DISCOURSE XXIV.
The general excellency of the Christian Religion.
1 CORINTHIANS xii. 31.
But covet earnestly the best gifts; and yet show I unto you a more excellent way.
What was proposed, in attending to these words, through divine help, was to consider the general excellence of the Christian Religion. Could a deep impression of this be made upon the mind, a very material point would be gained. For when people are once convinced in their judgments, of this, they will be, in some good measure, prepared to listen to the proposals of mercy made to them, and their attention will be excited. Of course they may be said to be not far from the kingdom of heaven.
If possible, I would offer such arguments and considerations, as that you shall be unable either to resist, or to hear with cold unconcern. Let reason and reflection work. Weigh all that has been, or may be still offered to you, in the even balance of candour and deliberation; and be resolved that your minds shall be open to truth and reason: and if you find, as I trust you will, upon the closest examination, and most impartial attention, that the proofs of the excellence of the Christian Religion are full, clear, and satisfactory, let your lives and future practice be consonant to your conviction.
We have already in the progress of our discussion adduced six arguments to establish the point before us, and enlarged upon them, according to what propriety demanded of us.
We now pass to observe——
Seventhly, The excellence of the Christian Religion appears from the gracious influences of the divine spirit, which it offers, and the reasonableness and moral and doctrinal nature, as well as great simplicity and plainness of the divine Ordinances, or Sacramental Institutions, which it bids us celebrate.
The gracious influences of the holy Ghost are offered to enable us to comply with the whole of our duty, as Christians, and to triumph over all opposition and enemies in our road to happiness. These influences are usually distinguished into the renewing or sanctifying—the awakening and convictive—the supporting and comforting—the restraining and confirming,—the abiding and indwelling, operations of grace. Such is the depravity of the human heart that the power of God is absolutely necessary to bring man to the love of truth and duty. We depend upon the sovereign grace of God for salvation. And such assistances of the holy spirit are promised, in the Gospel, as are altogether proper and sufficient. It doth not offer us salvation, and leave us in the dark, as to the means of obtaining it, or destitute of the help, which is necessary to fit us for all that we are either to do, or to suffer. A merciful and wise God never imposed on any of his rational creatures, any thing as duty which was not in its own nature proper, or for the performance of which neither power, opportunity, nor means were given. He hath graciously appointed all the means which are necessary to comply with his revealed Will. And natural strength and power, or rational faculties and capacities abundantly adequate. Nothing but a disposition to comply with duty is wanting. Ye will not come unto me that ye may have life. Thy people shall be made willing, says David, in the day of thy power. Nothing prevents our immediate compliance with the gracious proposals of mercy and salvation made us, in the Gospel, but the wickedness of the heart. To overcome this wickedness of heart, or enmity against God, the powerful operations of the holy Ghost are promised. He must sanctify or regenerate the soul. He must call, convince, awaken, and renew us. The voice of the Almighty must effectually call us. He who made and upholds the Universe, by his divine energy must rouse us from our supineness and lethargic state. By his spirit he awakens—convinces—and savingly illuminates the soul. The peculiar office or work of the divine spirit is to apply the redemption purchased by Jesus Christ. The remedy provided, in infinite mercy, to heal the moral disorders of the heart and to wash away our sins, is all-powerful; and is rendered effectual by the kind and quickening influence of grace. The regeneration of the sinner is the work of God’s spirit. Motives and arguments are unequal to this. It must be effected by the operations of the holy Ghost. He creates the soul anew unto good works, which were before ordained that we should walk in them. Except a man be born again he cannot enter into the kingdom of God. We are said to be chosen to salvation through the sanctification of the spirit and belief of the truth. In the following words, the renovation of our nature is attributed to divine influence—which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. And in the whole progress of the christian life, as well as in our entrance upon it, the gracious aids of the divine spirit are requisite. Divine grace enters us on the christian course at first. And it must aid us along, in every step of our way, till we shall be admitted into the regions of eternal blessedness. And how free and ready God is to impart the efficacious influence of his spirit, even all that influence which is needful for us, our Lord himself, who came to reveal his Father’s Will, informs us in the following remarkable passage Luke xi. 5, to the 14th verse.