The books of the New Testament were also written in an age of great moral corruption. Judaism was virtually dead; the current religion in the Holy City was "a sad perversion of the truth." Hypocrisy sat in high places when John Baptist came with his protest and his rebukes. The Herods, who held the sceptres of provincial authority, were either base time-servers, or worse, they were monsters of lust and depravity. In the far-off capitals of the dominant heathen races vice had attained its full fruitage and was already going to seed and consequent decay. Athens, Corinth, Ephesus, and Antioch were steeped in iniquity, while the emperors who wielded the sceptre of the Roman empire were hastening the ruin of the existing civilization. It was in such an age and amid such surroundings that the Gospels and the Epistles came forth as the lotus springs, pure and radiant from the foul and fetid quagmire. What could have produced them? The widely accepted rule that religions are the products of their environments is surely at fault here. Neither in the natural impulses of a dozen Judean fishermen and peasants, nor in the bigoted breast of Saul of Tarsus, could these unique and sublime conceptions have found their genesis. They are manifestly divine. How exalted is the portraiture of the Christ! What human skill could have depicted a character which no ideal of our best modern culture can equal?
In all the New Testament there are none but the highest and purest ethical teachings, and even the most poetical descriptions of heaven are free from any faintest tinge of human folly. The Apocalypse is full of images which appeal to the senses, but there is nothing which does not minister to the most rigid purity; while the representations which Paul makes of eternal felicity are strictly and conspicuously spiritual and elevating. Everywhere, from Matthew to Revelations, it is the pure in heart who shall see God, and the inducement held out is to be pure because He is pure. And although the gift of eternal life is a free gift, yet it affords no excuse for laxity. The sixth chapter of the Epistle to the Romans is a remonstrance against all presumption in those that are "under grace." "Reckon ye yourselves to be dead indeed unto sin, but alive unto God through our Lord Jesus Christ. Let not sin therefore rule in your mortal body that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God as those that are alive from the dead."[230] The religion of the New Testament is a spiritual religion, the resurrection body is a spiritual body; heaven is not an Indian hunting-ground, nor a Vikings Valhalla of shield-clad warriors, nor a Moslem harem. It is a spiritual abode, and its companionships are with God and the Lamb, with the church of the first-born and of saints made perfect. Now, all that we can say of these lofty and pure conceptions is that flesh and blood never revealed them. They are divine. They are out of the range of our native humanity; they are not the things that human nature desires, and it is only by the high culture of transforming grace that human aspirations are raised to their level.
In conclusion, there are many points in which Christianity asserts its unique supremacy over all other systems of which there is time but for the briefest mention. It presents to man the only cultus which can have universal adaptation. Christ only, belongs to all ages and all races. Buddha is but an Asiatic, Mohammed is an Arab and belongs only to the East. The religion or philosophy of Confucius has never found adaptation to any but Mongolian races; his social and political pyramid would crumble in contact with republican institutions. On the other hand, the religion of Christ is not only adapted to all races, but it aims at their union in one great brotherhood. Again, Christianity alone presents the true relation between Divine help and human effort. It does not invest marred and crippled human nature with a false and impossible independence, neither does it crush it. Whenever heathen systems have taught a salvation by faith they have lost sight of moral obligation. Weitbrecht and others state this as a fact with the Hindu doctrine of Bakti (faith) adopted in the later centuries; De Quatrefages asserts the same of the Tahitans. But the faith of the New Testament everywhere supposes a Divine and effectual co-operation. "Work out your own salvation with fear and trembling, for it is God that worketh in you to will and to do of His good pleasure." It bids men serve not as hirelings, but as sons and heirs; it stimulates hope without engendering pride; it administers discipline, but with a father's love; it teaches that trials are not judgments, but wholesome lessons. Of all religions it alone inculcates a rational and consoling doctrine of Providence. It declares that to the righteous death is not destruction, but a sleep in peace and hope. It bids the Christian lay off his cares and worries—in all things making his requests known unto God with thanksgivings; and yet it enjoins him not to rest in sloth, but to aspire after all that is pure and true and honorable and lovely and of good report in human life and conduct. It saves him from sin not by the stifling and atrophy of any God-given power, but by the expulsive influence of new affections; it bids him be pure even as God is pure.
There is in the brief epistle of Paul to Titus a passage which in a single sentence sets forth the way of salvation in its fulness. It traces redemption to the grace of God, and it makes it a free provision for all men; yet it insists upon carefulness and sobriety. Salvation is shown to begin now in the laying aside of all sin and the living of a godly life. Meanwhile it cheers the soul with expectation that Christ shall dwell with the redeemed in triumph, as He once came in humiliation, and it keeps ever in mind the great truth that His mission is not merely to secure for man future exemptions and possessions, but to build up character—character that shall continue to rise and expand forever.
For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works.
FOOTNOTES:
[Footnote 205: Holy Bible and Sacred Books of the East, p. 12.]
[Footnote 206: Mohammed was once asked whether he trusted in his own merit or in the mercy of God, and he answered, "The mercy of God." But the whole drift of his teaching belied this one pious utterance.]
[Footnote 207: Of the terrible darkness and bewilderment into which benighted races are often found Schoolcraft furnishes this graphic and painful picture in the condition of the Iroquois:
"Their notions of a deity, founded apparently on some dreamy tradition of original truth, are so subtile and divisible, and establish so heterogeneous a connection between spirit and matter of all imaginable forms, that popular belief seems to have wholly confounded the possible with the impossible, the natural with the supernatural. Action, so far as respects cause and effect, takes the widest and wildest range, through the agency of good or evil influences, which are put in motion alike for noble or ignoble ends—alike by men, beasts, devils, or gods. Seeing something mysterious and wonderful, he believes all things mysterious and wonderful; and he is afloat without shore or compass, on the wildest sea of superstition and necromancy. He sees a god in every phenomenon, and fears a sorcerer in every enemy. Life, under such a system of polytheism and wild belief, is a constant scene of fears and alarms. Fear is the predominating passion, and he is ready, wherever he goes, to sacrifice at any altar, be the supposed deity ever so grotesque. He relates just what he believes, and unluckily he believes everything that can possibly be told. A beast, or a bird, or a man, or a god, or a devil, a stone, a serpent, or a wizard, a wind, or a sound, or a ray of light—these are so many causes of action, which the meanest and lowest of the series may put in motion, but which shall in his theology and philosophy vibrate along the mysterious chain through the uppermost, and life or death may at any moment be the reward or the penalty."—Notes on the Iroquois, p. 263.]