2ndly. All errors or false principles, respecting religion and morals, lead to evil practices. The greater the error, the greater will be its ill-effect. Small errors, relating to mere circumstances of religion, to names and forms, rites and ceremonies, have a proportionately small influence in producing wrong practice, or corrupting the morals of men. Many speculations, and erroneous opinions are of so inconsiderable a nature, though they have caused much altercation and divisions among professing Christians, as to be totally unworthy of notice. And Christians ought to be ashamed that they ever contended about them. They are not of sufficient consequence in themselves to excite warrantably any alarm in that mind, which has the tenderest and most affectionate regards for truth and religion. There are meats and drinks, indifferent things, in which the kingdom of God does not consist. We need never dispute about these. From those who hold to them, our Charity ought not, in the smallest degree, to be withdrawn. We may have all the ardor of brotherly love towards, and Christian Communion, with, them.—Other errors, again, are of a most alarming nature, and affect the very substance and vitals of Religion. They undermine the foundation, and take away all the beauty and glory of the Gospel. Such the Apostle Peter stilesdamnable heresies.2 Pet. ii. 1.But there were false prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them,and bring upon themselves swift destruction.These are errors which are essential—which, pursued in all their natural and necessary consequences, destroy all the foundations of Religion. Errors of this kind have the worst effect on practice. We must strictly guard against them, and do all in our power, in all scripture-ways, to prevent their rise or progress. We must retire from such as hold them. And we cannot, with a safe conscience, wish themGod speed. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the father and the son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds.—
Our practice is more or less influenced by all our religious tenets. Wrong belief leads to wrong conduct. Error in doctrine, invariably and universally, affects the conduct in proportion to its magnitude. To illustrate this, in a few plain instances which cannot be controverted—permit me to ask,—Suppose I imbibe the erroneous opinion that prayer to the God of all grace is not required of man, and is wholly insignificant, will not this lead me to lay aside the practice of it, in all its forms, altogether?—Again, suppose I adopt, as one article of my Creed, that there are no divine Sacramental ordinances in the spiritual religion of Jesus Christ—or stated prayer—or Sabbath-day—or the means of grace are of no use, will not this cause me to disesteem them; and, then, to neglect them in my life entirely?—or further, suppose I receive, as aright opinion in morals, the lawfulness of self-murder, and the lawfulness of violating the truth, when it may be inconvenient for me to adhere strictly to its laws, will any man believe that I shall not, as emergencies arise, act out these corrupt principles? Innumerable other instances, might with equal pertinency, be adduced. These are only adduced as a specimen to prove, beyond all contradiction, that all errors have either a greater or less influence on the conduct of men.
3dly. False principles in religion excite and nourish evil tempers of heart. Doctrines which are contrary to the Gospel, and are not according to godliness have an influence on the heart, as well as life. They corrupt the mind. Nay, they pollute and vitiate it. They create evil desires and vile affections, envy, prejudice, wrath, evil speaking, censoriousness, bitterness. They destroy the sweet and benevolent exercises, in which our happiness consists. As heavenly truths, the pure doctrines of Christianity, sweeten and purify the heart, and make men meek, kind, tender-hearted—benevolent, and friendly to man, so false principles or wrong religious tenets, excite evil affections, and poison the soul with malice and impurity. By their fruits on the heart, as well as conduct are we to know doctrines, as well as Teachers.Beware of false prophets which come to you in sheep’s clothing, but inwardly are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles? Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruitis hewn down and cast into the fire. Therefore by their fruits ye shall know them.—Characters and doctrines are to be known by theirfruits.False doctrines always tend to corrupt the heart.
4thly. False doctrines or errors have a pernicious influence upon the morals of society at large, even upon the manners of those people, where they rise up and prevail, though they do not imbibe them. Loose and unimproving discourse flows from wrong and loose principles. Such discourse falls in with the evil propensities of the natural heart, is listened to with eagerness, and retained as an amusement even by persons who detest the principles.Evil communications corrupt good manners.They always had, and always will have this effect. Thetonguewhich speaks evil of Virtue and the pure doctrines of the Gospel, and which advocates the cause of vice, is doing untold mischief to society and the public morals.—Much more extensive is the mischief produced by thepen,which is employed to recommend, to colour over, and spread Vice and error, infidelity and immorality. Happy for society, happy for the world, would it have been if the learned had never devoted genius, science, and talents to the cause of Vice! But error as well as truth, Vice as well as Virtue will have advocates to plead in their defence. And where, either by wrong-principled men, or erroneous writings, errors are spread, the people are corrupted in their morals. All false principles, more or less, injure society, where they obtain and have an ill-effect upon the manners of such as are spectators of them, or reside in the midst of them. This is the natural tendency of errors, in doctrine and practice. And this effectwill take place, unless individuals, or the people at large, have such an abhorrence of them, as shall be an effectual antidote.
