Aesthetic piety, or, The beauty and loveliness of the Christian religion

Preface

The aim of the following work is to persuade the impenitent to embrace religion, because of its inherent excellencies, and its consequent tendency to make them more happy in the present life. Yet they generally regard it as unlovely, disgraceful, and tending to make them more unhappy. The Author has, therefore, endeavored in the Introduction to show that these impressions of theirs result from the native corruption of their hearts, and from wrong views of true religion. And having thus prepared the way, I have endeavored in Chapter First to present the principal features of Christianity ; and to show that they are in themselves beautiful and noble, and tend to make their possessoi« more estimable and happy in the present life. And it is hoped that the classification and the distinguishing of the different christian graces, as here found, will be regarded as correct and useful to the christian reader. But, aware that many professing christians are too often wanting in many of these graces, and that sinners are much inclined to spy out their failures in this respect, I have in Chapter Second urged the followers of Christ to be more careful to exhibit to the world all the

4 Preface.

duties and virtues of Christianity, (especially those which the unconverted are most apt to notice,) for the purpose of commending to them the way of salvation. Yet my chief aim has been to convince sinners in Chapter Third, that it is not only their duty, but for their highest interest in this world, as well as in the world to come, to consider and acknowledge all these excellencies of religion, to yield them their cordial approbation,and forthwith to adopt and practice them.

I have been led to attempt this treatise mainly by the belief that something of the kind is needed. For, I am not aware that any w^ork occupying the same ground, sufficiently brief and direct for reaching the common mind, is now extant. I am aware that the one now ofifered to the public is much wanting in that charm and captivation of style which many so highly prize. I have relied chiefly upon the importance of its subject for catching and keeping the attention of the reader \ and have sought principally to be so simple, definite and perspicuous, that I may be easily understood. And if this volume shall be the means of leading one sinner to salvation, its author will be amply rewarded.

Introduction

WHY SINNERS REGARD RELIGION AS UN- AMIABLE AND REPULSIVE.

In this work, we undertake to show, that the religion of the Bible is, of all things most excellent and lovely. And yet it is regarded by the most of men as very unsightly and forbidding. Preparatory to our work, then, we need to show, that this unfavorable opinion of theirs is unfounded, as it results from the perversion of their hearts by native depravity : consequently, whenever this depravity is removed by renewing grace, religion appears at once to them to be supremely beautiful and lovely.

That the native heart of man is thus corrupted and perverted, is evident from observation,

6 uiEsTHKTic Piety.

as well as from the declarations of the Word of God. It is seen in their native enmity to him. All the unregenerate must be conscious, on self-examination, that God is to them an unwelcome object of contemplation. And the more they reflect, the more conscious they will be, that he is one of positive aversion. They love not his attributes and character, because these are so contrary to their own. They hate his law — its commands, because they require of them duties which they are unwilling to perform — and its sanctions, because they denounce evil upon them for their past transgressions. And the more they reflect, the more conscious they will be, too, that they hate God, as the Disposer of their present and final destiny. They must see the language of their hearts to be, " We will not have this being reign over us." And it is this generic aversion to God and his service which leads them to think, that his service, in all its afiections and duties, is unlovely and repulsive. They pronounce it such, not because they have examined it speculatively, and come to a dispassionate and candid judgment to that efi*ect ; but because they are conscious, that as they now are, the practice of this religion would be unwelcome and painful to them. It is only by associating it with the corrupt aversion of their own hearts, that they are deluded into the notion of itS' being in its nature devoid of excellence. If they were to consider it irrespective of their own obligations, and their own aversion to it, and as seen in others, they would come to a very different conclusion. And many have occasionally done so, pronouncing high encomiums on the christian conduct of others, while forgetful of their own obligation to " go and do likewise."

If, then, our race had not been corrupted by the fall, and all men had " served God:-with a perfect heart and a willing mind," they would have looked upon religion as their chief ornament. Accordingly, as soon as a man is born again, and thus is delivered in part from the bonds of his native corruption, he begins at once to " delight in the law of God, after the inward man," and consequently to love all tho christian duties and graces which that law en joins. What he regarded before, in God, in his people, and his service, with most aversion, he now looks upon as most excellent and lovely.

Let us give the above more expansion.

