Enough, I hope, has been now said, not only to vindicate the sacred text, but to let you see how repugnant the doctrine of it is to that contentious, vindictive, and even sanguinary spirit, which prevails so much among those, who, by a strange abuse of language, call themselves Christians.
The root of this mischief, is, a pride of heart, nourished in us by an ill-directed education, and fostered, through life, by the corrupt customs and maxims of the world. To counteract this inveterate evil, we shall do well to consider who and what we are; weak, infirm, and sinful creatures, who are provoking Heaven every day, and should not therefore resent it much, if we receive but little respect from men. We should consider, too, that we are the followers of HIM, who suffered every indignity without deserving any, and yet requires no more from us, than he practised himself, and for our sakes.
Such considerations will make us humble and meek and placable; ready to forgive, as we hope to be forgiven; and disposed to make allowance for those defects in others, which we have so much reason to lament in ourselves.
Still, if we find the duty, of not resisting evil, painful and uneasy to us, let us be careful to avoid the occasions, which require the exercise of it. A prudent Christian (and Christianity excludes not, nay enjoins, prudence) will rarely be put to this trial of his virtue. We bring an insult on ourselves by indiscreet liberties, by offensive actions or rash expressions; and then, rather than retract a folly, we commit a crime.
After all, the most cautious, inoffensive conduct may not exempt us, in every instance, from discourtesies and affronts, from the petulance or injustice of unreasonable men. In this case the authority of our divine Master must controul the movements of nature. We must resolve to endure what we dare not resist; and, for the rest, may assure ourselves, that, in giving this proof of our Christian temper and principles, we do what is perfectly fit and right in itself, is singularly conducive to the good of society, and, whatever our impatient passions may suggest, will contribute more than any resistance, to our own true enjoyment, even in this world.
Whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory and in his Father’s, and of the holy Angels.
If we compare this text with the parallel one of St. Mark[263], it will seem probable that it more immediately concerned the Jews; who, in consequence of their being ashamed of Christ, and rejecting him, as their Messiah, should themselves be covered with shame, and be rejected by him from being his people, when he came to take vengeance of their crimes in the destruction of Jerusalem. In this view, the words are prophetical of what should, and, in fact, did, befall the unbelieving Jews of that age, in which Christ lived; for before that age was passed, all these things were fulfilled on that adulterous and sinful generation: were so remarkably fulfilled, that the unbelieving Jews, only, were involved in that calamity, while the Christians, even to a man, as we are told, providentially made their escape from it.
But, though this be the primary sense of the text, we have reason to believe that something further, and still more terrible, was intended by it. For the destruction of Jerusalem was emblematical of that final destruction, which should await all the enemies of Christ in the day of judgment; as we may probably gather from the exaggerated terms in which the prophecy concerning Christ’s coming to judge Jerusalem is delivered, and as we certainly conclude from those passages of scripture, which professedly describe the final day of judgment, when all that believe not shall be condemned[264], and concerning which our Lord himself says—He that rejecteth me, and receiveth not my words, hath one that judgeth him: the WORD which I have spoken, THE SAME shall judge him in the last day[265].
Whence, you see, we are authorized to take the words of the text in their full force, and to understand them as a general declaration to ALL, who shall be ashamed of Christ and of his words, that of them shall Christ, also, be ashamed, in the great day of retribution, sublimely expressed by the circumstance of his coming in his own glory, and in his Father’s, and of the holy Angels.
To be ashamed of CHRIST, is very intelligible language, and means to disown him for what he claims to be, The Messiah; and to take it for a degradation to us, a reflexion on our own sufficiency and importance, to regard him as our Lord and Saviour. In like manner, to be ashamed of his WORDS, is, to think it beneath us to receive his doctrine, and to observe it: It is to say, or to behave ourselves as if we said, with neglect and scorn, that we will not condescend to be influenced and directed by it.
But how, and in what respects, may we be said to incur the guilt of this charge? in what ways, may we testify to the world that the shame of CHRIST and of his WORDS is predominant in us?
The inquiry, you see, is of the last importance; for this shame of Christ, in whomsoever it prevails, and so far as it prevails, will be repaid in kind, in that day, when he shall come in glory, in that day when it so much concerns us to have boldness before him, in the day of judgment[266].
To assist you, then, in making this momentous inquiry, permit me to lay before you, gradually and distinctly, the CHIEF of those cases, which appear to me to express, or imply, the existence of this false shame; and may therefore let us see whether we are, or not, involved in the guilt of it.
I. They (if any such there be) who reject Christianity on the grounds of a fair impartial inquiry, cannot so properly be said to be ashamed of Christ, as to be convinced that he has no claim to their respect and veneration. For they deny him, they will say, not from a principle of shame, or disrespect, but of what they take to be right reason.
But then, if any oblique views have influenced their disbelief; if conceit, or vanity, or presumption, has any share in forming their conclusions; if a careless or fastidious neglect of the means, by which they might be better informed, has mixed itself with their inquiries; if they have felt the smallest disposition in themselves to struggle with evidence, or to be concluded by any thing but evidence; if any, or all, of these motives can be imputed to them, they will find themselves liable, more or less, to the charge of the text; and it surely concerns them to see that they stand clear of all such imputations: It concerns them the more, because, if the revelation be divine, the revealer knew what evidence was fit to be given of it, and that the evidence given was sufficient to the conviction of a reasonable inquirer. To the severe scrutiny of their own hearts, the disbelievers on principle are, therefore, referred: and, if their heart condemn them in any degree, let them reflect with awe, that God is greater than their heart, and knoweth all things[267].
But, whatever these immaculate unbelievers may have to say for themselves, there are others who have the spots of shame indelibly impressed upon them.
Such were the Jews of old, who rejected Christ, not because they wanted evidence of his mission (for they could not deny, nay they frankly owned, that he did many miracles[268]), but because he was the Son of a Carpenter[269]; because he was of Galilee[270], and dwelt at Nazareth; because their rulers did not believe in him[271]; because they were afraid of being put out of their synagogue[272]; because they loved the praise of men more than the praise of God[273]; in plain words, because on one account or other, they were ASHAMED OF HIM.