When errors arise and spread, the Christian may, and ought to be grieved, but he ought not to despond; or distrust the love and kindness of God to his true people and the true Religion. Especially ought he not to mingle resentment with his concern for the cause of truth,For the wrath of man worketh not the righteousness of God.For wise and holy ends, error is permitted to spring up, and prevail. But it can go no farther than a wise and Sovereign God sees meet. He can say to it, hitherto shall thy proud waves come and no farther. And he will stay it, in such a manner, and such ways, and at such times, as seem best to him. We may rest in these words of our Saviour,Every plant which our heavenly Father hath not planted, shall be rooted up.It was a wise advice of a learned man, Gamaliel—If this work and counsel be not of God, it will come to nought.Error and delusion must at last die away. But truth shall obtain an eternal victory.——
Having finished what was proposed, it only remains to improve what hath been offered, for your direction and assistance in practice.—
Andfirst—We should examine all our principles by the word of God. The true principles of religion are to be taken thence. And they are, in their great foundation, easily to be learned. All men of common capacity may know them, if they will be honest and upright in their search. The reason, why there have been so many divisions and errors, or false doctrines,is because men have left the holy scriptures, and gleaned strange doctrines, from other sources. The word of God must be our supreme and only standard. If we make any thing a rule above it, we wholly depart from it, and get our religion from another source. And respecting the true principles of religion, I venture to say, all real Christians, of whatever denomination, are perfectly agreed in them—in the absolutely essential doctrines, I mean, and are much more agreed in every thing material, than they themselves either clearly apprehend, or are willing to confess.
Secondly,let us feel the need of continually watching, lest we go off from the pure principles of the Gospel. We see others, in one age and another, and in one place and another, renouncing the right ways of the Lord—denying the great doctrines and ordinances of Christ. And we behold men changing their principles after long professed, for errors and delusion.—Let us ever be upon our guard against the danger of going off from the doctrine of Christ.Be not carried about with divers and strange doctrines.—
Thirdly, if we have imbibed errors, let us hence be persuaded to lose no time in recovering ourselves from the snare. Others, after having adopted great errors, have seen their folly—have mourned over their obstinacy, stubbornness, and prejudices:—have recanted:—and returned to the truth. Let us, if we have been carried away with divers and strange doctrines—hastento relinquish them, and recover ourselves from them, before it be too late. Soonour days on earth will be ended, and it will be too late to rectify any mistakes.—
Fourthly—Let us add constant humble prayer for divine grace to keep us from backsliding—from instability—from all delusion—and false doctrines. Odious is the character of thebackslider.The unstable man cannot excel. Fervently—constantly, should we look to the God of all wisdom and grace to keep us from dishonouring him, and the truth, by backsliding, and error;—that he would be pleased to open our eyes to see the truth, and our ears to hear it:—that he would confirm us in goodness:—establish us in the faith:—and hope of the Gospel, that we may not only be stedfast and unmoveable, but abound more and more in the work of the Lord—be perfect in every good word and work—and thus be kept by the power of God through faith unto salvation.
FOOTNOTES:[1]The pernicious tendency oferror,especially in religion, is described by a writer of some eminence in the literary world—in the following allegorical representation, which I shall take the liberty to insert here for the reader’s benefit, in a note. The allegory is thatthe demon of errorundertook to conduct a traveller overthe Ocean of doubts into the land of confidence,and was by a magic power called forth from the earth by thegenius of probability.—Not waiting for a reply, he, thegenius of probability,stamped three times on the ground, and called forth thedemon of Error,a gloomy fiend of the servants of Arimanes. The yawning earth gave up the reluctant savage, who seemed unable to bear the light of day. His stature was enormous, his colour black and hideous, his aspect betrayed a thousand varying passions, and he spread forth pinions that were fitted for the most rapid flight. The traveller, at first, was shocked at the spectre; but, finding him obedient to superior power, he assumed his former tranquility.