DISCOURSE XXII.
The general excellency of the Christian Religion.
1 CORINTHIANS xii. 31.
But covet earnestly the best gifts; yet show I unto you a more excellent way.
The more excellent way here spoken of, is that of Charity, by which we are not to understand a liberal and bountiful disposition, or mere almsgiving, or a favourable opinion of the good or safe state of others, which is the general acceptation of the word in common discourse, and in some writers, but the great principle of love to God and man, which is the scripture-sense of the word. In a preceding sermon, on these words, the Congregation were informed, that it was proposed by divine leave, at some length to consider from them the general excellency of the Christian Religion: and that it was presumed the intelligent hearer would immediately perceive, that they laid a proper foundation for so extensive a design. No subject in Divinity can be more important in itself, more seasonable in this day, or more interesting to any audience, than the one before us. For it is because the beauty and glory of the Christian Religion, in itself, or compared with all other particular religions which have been in the world, are not discerned or realized, that any, in their folly or pride of abilities and philosophy, reject it as unworthy of credit; or scoff at it as a cunningly devised fable; or embrace a maimed and defective scheme of it. To the same general cause must it be ascribed, that others are careless and indifferent about complying with its offers of life and pardon, who daily sit under its ministrations. Most happy will it be, therefore, if in the progress of our reasonings and illustrations, an impression may be made on the mind, of the beauty and worth of that system of Religion, under which in the course of a wise and Sovereign Providence, it is our favoured lot to live. If you will carefully and strictly attend, I shall not despair of effecting so desirable a purpose: for all who have eyes cleansed of prejudice to see, ears sanctified by a solemn awe of God to hear, and understandings awakened by the importance of the subject to perceive, cannot help being struck with the beauty and worth of the Gospel.—
We have already taken notice of the system of doctrines and mode of worship which the Gospel contains, as deserving of praise and admiration, as well as its glory compared with the law of Moses, or pagan systems of morality and superstition.—
Thirdly—We now proceed to consider as a farther evidence of the excellency of the Christian Religion the duties which it enjoins, and the motives by which they are enjoined.
One very great branch of the Excellence of Christianity consists in its containing a most rational system of duties, and enforcing them by the most solemn motives. The doctrines, indeed, the precepts, the duties, and the ordinances of the Christian religion are such as bespeak its Excellence, and the justice of its claims to a celestial origin. We have already gone over with a summary of its doctrines, and a brief view of its mode of worship. Imperfect indeed was the enumeration, and very short the view, but sufficient to evince the Excellence of it, as a divine Religion.—For whatever weight is to be laid on the external evidences of the Christian Religion, and it is to be confessed, that great weight is to be laid upon them, and that they have been happily and beautifully illustrated by some of the most learned men the world ever saw; still after all, the proof which administers to the reflecting mind the most entire satisfaction, is its internal Excellence, its own inherent worth and merit. To the real believer, who has experienced its divine power, the witness of God’s spirit with his that he is a child of God, is above all other things, a proof to him of the truth and glory of the Gospel. But this is merely personal. This is like the new name, the white stone, or hidden manna, which no man knoweth saving he that receiveth it.—To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written which no man knoweth save he that receiveth it. He that believeth hath the witness in himself. The Gospel-system, then, lays before us the duties to be performed by us, in the various places and relations of life, as well as the doctrines to be believed. It tells us what we are to do, as well as what we are to believe. And that mere belief, though the most orthodox, separated from the practice of duty, cannot avail to our acceptance with God.—And it is to the honour of the Gospel that there is no deficiency in regard to the duties urged upon us, any more than the doctrines to be received by us, the faith once delivered to the saints. All we are to do, then, in order to obtain the divine favour and to inherit eternal life, is most clearly placed before the mind. The practical part of religion, or the precepts to which our lives and conversation are to be conformed, is exceedingly plain. None in justice can urge that, what is necessary, in the preceptive part of scripture, is beyond their abilities to comprehend, or that it is not reconcilable to reason. To every eye, though weak, the great outlines of duty are visible. Who is, or need be ignorant of what will infallibly ensure his complete and eternal felicity? If suitable pains be taken, and the necessary helps used, who doth not or may not understand the main branches of his duty to God, to the Saviour, to man, and to himself? What is the chief end of man? can any plead ignorance here? Is it not to love God supremely, to serve him faithfully, and to be happy forever in the enjoyment of him?