Such, too, in succeeding times, were many of the pagan wise men, who disbelieved, because the doctrine of the cross was foolishness to them[274]; because the Jews, who were the first converts to the faith and the first preachers of it, were, in their eyes, a contemptible people; because the vulgar were generally inclined to believe in him; because his doctrine contradicted and degraded their philosophy; because their pride of reason would not submit to be tutored by the Galilæan; in a word, for a hundred frivolous reasons, which only shewed, that they were ASHAMED OF HIM.
Such, too, in later times (may we affirm without a breach of charity) have been, and are, many of those over-modest men, who know not how to withstand the raillery of prophane scoffers; who think the credit of their parts concerned in rejecting their creed, and applaud themselves for sitting loose to the principles, which they call the prejudices, of their Christian education; who affect to have a religion of their own making, if they have any at all, or, rather, disclaim all regard to religion, on the authority of this or that renowned patriarch of infidelity; to say all, in a word, who have the infirmity, and yet make it a matter of vanity, to be ashamed of Jesus.
Now, of such unbelievers it must be said, that they clearly come within the description of the text; they are ashamed of the Son of man, and yet, perhaps, glory in their shame: to what end, let them reflect, when they read on, and find, that of such shall the Son of man, in his turn, be ashamed, when he shall came in his own glory, and in his Father’s, and of the holy Angels.
II. [1.] Of men professing Christianity, they are most exposed to the censure of the text, who, under a full conviction that Jesus is the Christ, yet, in WORDS, formally disown and reject him. Such was the Apostle Peter, who thrice denied his Lord, though he had not the least doubt of his divine pretensions. And why did he deny him? Because, it lessened him in the eyes of a stranger or two, to have it believed by them, that he was connected with a supposed criminal; because he had not the confidence to bear up against the reproach of a maid-servant, who looked earnestly upon him, and said, This man was, also, with him. Such was the power, which a false shame had upon this great, and otherwise fervent, disciple of Christ! A memorable instance of human frailty, which should admonish believers to be on their guard against all approaches towards a crime, the less pardonable, because committed against the clear sense of the mind, and almost without temptation.
St. Peter, it is true, might alledge the passion of fear, as well as shame: he probably thought his life in some danger, and had an eye to his personal safety, as well as credit, when he denied his Master. Yet when he reflected on his unworthy conduct, though under these circumstances of alleviation, he wept bitterly, as he had reason to do. What then should they feel, who have not this cloke for their shame? who deny their Lord without any inducement to do so, but the weak apprehension of disgusting some persons, whose sentiments, after all, they do not really adopt, themselves. Yet is this no uncommon case. Men are ashamed to confess with their mouths, what they believe in their hearts; and give themselves airs of a frank libertinism, when they tremble at their own impiety: And all this to be well with a frivolous circle, which they frequent, or to merit the good word of certain fashionable blasphemers.
[2]. Another sort of men seem to come within the description of the text, who, though neither prompted by a sense of danger to their persons, nor of disgrace to their reputation, are yet induced by a regard to their interest, when it presses upon them with a certain force, to dissemble their conviction, or rather openly to avow their shame of Jesus. Such are they, of whom our Lord himself speaks, who for a while believe, and in time of temptation fall away[275]: And such, in particular, was the young man in the Gospel, who had no vice to keep him from believing, nay who would gladly, perhaps have sacrificed any thing, but his fortune, to the Christian faith. It seems, as if he had been upon the point of entering, without reserve, into the service of his new master, when, being told, that he must part with all he had, and then follow him, he grew sad at that saying, and went away grieved: for he had great possessions[276]. Poverty was a cross, which this amiable young man was not prepared to take up. His faith, which, before, gave a promise of life and vigour, died away at the proposal. He now found, doubtless with some surprize to himself, that he had the seeds of infidelity lurking in him. He could not resolve to give this last proof of his sincerity: he, therefore, withdrew himself from Christ; in other words, he was ashamed of him. Let us pity the weakness of this unhappy young man; and only ask ourselves, if, in his circumstances, or in any approaching to them, we should not have hesitated, as he did, about believing in the name of the Lord Jesus. If we should, let us implore the divine grace to strengthen our faith, and frankly confess, that a secret principle of shame, though skulking behind some other and more venial infirmity, has taken hold of us.
[3]. Still we may not have gone these lengths of infidelity. We assure ourselves, perhaps, that no consideration would induce us, simply and wholly, to renounce the faith, and that, if the hard alternative was proposed to us, we should rather give up wealth, fame, and life itself, than formally deny our Lord, and disclaim all hopes of interest in him. But let us explore our hearts a little, those hearts, which, as we are told and have reason to know, are deceitful above all things[277]. Have we never in lesser instances detected ourselves approaching somewhat towards this ignominious crime of apostacy?
Have we not contented ourselves with being the disciples of Christ in private, and with going to him, as the Ruler of the Jews did, by night, in secrecy, and, as it were, by stealth, not to draw the observation of men upon us? Have we been willing and ready to serve him in the congregation, to attend his ordinances, and to revere his sacraments? Have we dared to let the world see that we are not ashamed of the cross of Christ[278]? and that we glory in remembering him, as we are admonished to do, at his holy table[279]? Have we no reluctance to let our friends, nay our servants, know[280] that we live in a daily sense of our duty to him, and that we hope for all the blessings of this life and the next, only through his merits and intercession? Have we never heared his pretensions slighted, and his holy name blasphemed, without expressing a becoming zeal for the honour of our Redeemer? Have we testified out displeasure at freedoms of this sort by an open reprehension of them on all fit occasions; at least by a look and manner, which shewed how offensive they were to us? On the other hand, have we never, in such circumstances, by an assumed air of complacency, seemed to authorize what we secretly disapproved, and to yield our assent to propositions which we inwardly detested? In a word, have we none of us, at any time, given occasion to unbelievers to say or think of us, that we were almost inclined to be of their party; or at least that we had not the zeal, and firmness and resolution, which men ought to have, who profess themselves believers in Jesus?
