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.