Native depravity misleads men, both by corrupting their moral tastes, and by warping their , understanding. It corrupts the taste, mainly, perhaps, by vitiating the affections. For, as moral purity tends to refine and correct the taste, moral impurity must have the opposite effect. And it biases the judgment by its evil associations and habits, motives and errors, all of which it abundantly occasions. The minds of the unregenerate are misled in regard to the exercises and actions of religion in this way. When they contemplate them, they are conscious that the discharge of these duties would be very unpleasant to themselves. And thence they conclude that these duties are in their nature odious and forbidding. And the longer they are accustomed to associate this odium to religion, the more inveterate the notion becomes. No wonder, then, that so many assume it, as a self-evident fact, that all the exercises and duties of religion are the very opposite of beauty and loveliness. And yet, if these were to see a Christian discharging any one of the trying duties of religion, without reflecting that they themselves were bound to do the same ; and especially if they were to find that this discharge of his duty were a vast benefit to themselves^ they would warmly approve and loudly applaud his conduct.

Many profess to despise christian humility as a meanness of spirit, and to glory in their self-consequence. Yet they hate in another that pride which is the opposite of humility ; and are especially indignant at him, if he treats themselves with contempt or insolence. Some profess to despise christian meekness as pusillanimity, or want of proper spirit, and to honor revenge as magnanimity, or nobleness of spirit. But while they scorn to be meek and forbearing toward another, they think it very proper and very amiable in him to be meek and long-suffering under their injuries ; and that, if he should revenge these injuries, it would not be very becoming in him. Yet they seem not to consider, that what is base and dishonorable, or lovely and of good report in another, must, from its intrinsic nature, be equally so in themselves. And so it is in regard to many other christian graces. They applaud and prize them highly, when they are the profiting objects of them, while they would scorn to benefit others by doing the like holy duties.

The minds of some are far less perverted by depravity than others. ISTot a few have such clear views of the subject as constrain them to acknowledge, that the prohibitions and requirements of Christianity, are not only " holy and just," but " good ;" and that all its duties and graces are becoming, honorable and lovely. — They are compelled, by the force of truth, to admit, that those who embrace and faithfully practice it, greatly improve their characters and welfare in life, and their prospects for the life to come. Still, however, they refuse to commence a life of godliness, and seem, strangely enough, to fear, that the spiritual beauties and excellencies that adorn and exalt others, would deform and disgrace themselves.

But others are loud in the praise of certain virtues, and severe in the censure of certain vices. And yet, it is because they are not aware, that what they profess so much to admire and love, are no other than christian graces ; and that what they profess so much to condemn and hate are vices solemnly forbidden and severely threatened in the law of Christ. For, had they been aware of it, their inveterate prejudice against Christianity would have prevented their expression of this praise and condemnation. But this shows more conclusively, that there is an inherent and commanding excellence in these virtues; for, otherwise the enemies of religion would not have been thus prompted to commend them. And let it be borne in mind, that there is not a single virtue which Christianity does not enjoin and promote, nor a single vice which it does not forbid and tend to restrain.

But many there be who profess to despise the Christian for his religious course. Yet, with not a few, it is profession only. For while they pretend to scorn their conduct, they only hate him for those holy examples by which he condemns them for not having the like christian graces. By tongue they revile, while in heart they must revere him. But others despise the christian graces, because they mistake the temper and motives by which they are prompted. It is so emphatically as to submission and meekness, patience and forgiveness. They attribute them to indolence or timidity, or to the want of proper energy, resolution or spirit. And it may be, that what are sometimes called by these names do thus originate. But real christian graces arise from christian principles. The real saint is submissive and meek, patient and forgiving ; not because he is destitute of energy or courage, but because God commands him, and the nature of the case makes it proper for him to be so. And the discharge of such duties often calls into requisition the utmost energy, courage and goodwill. Energy is needed to repress his own anger and resentment. And if "he that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city," how noble are his efforts to repress his rising passions. His courage is called out in facing a false public sentiment. And it often requires more moral heroism to " pocket" than to revenge an insult — ^more to decline than to accept a challenge — more to bear the stigma of an insult in being called a coward, than to wipe out the stain in the blood of the offender. And the love of good will is called into its utmost exercise, in sparing offenders out of regard to their own welfare.

Others, again, insist that certain christian duties are unlovely and revolting, because they require of us so much self-denial, toil and pain.

