DISCOURSE XXI.
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.
In the Church of Corinth there was much contention about the various miraculous gifts of the holy spirit, which, in the first ages of Christianity, were conferred for the general benefit of the common cause of our Salvation. Without them, small would have been the success of the Apostles. Their wonderful success depended not upon the efficacy of human means, but is to be chiefly attributed to these miraculous gifts. And they went forth and preached every where, the Lord working with them, and confirming the word with signs following. These gifts, called the baptism of the holy Ghost, were necessary to rouse the attention of a thoughtless generation, to satisfy the Jew that the promised Messiah, one greater than Moses, was come, and that mighty works showed forth themselves in him, to convince the Gentile that the Idol-Gods of the nations were a vanity and a lie. They were also necessary to put men of leisure and science upon a full and free enquiry into the merits and worth of that Religion, which was introduced to the world and supported by evidences of so extraordinary a nature.—The persons, as would be rational to suppose, who possessed these miraculous powers, such as the gift of tongues—of healing—of prophesy—and discernment of spirits, were considered in a high and honourable light, in a light bordering upon veneration. By their own brethren they were greatly respected, and among their heathen neighbours: of course, would be viewed as almost divine. Whatever is preternatural calls forth attention and wonder. The distinction, which these gifts conferred, became in the Corinthian Church a matter of envy. In this Chapter, which is closed with our text, the Apostle takes up, and largely discusses the subject of the miraculous gifts of the spirit. He allows them to covet, earnestly to desire and seek these gifts, not as an occasion of boasting and pride, but that thereby they might be the instruments of more successfully spreading the truth and glory of the Gospel. But he would have them by no means forget that, excellent as these gifts were, there was something still more excellent, to which he would most affectionately recall and fix their attention:—which far exceeded all external gifts however splendid, and that was their spirit of Charity or Christian benevolence, which is the essence of all pure and undefiled Religion. But covet earnestly the best gifts: and yet show I unto you a more excellent way.
This more excellent way, which he above all recommends to them, is that of Charity, or real holy benevolent affection, and which, in the next Chapter, he discusses and illustrates, in a manner equally beautiful and sublime.——Instead of calling the attention of the audience to the particular excellencies of the divine principle of holy benevolent affection, Charity, I shall attempt to state at large the general excellency of the Christian religion. And for this, the words selected for present meditation, lay a proper foundation. Charity indeed, as but now mentioned, is that more excellent way intended by the Apostle, and of which he speaks in the following terms.—Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling Cymbal. But since Charity which, here doth not mean beneficence to the poor, but the true love of God and man, or holy benevolent affection, is the sum and essence of true Christianity, we may naturally pass to consider the general excellency of the Christian Religion, or to show, in a number of important respects, how excellent a way the Gospel is, which it is proposed to do, in the four following discourses.
To all the real friends of Zion, of rational religion, this must be of all themes one of the most pleasing. Whoever loves either his Maker or Redeemer, must feel a satisfaction, greater than words can describe, to hear the honours of that religion unfolded, which the supreme Being hath so clearly revealed, which a Saviour died to establish, and upon which his own hopes of eternal felicity must be founded.—If any subject, therefore, in the extensive science of theology, be able to awaken and fix the attention of a congregation, it must be the one now to be considered. After all that can be said by me, or even by the most eloquent tongue, or written by the ablest pen, in praise of that Religion which we enjoy, the one half of its praises will be still untold. With much propriety may the words of the Queen of Sheba, expressive of her well-founded admiration, after she had leisurely surveyed the grandeur and glory of Solomon, and been an ear-witness of his wisdom, be applied to the subject of the general excellency of the Christian Religion.—And she said to the king, it was a true report that I heard in mine own Land of thy acts and of thy wisdom; howbeit I believed not the words, until I came, and mine eyes have seen it; and behold the one half was not told me: thy wisdom and prosperity exceed the fame which I heard. Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.—Thrice happy are those who know the excellency of the Christian Religion, not merely from speculation, but from feeling its temper, and practising its duties.—May divine grace enable me to speak upon this great subject in such a manner, that when you have heard its glories, you may be so delighted with it, as to be resolved in your own minds, that you will never for the future neglect it, whatever else may be neglected.—I have an inexpressible solicitude, lest so important a subject should be debated by the imperfect manner, in which it will be illustrated.—
