Chapter 9.

CHAPTER 9.

An appeal to experience.

EXPERIENCE goes far in the decision of many difficult questions, and before it the most subtle sophism cannot long maintain its ground. To this, therefore, we cheerfully appeal for the happy effects of the Gospel. Ye incredulous sages of the day, show us a single enemy to the doctrines of revelation, who may truly be called an humble man, conducting himself soberly, justly, and religiously, in all the trying circumstances of life. Through the whole circle of your infidel acquaintance, you will seek such a one in vain.

If it be said that J. J. Rousseau, though a professed skeptic, presented us with the portrait of a perfectly honest man: we answer, in the first place, that J. J. Rousseau rejected not the Gospel as an obstinate enemy; but rather counted it an affliction that he was unable to embrace its doctrines. And, secondly, that this philosopher was equally destitute of humility and religion.

It must be confessed that there are multitudes of inconsistent persons in the world, who constantly deceive themselves, and who frequently delude others, by their fallacious notions of faith and incredulity. We meet with many, who, while they rank themselves in the number of believers, are usually employed in the works of infidels. And, on the other hand, we observe divers penitent worshippers, who, through an excess of humility, account themselves no better than infidels, while they manifest in their conduct the fidelity of Christians. But these particular exceptions are insufficient to destroy the general rule here contended for: since the former must be looked upon as believers, and the latter as infidels, only in appearance. The first have not sincerity enough to acknowledge their secret incredulity; and the last have not light sufficient to determine their exact advancement in the Christian faith. The latter deserve our pity, while the former merit our indignation.

But turn your eyes upon an enlightened believer. Behold St. Paul, after his memorable submission to the persecuted Jesus! The love of God possesses his soul, and he consecrates all his powers to the service of his exalted Master. Appointed to instruct the ignorant, he discharges his important commission with indefatigable zeal. Carrying to the afflicted both spiritual and temporal succours, he appears to be borne from east to west, as upon the wings of an eagle. He is ready to spend and be spent for the common interests of mankind. He proves his fidelity and gratitude to Christ at the hazard of his life. His magnanimity and fortitude, his resignation and patience, his generosity and candour, his benevolence and constancy, are at once, the amazement of his enemies and the glory of his followers. Behold this converted Pharisee, and acknowledge the wondrous efficacy of evangelical doctrines.

Ye slaves of philosophical prejudice! how long will you mistake the nature of doctrines so happily adapted to humble supercilious man, so perfectly calculated to destroy both presumption and despair; to bend the most hardened under the tender pressure of mercy, and carry up grateful believers to the sublimest summit of virtue? Behold three thousand Jews submitting, at the same instant, to the constraining power of these doctrines. Through their transcendent efficacy, innumerable miracles are still daily operated among us. They dispel the mists of ignorance, they destroy the seeds of injustice, they extinguish irregular desires, and open in the heart a source of universal charity! Thus, “the multitude of them that [formerly] believed were of one heart and one soul,” &c. Enjoying together the sovereign Good, it was not possible for them to contend with each other for the trifling enjoyments of time and sense. God had given them his only begotten Son; how then could they refuse any thing to their indigent brethren!

Long after St. Luke had borne testimony to the unexampled charity of Christians, we find Tertullian citing the following testimony, which his heathen cotemporaries were constrained to bear in favour of the same Christian virtue. “Behold,” say they, “how these Christians love, and are prepared to die for each other!” “Yes,” adds this celebrated Christian father, “we who have but one heart and one soul are not afraid to have one purse. Among us all things are common, except our wives.”f12 If the testimony here produced should be disregarded, because drawn from the writings of a professed advocate for Christianity, we will readily come to another test. Pliny bears witness to the pure conversation of the persecuted Christians of his time. And the Emperor Julian himself, one of the most enlightened, as well as implacable enemies of Christianity, exhorted his heathen subjects to practise among themselves the duties of charity, after the example of Christians, “who abound,” said he, “in acts of benevolence.” And as to the joy, with which they sacrificed their lives, when occasion so required, “they go,” continues he, “to death as bees swarm to the hive.” Such influence have the doctrines of our holy religion upon the conduct of its sincere professors, even by the confession of their inveterate enemies.

It appears, then, that St. Paul was employed like an experienced moralist, while he was engaged in erecting the sacred edifice of morality upon the solid foundation of evangelical truths. And the doctrines he made choice of, as peculiarly suited to this purpose, were those which respect the mercy of God in Christ Jesus. Upon these he laid the greatest stress, and from these he drew his most persuasive arguments to virtue and piety. Witness that memorable exhortation delivered to his Roman converts: “I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service,” Romans 12:1.

To withhold from the degenerate this cheering truth that “they are bought with a price,” 1 Corinthians 6:20, is to deny them one of the most powerful motives to love and glorify” God in their bodies and in their souls,” which appertain to him by the endearing right of redemption, as well as by that original right of creation, to which they are generally rendered insensible by the afflictions and disappointments of life. Instruct them concerning the sanctity of the Divine law; set before them the guilt of their innumerable offences, and the just fears to which such discoveries must naturally give rise, will make existence itself an intolerable burden. But when the Gospel of our redemption begins to dissipate their doubts, and allay the anguish of their remorse, they will be enabled to go on their way rejoicing through the strictest paths of obedience and morality.