“I have called you to duty,” (cries the genius to the demon,) “to bear on your back a son of mortality, overthe Ocean of doubts into the land of confidence.I expect you will perform your commission with punctuality. And as for you,” (continued the genius, addressing the traveller,) “when once I have bound this fillet round your eyes, let no voice of persuasion, nor threats, the most terrifying, persuade you to unbind it, in order to look round: keep the fillet fast; look not at the Ocean below, and you may certainly expect to arrive at a region of pleasure.”Thus saying, and the traveller’s eyes being covered, the demon muttering curses, raised him on his back, and instantly upborne by his strong pinions, directed his flight among the clouds. Neither the loudest thunder, nor the most angry tempest, could persuade the traveller to unbind his eyes. The demon directed his flight downwards, and skimmed the surface of the Ocean: a thousand voices, some with loud invective, others in the sarcastic tones of contempt, vainly endeavoured to persuade him to look round; but he still continued to keep his eyes covered, and would, in all probability, have arrived at the happy land, had not flattery effected what other means could not perform. For now he heard himself welcomed on every side to the promised land, and an universal shout of joy was sent forth at his safe arrival; the wearied traveller desirous of seeing the long wished for country at length pulled the fillet from his eyes, and ventured to look round him. But he had unloosed the band too soon; he was not yet above the half way over. The demon was still hovering in the air, and had produced those sounds only in order to deceive, was now freed from his commission; wherefore, throwing the astonished traveller from his back, the unhappy youth fell headlong into the subjacent Ocean of doubt, from whence he was never after seen to rise.——
[1]The pernicious tendency oferror,especially in religion, is described by a writer of some eminence in the literary world—in the following allegorical representation, which I shall take the liberty to insert here for the reader’s benefit, in a note. The allegory is thatthe demon of errorundertook to conduct a traveller overthe Ocean of doubts into the land of confidence,and was by a magic power called forth from the earth by thegenius of probability.—Not waiting for a reply, he, thegenius of probability,stamped three times on the ground, and called forth thedemon of Error,a gloomy fiend of the servants of Arimanes. The yawning earth gave up the reluctant savage, who seemed unable to bear the light of day. His stature was enormous, his colour black and hideous, his aspect betrayed a thousand varying passions, and he spread forth pinions that were fitted for the most rapid flight. The traveller, at first, was shocked at the spectre; but, finding him obedient to superior power, he assumed his former tranquility.“I have called you to duty,” (cries the genius to the demon,) “to bear on your back a son of mortality, overthe Ocean of doubts into the land of confidence.I expect you will perform your commission with punctuality. And as for you,” (continued the genius, addressing the traveller,) “when once I have bound this fillet round your eyes, let no voice of persuasion, nor threats, the most terrifying, persuade you to unbind it, in order to look round: keep the fillet fast; look not at the Ocean below, and you may certainly expect to arrive at a region of pleasure.”Thus saying, and the traveller’s eyes being covered, the demon muttering curses, raised him on his back, and instantly upborne by his strong pinions, directed his flight among the clouds. Neither the loudest thunder, nor the most angry tempest, could persuade the traveller to unbind his eyes. The demon directed his flight downwards, and skimmed the surface of the Ocean: a thousand voices, some with loud invective, others in the sarcastic tones of contempt, vainly endeavoured to persuade him to look round; but he still continued to keep his eyes covered, and would, in all probability, have arrived at the happy land, had not flattery effected what other means could not perform. For now he heard himself welcomed on every side to the promised land, and an universal shout of joy was sent forth at his safe arrival; the wearied traveller desirous of seeing the long wished for country at length pulled the fillet from his eyes, and ventured to look round him. But he had unloosed the band too soon; he was not yet above the half way over. The demon was still hovering in the air, and had produced those sounds only in order to deceive, was now freed from his commission; wherefore, throwing the astonished traveller from his back, the unhappy youth fell headlong into the subjacent Ocean of doubt, from whence he was never after seen to rise.——
[1]The pernicious tendency oferror,especially in religion, is described by a writer of some eminence in the literary world—in the following allegorical representation, which I shall take the liberty to insert here for the reader’s benefit, in a note. The allegory is thatthe demon of errorundertook to conduct a traveller overthe Ocean of doubts into the land of confidence,and was by a magic power called forth from the earth by thegenius of probability.—Not waiting for a reply, he, thegenius of probability,stamped three times on the ground, and called forth thedemon of Error,a gloomy fiend of the servants of Arimanes. The yawning earth gave up the reluctant savage, who seemed unable to bear the light of day. His stature was enormous, his colour black and hideous, his aspect betrayed a thousand varying passions, and he spread forth pinions that were fitted for the most rapid flight. The traveller, at first, was shocked at the spectre; but, finding him obedient to superior power, he assumed his former tranquility.
“I have called you to duty,” (cries the genius to the demon,) “to bear on your back a son of mortality, overthe Ocean of doubts into the land of confidence.I expect you will perform your commission with punctuality. And as for you,” (continued the genius, addressing the traveller,) “when once I have bound this fillet round your eyes, let no voice of persuasion, nor threats, the most terrifying, persuade you to unbind it, in order to look round: keep the fillet fast; look not at the Ocean below, and you may certainly expect to arrive at a region of pleasure.”
