THE BAPTIST PREACHER. VOL. III. January, 1844. NO. 1. THE VALUE OF THE GOSPEL: The Introductory Sermon delivered at the Sixtieth Anniversary of the Dover Association, at Emmaus, in New Kent Co., October 7, 1843, by REV. JOSEPH WALKER, of Hampton, and published by request of the Association. "For after that in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe. -1 CORINTHIANS, 1: 2. The desire of knowledge is a distinguishing characteristic of the present age. But it were better to remain ignorant, than to seek merely the wisdom of this world. The mind may be degraded by the objects it contemplates. Being the offspring of the eternal mind, its real dignity requires the consideration of eternal things. Thought, piercing the spiritual world, and taking hold on God, is thought ennobled and divine. It acquaints man with his Creator, stays the arm of rebellion, and begets humility. Every system of education, while it qualifies for the pursuits of this life, should, at the same time, direct the soul to a safe retreat in eternity, where, musing on the inimitable perfections of God and the grandeur of his works, it may be happy forever. The salvation of the soul is of infinitely more importance than a cultivated intellect. While I would not neglect the latter, I would by all means secure the former. Life, eternal life, is the united wish of our race; but the receiving of it, is suspended on the condition, that they gain a knowledge of God and of his Son Jesus Christ. To this truth, he who spake as never yet man spake, testifies, in the following words: "This is life eternal, that they might know thee the only true God and Jesus Christ whom thou hast sent. 11 From the text, we deduce the following proposition as the theme of the present discourse: The preached Gospel is the only medium by which to obtain a saving knowledge of God. 1-Vol. 3. This proposition, we conceive, comprises the real doctrine in the passage. From it we ascertain that human wisdom cannot trace fully, in the works of nature, the character and requisitions of God. The phrase, "in the wisdom of God," stands for external nature. The effect is put for the cause. From every object above, beneath, and around us, shines conspicuously the wisdom of God. Hence a sanctified heart may still exclaim, "O Lord how manifold are thy works, in wisdom hast thou made them all. But as the world by their wisdom, could not arrive at a saving knowledge of God, by contemplating his wisdom, or the works of creation, (for this is the sense of the text,) he ordained the preaching of the Gospel as the medium of that knowledge.. By the Gospel, we mean that system of principles, precepts, moral duties, and heavenly promises, which were originated by Jesus Christ, and are recorded in the sacred oracles. By preaching, we understand the means of communicating this system of truth to man. Whether through the press, by signs, or by oral proclamation and exposition. To make known the Gospel in any way, is to preach it. This, as our proposition imports, is the only way of imparting and receiving that knowledge of God, which induces salvation. If it be not, then there is some other medium. But where shall we find it? Shall we copy the example of the ancients, and more recently, of enlightened France, and depend on the magic power of reason to unfold the way of life? If the Gospel be not the medium of saving knowledge, then indeed, we have no supposable alternative in the universe, save the endowments of the mind. We shall therefore inquire, I. Whether the mind is able, by the exertion of its powers, to make one wise unto salvation. Solomon says, "that which is to be, hath already been," and as it regards the ability of human reason, as connected with the present state of existence, to discover the true character of God, I think it may be said, that which hath not been will never be. Reason is uniform in her operations. She draws her conclusions from impressions made on the mind by external objects. Hence under similar circumstances, we may expect her decisions to be the same now as formerly. She contemplates the material universe. The millions of creatures, subsisting in the world, of various shapes, and different habits of life, are subjects for her research. The geological structure of the earth, from its surface to its centre—if man could reach that-furnishes ground for unending speculations. The mountains, piercing the clouds, and the rivers which sweep over the plains, till lost in the soundless deep, interest and astonish the mind. The architecture of the heavens, and other phenomena which might be named, force from it, by involuntary constraint, the admission that there is a God. Yea, a God omnipotent. And, beholding in all things the adaptation of means to ends, a God omniscient. Moreover, if the mind mark the successions of the seasons, seed time and harvest, and the careful provision made for both man and beast, it must allow also a God of providence. These are some of the data, from the consideration of which, reason is to make her deductions concerning the moral nature of God, and man's obligation to him as a holy Being. But all this testimony has existed from the