—The sum of all revealed duty is what, in the text, the Apostle means by that excellent way, which he was about to show unto the Corinthian Christians, the love of God and man, or Charity. On these two following commandments, observes the author of it, hangs all practical Christianity, thou shalt love the Lord thy God, with all thine heart, and thy neighbour as thyself. He who loves his Maker with all his heart, and his fellow-men as himself; and is careful in all things to do unto them, as he would that they should do to him, fulfills his duty, in its main points. And if we comply with the whole duty of man—attend to all that is required of us, as duty, respecting God and man, Jesus Christ, and ourselves, we shall be happy. For our duty and our happiness are indissolubly connected. No one can be accepted of God, or be blessed, who omits duty knowingly and habitually. No one can be miserable who conscientiously attends to the whole of his duty, as revealed to him in the Oracles of truth. Holiness, then, is our highest interest, and the Supreme Good. The way that leadeth to life, is the way of obedience—of self-denial—of faith—of hope—of repentance—of humility—of meekness—of patience—of all moral goodness. And these duties are repeatedly urged—beautifully illustrated, and plainly commanded. The great terms of life and peace, of pardon and glory are so clearly revealed that he that runs may read. And the Lord answered me, and said, write the vision and make it plain upon the table, that he may run that readeth it. To the great clearness, with which our duty is set before us, extensive as we acknowledge it to be, may the following words be applied. And an high way shall be there, and a way: and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those: the way-faring men though fools, shall not err therein. The path of duty is a straight path. We cannot be carried away from it, but either through a corrupt inclination or misinformed judgment. If we sincerely desire to be found accepted of God, and to do our duty in all things, and faithfully use all the advantages which we enjoy, to learn our duty in its whole extent, we shall fail in no material points. Corrupt passions, pride, indolence, self will, and as the consequence, an erroneous conscience, turn us aside from the line of duty. Indeed our duty in all its branches is so explicitly laid before us, that we may be freed from all painful doubts or distressing perplexity about what we shall do to inherit eternal life. If we be not voluntarily deficient in proper care to understand our duty, we may well know what is required of us to do, as rational and accountable creatures, which will please our Maker and Preserver, the author and fountain of all goodness:—how he will be worshipped:—what will fit us in the temper of our hearts for his presence and kingdom:—and how, while in the world, to walk and conduct so as to be happy, when our connection with it shall be dissolved by death. Indeed, to say the truth, our duty to God—our duty to man—our duty to the Redeemer—and our duty to ourselves are set before us in the Gospel so plainly, that with good and honest hearts, we may easily understand it; and so repeatedly, that without criminal negligence, we cannot fail to understand it. The sum of it, as but now remarked, is comprised in supreme affection to the author of the Universe and unfeigned good will to men:—in forgiveness of injuries—in love to enemies—in beneficence to the poor—in benevolence to all—in humanity and compassion—in justice and integrity—in every Christian, moral, social, civil and relative duty—in repentance and reformation, where we have done amiss, a fiducial reliance on the great atonement provided by the sufferings of the Mediator—a conformity to, and imitation of, his example which is complete and finished—and conformity to the moral character of God, together with an obediential regard to his preceptive, and acquiescence in his providential will. Conformity to the divine will is the sum of our duty.
And what is worthy of particular notice here, is that Christian duty has but one object in view, the divine glory and human happiness, not as opposite and distinct, but as inseparably blended. Whether we eat or drink or whatever we do, we are to do all to the glory of God. Of him, to him, and through him are all things, to whom should be glory forever. He made all things, and for his pleasure they are, and they were made. The universe was spoken into being, and is upheld in being to manifest the divine glory. It ought therefore to be our highest end. And the chief design of Christianity is to prepare us for happiness, in such a way, as shall effectually promote the divine honour; that is, in the way of holiness. All the doctrines which it enjoins, all the duties which it requires—and all the rites or sacramental institutions which it would have us celebrate, are, in their very nature, calculated to accomplish this most amiable and excellent purpose. In its design consequently it is perfectly uniform. It doth not hold up, or direct us to aim supremely at different and opposite subjects. And the great end which it keeps uniformly, constantly, and invariably in view, beyond all controversy, is to prepare us by a state of probation, or by the exercises of a benevolent heart and the duties of a good life, for the kingdom of heaven. This is every where professed by Christ and his Apostles to be the chief end of the Christian life—the crown for which he is to contend—the goal to which he is to run—and the harvest which is to recompence him for all his labours. “No such prize was ever, in any other religion, hung out to mankind; nor any means, of course, prescribed for the attainment of it.”—And how excellent that system must be, which has in view so glorious an object, cannot but strike every person of reflection and observation. Reason must see and acknowledge it. The path of duty is the narrow way that leadeth unto life. And the only way to advance effectually the divine glory.