In the first place, the worth of the Gospel way of life and peace will deeply impress the mind contrasted with every other Religion. All the religions which have ever been in the world, from the beginning to this day, may be divided into revealed and unrevealed. Man will have some kind of Religion. To suppose all the human race can be brought to absolute scepticism or Atheism, is the idlest of all chimerical suppositions. Visionary are those philosophers who believe this possible. While they exert themselves to bring it to pass, they may be the means of diffusing impiety and irreligion considerably, and of consequence profaneness and immorality. They will find some proselytes. For nothing was ever yet so absurd or self-contradictory, on the subject of religion, but some have been found foolish enough to embrace and defend it. But in the end all will be convinced, that the attempt to extirpate all religion from the Earth, will be like contending with the Elements, or opposing nature in her great course, and therefore cannot succeed. The propension towards some kind of religion in the human heart is strong. There is a natural preparation in our minds for receiving some impressions of supernatural belief. “Upon these, among ignorant and uncultivated men, superstition and enthusiasm never fail to graft themselves. Into what monstrous forms these have shot forth, and what various mischiefs they have produced to society, is too well known.” Designing men are always ready to take advantage of this popular weakness, and to direct the superstitious bias of the multitude to their own ambitious and interested ends. Hence all the impostures which have been in the world among the various nations, and in various ages. Hence the imposture of Mahomet—that of Zoroaster among the antient Persians—of Numa Pompilius at Rome:—and of all the heathen Oracles. Whoever attends to these, with a candid and critical mind, will have a proof abundantly clear, and fully satisfactory, that they could not have a celestial origin, and must be man’s device, mere fraud and delusion. All the particular religions which have ever been in the world, may be comprehended in these three, paganism, Judaism inclusive of the patriarchal, and Christianity to which the Jewish, including the patriarchal, was only introductory. And we may add Deism, if that may, with any justice, be called a religion. A fair and large contrast of all these, in their nature, their tendency, their doctrines, their rites would be an effectual way to evince the glories of the Christian Theology, as the only true system; for the Jewish was only typical of, and preparatory to it. This cannot now be done, for it would interfere with the present design. I think however if some able and learned pen were employed to do this, it would be an unspeakable advantage to the Christian Cause, and lasting benefit to the world.[1]——I now content myself with only just observing, compared with the ceremonies of the law of Moses, or all the heathen systems of morality or superstition, the Christian Religion shines, like the Sun in his meridian splendor, compared with the borrowed light of the Moon, or faint glimmering of the Stars. And the word was made flesh and dwelt among us, and we beheld his glory as of the only begotten of the father full of grace and truth. The law came by Moses, but grace and truth by Jesus Christ. It is the best religion that ever was, or that will be ever published to the world. The last dispensation of mercy is it, which will ever be revealed to a sinful race: and its glory is such as bespeaks its divine original, in so clear and affecting a light, that all will be left perfectly inexcusable, if they neglect its calls, or refuse to comply with its offers. For, it is just such a Religion as depraved and fallen creatures need. It provides for their relief and pardon, while at the same time, it secures the honours of the law—of the Character—and of the Government of God. None who will divest themselves of prejudices, and in the spirit of candor examine its nature, can help admiring the grace which it reveals; the duties which it enjoins, and the comforts which it imparts, not with a sparing but liberal hand. Such as with patience survey its nature, will be compelled however reluctant, to acknowledge that it is a peaceful benevolent system, calculated in the wisest manner to promote the glory of the Supreme Being, to secure the dignity of his attributes, and to bring the greatest good to man. Well therefore might the angelic hosts celebrate the birth of its founder, in the following beautiful anthem of praise; Glory to God in the highest, good will to man, and peace on earth.—How mild its aspect! how beneficial its tendency!—What is its object, but to wash away our sins, that they may never rise up to our condemnation in a future world, to which we are hastening; to establish our peace—and to secure our felicity?—What is its object, but to make us pious and holy here, to rescue us from that misery which we deserve, and to prepare us for, and finally bring us to, an inheritance incorruptible, undefiled, and that fadeth not away!—
In the next place, The Gospel contains a most excellent system of doctrines, and prescribes a plain and rational mode of worship. This is one thing, in which its glory or worth consists. The universal degeneracy of mankind, their blindness and ignorance of God or their perverseness of will must convince us, that the light of reason is not sufficient to bring us to the true knowledge of duty, or just apprehensions of the divine perfection, or to point out that mode of worship with which he will be pleased. But the Christian religion begins, where it ought to begin, by pointing us first of all to the one true God, existing in a threefold, though to us incomprehensible manner; and most explicitly prescribes the only right way of worshipping and serving him. It calls off the mind entirely from all vain Idols, which are a lie, and all absurd forms, and superstitious rites. As the belief of one God lies at the foundation of all religion, so it is altogether fit, and not only altogether fit but perfectly reasonable that we should first be instructed concerning his being, his nature, his laws, and his character; and then concerning that mode of honouring and serving him, which will be acceptable to him. There is but one God, and one Mediator between God and man. He that cometh to God, must believe that he is, and that he is a rewarder of all them that diligently serve him. The history of all the pagan nations abundantly proves to all who either know much about it, or have eyes to see, how prone human nature is to go after Idols and false Gods; and to practise rites of worship, inconsistent, absurd and superstitious—or to perform in honour of their Divinities, sacrifices, both extremely cruel, and exceedingly unnatural. The glory of Christianity, therefore, shines with a bright lustre, in calling man’s attention first of all to the one true God; and then to the right way of serving him. This also sets its wisdom, in a most conspicuous point of view. For the world by wisdom knew not God. Mankind, where they have had no assistance from Revelation, have had no proper or just ideas of a supreme Being.