To these, and other questions of the like sort, it concerns us to think what answers we could honestly make. But of this be we assured: If we have not constantly and uniformly signified, declared, proclaimed our attachment to Christ; if we have not taken care to avoid all irreverence toward our Lord and Master; nay, if we have not been enough upon our guard to let no man suspect us of indifference towards him—we certainly have not done our duty; we have virtually denied the Son of Man; we have, in effect, been ashamed of him.
And THUS MUCH may suffice for a commentary on that part of the text, which more immediately respects the PERSON of Jesus Christ—Whosoever shall be ashamed of ME—but our Lord goes farther, and says—Whosoever shall be ashamed of me, and of MY WORDS—of him shall the Son of Man be ashamed, in the day of judgment.
Here, then, is a new subject of discourse. I call it a new one; because, though the two topics run into one, and he that is ashamed of Christ’s words, may not improperly be said to be ashamed of Christ himself, yet, for the sake of method, it may be convenient to keep these two points distinct, and to give to each a separate consideration.
It remains, then, to set before you the principal of those ways, in which we may incur the guilt, especially, of being ashamed of our Lord’s words, that is, his DOCTRINES, and LAWS: a copious and important subject! on which I shall reserve what I have to say to another occasion. In the mean time, let us lay to heart what we have now heard concerning the honour due to the PERSON of our great Redeemer. Be we not, therefore, ashamed of our Lord[281]—but let us resolutely abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming[282].
Whosoever shall be ashamed of me, and of MY WORDS, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy Angels.
The text distinguishes between being ashamed of Christ, and being ashamed of his WORDS. And, though the two charges, in effect, run into one, yet I have found it convenient, in point of method, to observe that distinction. Considering the subject, in this double view, we shall see more clearly, what the crime is, which we are here cautioned to avoid, and when we are guilty of it.
I have already gone through the first division of the text, and shall now enter on the second. If we have not formally disowned, or, in effect, at least, been ashamed of CHRIST, that is, of his name, dignity, and person, and of the relation, which we bear to him, as our SAVIOUR and REDEEMER, yet have we not felt in ourselves, and evidenced to others, something of that disposition in regard to his WORDS, that is, considering him in the light of our LORD and MASTER?
Now, to do justice to this part of our subject, we must consider the words of Christ, first, in THEMSELVES, or as composing that form and manner of address, in which he thought fit to deliver himself to us: and, secondly, in the SUBJECT MATTER of them, that is, as comprehending both his doctrines and precepts, articles of faith, and rules of life, all that, as our heavenly Instructor, he requires us to believe, and, as our lawgiver, to put in practice. In both respects, I doubt, we shall, many of us, find that we have too much, and too often, been ashamed of Christ’s words.
I. Under the first consideration of the words themselves, that is, of his manner in addressing himself to us, let it be observed, that, though it be true, in several respects, that never man spake as this man, yet this commendation must not be extended to the language of his discourses, in which no peculiar art or elegance is affected. He condescended to speak, as any other Jew might have done, and as his Apostle afterwards did, plainly and clearly enough to convey his meaning, but not with the enticing words of man’s wisdom, that is, of men cultivated and polished in the school of Greek or Roman learning. Hence, both in ancient and modern times, such as were, or pretended to be, so accomplished, have not unfrequently objected to the style of the Gospel, as rude and barbarous, and not composed with that beauty, which they have been taught to admire in the masters of fine writing. Now, though this pedantry might, perhaps, be excused in an old Pagan sophist, and is naturally enough assumed by a modern classical unbeliever, one is shocked to find it in professed Christians. And yet, I doubt, there are not a few of those, who are half ashamed of the Gospel, because not written in the best Greek, or according to the rules of the most approved rhetorick: I doubt, there are even those who might tell us, if they would (as a polite Italian philologist has done) that they read their bible but seldom, lest a familiarity with it should hurt their style; or perhaps abstain from reading it, altogether, because not fashioned according to their ideas of elegant composition.
It would be paying too much respect to this frivolous delicacy, to enter into a formal confutation of it. What I shall say to it is, briefly, this; first, that the style of scripture, though not classical, is by no means destitute of life and beauty: secondly, that, although it were, where the matter of it concerns us so much, it is childish to lay any great stress on the manner: that, further, the very objection turns to the honour of the Gospel, which was purposely so composed that the effect of it, in the conversion of the world, might be seen to flow from supernatural causes, and that our faith should not stand in the wisdom of men, but in the power of God.
To all which I might add, what perhaps is a secret to our polite objectors, that the rules of writing and speaking are more arbitrary than they are taken to be: that they refer to our customs and manners, and derive their merit from that reference, only; that, in different times and places and under different circumstances, the same manner may be good and bad; and that there is no universal archetype of perfect speech, existing in nature[283].
But these minute inquiries are not for this time and place. On whatever principles the style of scripture may be vindicated, or if it cannot be vindicated at all to a fastidious reader, still I affirm, that the taking offence at it is a species of that false shame, which the text condemns, and which deserves condemnation. When the word of God is held up to us in the great day, and the inquiry is, what attention we have paid to it, think how poor a subterfuge it will be from the shame, that will then overtake us, to reply, in the face of men and angels, that it was not the word of Cicero or Plato.
Having dismissed this trifling cavil, let us now see,
II. In the next place, in what respects it may be charged upon us that we have been ashamed of Christ’s words; that is, of their SUBJECT MATTER; considered in the double view of the doctrines, and precepts, contained in them.
1. As to the DOCTRINES of Christ, that is, the peculiar articles of Christian faith, one would think that to reject, or question, or explain away these, was inconsistent with the very profession of Christianity. Yet this conduct in some shape or other, presents itself to us every day, in those who are, or who desire to be thought, Christians; and one cannot but wonder at the pains they take to draw upon themselves this charge of inconsistency.
