DISCOURSE XXIII.
The general excellency of the Christian Religion.
I CORINTHIANS xii. 31.
But covet earnestly the best gifts; yet show I unto you a more excellent way.
What was proposed from these words, was to consider at some length, not merely the excellence of Charity or holy benevolent affection, which is the meaning of the word Charity in the holy scriptures, but the general excellence of the Christian Religion. Two discourses have already been devoted to the illustration of this, which of all others is one of the most interesting subjects; interesting to every class of hearers. For if any have scruples concerning the divine origin of Christianity, this subject is as well adapted to remove them, as almost any one which could be chosen. If any be heedless and indifferent about its duties, doctrines, institutions, and proposals of mercy and salvation, this subject is well calculated to reprove their unconcern, and to excite their attention. If any have lost their first warmth and zeal, their first love to Religion, their relish and favour of its duties and comforts, this subject is directly fitted to re-establish their faith—to re-invigorate their zeal—to re-quicken their favour of divine things—to regain their relish—to rekindle their affections, and to restore them from their backslidings. To the aged, who have long attended to the duties of the Gospel, and experienced its power, it ministers support; and the young it invites to the paths of Virtue, in a most pleasing and delightful manner. These ideas will apologize for confining your attention, my hearers, so long to one subject; if any apology be needful, but it is presumed none will be needful.—For no kind of justice could be done to this theme, in a single discourse. A Volume would be little enough for this end.——
We have already surveyed the Excellency of the Christian Religion in four instances, though in a very brief and imperfect manner—first, compared with all other religions:—secondly, as it contains an admirable system of doctrines, and plain and rational mode of worship:—Thirdly, as it lays before us the best system of duties to be performed by us, all of which are perfectly reasonable, and enforces these duties by the most weighty and solemn motives:—And fourthly, as it comprises in it the most precious promises, and furnishes the richest supports in days of adversity and misfortunes, far surpassing all that could be derived from reason and philosophy, though these assistances are by no means to be overlooked.——
I now pass to observe that——
Fifthly, another proof and part of the Excellence of the Christian Religion is, that it builds itself upon no selfish foundation. So far is it from giving countenance to the selfish affections of the human heart—or promising rewards for any thing done from a supreme regard to self, that it first of all bids us to deny self—to take up our Cross—and to follow divine Lord and Master at all events, whithersoever he goeth—through good report, or evil report, in days of gladness, or of loss and distress. And the disciple of Christ sometimes sustains more injury, or spiritual disadvantage from the flatteries, than from the frowns of the world; and experiences that the friendship of the world is enmity against God. The smiles of prosperity, though so highly esteemed, are often more prejudicial to our spiritual interest, than the cold blasts of adversity. But the follower of the slain Lamb of God is to hold on in his benevolent course, both in the prosperous and adverse day; neither turning aside to the right hand or left. And so entirely must the selfish affections be conquered, that even life itself dear as it may be, must be given up for the Gospel’s sake at the call of God. For whosoever will save his life, shall lose it: but whosoever shall lose his life for my sake and the Gospel’s the same shall save it. The benevolence of the Gospel is such, that every duty done from selfish ends is accounted of no avail. However far we may go, in external compliances, still if we be unwilling to forsake all for Christ and his religion, for God and his glory, we are none of Christ’s. And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, why callest thou me good? there is none good but one that is God. Thou knowest the commandments, do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour thy Father and Mother. And he answered, and said unto him, Master all these have I observed from my youth up. Then Jesus beholding him, loved him, and said unto him, one thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor: and thou shalt have treasure in heaven: and come take up thy Cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. In our affections we are to forsake all for Christ and his Gospel. No self interest is to be preferred to his cause or kingdom. The divine glory and the cause of the Gospel are to be supreme with us, higher than any temporal emolument. We must say, as David did, If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth: if I prefer not Jerusalem above my chief joy. The interest of Christ’s kingdom and the honour of God are to be preferred above our chief joy. Our own pride, our own feelings, our own ease, honour, and wealth are never to be consulted at the expense of truth and duty, or the honour of Religion. The essence of true Virtue lies in holy benevolent affection—or in a principle of love to God, as the sum of being, and to all created intelligencies, according to their rank in the scale of existence, or capacity for happiness. No system or Theory of Virtue or moral sentiments can be just, or genuine where the public good, the glory of God, as the sum and foundation of all being, and the good of all created rational beings, according to their capacity for happiness, is not the ultimate object. It is most consonant to reason that private interest and private good are to give way or to be sacrificed to the public, a less to a greater good. To make our own private interest or happiness the supreme object, of all our actions, regards and attention, is to counteract the great laws of the Universe, and to put a very small interest, in the place of one infinitely grand and important. Self, the Idol of man, as he is by nature, must be thrown down; and homage must not be paid to it. Says the Apostle, Look not every man on his own things, but every man also on the things of others. According to the Gospel, therefore, all the unsocial and selfish affections are to be mortified. We are to prefer the honour and glory of God to all things else, to the whole Universe. