the sins of good men, as their character is delineated in the Scriptures, and exultingly demand. Can such a religion be from God? we reply to these sneers, that this is just what the Scriptures themselves would lead us to look for. The Bible itself teaches us, that there is no such thing as a sinless religion among men. It does indeed require a perfect religion. There is no abatement of the binding precept no relaxation of the injunction, Be ye perfect as your Father in heaven
IS perfect.” If this Book did not teach us that it is the duty of men to become perfect, it would furnish a good and solid reason for wickedness; and in ihis fact alone, would carry on the face of it conclusive evidence that it is not of divine origin.
It is in its own nature fitted to produce a perfect religion. It is itself a perfect system of truth and duty, and did men perfectly obey it, their religion would be perfect. But it nowhere delineates and exemplifies a perfect religion in the character and conduct of men. It does not in Abraham; nor in Lot; nor in Moses; nor in Aaron; nor in David, in Jeremiah, in Peter, in Paul, nor in any of the characters to which it attributes such high and commanding moral excellencies. It teaches unequivocally, that if we say we have no sin, we deceive ourselves, and “the truth is not in us.” The best men of whom it speaks are described as imperfect men; the most splendid examples of heaven-born piety are there represented as obscured by imperfection. The saints of the Old and New Testaments had sins to confess and bewail; sins to struggle with and declensions to mourn over; sins that made them feel their dependence, and drove them to the throne for grace to help in the time of need; and sins that filled them with self-abasement and humiliation. The Bible makes us acquainted with just such a religion as in fact exists, and as is possessed by all true Christians in every age of the world. What if it had been otherwise, and the Christians they describe were all of such high attainments as to be sinless and perfect? How ill-befitting had such a book been as a revelation from God to fallen man! How withering to the hopes of the best of men, to be driven to the conclusion that they have no religion at all, because they have not a perfect and sinless religion! How discordant with facts as existing in the entire history of good men, had such a revelation been! How untrue! How false, and unworthy of credit! There is wisdom, there is truth in a revelation that delineates human goodness as imperfect, and portrays it just as it is — wisdom and truth, of which God alone is the Author.
It were easy to enlarge on the peculiar nature of the religion of the Bible, and in every one of its characteristics point out the evidence of its divine origin. Its thousand topics of thought, thought which enters into the religious character of which it speaks, are topics such as no uninspired mind would have originated. Its jealous God, and yet its God of condescending mercy — its way of life and its way of death — its Christian’s prospect and its Christian’s retrospect — his wounded spirit caused and cured — his self-suspicion and his confidence — his spiritual participation of Christ, and his consequent exposure to the hostility of the world — his watchfulness and his faithfulness — the expansive tendency of his religion, and yet his peculiar fellowship with the community of the faithful — his enemies and his conquests — God dwelling in him, and he in God — all these, and other kindred topics, evince the religion
JTS RELIGION. jgr
of the Bible to be one of higher than any earthly parentage.
The process too by which the religious character -iescribed in the Bible is formed, is there distinctly marked out. It is a resurrection from the deatia of sm; a moral renovation, a new creation by the mighty power of God. It is not the production of nature; it is not the effect of moral suasion; it is not supermduced by human ingenuity, or human discipline; but originates, and is wrought out in all ifgparts by the grace and power of God. It is a beautiful and noble moral structure, ornate and heavenly, whose builder and maker is the Holy One, who is the Author of the new heavens and the new earth wherein dwelleth righteousness. For such a religion we fearlessly make the demand, Is it from Heaven, or is it of men? Can the Book which reveals it be a forgery? Does it disclose the heart and hand of an impostor? Did men ever originate such a religion as this? Can there be a doubt of its divine origin?
It were a melancholy fact, if the reader should revise this part of the argument in favor of the divine origin of the Scriptures with no personal searchings of heart. Does he possess this religion; a religion based on the knowledge of the truth, yet more than knowledge — a religion not irrespective of form, yet more than form: the religion of love, of reverence, of confidence, of joy in God through Jesus Christ, of repentance and self-abasement, of faith and obedience? Does he possess this spiritual
Bible not of Man. S religion, this growing religion, and though imperfect, this religion which is the fruit of God’s Spirit, and which alone can qualify him to dwell within the courts of the New Jerusalem?
If he does, he may well say, “By the grace of God, I am what I am;” if he does not, how can he be happy, how can he be at rest? Is the Bible fabulous? Are its truths fabulous? Are its hopes fabulous? Is its religion fabulous? Ah, no. There is nothing fabulous about this Book of God. God himself is no fable. It is no fable that men have incurred his displeasure. The eternity to which; they are bound is no fable. Heaven and hell are no fables.