—And he said unto them, which of you shall have a friend, and shall go unto him at midnight, and say unto him, friend lend me three loaves. For a friend of mine is come unto me, and I have nothing to set before him: and he from within shall answer and say, trouble me not; the door is now shut, and my Children are now with me in bed: I cannot rise and give thee. I say unto you, though he will not arise, and give him, because he is his friend, yet because of his importunity, he will rise and give him as many as he needeth. And I say unto you ask, and it shall be given you: seek and ye shall find: knock and it shall be opened unto you. For every one that asketh, receiveth: and he that seeketh, findeth; and to him that knocketh, it shall be opened. If a son shall ask bread of you that is a father, will he give him a stone, or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then being evil, know how to give good gifts unto your Children: how much more shall your heavenly Father give the Holy spirit to them that ask him. How ready is a gracious God to bestow upon us, on our earnest, continued, and devout pleadings with him therefor, all the influence to renew and sanctify us which we need? He is as ready as tender earthly parents are, and how ready they are, let their own feelings and the history of all ages and nations declare, to confer when in their power, on their Children, good gifts of a temporal nature. He is not backward or reluctant. On the other hand, he is willing to bless, pity, and save us. Indeed he waits to be gracious. And therefore will the Lord wait that he may be gracious unto you: and therefore will he be exalted that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. He bears long with us on purpose to reclaim us from our evil ways, and to bring us to repentance. Considering the number and aggravations of our sins, our slowness of heart to believe, how astonishing the long-suffering of the supreme Being! How pleasing the thought, that he is ready to bestow all that divine influence, which is needful to renew our souls, to subdue within us the power of sin, and to prepare us, in the way of holiness or progressive sanctification, for the kingdom of heaven! Were he not more ready to impart spiritual blessings, divine grace, than man is to give aid to his fellow-men, when in his power, who then would be saved. We might justly complain and object against his ways.
With respect to the two sacraments of the Gospel, Baptism and the Lord’s Supper, they are plain in their design; and viewed as means of religious instruction, and considering our make and condition in the world, they are altogether reasonable. We are composed of body and soul, which strongly and reciprocally affect each other. Jesus Christ, our only Redeemer is gone to Heaven, and we expect his return again into this world to judge it, at the last day. We are exceedingly apt to forget him, like servants their absent Lord; we need, then, some special monitors to bring him often to our grateful and affectionate remembrance, in his wonderful condescension and meritorious sufferings, and bitter death on the Cross. For he hung on the bloody Cross to expiate human guilt. The Ordinance of the supper is happily calculated to keep alive, the memory of his sufferings and death for sinners, by an affecting symbol: and the ordinance of baptism to impress the mind with a deep conviction of the need of having our polluted natures cleansed by the sanctifying power of grace. They both aid the devotions of the mind by outward and sensible signs. Much instruction, in the things of God and our everlasting peace, is contained in them. They teach us more affectingly than we could, perhaps, be otherwise taught, some of the most important truths of the Gospel. They, in fact, do us good just as the other means of religion do us good, by making us better; by enlightening the mind and impressing the heart. They do not operate for our benefit, like a spell, or charm. They are rational institutions, and tend to promote our spiritual edification and comfort, as means of religion. We most sincerely regret, that, in any instances or age, they have been misapprehended, and made to subserve the purposes of superstition. But doctrines as well as ordinances have been, through the ignorance and perverseness of men, misunderstood and abused. All the friends of virtue lament that this has been the case, but it cannot be pleaded as an objection against the reality of divine ordinances.—It is we conceive, a mark of great wisdom as well as of goodness, that it has pleased the God of all grace and mercy, to take this way, by divine ordinances, to quicken, to instruct, to warn our hearts in the things of his kingdom. He knows infinitely well, what means to employ to bring us to himself, the fountain of all good, to induce us to repent of sin, to lead pious lives, and to prepare us for future rest and glory. We should be sincerely thankful for all the means he has appointed; and most diligently improve them, for the important purposes of his glory and our eternal Salvation. Exceedingly wrong, therefore, are those pretended Christians who deem divine ordinances useless—who turn them into allegory and figures, who treat them with impious scorn; as if wholly unworthy the nature of the spiritual religion of Jesus Christ, and hindrances in the way to eternal life. For they are really well adapted to answer important moral and doctrinal purposes, and to fill the mind with fervent piety. Instead, then, of being a disadvantage to, they are a powerful recommendation of the Christian Religion. They are a part and instance, indeed, of its excellence.——Further;——
Eighthly, Another proof of the Excellence of the Gospel is, that it contains a system of the most perfect and finished morals. In respect to the morality of the Gospel, even its most inveterate enemies allow it to be excellent; and much superior to any rules of conduct and happy living to be gleaned from all the writings of the sages of pagan antiquity. Without morality there can be no true Religion. Morality is an important branch of Religion—is essential to it. To place religion altogether in piety, or altogether in Virtue is a very great error. It is an error, too, peculiar to no times. It has prevailed more or less in every age of the Christian Church. “It has run through all the different modes of false religion. It forms the chief distinction of all the various sects, which have divided, and which still continue to divide the Church—according as they have leaned most to the side of belief, or to the side of morality.