And to enforce duty upon the hearts and consciences of mankind, the most solemn motives are opened to us in the Christian Religion; which is a further and no inconsiderable proof of its excellence. After it has, with great accuracy and fulness, stated our duty, it doth not leave us as if indifferent whether we performed it or not. But as a firm and real friend, it follows us with such arguments and motives, as are the best adapted to work upon us, a saving impression. And it hath for its object our Salvation, so it employs every consideration to gain our consent to be saved, which has any probability of success. It deals not in cold and uninteresting speculations, or abstruse points, which only perplex, or at most amuse the inquisitive, or feed pride. It comes home to our hearts, to our bosoms, as if it would take no denial from us: as if it beheld us foolishly plunging into ruin. While we are straying in the wilderness of error, it calls after us with the eager voice of importunity and love, and pleads with us to return from our wanderings and folly, and to consent to be happy. Turn ye, turn ye, for why will ye die O house of Israel. Thus saith the Lord, I have no pleasure in the death of the wicked, but that he would turn and live. O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity. Take with you words and turn to the Lord, say unto him, take away all iniquity, and receive us graciously.
A great deal has been said about religion in every age. There has been much contention about it too; some pleading for one scheme of doctrine, and some for another. Some setting up one plan of Church-order and discipline, and mode of worship, and some another. But all that is essential, absolutely so, is easy to be comprehended, and lies in a very narrow compass. There are but a few things absolutely necessary to salvation. And to induce us to attend to these, as we ought, the most solemn and weighty motives are presented to the mind; motives adapted in their own nature, to influence the heart, to interest the attention, and to call forth the warmest exertions: motives sublime, and of which reason must approve.—All that is, or can be dear to us: all that is sacred: all that is interesting to us as inhabitants of a dying world: all that respects everlasting happiness or everlasting woe, is placed before us—in the mind’s view. Expostulations, arguments, calls, warnings, and offers of life and peace, of pardon and glory are addressed, by turns, to mankind.—To persuade us to do our duty—to lead holy lives—to prepare for future blessedness—to hate sin—to repent of it—to turn from all unrighteousness—to believe and accept of a Saviour—and to obey the precepts of moral Virtue, every suitable argument is suggested. We are urged by the love of God;—by the compassion of Christ;—by the riches of eternal glory;—by the horrors of eternal perdition;—by the beauty of Virtue; by the deformity of vice;—by the uncertainty of time;—by the dying nature of all earthly joys;—by the agonies of death;—by the solemn scenes of the opening grave;—by the tribunal of the enthroned Judge;—and by all the wonders of Eternity, to live as such beings, as we are, ought to live, to be holy in life and all manner of conversation, that after dissolution we may ascend to the realms of glory.
From this summary view of the duties, which the Christian religion enjoins, and of the motives, by which these duties are enforced, its Excellence most clearly appears. Were we to enlarge, as with abundant propriety, we might, upon these topics, we should still more convincingly perceive its internal worth and glory.—Without dwelling any longer however upon them, we go on to say—
Fourthly, that the Excellency of the Christian Religion farther appears, as it contains the most precious promises, and richly supports its disciples in days of sorrow and affliction. This is an argument to prove its glory and usefulness, which can hardly fail to make some impression upon the mind. In general, we may here observe, that the Christian Religion seems to display a most intimate and perfect knowledge of human nature:—of what it wants to cure its disorders; to guard it from errors; to subdue its corruptions; to strengthen its principles of reason and conscience; to rectify its mistakes; and to support it under every pressure of outward calamity or inward trial. Man as a frail Creature needs assistance; as dependent, a refuge; as weak, strength; as ignorant, light and instruction; as guilty, righteousness and pardon; as wretched, redemption; and as a candidate for another state of existence, gracious encouragements and promises. And this intimate knowledge of human nature discovered, in the Gospel, proves its excellence, and is worthy to be mentioned among the evidences that it came from a source far above us, even from him who made us. With the reflecting and judicious, this is a proof which will have considerable influence towards satisfying and convincing the mind. If it contained no precious promises to encourage and animate our hopes, it certainly would be so far from being a perfect and finished system, that it would be materially defective. As hope is one of the great springs of human actions, so a Religion which is well and wisely adapted to our nature, would not fail to address this power of the soul, and make all the advantage of it that could be made, to bring about its everlasting salvation. A Religion which is true and genuine, must take man as he is—as he is found in experience, and treat him accordingly. And one peculiar excellence of the Christian Religion is, that it actually takes man as he is—addresses him as such, as a moral agent, as a rational though fallen Creature, as designed for an immortal duration, and accountable to his Maker not only for all his outward conduct, but also for his mental exercises—or views, exercises, and affections of heart.—