But such duties will be found to be very excellent and desirable, because they are so useful to others, if not to ourselves. And what is " good and profitable unto men," should always be loved and highly esteemed. Indeed, it is thought, that the idea of beauty originates in usefulness. And certainly, the more men wisely deny and exert themselves for the purpose of doing good, the more they should be honored and loved. Who should not esteem a man the more, if he makes vigorous and painful efforts to secure some important advancement, even of his own welfare ? How much more, if he does it for the welfare of his family and friends ? How much more still, if he does it for the good of society ? And most of all is he applauded, who encounters distress, disease and danger in defence of his country. Why, then, should not he be honored and beloved, whose self-denials and sorrows, toils and trials are endured, not only to secure his own highest interest, both in time and eternity, but to promote the glory of God, the extension of his kingdom, and the salvation of his fellow men. There are some, also, who insist that religion is unfavorable to learning and refinement. They affect, therefore, to despise the pious, as an ignorant and coarse set of men. Nor is it to be denied, that some religionists decry learning, and glory in their lack of it. But these are far from being the true representatives of religion. There is far more general knowledge, and sound learning — ^nay, far more deep science among Christians, in proportion to their number, than among others. There is nothing in the teachings or influence of Christianity to restrain men from useful studies. On the contrary, there is much in its spirit and precepts that prompts to the pursuit of them. That " ignorance is the mother of devotion," may be a dogma of Popery, but not of the religion of the Bible. True Christianity teaches the reverse of this. It teaches that " the fear of the Lord is the beginning of wisdom." — Ps. Ill: 10. That "wise men, (that is, the pious,) lay up knowledge." Also, " that the soul be without knowledge is not good." — Prov. 10; 14; 19:2. And all saints are required to " add to their faith virtue, and to virtue knowledge?'' — 2 Pet. 1:5; and to grow alike in knowledge or in grace — 3: 18. It teaches, it is true, that we should study first of all the truths of God's Word. But it is only because this is the most important department of knowledge. Yet it requires us, along with this, to learn all we can (consistently with other duties) of God's works and laws, both in the ma^rial and in the moral world. For the more we study them aright, the more we shall see of his wisdom and goodness ; and thus the better we shall be prepared to serve him, and to promote our own welfare, as well as that of our fellow men. Nov are there many truths in the whole field of knowledge that cannot be made useful in the upbuilding of the kingdom of Christ in the world.

And that true religion promotes refinement, is evident from the fact that the most squalid, coarse, and debased, are found mainly among the most vicious and ungodly ; and that when any one of them is converted, he is more elevated and refined by means of his piety. Dr. Chalmers used to speak of a worthy clergyman in Scotland, as a striking illustration of " the power of religion to make a gentleman out of a plowman." Christianity opposes, it is true, much which some call refinement. All excessive mincing, and squeamish and extravagant regard to dress and manners it condemns aa unmanly, and beneath the dignity of " the sons and daughters of the Lord Almighty." But its command is, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." — Phil. 4:8; that is, give attention for the purpose of attaining them. And it is most manifest that the purity of heart which the Gospel enjoins, must tend to refine the manners of those who possess it. ''If the inside of the cup or platter he clean, the outside must be clean also."

And others object that Christianity tends to repress and dwarf the domestic, social, and patriotic affections. But such is not the fact* It does, indeed, awaken a much stronger affection than any of these, the all-constraining love of Christ. But although this should cast all other affections, by comparison, into the shade, it does not hinder their exercise or growth. It rather promotes them. It purifies them, and intensifies them. Grace inspires the Christian with a strong desire for the temporal and spiritual welfare of the whole human family. It will be seen, therefore, that he feels more desire for the good of his kindred and his kind, than he did before his conversion. Consequently, "religion makes better husbands and wives, better parents and children, better companions and neighbors, better rulers and subjects." ♦

Christ does indeed say, "If any man come to me and hate not his father and mother, and wife and children, and brothers and sisters, yea, and his own life also, he cannot be my disciple." — ^Luke 14 : 26. But every one must see that this passage is not to be understood literally^ since the Bible elsewhere requires us to love all these objects. It is only a strong figure of speech, in which Christ teaches us, not that we should positively hate them^ but that we should love Him, so much more than these, that we should be willing to give them up, rather than to give up Him and His salvation. And certainly there is nothing unreasonable or unamiable in the requirement, that we should love most, what is of most value.