“Did we listen candidly to the voice of scripture, it would guard us against either extreme. The Apostle Paul every where testifies, that by no works of our own, we can be justified; and that without faith it is impossible to please God. The Apostle James as clearly shows, that faith, if it be unproductive of good works, justifies no man. Between those sentiments, there is no opposition. Faith without works, is nugatory and insignificant. It is a foundation, without any superstructure raised upon it. It is a fountain which sends forth no stream—a tree, which neither bears fruit, nor affords shade. Good works, again, without good principles, are a fair, but airy structure—without firmness or stability. They resemble the house built on the sand—the reed, which shakes with every wind. You must join the two in full union, if you would exhibit the character of a real Christian. He, who sets faith in opposition to morals, or morals in opposition to faith, is equally an enemy to the interests of Religion. He holds up to view an imperfect and disfigured form, in the room of what ought to command respect from all beholders. By leaning to one extreme, he is in danger of falling into vice; by the other of running into impiety.”
Morality therefore being so essential to, and so important a part of pure and undefiled Religion, it is one great recommendation of the Christian Religion, that it contains a system of perfect and finished morals. There is not a single defect in its morals—not a single false virtue to be found in it, or one vice, however specious countenanced. This cannot with truth be affirmed of any, or all the best systems of heathen philosophy and morals. The heathen moralists have, we concede, said many fine and beautiful things of Virtue: and given many rules of moral conduct which are both just and weighty. They painted too, in lively colours, the frailties and miseries of man. But the most amiable and pure systems among them allowed of self-murder, and many other absurd and inconsistent follies and vices. They either had no idea at all, or not any just one concerning the high moral duties of forgiveness of injuries—the love of enemies—self-denial—humility—and unlawfulness of revenge. On the other hand, in the morals of the Gospel there is not one blemish. They are above censure, and demand admiration. They are both pure and sublime. Only hear, as one instance, among many others equally noble and beautiful, how the Apostle Paul sums up, and presses home moral duties. Finally, brethren, 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.—When our Lord had finished his sermon on the Mount, in which we have a glorious epitome of the morals, which he taught, and the motives from which they should flow, the great concourse of people, who had convened to hear him, were astonished at his doctrines. And it came to pass when Jesus ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes. He delivered truth with so much force and energy; his address and eloquence were so much the perfection of propriety: for he spake, in this sense, as never man spake: the doctrines were so plain and pure: and the principles from which he taught us our actions should proceed, were so holy and sublime, that we need not be surprised, that the multitude were full of admiration. The Christian Religion, therefore, is most excellent on account of the purity, perfection, and sublimity of its morals; and of course, worthy of all acceptation.——
Ninthly, A further argument to prove the inherent worth and beauty of our holy Religion, is that it gives us so much light, in to the great plan of the divine government. Without this revealed light, we could never know any thing about the grand end of God in the Creation, preservation, and government of the world. Reason cannot open to us these ends. The Bible is a history of divine Providence and the work of redemption. It is a comment upon the works of God. This is a most convincing proof of its divinity; and of the glory of that religion which it contains. Without it, all would be mystery to us. We could not satisfy ourselves with respect to any thing around us. We could not go so far as to prove that the world had a beginning in time, or that it did not exist from everlasting. We could not offer any rational view, why we were made; much less could we give any satisfactory account, why so many evils take place, or so much disorder is permitted in the system of the world. Reason, though it may lead up the mind, through nature’s works, to nature’s God; though it may discover to us many parts of duty, could never be able of itself, to give us any light into the end of God, in the formation of man, and government of the universe. But the Gospel informs us fully, what this world was brought into existence for—what man was placed in the scale of rational being for, and that the present life is a state of probation and education to prepare us for another, a state of remuneration. This is confirmed by every thing we see around us. Man is to live hereafter. Time is to introduce an Eternity. All the events of Providence are ordered or permitted with a view to another world. This is the only key which can open to us the designs of Providence, in the permission of sin:—the continuance of moral evil, and, of course, natural evil:—in the disorders of the world:—the inequities, which we cannot help beholding:—the oppression of Virtue: the triumphs of vice—so often observed, and so deeply afflicting to the pious in all ages. Without the supposition that this is a probationary state, and that it looks forward to a retribution