A brief consideration of the richness, extensiveness, and preciousness of its promises to encourage hope and exertion, will teach us that it most marvellously consults what man is. Its promises are indeed glorious. We cannot reflect upon them, without being filled with wonder; and their aim, like the doctrines of the Gospel, is to increase in the soul holiness and meetness for heaven. Having therefore says the Apostle Paul, these promises dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of the Lord. How divine, therefore, the tendency of Gospel-promises! The design of the precious promises of the Gospel is here expressly declared. It is not to amuse the fancy—to nourish pride and vanity—to build up empty homes and expectations; but to purge away sin from our hearts, to advance us in holiness, and ripen and prepare us for the exalted services, and sublime felicities of the celestial world:—or in St. Paul’s words above cited, to cleanse us from all filthiness of flesh and spirit, and to perfect holiness in the fear of God. The tendency, then, of all the promises of the Gospel is to advance the interests of holiness. How sweet and supporting are they! How worthy of a wise and gracious God to make, and of us to receive with all thankfulness! Whereby are given to us, says the Apostle Peter, exceeding great and precious promises, that by those you might be partakers of the divine nature having escaped the corruption that is in the world through lust. The promises of the Gospel are not only great and precious, but exceedingly great and precious—full of comfort—of joy—of peace—and rest. They tend to raise our affections, to increase our zeal, to quicken our hopes, to enliven our faith, to establish us in the ways of righteousness and truth, and to furnish us for, and unto, all good works.
As a specimen of all the rest, only consider for a moment, three of them. And will be a Father unto you, and ye shall be my sons and daughters saith the Lord Almighty.—Fear not, Abraham, I am thy shield and exceeding great reward.—Behold what manner of love the Father hath bestowed upon us, that we should be called sons of God: therefore the world knoweth us not, because it knew him not. Behold, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is. What can be more full, or rich, or precious than these promises? Can words convey more? Is there not something rapturous and ecstatic in them? Should we dare credit them, were they not expressly given? And how excellent do they make the Christian Religion appear!
Instead of tracing out all the promises, and ranging them under their proper heads, though this would be a most pleasing employment, we will only particularize the supports afforded, in the Gospel, in days of sorrow and calamity. Doctor Blair, speaking of the house of mourning, has the following very just thoughts. “Moreover you would there learn,” says he, “the important lesson of suiting your mind, beforehand, to what you had reason to expect from the world; a lesson too seldom studied by mankind, and to the neglect of which, much of their misery, and much of their guilt is to be charged. By turning away their eyes from the dark side of life—by looking at the world only in one light, and that a flattering one—they form their measures on a false plan, and are necessarily deceived and betrayed. Hence the vexation of succeeding disappointment and blasted hope. Hence their criminal impatience of life, and their bitter accusations of God and man; when, in truth, they have reason to accuse only their own folly. Thou who would act like a wise man, and build thy house on the rock, and not on the sand, contemplate human life not only in the sun-shine but in the shade. Frequent the house of mourning, as well as the house of mirth. Study the nature of that state in which thou art placed; and balance its joys with its sorrows. Thou seest that the cup, which is held forth to the whole human race, is mixed. Of its bitter ingredients expect that thou art to drink thy portion. Thou seest the storm hovering every where in the clouds around thee. Be not surprised if on thy head it shall break. Lower, therefore, thy sails. Dismiss thy florid hopes; and come forth prepared either to act or to suffer, as heaven shall decree. Thus shalt thou be excited to take the properest measures for defence, by endeavouring to secure an interest in his favour, who in the time of trouble, can hide thee in his pavilion. Thy mind shall adjust itself to follow the order of his Providence. Thou shalt be enabled, with equanimity and steadiness, to hold thy course through life.”