Some, bolder than the rest, would expunge whole chapters, nay books, from the sacred canon, when the narrative rises above their faith, or the doctrine will not sink to a level with their wisdom; others content themselves with nibbling at single sentences, or, perhaps, words; and, if no obscure manuscript be at hand to favour the system they adopt, take refuge in a forced, unnatural punctuation. How many ancient and modern heresies have we seen supported by that presumptuous, or this minute strain of criticism!
Some, again, when the text is not called in question, turn their ingenuity another way, and strike out new modes of interpretation. They mangle and disfigure plain facts, or resolve them into allegories: of this class were those primitive heresiarchs, who maintained that Christ was not come in the flesh[284], and that the Resurrection was past already[285]; and of the same family, too, are those presumptuous moderns, of whatever name, who stumble at the cross of Christ, and sink the doctrine of Redemption in a metaphor.
A third sort excell in puzzling a clear text, in putting a violent construction on artless words, in explaining mysteries by metaphysics, or, to get rid of them at once, in making the plain fishermen of Galilee speak the language of Platonism, or of the Jewish cabbala.
In a word, it would be endless to specify all those, who by studied devices, of various kinds, mutilate, prevert, misinterpret, confound the word of God, obtruding their own sense upon it, and finding any thing there rather than the plain obvious mind of the Revealer.
And why is all this industry employed, these daring liberties taken? Why to make Christianity not mysterious, to shew how reasonable its doctrines are, and to remove all objections against them. The pretence is fair. But shall we then admit nothing in scripture, in that scripture which we call divine, but what we perfectly understand, and can make appear, in all its parts, to harmonize with our systems? Alas, what is this, but to prescribe to the Spirit of God; to substitute our wisdom in the place of his; in a word, to be ashamed of Christ’s words, and to idolize our own reason.
To give one remarkable instance, out of many, of this false shame. If there be any thing clearly revealed in holy scripture, it is, that there is a world of spirits, good and bad: and of the last, that there is ONE, placed at the head of them, who sets himself in opposition (as indeed all bad men do) to the will of God; who had a share in seducing our first parents, and still works in the children of disobedience; who was even permitted to tempt Christ, and to possess Judas; in a word, who is styled the Prince of this world, and, for the overthrow of whose empire, principally, the Son of God came down from heaven: If I say, there be any clear undisputed point of doctrine in the Gospel, it is this: the whole scheme of Christianity depends upon it: and yet what pains have not been taken to exterminate evil spirits, and disenchant the world of them; although by such methods, as would render language itself of no use, and confound all the rules of just criticism and sober interpretation?
These interpreters, I know, pretend (and many of them, I dare say, with good faith) a zeal for the honour of God, in their attempts of this nature. But let them look deep into themselves. They will, perhaps, find, that they are paying, at the same time, a secret homage to their own understandings, as if the whole of God’s moral government lay open to their view, and they were able to pervade every part of it; that they hold a revelation in no esteem, which puzzles their philosophy; and that, therefore, they force a meaning of their own on the words of Christ, because they are inwardly ashamed of that, in which his words are most naturally to be taken.
Leaving, then, these rationalists to the scrutiny of their own inmost thoughts, let us inquire,
2. What regard is due to the words of Christ, considered not as articles of belief, but rules of practice.
And here, I doubt, it must be acknowledged that we have, all of us, more or less, been ashamed of our divine Master. For we are convicted of this shame, whenever we disobey his commands, seen and admitted to be his, on account of any repugnancy they have to the fashion of the world, and to the consideration we affect to have in it. And who is there, that, in this respect, can hope to stand clear of all blame, when he is judged?
Be meek and lowly of heart, says our Lord. On the contrary, we are proud and arrogant, that we may not be thought to want spirit. Take no thought for to-morrow, are the words of Christ: but the world says, be rich and great; and we think of nothing else but to-morrow. Blessed are the pure in heart, says our spotless Preceptor: Are we not ashamed of these words, when we had rather run the risk of any defilement, than appear unfashionable? And so in a multitude of other instances.
Still, perhaps, we respect the rule, in some sort, and blame ourselves for the breach of it.
But what shall we say of those, who reject the word spoken with a high hand, and offend against it on principle, as we may say, and by system?
Go and sin no more, says our Lord to an adulteress convict; and his words imply a severe censure of having sinned at all, in that instance. But are there none who think this a hard saying, who regard it as a narrow prejudice; who treat the observance of it as a needless scruple; nay, who pique themselves on the violation of it? Are there not some, who delight in this sin by way of preference? who lay it down for a maxim, that this commerce, under certain circumstances, and covered with a certain veil of manners, is allowable, is reputable, is meritorious? Nay, are there not those who would take it ill to be thought incapable of aspiring to that distinction, which, in certain quarters, this commerce supposes?
But let me not enlarge farther on this horrid subject. Consider only, whether the parties concerned must not deride a precept, which they are proud to transgress, and whether in the saddest sense of the word, they may not be said to be ashamed of it.
Another instance occurs, the mention of which, I am sensible, can be of no farther use than to illustrate my subject. A placability of temper, the forgiveness of injuries, the love of our enemies, nothing is more insisted upon in the Gospel, than these virtues, which make the very essence of a Christian’s temper. The precepts to this purpose are numberless and express, and enforced with all possible authority. Yet, to persons, in certain conjunctures, and of a certain rank in the world, it would be an affront, but to remind them of their duty. We know, who it was, that, when he was reviled, reviled not again, when he suffered, threatened not, but committed himself to him who judgeth righteously[286]. But what then? Neither precept, nor example, moves him, who calls himself a man of honour, and is the slave of fashion. He has command enough of himself to assume an air of tranquillity, and to observe all the forms of good-breeding. But his hate is rancorous, his resentment hot as hell, his revenge, immortal. Let his pretences be what they will, his conduct cries aloud to all the world, “I renounce the Gospel, I am ashamed of the meek and merciful religion of Jesus.”