state, all would be to us, a pathless wilderness—a labyrinth, out of which we could have no clue to guide us. This world could not possibly be formed on any other plan. And the history of it cannot be understood or explained on any other ground. If this were the last state of man, certainly we might expect a very different arrangement, in the government of it. We should either see perfect happiness every where enjoyed—no storms arising—no clouds interposing—but one continued scene of order, peace, and delight; or complete wretchedness. Had God intended it for a place of perfect happiness, we should not see it overspread with innumerable miseries; we should not be pained with the sight of so much folly and vice. Had he intended it for a place of sorrow only, we should not see human life blessed with such a rich profusion of mercies. But when we consider this world as represented, in the sacred Volume, as a probationary state, all is light; every thing we meet with may be easily solved. This mixture of good and evil is necessarily implied in a state of probation. We are here to exist with a reference to a future world. We are upon our trial. If we abuse our advantages and neglect our duty, we shall sustain hereafter all the ill-consequences of our folly and madness. If we rightly improve this state of probation, ample rewards will be conferred upon us. We are here in our education for another stage of our existence. According to Christianity, God’s end in all things is his own name—or glory—and the best good of the Universe—its greatest eventual perfection. It assures us, which is a cordial to support us, under all dark and distressing calamities, that in the last result of all things, perfect justice will be done—order will be educed out of confusion—peace out of contention—light out of darkness—and happiness out of misery. Our God is in the heavens, and doth whatsoever he will.—Alleluia, for the Lord God omnipotent reigneth.—While Christianity informs us of God’s last end in Creation and Providence, and the nature of true Virtue, consisting in a conformity of heart to his moral image, and conformity of life to his law, it opens to us the only way of acceptance with him, and the full remission of all sin. This leads me to observe——
In the last place, that the principal glory of the Gospel, is its revealing to us a mediatorial Salvation, the only way to pardon—the recovery of lost man by the sufferings and death of the Son of God. This, indeed, as the attentive hearer will easily apprehend, is the great Excellency of our Religion. That which more than any thing else, or all things else, shows its glory and worth. This is the chief excellence. All that hath been above illustrated, if united together is far from being equal to this; and was but preparatory to it. This was designedly reserved for the last and crowning glory of all. As sinners we want a method revealed, or to be shown, how we may obtain forgiveness and the divine favour, acceptance with a holy and sin-hating God. This the Gospel clearly reveals to us; and in this consists its glory. This distinguishes it from all false religions—from all the religions ever broached in the world. There is one God and one Mediator between God and man. Other foundation can no man lay, that that is laid even Jesus Christ. We are redeemed with his precious blood. He is the lamb of God that taketh away the sin of the world. No man can come unto the Father but by him. He is the way, the truth, and the life. Through him, as an exalted Redeemer, repentance and remission of sin are preached to an Apostate world. He came to seek and to save that which was lost—to call sinners to repentance.—Be it known unto you, therefore men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe, are justified from all things from which ye could not be justified by the law of Moses. Neither is there Salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. The chief mercy of the Deity to a ruined world is the gift of a Saviour. This is the unspeakable gift. None can be compared to it. It is infinitely above all others. Whenever the inspired penmen touch upon this theme, the love of God in giving his son to make a propitiation for sin, they seem to be carried out of themselves. They delight to dwell upon it. They are raised beyond their ordinary pitch. They labour for language to describe it. They know not how to speak worthily upon it; where to begin, or where to end.—They exclaim, O the length, the depth, the height, the breadth of the love of God; his redeeming love!—
All indeed that Jesus Christ did, and suffered was to open a way for our pardon, and to lead us to life eternal; a life of pardon and acceptance with God, which might be compatible with the claims of strict justice. For this, he lived a painful life. For this, he condescended to be clothed in human flesh. For this, he died on the Cross, an ignominious death. For this, he lay in the cold and silent grave. For this, at the destined moment, he burst asunder the bonds of death, and arose in triumph, as a mighty conqueror over death and hell; for as he was wounded for our transgressions, so he was raised again for our justification. For this, he ascended, in a visible form, before chosen witnesses, into heaven. When we behold him coming into the world—living—suffering—bleeding—dying—numbered with transgressors, for he was crucified between two malefactors, as if the greatest criminal of the three—and suspended on the cross on Calvary’s top, between the heavens and the earth, as if unworthy of either—we see him as the great propitiatory Sacrifice for sin.