When the social affections are exercised by the unregenerate, they are apt to be mixed 1

» with much sensuality and selfishness. Selfgratification makes a great share of their domestic and social love ; while self-interest and party spirit make a great share of what they call patriotism. But the effect of Divine truth is to detect, and of Divine grace to remove, these impurities. Thus it is, that religion puri- Jies these affections. But how, it may be asked, does it intensify them ? One way, I think, is by removing their obstructions, the chief of which are selfishness and malignant passions. Though selfishness mingles much with the social affections, and often seems to be a "part and parcel of them," yet when excessive, it is at war with them. The more a man loves his money, the less will he love his kindred and his country. So the more he is absorbed in amusements and pleasures, the less time and disposition he has for indulging in the social affections. And so it is with those also, who are excessively eager for the distinctions and honors of the world. How can domestic love, friendship or patriotism, find room in a heart whose all-absorbing passion is avarice, sensuality or ambition. Yet much more is malignity at war with these affections. How can a man have the love of his fellow men in full exercise, while indulging an impatient, querulous, angry or malicious spirit ? The two are entirely incompatible. Religion, then, by removing these obstructions, permits the social affections to be more intense and active.

Moreover, the renewing grace of God brings a new element into the social system. It is a disinterested love to all moral beings, such a love as no one has before he is born again. The grace of God replaces selfishness with benevolence, and malignity with good will. In the dark system of native depravity, supreme selfishness is the central orb. Avarice, sensuality and ambition are the greater planets that revolve around it. And each of these has its satellites of pride, envy, jealousy, resentment, and the like. The greater a man's selfishness, the greater will be his "lust of the eye," his "lust of the flesh," or his "pride of life," consequently the more he will despise others, if he is successfuL But if not successful, the more he will envy those who are^ and hate those whom he suspects of standing in the way of his cherished aspirations. And as sanctifying grace not only dispels from the heart these evil influences, but sheds abroad in their stead the spirit of good will toward all moral beings, it must vastly augment the social affections. For this good will radiates without limits in every direction. Consequently like the sun, it shines most on the largest and nearest bodies. And as God is the greatest of all objects, he will have the greatest share of its hght, while others will share in proportion to their importance or proximity in the domestic or social connections. Even the remotest object will receive some portion of its benevolent regard.

The Christian loves all mankind, as he did not before his conversion; and not only by virtue of the spirit of benevolence which the Holy Ghost has breathed into him, but also out of regard to the command to "love his neighbor as himself." And he will act out his love in doing good to all as he has opportunity. He will now love all men the more, because he now regards them as the offspring and family of one common Father, whom he loves supremely. Yet he will love those most with whom he is most intimately connected by christian or domestic ties, according to the spirit of the apostle's declaration, that " if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." — 1 Tim. 5 ; 8. And his public spirit and patriotism will also be purer and stronger than before. Formerly, he wished well to the community and to the country, mainly because his own welfare was connected with them. But now he is less selfish. Aside from his own interest, he feels an ardent love of good will toward all with whom he is united, by social or political bonds. ''A christian spirit without public spirit is simply absurd." — BushnelL Formerly, • too, he cared little or nothing for the w^elfare of other lands. But now he ardently desires the individual, political and spiritual prosperity of the whole human brotherhood. He is what he was not before, a genui7ie ijhilanthropist^ desiring that salvation, the highest human good, may come to all mankind.

Thus we think we have shown the fallacy of the notion, that religion is unsightly and unamiable, showing that it results primarily from native depravity, which corrupts the taste and perverts the judgment-^that many revile religion simply because they hate to practice it — that many christian virtues are so evidently lovely and beautiful, that some sinners are compelled to admit it, while others deny it against their own consciousness — that some applaud the christian virtues, supposing that they do not belong to the christian system, while others revile certain graces as weakness, because they are not aware of the magnanimity from which they result — that some object to certain duties, because they require so much self-denial, toil and pain, yet, that as these duties are so beneficial to the agent or others, they are to be the more applauded on account of their cost — that others object to religion, as unfavorable to learning and refinement, while it is evident, on the contrary, that it has an opposite tendency — and that still others object to it as tending to repress the domestic, social, and patriotic affections, while it evidently tends vastly to prom.ote and to strengthen them. The foregoing remarks have been made preliminary to the main subject of this work, and for the sole purpose of preparing the reader to profit by the perusal of it. And the object of the work is to persuade saints to grow in grace, and sinners to seek salvation. If, then, the reader has been as fully convinced by these remarks, as we think he ought, that all his past aversion of heart to the religion of the gospel is wrong, and all his past objections against it are unfounded, it will be easy to convince him that the exercise and practice of this religion would greatly promote his respectability and happiness on earth. And if many a Christian were suitably imbued with the conviction of the beauty and loveliness of this religion, they would strive much more to abound in its excellencies, thus adding greatly to their welfare here, and their reward hereafter. But what is better, they would contribute far more to the salvation of sinners, by exemplifying before them the excellency and worth of that godliness which alone can secure them eternal life. So if sinners were as fully convinced of religious beauty and lovehness, as they certainly would be, did they but see how imreasonable are their hatred and prejudice against it, the less would they be inclined to delay repentance till it would be eternally too late.

