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.
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.—