To conclude: We now understand in what ways, and in how many respects, we may be ashamed of Christ and his words. In recounting those several ways, whether respecting the name and dignity of our Lord, or the rule of faith and practice, which he has given us, we have seen, at the same time, how little, how base, how ungrateful, how impious, how inexcusable, in all views, this shame is: especially in all those, who wear the name, and do not wholly disclaim the faith, of a Christian. More words would be thrown away on those, who are insensible to such considerations. Or, if any further remonstrance can be of use, if there be a motive left that can reach their case, it must be one, that alarms their fears, and shews the danger, the unspeakable hazard, to which they expose themselves by this miserable conduct. And, in the whole extent of God’s word, there is not, in the nature of things there cannot be, a more awakening, a more terrible denunciation, than that of the text, which therefore I cannot do better than leave with you in its own proper form, as pronounced by our Lord himself—Whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy Angels.
I say also unto thee, that thou art PETER, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
The way of giving a new name to an eminent person, more immediately concerned in any great transaction; a name, expressive of that transaction, and therefore proper to fix and perpetuate the memory of it; this custom, I say, was of known use in the ancient world. Thus, when God renewed his covenant with Abram, and engaged to multiply him exceedingly, the name of this patriarch was changed to Abraham; which name, in the Hebrew language, signifies the father of a great multitude[287]: and, for a like reason, the patriarch Jacob took the name of Israel[288]; to omit many other instances of this usage, which occur in the sacred scriptures.
Just so, when one of the Apostles, known before by the name of Simon, had made a memorable confession of his Master’s being the Christ, the son of the living God, i. e. the redeemer, the prince of Israel, the Messiah foretold, our blessed Lord, to give weight and emphasis to this confession, confers a new name upon him. For he answered and said unto him, Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven: That is, no man hath revealed this great truth to thee, nor has any interest of man, any thing, indeed, but the spirit of God, influencing thy impartial and well-disposed mind, prompted thee to entertain and avow it thus heartily and publicly (the proofs of it not being, at present, so strong, as they hereafter shall be): Therefore, to express my approbation of this great testimony to a truth, which is the fundamental article of my religion, and, at the same time, to signify to thee the honour, with which I mean to reward thee for it, I further say unto thee, Thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it.
The name, Peter, signifying a rock in the Greek language, implies, we see, the immoveable truth of the confession, here made, on which the Christian religion was to be built; and the immoveable firmness, too, of the Confessor, who should have a share, with the other Apostles, in supporting the whole fabric, and be himself, in point of time, the first stone, on which the glorious superstructure was to be made.
It follows—and the gates of hell shall not prevail against it—that is, Death, or Destruction (for that, only, the oriental phrase—the gates of hell—here signifies[289]) shall never prevail against this church, being founded on thee, and the testimony, made by thee, as on a rock of ages, which shall never give way, or be removed.
We see, then, the full meaning of this famous text, which contains, in effect, TWO prophecies: ONE, respecting the foundation of the Christian church, and (so far as the Apostle Peter was personally concerned in the prediction) then verified, when Peter laid the first stone of this august building in the converts made by him both among the Jews[290] and Gentiles[291]: the OTHER prophecy, respecting the perpetuity of this church; which the divine Providence would, in no future age of the world, permit to be destroyed.
So that, not the supremacy of Peter over the rest of the Apostles (as the church of Rome vainly pretends), but the priority of his claim, in point of time, to signal services in the conversion of mankind, is expressed in this memorable promise made to Peter—on this rock will I build my church: and, for the second assurance, here given, and which, to so zealous a master-builder, as our Apostle, must have been singularly welcome—that the gates of hell shall never prevail against it—we may, now, by the experience of more than seventeen hundred years, understand, how far it has been, and how likely it is, in the full extent of the words, to be fulfilled.
But, to see little more distinctly what this experience is, and what presumption arises out of it for the truth of our holy religion, let us call to mind, if you please, the more remarkable of those attacks, which have been made, at different times, on the church of Christ, and yet how constantly and successfully they have been repelled.
I. No sooner had the foundations of the church been laid on the rock of this testimony—that Jesus was the Christ, the Son of God—than the storms of persecution arose, and beat violently upon it. Nor was it, indeed, strange, that this new doctrine, published every where, with great boldness, by men who had been eye-witnesses of what they affirmed, and calculated to overturn all the favourite maxims and usages of the world, should meet with the fiercest opposition. And how easy did it seem for that world to crush the infant society, now struggling for life in the hands of twelve poor, illiterate, and friendless men, if the decree of Heaven had not gone forth—that the gates of hell should not prevail against it!
I know, indeed, that this violence of persecution was, in the end, of advantage to the Christian cause; and, from the nature of the human mind, when once persuaded of any thing, true or false, might be expected to be so. For cruelty, in such cases, only excites an unconquerable firmness and perseverance. But what was persuasion in succeeding converts to the gospel of Christ, was knowledge, or rather the infallible evidence of sense, in the first publishers of it. The Apostles witnessed a matter of fact, when they made known the resurrection of Christ, on which their whole doctrine rested. And it is not in nature for any single man, much less for twelve men, to suffer, and to die, for a false fact, not taken upon trust from others, but asserted on their own proper and personal experience. If Jesus did not rise from the dead, they neither saw, nor felt, nor conversed with him after his resurrection, that is, they had no persuasion for force to harden into obstinacy, but a consciousness of falshood in their attestation, which could not have held out against the rage of their persecutors[292].
If it be said, that criminals are often supposed, and not without reason, to die with a falshood in their mouths, I answer, it is very possible: but, besides that the Apostles gave no signs, in the rest of their conduct, of a want of principle, by declaring the truth, in this case, they might have saved their lives, whereas a criminal, for the most part, is but the more likely to lose his, by a true confession.
Or, if, lastly (for suspicion, I am aware, is not easily satisfied, if) the perseverance of the martyred apostles be accounted for from a false point of honour, I admit, that this strange principle sometimes overpowers conviction; but rarely, in any number of men confederated in the same cause, and, least of all, in a number of men of so plain and artless characters, as the Apostles.
On the whole, we have reason to conclude, that, if Christianity had not been true, it must have perished with its first preachers: at least, it cannot be denied, that in outliving the violence, with which it was assaulted, both by Jew and Gentile, on its appearance in the world, this religion has thus far verified the remarkable prediction of its author.
