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Richard De Courcy
Published by Good Press, 2019
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It is an established maxim of revelation, that “all things are of God.” No one doubts, but the credulous atheist, whether the universe be the result of his power. But the Creator of the universe and the great Author of our religion, is one and the same agent. John, i. 1. The former was created and arranged by Omnipotence, and the latter no less required the exertions of that attribute of Deity. The heavens declare his glory, as Creator. In religion, considered as a plan of redeeming mercy, shines “the glory of his grace.” The firmament, with all the orbs that move there, according to the rules of the most systematic contrivance, and regular though amazingly swift rotation, deciphers his wisdom. But it is in the plan of redemption that “the manifold wisdom of God” is more illustriously and advantageously displayed. Religion, considered as a system, applying itself to the state of man, not as in innocence, but under the ruin of the fall, is entirely of God. Man had no hand in forming it, nature no power in executing it. It equally surpassed, in every point of view, the expectations and the desert, the wisdom and power, of man. Considered in its renovating and practical tendency, as a system of morals, its origin is equally of God. This appears from the various representations of the purity of its precepts, as well as from the expressive epithets given to it in the sacred scriptures. It is called “the wisdom that is from above—the kingdom of heaven—the new creation—the being born from above—the new man, which, after God, is created in righteousness, &c.—the fruits of the spirit,” &c. If union to Christ be the root of true religion, and good works its fruit, both are from God. “Of him are ye in Christ Jesus.” 1 Cor. i. 30. “We are HIS workmanship created in Christ Jesus unto good works.” Ephes. ii. 10. From whence we may deduce this scripture axiom; that religion, doctrinally or practically considered, is, as to its original, the offspring of heaven, and the sole glorious work of Him, “by whom, through whom, and to whom, are ALL THINGS.”
2. The foundation of religion. This foundation the scriptures have expressly laid in the life and death of him who was the Mediator of the new covenant, having been made, as a surety, responsible for the performance of its grand and awful stipulations. “Behold,” says Jehovah, “I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation.” Isa. xxviii. 16. 1 Pet. ii. 6. “Other foundation can no man lay,” says St. Paul, “than that is laid, which is Jesus Christ.” 1 Cor. iii. 11. This foundation, when it is laid in the heart by FAITH, which produces a dependence on the salvation of the Son of God, becomes the only basis of the sinner’s hopes, and forms within him a living and permanent principle of real godliness. Convinced of the evil of sin, and justly apprehensive of suffering its awful penalty, as a transgressor of the law, he looks for relief from his fears, and pardon for his offences, to “the Lamb of God, who taketh away the sin of the world.” Whatever is not built on this foundation may satisfy the conscience and comport with the religion of that man, who never saw his guilt in the mirror of God’s law; but every hope not founded on the Redeemer’s righteousness will prove infinitely presumptuous and dangerous, and nothing give peace to the conscience, but what secures the honour of the broken law, and provides an adequate satisfaction for the inflexible justice of Heaven; and nothing can do either, but the atoning blood of Jesus Christ applied by faith in that gospel testimony, which declares, that he who shed it, thought it no robbery to be equal with God, and presented himself on the cross a sin-atoning victim to Almighty God. However, therefore, we may admit the dictates of candour respecting some points of “doubtful disputation,” and embrace in Christian love the differing parties respectively; we can never give up the doctrine of the atonement, without yielding up to our adversaries, at the same time, the very essence of truth, the glory of the gospel, and the only foundation of our hopes and prospects for ever. Nay, we may boldly affirm, that the scheme of religion that is not formed upon this plan, wants every thing essential to the glory of the divine perfections, and every thing that can consistently secure the peace and salvation of man, as a sinner. All the opponents of this truth, who choose to discriminate themselves by names flattering to their pride, or declarative of their attachment to some stale and long-exploded heresy, are in the same predicament with Jews and Greeks; the basis of whose religion was pride and self-righteousness. What men call natural religion, rational religion, or New Jerusalem doctrine—those pompous schemes of human contrivance, emblazoned with glittering epithets to catch the unwary, and only suited to the wild fancy of visionaries and deists—I say, what men thus call religion, if not founded on the propitiation and righteousness of the Son of God, is the religion of Satan, and must lead to his kingdom. For, how that system, which leaves out the infinite virtue of the death of Jesus, as an expiation for sin, can ever bring a man to heaven, I cannot conceive, when I find it written, “there remaineth no more sacrifice for sin,” when that is denied or degraded, “but a certain fearful looking-for of judgment.” Heb. x. 26, 27. So that, as true religion is in its origin of God, who planned its system, and plants its celestial seed in the heart; so, in its foundation, it is equally divine, being built on the knowledge of Christ crucified, and “through faith in his blood.” Rom. iii. 25.
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