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. As of him, and through him, so to him are all things, to whom should be glory forever. For his pleasure all things are, and were made. All things were made to promote his glory. All things are preserved for,—and will, eventually, issue in the same end. And it is infinitely fit and proper that they should all subserve the purposes of his glory. For he is infinitely worthy to be exalted to the throne of the Universe in the views and affections of his rational Creatures. He indeed is the alone proper object of the highest esteem, and most ardent love of all his rational creatures for what he is in himself, independent of any interest they may have, or hope to have in his favour. And all his laws are infinitely worthy to be eternally, and unchangeably obeyed.—
Again, further, according to the benevolent scheme of Religion in the Gospel, so far are all our selfish feelings and passions to be subdued, that even our enemies—our personal and prejudiced enemies—such as hate us without any reason at all—such as are inveterate in their hatred are to be embraced in the arms of benevolent compassion—the love of pity not of complacence.—This however doth not imply that we have any complacential affection towards them, or that we willingly put ourselves in their power, or give them the means and opportunity of injuring us. On the other hand we may and ought to be displeased with their evil ways, their causeless hatred of us, and to be cautiously upon our guard against the efforts of their malice. Malice is always active. An enemy to you is commonly restless and uneasy, unless, by revenge, he is gratifying his ill-nature. It is always unwise to put ourselves into the power of any who are malicious and inimical to us. Religion doth not require us to consider enemies as friends, or to treat them in the same manner. This would be both absurd and unsafe. But we are to extend to them our benevolence, or love of compassion. But I say unto you love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, that you may be the Children of your Father who is in heaven; for he madeth his sun to rise on the evil, and on the good, and sendeth rain on the just and unjust. Here is our duty to enemies of all kinds. No system of morals or philosophy ever taught man this great and difficult duty in its true nature and proper extent, but the Gospel. The love of enemies in its just nature is an article no where found in nature’s Creed. We have no hints scarcely about it among the sages of pagan antiquity. The divine philosophy of Jesus alone teaches it, in its true sense.—A regard therefore to the good of others and even of those who hate us, must govern us, or we are not the real disciples of him, who laid down his life for us. He laid down his life for his enemies, those who hated him without a cause. God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Here is an example for us. We are to do good to others, even while our enemies. In all our words and actions a higher aim than self must bear sway. For if ye love them that love you what reward have ye? Do not even the publicans the same? And if ye salute your brethren only? What do ye more than others? Do not even the publicans so? There is no moral excellence or virtue in our friendships and complaisant treatment of others, if we go no higher than self: or if our own ease, good, honour, or advantage be our ultimate end or ruling motive. The sum of Christian duty is contained in the moral law; and the sum of the moral law is contained in these two Commandments, the love of God, and the love of man. There is therefore nothing of a selfish nature; mean, or base belonging to christianity. It will not even suffer us to retaliate, or to revenge an injury for the sake of punishing; or to delight in the pains and sufferings of others; or to take any measures to hurt them, that are contrary to what is right and fit, or to reason. It expels, in fine, every false Virtue, enjoins only every real virtue, though exploded by the world:—it pays no attention to the usages, opinions, and laws of the world any further, than they are the eternal laws of reason and rectitude. It will not allow its followers to think an evil thought—or speak an evil word—or to do an evil action to man. But it commands us to forgive injuries on the penalty of exclusion from the forgiving pity of our heavenly Father. Philosophy has often recommended the contempt, but rarely the forgiveness of injuries. It is a doctrine not indeed above the reach of reason, but reason is too weak to establish it as a general principle of action.—Our Lord presses it upon man, in the most solemn manner, as he would hope or expect pardon from God. For if ye forgive man their trespasses, your heavenly Father will also forgive you. But if ye forgive not man their trespasses, neither will your Father forgive your trespasses.