II. The external peace of the church was scarce settled under Constantine, when internal commotions shook its frame, and with a violence, which was likely to bring on, and that in no long time, its entire dissolution. By these commotions, I mean the heresies, that sprung up in abundance, and distracted the Christian world for several centuries. The zeal, or rather fury, with which these disputes were carried on, was unappeasable; and, if it be true, that a house divided against itself cannot stand, there was reason to expect that the houshold of Christ would exemplify this maxim: While, at the same time, the Christian name was so dishonoured by these contentions, and the lives, as well as the faith, of Christians, so polluted by them, that believers themselves were almost tempted to renounce a profession, which laboured under so much infamy; and the rest of the world could scarce fail to contract an incurable aversion to it.
This, indeed, was so much the case, and the advantage, given to the enemies of our faith, by these scandalous abuses of it, so great, that one is not surprised to find
III. A third, and still more alarming danger of the Christian church, in the sudden rise and propagation of the Mahometan religion.
For it was the corruption of Christianity, that gave occasion, or success, at least, to this daring imposture. And now it might seem, that the gates of hell were set wide open, and destruction ready to rush upon, and seize, its defenceless prey, the Christian church, disheartened and disabled by its own vices. The uncontroulable spirit of this ruthless sect was, indeed, alarming to the last degree; when a secret providence, first, softened its ferocity, and, then, put a stop to its successes.
I ascribe these effects to the good providence of God, watching over the preservation of our holy faith; for what else could make the disciples of Mahomet tolerant in spite of their ignorance and bigotry; and pacific, when their law breathed nothing but war and universal dominion?
Still the church had other trials to undergo; and hell had yet in reserve some further engines of its wrath to employ against her. For
IV. While the African and Asiatic Christians were in danger of a total suppression by the rage of their Ottoman masters, the European had almost as much to apprehend from exhaustless swarms of Northern barbarians. And, what darkened the prospect still more, all knowledge and learning had disappeared, during these turbulent ages. Hence, to the destructive fanaticism of the East, was added the grossest superstition of the West; which, growing up in a long night of ignorance, and yet directed by policy towards the establishment of a vast and gloomy empire, involved all Christendom in its pestilential shade, and threatened the very extinction of all true religion.
Yet it pleased God, in this distressful state of his church, to provide for its continuance, and even integrity, in due time, by making the cloystered ignorance of the Monks serve to the preservation of the sacred canon; and the enslaving projects of a tyrannical hierarchy, to the restoration of religious and civil liberty.
And thus, though the powers of hell had been successively let loose against the church of Christ in the terrible shapes, first, of Jewish and Gentile persecution; then, of heresy, in the church itself; next, of Mahometan enthusiasm; and, lastly, of Antichristian superstition; yet have they not prevailed against this sacred structure, founded on a rock, guarded, as we believe, by heaven itself, and therefore destined to be eternal.
I have touched these several particulars slightly and rapidly, just to put you in mind of what the Christian religion has endured, since its appearance in the world; and to let you see how unlikely it is that this religion should have kept its ground against these various and multiplied attacks, if it had not been divinely protected.
But of all the trials, to which it has been exposed, the greatest by far, if this religion had been an imposture, is ONE, which I have not yet mentioned; and that is, the examination of severe, enlightened Reason.
And this trial, to complete its honour, our divine faith hath TWICE undergone: once, in the very season of its birth; and now, again, for two or three centuries, since the revival of letters, in our Western world: periods, both of them, distinguished, in the annals of mankind, by a more than common degree of light and knowledge; which must, in the nature of things, have been fatal to any scheme of religion, pretending only to a divine original, and not really so descended.
But this part of the argument is too large, as well as too important, for me to enter upon at present. Let me therefore conclude with a short and interesting reflexion on so much of it, as we have been considering.
It was natural, no doubt, for the author of a new religion, full of his scheme, and impressed with the importance of it, to promise to himself the perpetuity of his work. But a wise man might easily conjecture that a religion, like the Christian, would meet with the fiercest opposition: and, though this be not a proper time to shew it, it might be shewn, that the spirit of Christ[293] distinctly foresaw the several species of opposition, which his religion had to encounter[294].
Yet, in the face of all these perils, our Lord predicts, in the most direct and positive terms, that his church should brave them all, and subsist for ever. It has subsisted to this day, after encountering such storms of persecution and distress, as must, in all likelihood, have overturned any human fabrick. Is not the true solution of the fact, this, that it was founded on the word of God, which endureth for ever[295]? The rest, then, follows of course. The wise master-builder (to use his own words on another occasion, near akin to this) had built his house upon a ROCK: and the rain descended, and the floods came, and the winds blew and beat upon that house: and it FELL NOT, for it was founded upon a ROCK[296].
And I say also unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
The religion of Jesus hath descended to us, through TWO, the most enlightened ages of the world. It was, first, published in the reign of Tiberius: It was re-published, as we may say, at the Reformation: and is it likely, that an imposture should have made its way in the former of these periods? Or, is it possible, it should still keep its ground against the influence of all that light and knowledge, by which the latter has been distinguished?
To see what force there is in these questions, permit me to lay before you a slight sketch of the trials, to which Christianity has been exposed from the improved reason of ancient and modern times, and of the effect, which those trials appear to have had on the credit and reception of that Religion.
I. Jesus preached the Gospel in the reign of Tiberius: that is, in a time of profound peace, when arts and letters were generally diffused through the Roman empire; and in Judea, at that time a Roman province. So far was this thing from being done in a corner[297]!
This religion, on its first appearance in the world, had therefore to encounter two sorts of men, well qualified, and not less disposed, to give it a severe examination; I mean, the learned JEWS, on the one hand, and the reasoning GENTILES, on the other. Yet it prevailed against all the efforts of both.