God, says the pious Psalmist, is our refuge and strength, a very present help in trouble. We are liable to personal distress and pain, to bereavement of friends, to public evils, and to spiritual disconsolations and the hidings of our heavenly Father’s face. Human life, indeed, is filled up with evils, many ideal only; many mournful realities. No state, no condition is exempt. In the world, said our Lord, to his disciples, ye shall have tribulation. Man that is born of a woman is of few days and full of trouble. We cannot fly from it, go where we will, or do what we may, any more than we can fly from ourselves. As long as man is imperfect, as long as we are imperfect, so long must we be liable to various sorrows and losses, trials and misfortunes. We have no reason to expect, nay, it is unwise to expect, that all our days, if hitherto they have passed without any sorrows, will still guide away unmolested. We ought not to look for, or build upon uninterrupted comforts, or a cloudless sky. Storms will arise. The lightnings will flash.—The thunderstorms will roar. Providence has seen fit to strow the path of life with painful sorrows, that we may not be too fond of a dying world, or its dying comforts; or seek for a rest here. Every thing sublunary is continually shifting, and, like the moon, never keeps the same face long. Time like fire is wasting, consuming and changing every thing upon which it preys: and like fire too, when it has no more fuel to feed it, it will itself be extinguished,—and be no more. Every earthly good, is at best but a dying joy. For there is a time when we must die and leave it, or it will die and leave us. And one excellence of the Christian Religion is, its furnishing us with the best motives and considerations to patience under the evils and afflictions of this life. Its consolations are neither few nor small, and such as the world can neither give nor take away. In a day of adversity, religion is supposed generally to have great power. Here it triumphs. And here all its supports are needed. To a thoughtful pensive mind, no study can appear more important, than how to be suitably prepared for the misfortunes of life; so as to contemplate them in prospect without dismay; and if they must take place, to bear them without dejection. Throughout every age, the wisdom of the wise, the treasures of the rich, and the power of the mighty, have been employed, either in guarding their state against the approach of distress, or in rendering themselves less vulnerable by its attacks. Power has endeavoured to remove adversity to a distance. Philosophy has studied, when it drew nigh, to conquer it by patience; and wealth has sought out every pleasure that can compensate or alleviate pain.—But the Gospel alone has ample support. Religion fortifies the heart by its divine influence to bear the evils of life.
The heathen philosophy, in days of sorrow and misfortune, opened but two sources of comfort.—One was that we must consider that what we call evils, are no evils. It denied the existence and reality of wants and pains. But a most miserable motive to patience and peace was this. For nature would feel pain, when in sickness and sorrow, let philosophy pretend what it might. To pretend to console the anguished heart, when bleeding under some deep recent wound, by denying that it felt any anguish; by denying that there is any such thing as pain and evil, was only to insult it.
The other source of comfort opened by pagan philosophy under calamities, was that they could not be avoided—that all are liable to them—and that man was destined to evil while on the earth. This method to assuage and tranquilize the afflicted was equally inefficacious with the other. It was so far from being a mitigation of woe, that we could not escape it, that it was rather an aggravation.—There is a saying of the Emperor Augustus recorded in history on this subject, which is worthy of remembering. To one who undertook, in some deep affliction, to console him from this consideration, that it was inevitable, he justly replied “this is the very thing that troubles me.”—And in the life of Lipsius is a remarkable passage. He was a great student in, and admirer of the Stoick philosophy. When he lay on his death bed, one of his friends came to visit him—and after some conversation designed to smooth his exit out of time into Eternity, he observed to him, that he need use no arguments to persuade him to patience under his pains, for the philosophy which he had studied, would furnish him with motives enough for that purpose.—He answers his friend with this ejaculation—“Lord Jesus—give me Christian patience—away with stoical insensibility.”
There is no patience like that which Christianity inspires; and of which its divine author was a perfect pattern. His religion furnishes strong and full consolations.—It fortifies the soul; raises it above time; and gives it strength. Its hopes are animating. Its prospects are sublime. Christ saith to his disciples, let not your hearts be troubled, ye believe in God, believe also in me. These things have I spoken unto you, that your joy might be full. To have God to apply to, who is the Father of mercies and the God of all consolation; the God that comforteth them that are cast down:—to have an interest in Christ, by whom we have access unto the Father, whose grace is sufficient for us in every time of trouble:—to have the spirit, the comforter by office, do his office unto us, and diffuse that joy and peace in believing, which are part of the kingdom of God, and the fruits of the spirit:—and to have the holy scriptures to which we may repair, and which were written on purpose that we, through patience and comfort of the scriptures, might have hope, are consolations, which, compared to all that can be derived from reason and philosophy, are as the fountain of living waters, to the broken cisterns which can hold no water.
Thus the Christian religion teaches us all the doctrines we are to believe, the mode of worship to be observed—enjoins all the duties we are to practise, and enforces them by the most influential of all motives;—it is full of the most precious promises to animate us, and in days of misfortunes opens to us sources of the most plentiful consolation.