Christianity is then a religion of benevolence, forbearance, forgiveness of injuries, and meekness and condescension, which can be said in truth of no religion that was ever among any of the heathen nations, antient or modern—in earlier or later times. It is therefore as different from, and as much above, in its principles, in its doctrines, in its hopes, and in its aim, all the schemes of religion, which have been broached by cunning and artful impostors, as the one true God, is different from and above all Idols; or holiness above sin, or light preferable to darkness.
It teaches us the infinite benevolence of the Deity. That he is good, and does good—is slow to anger—long-suffering—and that his tender mercies are over all his works. There is none good but one that is God. He is one boundless ocean of benevolence. There is nothing in him, or done by him which is contrary to, or irreconcilable with, infinite, universal, and impartial benevolence. It declares to us that its great Founder is the image of his Father who is in heaven—full of grace and truth—all benevolence indeed and condescension. It requires of all the Children of men the same mind that was in Christ, perfect benevolence. And when completed in glory, all its friends will form one kingdom of peace—one society of pure and perfect benevolence: where no competitors struggle; no factions contend; no rivals supplant each other. “The voice of discord never rises, the whisper of suspicion never circulates, among those innocent and benevolent spirits. Each, happy in himself, participates in the happiness of all the rest; and by reciprocal communications of love and friendship, at once receives from, and adds to, the sum of general felicity.”
While in this world of sorrow and tears, the Gospel most strictly requires of all, that we should cultivate and practise universal benevolence, and in all our respective places be careful to do unto others, as we would that they should do unto us in similar circumstances—which is the most excellent compend of moral duty.—The Christian Religion therefore must appear to all candid minds, to be a system of benevolence and good will. And on this account it is a system of religion deserving of our admiration, and love.—Inattentive to its very genius are those, and strange as it may seem, there have been some such among its enemies, who accuse it as defective in kindness and beneficence, and call it a mercenary and selfish system.
It encourages us along in duty, we grant, from the hope of reward, and dissuades us from sin, by fear of misery. And hence some infidel writers whose attacks against it, have been read, with great avidity, have taken occasion to say that it is a mercenary, and selfish religion; and therefore, unworthy of God to institute or man to receive. Nothing can betray their partiality more, or exhibit in a more conspicuous light their unfairness, and their ignorance of the nature of this system or religion than to bestow upon it, the epithets of mercenary and selfish. They tell us that the excellence and glory of Virtue should be the only motive to persuade us to embrace it in our hearts, and to pursue it in our lives: that interested motives, or motives drawn from the rewards of virtue, or ill-effects of vice, are unworthy of God to use with us; and only build up a selfish system.——Why interested motives are made use of by the Supreme Being to persuade us to accept of the offers of the Gospel is a question of some importance, and seems incumbent on me here to discuss. And that the hearer may gain satisfaction he is requested to attend to the following remarks.
1stly. The supreme inherent excellence of Virtue, or moral goodness would perhaps be the best and most suitable motive to be used with angels, or beings who had never apostatised from God. Because they could perceive all its richness and worthiness. As it is the most noble, so with them it might be the most influential. They, it will be granted, have a clear and direct view of the nature and of the charms of holiness. It shines before them, in all its native splendor, and is possessed and exercised by them, without any mixture of evil. They see all the loveliness of Virtue, and actually experience a fulness of joy from it. And of course it will have all its due weight with them. But man is plunged in sin and guilt.—And is guilty because sinful. These, sin and guilt, intercept, as an intervening cloud, his vision of the glory and excellence of Virtue. He cannot therefore be so entirely influenced by them. For what is not fully perceived cannot operate as a motive in all its weight and importance. Besides, this is a state of probation and trial; and man, accordingly, is treated in the Gospel as in such a state. And if he were not treated as in such a state, he would not be treated either justly or truly, either according to the nature, or the fitness of things.