It was, first, proposed to the JEWS, and its pretensions were to be tried by the correspondence of its principles and history to the doctrine and predictions of their sacred books. That vastly the greater part of the Jewish nation resisted the evidence of that appeal, is well known: but that great numbers did not, and, of these, that some, at least, were of principal note for their rank, and knowledge in the scriptures, is equally certain and allowed; with this further concession, that the evidence, whatever it was, prevailed over the most inveterate prejudices, that ever possessed any people, and the most alarming difficulties and discouragements, to which human nature can be exposed. Let the fact, then, be considered, with all its circumstances, on both sides. And as to the merit of the argument, we are well able to judge of it. The sacred writings of the Jews, to which the appeal lay, are in all hands: and with what triumphant superiority the followers of Jesus reasoned from them, we see, in their numerous works, still extant, and especially in those of the great Apostle, St. Paul. So that, if all the scriptural learning, and all the bigotry of Judaism, could not stop the progress of Christianity, as we know it did not, it may fairly be presumed, that the way of inquiry was not unfavourable to the new religion, and that truth and reason were on that side. But
2. From the Jews, let us turn to the GENTILES, at that time flourishing in arts and letters. To them was the Gospel preached by the Apostles, and especially by their Apostle, St. Paul, through the whole extent of the Roman empire; and not without success in the head quarters of Gentilism, in the chief towns of Asia, in Greece, at Athens, and even at Rome itself.
The pride of Gentile wisdom, indeed, kept its professors, for some time, from taking more than a superficial notice of the new religion. But its rapid progress among the people, joined to its declared purpose of prescribing to the general faith of mankind, broke through this real or affected indifference, rouzed, at length, the attention of the great and wise, and provoked the zeal of both to shew itself in every mode of opposition. The great persecuted, and the wise reasoned: and this latter species of hostility (the more alarming of the two, if Christianity had been an imposture) was carried on with vigour, and without intermission (whatever intervals there might be of the former) through several successive ages. The four Gospels, and the other authentic documents of our religion, were now in all hands, when this lettered war commenced against Christianity, and continued, till Paganism was utterly overthrown and subdued. Many adversaries of the Christian name engaged in this unequal contest: but the most distinguished are, CELSUS, in the second century; PORPHYRY, in the third; and JULIAN, in the fourth: all of them, eminent philosophers; and the last of this great triumvirate, an imperial one. The two first wrote with all freedom, because against a persecuted, and on the side of the predominant, religion; and the third had the whole power of the state in his own hands.
The works of these great chieftains of infidelity, it must be owned, are not extant in their proper form. But Celsus is almost entire in Origen; a great part of Julian may be seen in Cyril; and considerable fragments of Porphyry’s work have been preserved in Jerom and other old writers.
Ye do not expect me to produce, on this occasion, the substance of what these three philosophers have said against the Christian cause. Any that will, may see it in the original authors, just mentioned, or in many modern collections, that have been made out of them. It may be enough to say, that those, who give themselves this trouble, will find much abuse and misrepresentation, and some argument: but the last so weak, and inconclusive, that one cannot wonder much at what Chrysostom tells us, “That the early books, written against Christianity, soon fell into a general contempt; that they perished almost as fast as they appeared; and that, if they still subsisted any where, it was, because they had been preserved by the Christians themselves[298].”
But, setting aside, for the present, the merits of the question, the fact[299], we know, is, that all the efforts of Greek and Roman philosophy were not successful: that the church was soon filled with its professors, even before the empire became Christian: and that this great event itself happened within little more than three centuries from the birth of Christ. So mightily grew the word of God, and prevailed, notwithstanding the severity, with which its pretensions were tried.
It will be said, however, “that the argument, drawn from the success of Christianity, is not altogether so convincing, as we pretend: that, for a time, the learned heathens paid but little attention to the new sect; that, when it had taken such root among the people as to become the general subject of inquiry, learning was now very much on the decline; that barbarism had prevailed to a great degree before the days of Constantine, and then increased so fast, especially after the irruption of the Northern nations, as to leave no traces, almost, of light and knowledge; and that to this sottish state of ignorance, and, its usual attendant, credulity, which continued through many ages, the widely extended and permanent establishments of Christianity are, therefore, most probably to be ascribed.”
Now, though I cannot assent to what is here alledged, or insinuated, that the adversaries of Christianity wanted either time, or light, or zeal enough to discredit its pretensions, if the way of reason and disputation could have done it, before that long night of ignorance came on which is supposed to be so favourable to religious imposture; yet I will not deny that taste and literature were degenerating in the Roman empire, from the time that learned pagans began to interest themselves in the controversy with the Christians; and that, therefore, had the last only prevailed through this period of declining letters, something would have been wanting to the force and integrity of that argument, which infers the truth of their cause, from its success. But the fact is, that the event has been the same, in opposite circumstances; as I shall now shew,
II. Under the SECOND head of this discourse; in which I proposed to point out to you, very briefly, the influence of REVIVING, AND REVIVED letters on the credit and reception of the Christian faith.
From the middle of the 14th century, and even earlier, there were some efforts made to break through that gloom of ignorance and superstition, which had so long overspread the Christian world; and, before the end of it, it was visible enough that these efforts would, in no long time, be attended with success. Accordingly, a zeal for true and ancient literature made its way through most parts of Europe, and with so rapid a progress, that multitudes of able men arose within the compass of the next century, and were enough instructed to assist in the reformation of religion, which followed in the commencement of the 16th. From that time to the present, arts and letters have been studied with unceasing application; and all the powers of reason put forth in the cultivation of knowledge, in the discovery of error, and the search of truth. It is pretended, that we are now enlightened beyond the example of all former ages: it is credible, that, in some places, where liberty has attended the pursuits of learning, the utmost ability of the human mind, on the most important objects of science, has been exerted and displayed.
Now, amidst this blaze of light, gradually ascending from the dawn of science to its meridian lustre, what has been the fortune of the divine religion, we profess? It has been the first, and last object of attention. It has been examined with the most suspicious and sceptical curiosity. It has stood the attacks of wit, of learning, of philosophy; and, sometimes, of all these acting in concert, without any restraint or reserve whatsoever. Yet it keeps its ground; or rather the belief of it is entertained, not only by the multitude, but, more firmly than ever, by the ablest and wisest men.