beginning of time. What has it done in the way of guiding lost sinners to a haven of rest? Has it left on the soul a correct impression of the moral perfections of Jehovah? The super-excellence of his character? His untarnished purity? Matchless holiness? Consummate goodness? No, never since the fall have these sublime qualities been evolved by reasoning skill. Although the heavens have always declared the glory of God, and the firmament hath shadowed forth his handi-work, man by this light alone has never admired the holy nature of God, nor contracted a love for his laws. The wisest of men, giants in ancient lore, have practiced cruelty, indulged in revelry, and entertained the most absurd notions of the Divine nature. Isolated reason, that "celestial lamp," as some enthusiasts were wont to call it, never taught Greek, Roman, nor Carthagenian a correct knowledge of the true God. Those profound thinkers whom Paul addressed from Mars Hill, were in total darkness touching the real condition of their souls. In science they were adepts. The specimens of art strewed lavishly throughout their cities, bore witness to their claims. They could boast also of philosophers, of poets, and of orators. But, proud of their high distinction, they despised the simplicity of the Gospel. Speaking of Paul, its advocate, in language of the keenest sarcasm-they asked, "What will this babbler say?" To them, those cultivated, boastful Greeks, Paul answered: "Ye men of Athens, I perceive that in all things ye are too superstitious: for as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. Go to the most refined nation on the globe, and if the Bible be wanting, you shall find the people in the ignorance and slavery of sin. Nor has a saving acquaintance with God ever been formed where the word of life has not first been held forth. Judging then of the future by the past, human reason is incompetent to lead us to the rock whence saving comforts flow. If left to her teachings only, man must grope his way in the dark, and, in the end, lose himself amid the mazes of his own speculations. Instead of consecrated temples, on whose altars are offered the affections of contrite hearts, this happy country might be studded with pedestals, and images, at which would be practiced the miserable service of idolatry. II. In the second place we sustain the proposition, that the Gospel is the only medium of a saving knowledge of God. This will appear, if we notice, 1. The design of its doctrines. There are certain principles which form the groundwork of Christianity. They teach man what he is, his danger, and what has been done for his soul. By the development of these, the soul is roused from its stupor, wooed from earth to heaven, and finally made happy in the Lord. Firstly, the Gospel defines clearly the relation man sustains to God and a future state. If, through the Old Testament, we look by faith, on the green fields of Eden, with its rivers and fountains, its pleasant groves and delicious fruits;-if in that Paradise, man appears the noblest of creation's works; the offspring of a just, holy, and glorious God, loving righteousness, and obeying the edicts of his Maker with delight;-in the New especially, the picture is reversed. In it he is called the child of the devil, rebellious, obstinate, and hostile to purity and holy worship. His present relation to God is that of an enemy. The future threatens him with interminable death! To be assured of his real condition, his darkened understanding, perverted affections, and the soul's tendency to irrevocable ruin, is the first element of saving knowledge. Till quickened by the Gospel, man seems unconscious of the turpitude of his guilt. Charmed perpetually by the old serpent, the devil, he is in danger of sinking hoodwinked down to hell. Hence, to save, is first to convince him of his peril. And not only to convince, but also to arrest him in his course, that he may survey the path along which he is rushing blindly into the "bottomless pit. The faithful exhibition of the divine Word, has often proved competent to this result. Nor need we wonder, if we consider the momentous truths it discloses in which we are so fearfully interested. The sentence, "except a man be born again he cannot see the kingdom of God," is enough in itself to make one tremble for his safety. While, as if waked from the torpor of death, he asks, "how can these things be?" he may well suspect that all is not right. Strange things, indeed, have sounded in his ears, to which the understanding cannot well be indifferent. It is more than half convinced that the statement just made, implying depravity of heart, and, by consequence, alienation from God, is a solemn reality. If, in connexion with the affirmation made by the Savior to Nicodemus, the Gospel thunder," Repent, for the kingdom of heaven is at hand;" and this again be followed by the ominous announcement, For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad"-why, the relation man holds to God and a future state, is clearly developed. Either by implication or direct teaching, he is every where in the Gospel exhibited as a wretched, condemned, lost sinner. Liable at |