The law came by Moses, but grace and truth by Jesus Christ; and he fulfilled all righteousness. He put an honour, by what he did, and by what he suffered, by his active and passive obedience, on the divine character, law, and government. To all worlds, he has given full proof that pardoning mercy may be consistently exercised to all penitents—that the ruler of the Universe may be just and yet justify the believer—that an honourable door of salvation is opened. He indeed bore the sinner’s shame and iniquities as his substitute; and accordingly is made unto all that believe, wisdom, righteousness, sanctification, and redemption. Through his peace-speaking blood a way of life and forgiveness for, even the chief of sinners on their repentance is made known. A holy, and righteous, and sovereign God, who is bound to consult the honour and glory of his own character, law, and government, and the welfare of the system of the Universe, can be just and yet forgive the sinner, who repents and believes in a Saviour. Man may be saved, and yet his salvation honour his Maker, as the all-wise and all-holy Jehovah. He is glorified in our recovery from sin to holiness, and more glorified, than if we had been left to perish, unpitied; and the law had been executed upon us, in all its awful rigours.——Here consequently is the peculiar glory or principal Excellence of the Gospel.—its revealing to us a mediatorial interposition—a way of pardon and felicity consistent with all the divine attributes. It honours, indeed, the Divine Being, and all his perfections, wisdom, goodness, mercy, and justice, while it provides, in the most ample manner, for the sinner’s relief and salvation.
Would any then enquire after the peculiar glory or excellence of the Gospel they may at once receive a full answer, on what I have now stated.—A vicarious righteousness—a pardon purchased by the precious blood of the Son of God—the Cross of Christ—is the sum and substance—the glory of the Gospel. Sin is expiated by an adequate sacrifice—everlasting righteousness is brought in—the divine honour is secured—and all the law magnified. This is the excellence of the Christian Religion. Unless we see this; we see nothing of the worth of a Saviour—and we know nothing either experimentally, savingly, or even speculatively of the glory of the Gospel.
I have now considered, at some length, the general excellence of the Christian Religion. Had my illustrations and arguments been such, as the dignity and grandeur of the subject required, I should hope that every hearer would receive such a sense of the excellence of that Religion, in which he was born and educated, and which blesses, with its salutary rays, as a divine light, our happy Country, as would never wear off, but lead to a temper of mind and conduct of life conformable to its precepts.—In as few words as they can be expressed, permit me, to recapitulate all the arguments and considerations which have been enlarged upon in these discourses, and present them, in one united view, that they may all have their proper weight on the mind. The Christian Religion then is excellent, as it shines gloriously above all other religions.—As it contains an admirable system of doctrines, and a plain and rational mode of worship:—as it lays before us the best system of duties, all of which are reasonable, and the most weighty and solemn motives to enforce them:—as it comprises in it the most precious promises, and furnishes the richest supports, in days of adversity and misfortune, far surpassing all that could be derived from reason and philosophy, though these a wise man will by no means despise:—as it builds itself upon no selfish foundation,—as it prohibits all moral evil, and every thing which would interrupt our peace and comfort as individuals, or the harmony and benefit of society, which it consults and secures:—as it offers the most gracious, and sufficient assistances to enable us to perform all required duty, and hath but two sacramental institutions, both of which are reasonable, having a doctrinal and moral tendency,—as it exhibits a perfect and sublime morality which the life of its founder happily exemplified: for the example which he set us of Virtue and goodness is indefective:—as it gives us so much light into the great plan of the divine government:—and as it reveals a mediatorial salvation, the only way of pardon and acceptance with the omniscient—and all-holy God. Well may the Gospel, be called the Gospel of God—the Gospel of the grace of God—the glorious Gospel of the blessed God—the power of God unto salvation—the wisdom that is from above—the mystery hid from ages—the Gospel of Christ—good news of salvation—and the Gospel of our salvation—the grace of God—and the Gospel of peace.
The whole will be concluded, with only one request to the hearer, that as he would act up to the dignity of his rational nature—as he would admit nothing, which is contrary to, or reject nothing which is consistent with, reason—that as he would be happy on earth—and happy after death, so he would, with fairness and candor, with all due seriousness and deliberation, examine the merits, the internal worth and beauty, the excellence of the Christian Religion, that from a full conviction of its being worthy of all acceptation, he may conform his life to its precepts, be interested in the righteousness of its author, and build his hopes upon its promises—and, then, its rewards will be his portion, when time is no more.—And now to the King, eternal, immortal, and invisible, be rendered, through Jesus Christ, all honor, glory, and praise, from all on earth, and all in heaven!——Amen!