For the truth of this assertion, I can only refer you to your own fair and candid observation; the proof of it being much too long to be given, at this time. For it would require me to set before you the several topics of argument, which have been employed against Christianity, and the futility of them. It would, further, oblige me to make appear, that the number of those, who still embrace Christianity, is not only vastly greater, but their names, too, beyond comparison, more respectable, than of those who reject it: all which it would be tedious, indeed, but not difficult to shew.
However, till some such proof be produced, ye will be apt, I know, to remind me of many eminent persons, who have been the declared enemies of our religion: ye will object to me the complaints, which even divines make, of an overflowing infidelity in the present times.
In abatement of this prejudice, I could say with much truth, that the character of those eminent persons has been raised too high; and that these complaints, though not without foundation, have been carried too far. But I have other, and more momentous considerations to suggest to you, on this subject.
At the revival of letters, when the manifold corruptions of Christianity had been discovered, it was too natural for the disabused mind to entertain some suspicions of the revelation itself; and when reason, now emancipated from authority, had tried its strength, and found itself able to detect innumerable errors in religion and science, it too hastily concluded that there was no subject too vast for its comprehension, and that its power and right to decide on all questions whatsoever was evident and beyond dispute. From that suspicious, and this delirious state of the human mind, infidelity sprung up, and on either stock it still grows. “We have been deceived in many things, with regard to this religion; therefore in every thing.” “We know much; therefore we are capable of knowing all things.”—These, as extravagant as they appear, are the two sophisms, into which all modern free-thinking is to be resolved.
But now it is so evident to men of sense, that “a revelation may be true, though much imposture has been grafted upon it, and that its doctrines may challenge our belief, though they be not within the reach of our knowledge.” This, I say, is now so uncontroverted among men of sense, that, if the list of those, who, in the course of two or three centuries, have supported the infidel cause on those grounds, were ever so great or so conspicuous, it could furnish no argument, or even presumption, in favour of that cause itself.
But the truth is, that list is neither formidable for its numbers, nor for the capacity of those, of whom it consists. It shrinks into nothing, when we oppose to it the multitudes of able men, who have been, during this period, and are, the advocates of Christianity; and, among these, when we recollect the names of Grotius, Pascal, Bacon, Locke, Boyle, Newton, and many others (not of the sacred order, though I know not why the authority of these should be left out of the account); when, I say, we look up to these great lights and ornaments of the Christian world.
Nor let it be surmized, that the reasonings of infidel writers have been better, or other, than they are here represented to be, or that they have not been enforced with full liberty, and in all their strength. What the liberty, or rather licence, of these enlightened times has been, we all know: And of their arguments, ye may all judge: though this labour be the less necessary, as most of them have not only been triumphantly confuted by believers, but successively exploded by unbelievers themselves; and the rest of them, have not prevented men of thought and ability from being generally on the side of the Christian religion, even to this day.
Ye see, I am as concise as possible, and omit very much of what might be said on this subject, not to exceed the limits usually prescribed to a discourse in this place. But when ye contemplate the present state of Christianity, in an age of the greatest light and freedom, and the respect that is still paid to it, I must just desire you to call to mind the state of pagan religion under the like circumstances; and to reflect that, when men of sense examined its pretensions in the Augustan age, there was not a single person, in the priesthood or out of it, of ability and learning, who did not see and know that the whole was a manifest imposture, and destitute of all evidence, that could induce a well-grounded and rational assent[300]. Can any thing like this be said, or even suspected, of the Christian faith?
I know, that fraud and falsehood, by being mixed with a great deal of acknowledged evident truth, may obtain respect even with some acute and inquisitive men; as, without doubt, has been the case of Popery, since the Reformation: I know, too, that a false religion, unsupported by any truth, may even keep its ground in a learned age, when restraint or other causes have prevented a free inquiry into that religion; as may have been the case of Mahometanism, in one stage of the Saracen empire: but that a religion, like the Christian, as delivered in the Scriptures, which must either be wholly false, or wholly true, and has been scrutinized with the utmost freedom and severity, should yet, if the arguments for it were weak and fallacious, maintain its credit, and subsist in the belief of the most capable and accomplished reasoners, is, I think, a prodigy, which never has appeared, or can appear among men.
I suppose, enough has been, now, said to shew, that, in fact, the knowledge of past or present times has not discredited the cause of Christianity; and that what there is of infidelity may be well accounted for from certain prevailing prejudices, which unhappily sprung up with returning Letters, at the Reformation. I might go on to shew, that the evidences of the Christian religion, as drawn out, and set before us, by its modern apologists, are now stronger, and more convincing, than they ever were in any former period; and that, on the whole, this religion has not lost, but gained infinitely, by all the inquiries, which improved science has enabled men of leisure and curiosity to make into it. But it is time to return to the TEXT, and to conclude this commentary upon it, with one or two short reflexions.
First, if it be true, that after so many trials of every kind, those especially of reason, and philosophy, to which the religion of the Gospel has been exposed, the belief of it remains unshaken in the minds of men, Then is the prophecy of the text thus far signally verified; and it is indisputable, that the gates of hell have not, hitherto, prevailed against it.
Secondly, if it be scarce imaginable that any future trials, from without, should be more severe, than those which Christianity has already suffered; or that those, from within, I mean the trials of severe rational inquiry, should be more formidable, than what it has undergone in two periods, the most distinguished for the free exertion of the human faculties, of any that have occurred in the history of the world; then may it seem credible, or rather then is the presumption strong and cogent, that neither, hereafter, will the prophecy be confuted, and that the gates of hell shall not, at any time, or at all, prevail against it.
Thirdly, and lastly, We may learn, from both these conclusions, to put our trust in this impregnable fortress of our Religion; to embrace with stedfastness, and to observe with the utmost reverence, a RULE OF FAITH AND LIFE, which bears the signatures of immortality upon it, and appears to be under the special protection, as it proceeded originally from the special favour and authority, of God himself.