2. But it is a low, degrading, and unjust idea of the Gospel, to regard it only, as a new code of morals, though more complete in itself, more solemnly enacted, and more efficaciously enforced, than the prior one of nature. Were the use of each the same, the honour of the Christian revelation would not be impaired, because its NECESSITY IS NOT SUPERSEDED.
For Christianity, rightly understood, is something, vastly above what Reason could discover or procure for us. It confirms, incidentally, the law of nature, and appeals to it; it harmonizes, throughout, with that and every other prior revelation of God’s will as it could not but do, if it were indeed derived from the same eternal source of light and truth. But, for all that, it is no more a simple re-publication of the natural, than of any other divine Law. It is a new and distinct revelation, that perfects and completes all the rest. It is the consummation of one great providential scheme, planned before the ages, and fully executed in due time, for the redemption of mankind from sin and death, through the mercies of God in Christ Jesus.
Now, in this view, which is that which Christianity exhibits of its own purpose, the scheme of the Gospel is not only of the most transcendant use, as it confirms, elucidates, and enforces the moral Law, but of the most ABSOLUTE NECESSITY: I say, of the most absolute necessity; in reference to the divine wisdom, and to the condition of mankind, both which, without doubt, if we could penetrate so far, required this peculiar interposition of Heaven, on principles of the highest reason, as well as goodness. But the necessity is apparent even to us, on the grounds of this very Revelation. For its declared purpose was to rescue all men from the power of Death, and to bestow upon them immortal life in happiness. But, now, the same Gospel, that tells us this, tells us, withal, that, as in Adam all men died, so in Christ, only, shall all men be made alive; and that, without the blood of Christ, there could be no remission of the forfeiture incurred by the transgression of Adam. You see, then, that, to argue upon Gospel-principles (and the fair inquirer can argue upon no other) the Christian dispensation was necessary to fulfill the purposes of God to man, and to effect that which the divine councils had decreed in relation to him.
The consequence is, that though we admit a Law of nature, and even suppose that Law to have been a sufficient guide in morals, yet the honour of Christianity is fully secured, as it’s necessity is not superseded by the law of nature, which had not the promise of eternal life, and could not have it; such promise being reserved to manifest and illustrate the grace of God, through the Gospel.
Reason may be astonished at this representation of things, but finds nothing to oppose to it. It looks up, in silent adoration, to that supreme incomprehensible Power, which wills that which is best, and orders all things with the most perfect reason.
Nor let it be any objection, that the Law of Nature points to some just recompence of moral agents, independently of the Christian Law. Without doubt, it does; and, if the Gospel had never been vouchsafed to man, the judge of all the world would have done that which was fit and right. But can reason, can our own hearts, assure us, that the best of us could stand the scrutiny of strict justice, or be entitled to any recompense of reward? Or, if our presumption answer this question in our favour, have we the least pretence to that unspeakable reward, solely made known and promised in the Gospel, of everlasting life? Or, if mere Heathens, who are to be judged by their own Law, may be admitted to an eternal inheritance of life and glory, are we sure that this mercy (for mercy it is, and cannot be of right) is not vouchsafed to them, through Christ, though they may have been ignorant of Him? or rather, are we not certain that it must be so, since eternal life, on whomsoever bestowed, is the gift of God through Christ[24]?
What effect the Gospel-scheme of Redemption through Christ may have on those who lived of old under the Law of nature or any other Law, or who since the coming of Christ have continued in the same circumstances; it becomes us with great caution to enquire, because the Scriptures have not explicitly and fully instructed us in that matter. But, from certain expressions, occasionally dropped by the sacred writers, such as—that Christ died for all[25]; that God was in Christ reconciling the world to himself[26]—that Christ is the propitiation for our sins, and not for ours only, but also for the sins of the whole world[27]; from these, and other passages of the like nature, we are authorised to conclude, that the benefits of Christ’s death do extend, in some sense, to all men: that, though each will be judged by the Law he lived under, the issue of that judgement will respect the death of Christ: that their living again to receive the recompence of the deeds done in the body, however Nature might suggest this event, is, in fact, brought about through the redemption that is in Christ[28]: and that whatever recompence they receive beyond what in strict justice is due unto them, is to be placed entirely and singly to his account. Such inferences, as these, are apparently reasonable, and just: nor do they prejudice, in any degree, the hope and faith of a Christian: others may have an interest in the blood of the cross; but our privilege is to know that we have it. The advantages flowing from this knowledge, are infinite. And therefore good reason there is to hold, with the Apostle, that, although the living God be the Saviour of all men, yet is he specially so of those that believe[29].
On the whole, then, if men will be putting such a question to us, as that of the text, Wherefore then serveth the Law? to what end was the Christian Law given, if there be a prior Law of Nature, to which men are responsible, and by which they will be judged? We are now prepared to give them a satisfactory answer.
We say then, first, that the Christian Law, to whatever ends it serveth, presupposes the existence of a prior natural Law, by which its pretensions must be tried, and, of course, therefore, its honour is supported.
But, secondly, and more directly, we answer, that the supposition of such natural Law no way diminishes the honour of the Christian Law; for that it serves to many the most important MORAL USES, over and above those to which the Law of nature serves; and that, further, it is of the most absolute NECESSITY to the accomplishment of its own great purpose, the redemption of the world, which the Law of nature could not effect, and which the divine wisdom ordained should only be effected through Christ Jesus. Lastly, we reply, that the benefits of the Gospel institution may, must, in some measure, extend to all the sons of Adam, as well as to those who are more especially enlightened by the Christian faith: that all mankind have an interest in the Gospel, though we Christians are first and principally indebted to it.