2dly. Further, human nature, in a religion which is from God or which would do any good, must be taken as it is, and treated agreeably to truth and fact. Did Christianity consider and treat man as an angel, we certainly should be furnished with an unanswerable argument against it, and ought not to receive it; or if we should receive it, it could do us no essential good, because not adapted either to our nature or necessities—to our circumstances as degenerate and fallen Creatures.——Therefore
3dly. While in the body, motives drawn from the prospect of a recompence beyond the grave, to excite our hopes, and from the threatenings of endless misery, as the native result of our ill-conduct to awaken our fears must be altogether proper and reasonable. As long as hope and fear are the two great springs of human action, so long will both reason and philosophy, as well as propriety, require that they should be alternately addressed, and be made to assist the cause of Virtue. When, therefore, the Christian Religion employs interested motives to work upon the human mind, it carries a clear mark of its reasonableness, and adaptedness to the circumstances, in which we are placed in this world, and is no proof, consequently, of its being defective in benevolence, or a mercenary and selfish religion.——Again,
4thly. If Virtue or holiness shall be rewarded forever, and Vice or wickedness shall be punished forever: or if the effects of the one shall be the most happy, and of the other the most unhappy. Ought not this to be known? Is it not fit and proper that the exact truth, in things of such infinite moment, should be revealed? Must the truth be secreted lest it should have weight to induce us to act agreeably to it. If God have annexed, in his Providence, or in the nature of things a reward to piety, and evil to impiety, where can be the harm for us to be plainly informed of it, that we may practise the one, and shun the other?
We proceed—to observe—on the great subject before us—
Sixthly, A further evidence of the internal worth and merit of the Christian Religion is that it strictly prohibits all moral evil, and whatever would interrupt our peace and comfort as individuals, and the harmony and benefit of society. No religion is of any value or worth any further than it is good, or tends to good. The beauty of holiness is its tendency to happiness; and where it obtains in a full measure, there misery is expelled with all its train of evils. And the beauty of religion is its tendency to promote the real welfare of man, as an individual, and as connected in civil society. By cultivating in men the principles of honour, faith, integrity, and conscience; and calling them off from vain and hurtful courses, they are made the best members of society. The best interests of civil government and of society are, consequently, most promoted by Religion. It gives to civil government faithful rulers and quiet subjects. Nothing is good or praise-worthy, in a moral view, any otherwise, or any further than in fact it actually does or aims at good. It would not be worth while to embrace a system which pretended to be religion, if it had no power or tendency in its principles and duties, promises and exercises, institutions and precepts to do us good, to do good to others—to the world at large—to the various orders and ranks of society. Most certainly that Being, who has infinite wisdom and infinite goodness, would never reveal or institute, or require us to believe and practice a religion, which had no tendency to promote our own or the welfare of others. For it would be to no purpose. It would be useless and vain.—All false religions, it will be acknowledged, actually do hurt. Error and imposture, are so far from being harmless, that they are always, in a greater or less degree pernicious. They mislead and bewilder the mind. They create dissensions: they nourish evil passions—they pollute of course the morals.—Now the Christian Religion appears excellent and glorious, worthy of all acceptation and praise, as it consults, and tends most directly, and powerfully, to secure the welfare of man, here and hereafter, in time and in Eternity. Its grand design is to render us happy in this state of being, and blessed when another shall open upon us. And the way, it takes to render us happy, is by subduing all our evil appetites and propensities; and forbidding whatever is hurtful to our own peace, or to society around us. If it secure the morals of individuals, it in effect secures the public morals; for of individuals is the public composed. A government or people are then prosperous, when rulers and the ruled conduct aright, in their several places; when the morals are most pure; and when disorders, licentiousness, extravagance, and other evils, vice and iniquity, are most suppressed. The more pious and virtuous the members of a Community the happier is that Community. It ever has been, and ever will be found, that righteousness exalteth a nation, and that sin is the reproach of any people, in greater or less societies. Blessed is that people whose God is the Lord.—The Gospel indeed was never originally designed by its divine author to be an instrument of civil government, or merely an aid of civil society. It hath something infinitely higher in view.