In the following treatment of our subject, we propose to show —

1. That the christian religion is essentially beautiful and lovely.

2. That Christians should strive as much as j^ossible, both to attain and to exhibit ail the excellencies of this religion. And

3. That sinners as well as saints should candidly examine, and correctly estimate, the duties and graces of Christianity, and thence be led to adopt and practice them, in order to secure all the happiness to which they lead.

CEAPTER I.

THE CHRISTIAN RELIGION SHOWN TO BE BEAUTIFUL AND LOVELY.

The excellencies of this religion might be proved in very brief and summary ways. In the first place we might show, that as the character of God is infinitely amiable and glorious, and as religion or godliness consists mainly in copying ail his imitable perfections, its excellencies must be transcendent. Or we might siiow, that as God delights in all the pious conduct and afiections of his people, they must of necessity be excellent ; for he is too good and too wise, to love what is neither amiable or praiseworthy. But it is not our purpose to urge these abstract arguments. We propose rather to present the reader with the principal features of Christianity, that he may judge for iimself of their beauty and loveliness.

The christian religion may be considered, in the general, as that system of doctrines and duties which are taught in the Bible. But our attention will now be mainly directed to its duties^ comprising both internal affections and external actions. God's commands are both prohibitory and mandatory. It is, therefore, as much our duty to abstain from what he forbids, as to do what he enjoins. And religion is as "holy, just and good," in forbidding all wrong affections and conduct, as in requiring every right exercise and action. It must, therefore, secure the approbation and praise of all intelligent and candid minds, in that it forbids all the selfish and malignant passions, all sloth and sensuality, all self-righteousness and pride, all censoriousness and slander, all falsehood and dishonesty, all oppression and cruelty, and in short, all that is wrong. And as there is no moral evil which it does not prohibit, it should be highly esteemed and loved for this^ though it had no other excellence. For if all these prohibitions were duly heeded by aU men, there is no calculating how much the welfare of ^the human family would be thereby promoted.

Or, Religion Beautiful. 2Y

But equally great should be the estimation and love of this religion, on account of its positive requirements. As it requires us to be diligent in all our employment, patient under all our sufferings, thankful for all our enjoyments, kind and courteous to all men, piteous and merciful to the afflicted, forgiving and beneficent, even to our enemies, true in aU our words, just and punctual in all our dealings — in short, as it requires us to do all we ought., for God's glory, for our own welfare, and for that of our fellow men, what considerate mind cannot see that it is worthy of the utmost praise and love ? All these duties are included, as Christ has told us, in the two brief commandments of the law, to love God with all the heart, and our neighbor as ourselves. — Considered, then, as a system of duties which God requires of us, religion must appear most beautiful and lovely.

But we propose to prove its excellence by pointing the reader to particular graces, as they are exemplified in the lives of tjie holy. It is granted, however, that these graces do not shine out in all their needed fulness, in the lives of all the people of God. For all of them are imperfect, and many are sadly so. — Yet whatever christian virtues they do display, are in themselves just as excellent, as if they were not deficient in regard to others. And besides, we are furnished with examples of One which are perfect in all respects. They are the examples of "Jesus of Nazareth." He, though "very God," was as really man, having both a human body and a human soul. And in assuming human nature, He assumed all its obligations, obligations which He perfectly fulfilled. "He did always those things which pleased His Father." "He knew no sin." "He was in all points tempted as we are, yet without sin." All He said and did is not recorded, yet enough is recorded to make His life a perfect example, or in the language of the artist, a heau-ideal of His religion, showing it to be one of perfect beauty and perfect loveliness. It is true, that Christ, while on earth, was hated and defamed as no other man ever was. But every candid mind must perceive, that instead of this. He ought to have been regarded as by Solomon, "the One altogether lovely." Many modern infidels, who are bitterly opposed to salvation by His blood, are