—But, at the same time, it as directly tends, in its great doctrines and moral precepts, and as much promotes the highest and most valuable interests of society, as if it had no other object in view, or were instituted for this sole purpose.—Here it ought to be particularly remembered, that those who regard religion, in no other light, than as an excellent expedient to civilize and humanize man, and to strengthen the bands of government and society, debase its design and nature, and err widely from the truth.—Religion, however, brings people to order, to regular conduct, to humanity, to love moral duties, and to the practice of all the social and relative duties, and then they are prepared to be good subjects of civil government, and good members of civil society. It, then, most essentially co-operates for the happiness of the Community, when it checks growing vice, when it liberates and humanizes the rough pieces of human nature. And by forbidding all moral evil, and laying before the mind the terrors of the Lord, to dissuade from all iniquity, by revealing from heaven the wrath of God against all unrighteousness and ungodliness of men, it contributes powerfully to the best good of civil society.——
Whatever can be to the glory, ornament, and dignity of the social intercourse is commanded in the Gospel; and whatever tends, even, though in the remotest view, to debase or injure man, in his rights as a member of the community, is most expressly prohibited. Industry, order, frugality, economy, diligence, faithfulness, honesty, truth, humanity, and all the civil virtues and duties, as well as the moral and Christian, are abundantly inculcated. We are taught not only the laws of virtuous friendship, but in that general philanthropy which as Christians is incumbent on us, we are taught a real love to our Country; and we are bound to submit to all the regulations of government, and its wholesome ordinances, not only for wrath, but for conscience-sake—not only as a duty which we owe to the Community, but as a duty which we owe to God. For to break the laws of man, is to offend against the laws of Christ.
Besides, in our prayers and wishes, as well as in our words and actions, are we to seek the good of others. Christians are bound to pray for others—to wish well to them in all lawful pursuits—to seek the peace of government, its honour and stability—and to do nothing which is contrary to the peace of society. Banish religious principle, and you loosen all the bonds which connect mankind together; you shake the fundamental pillar of mutual confidence and trust; you render the security arising from laws, in a great measure, void and ineffectual.—For human laws and human sanctions cannot extend to numberless cases, in which the safety of mankind is deeply concerned. They would prove very feeble instruments of order and peace, if there were not checks upon the conduct of men, from the sense of divine legislation—if no belief of future rewards and punishments were to overawe conscience, and to supply the defects of human government.
Again—Christians are by their example to recommend regularity of deportment, sobriety, temperance, righteousness and truth. They are to put away all guile, hypocrisy, wrath, evil speaking, malice, and deceit. Not only all that would hurt society is prohibited, but all moral evil, indeed of every kind and degree. Not a wish or passion, which is inconsistent with, or contrary to purity, to justice, to benevolence, is to be indulged. No line of conduct or business which is unlawful, or incompatible with moral obligations is permitted by the laws of Christ. So far therefore as religion really obtains, so far society and civil government are essentially benefited. Perjury, falsehood, theft, robbery, oppression, extortion—and all the train of crimes which embroil and render society miserable, are driven away by the influence of religious and moral duties. And were the Christian Religion to obtain in all hearts, and over all nations, society on earth would resemble, in sweetness, the music of the spheres—the harmony of nature; and the abodes of eternal felicity. For it is religion in its perfection which constitutes the chief ingredient of heavenly glory and blessedness.—If we had no reference, therefore, to another world, it would be wise to maintain the Gospel for the purposes of carrying the happiness of civil society to the zenith of glory.—This is no small proof of the internal worth and merit of the Christian religion; and displays in a most amiable and illustrious manner, the wisdom and goodness of the Supreme Being: for he has consulted and aimed at both the temporal and spiritual good of man, and both at once in the very frame of that religion, which he requires us to receive and practise; and has joined together our interest and duty. An habitual omission of duty and moral Virtue is of course a rejection of our happiness, a forsaking our own mercy. What an exalted idea this ought to give us of the excellence of the Christian Religion!—Let us therefore, to conclude the present discourse, admire its doctrines, and conform ourselves to its precepts, that we may experience its consolations—and finally, when time is no more, enjoy its rewards. For such as obey it, shall be recompensed in the resurrection of the just.——