Thus saying, and the traveller’s eyes being covered, the demon muttering curses, raised him on his back, and instantly upborne by his strong pinions, directed his flight among the clouds. Neither the loudest thunder, nor the most angry tempest, could persuade the traveller to unbind his eyes. The demon directed his flight downwards, and skimmed the surface of the Ocean: a thousand voices, some with loud invective, others in the sarcastic tones of contempt, vainly endeavoured to persuade him to look round; but he still continued to keep his eyes covered, and would, in all probability, have arrived at the happy land, had not flattery effected what other means could not perform. For now he heard himself welcomed on every side to the promised land, and an universal shout of joy was sent forth at his safe arrival; the wearied traveller desirous of seeing the long wished for country at length pulled the fillet from his eyes, and ventured to look round him. But he had unloosed the band too soon; he was not yet above the half way over. The demon was still hovering in the air, and had produced those sounds only in order to deceive, was now freed from his commission; wherefore, throwing the astonished traveller from his back, the unhappy youth fell headlong into the subjacent Ocean of doubt, from whence he was never after seen to rise.——
The general excellency of the Christian Religion.
1 CORINTHIANSxii. 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 theholy 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 leisureand 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 tocovet,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 thenext 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 thegeneral excellencyof the Christian religion. And for this, the words selected for present meditation, lay a proper foundation. Charity indeed, as but now mentioned, isthat more excellent wayintended 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 thegeneral 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 beconsidered. 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 thegeneral 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 dividedintorevealedandunrevealed.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, willhave 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 onlytruesystem; 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 theworld.[1]——Inow 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 theStars.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 tomake 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 isto 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.
The pagan nations of the earth ever have, whatever might be their civilization or learning, lived in the grossest ignorance of God, and in the most sottish Idolatry: worshipping, by absurd and impure rites, many of their Idols. They have paid honours divine to the sun, moon, and stars:—to birds, beasts, and fishes, nay even to insects and plants. The wise Greeks and learned Romans are not to be excepted. The few philosophers among them, who saw and despised the folly of the vulgar superstition, did not mark out any rational system of worship. The people at large lived, not only in the vilest Idolatry, but indulged in the most unnatural and detestable vices, such as cannot be named, without causing us to blush for the shameful conduct of human nature.
As the few philosophers, in the antient civilized heathen nations, who had arrived at the greatest eminence in the knowledge of what is called natural religion, exhibit to us in the midst of some bright sayings about the supreme Being, the first cause of all things, many childishand unworthy notions; so they have also given a poor, defective system of moral Virtue. It must not be denied, that some very rational and wise sayings concerning the being and attributes of the Deity, have come down to us from the antient sages. But none of them had any uniformly consistent and just apprehensions of him. Their notions about the first cause of all things, had in them a strange mixture of truth and error, sense and nonsense. Sometimes in reading them, we are struck with agreeable surprise, at the justice of some observation concerning the being of a God, his perfection, and Providence. But alas! the pleasure is destroyed in a moment by some most absurd or impious sentiment:—all is confounded with fable and fiction.—When we turn our eye to their notions of moral Virtue, and man’s real happiness, we find little, if any more satisfaction. They wrangled continually about thechief good,or true happiness of man. They differed most widely from each other. And none of them hit upon the truth.—Their morality, viewed only with a superficial eye, I grant, looks specious and shining. Some beautiful and just sentiments are displayed in all the elegance and charms of language. The man of taste admires the diction. We read, with a kind of rapture, some of their sentences: the ideas of morality contained in them are so just, and the stile so pleasing. Many of their moral sayings indeed are worthy to be imprinted on the memory. But when we critically and impartially weigh their systems, of moral Virtue, we find them essentially defective. For they are always built upon wrong principles. A contracted self-love, or a regard to the external advantages of society,or a hope to live, in the praises of the latest posterity, were their highest motives. The rewards of piety—the honour of God—and the certain belief of a future state cannot be reckoned at all a part of their religion. Nay, if any acknowledged the unity of the Godhead, they were reputed Atheists. And the best of them all pleaded for suicide, and other shocking and unnatural vices.
For argument’s sake, we will admit that our reason, without any help from a divine revelation, is adequate to teach us the duties of morality, so far as may be needful to regulate all our conduct in this world, and to direct all the exercises of our affections aright as to time. Still something further is essential. When I admit this sufficiency of reason in regard to moral duty; I do not admit by any means that it can be proved.—But if it could be proved, still the wonderful discoveries of the Gospel respecting a Mediator and a world to come, and many other important points, would be not only most desirable, but essentially necessary. And therefore, the Gospel is indeed glorious and excellent. Reason, then, separate from Revelation, cannot inform us concerning some of the most necessary and essential things in Religion. It cannot tell us whether any pardon of sin can be dispensed to us. It cannot inform us, either what the recompence of Virtue will be, or the punishment of Vice. It cannot ascertain the degree of goodness which will be remunerated; if any is to be at all:—or what kinds and degrees of Vice shall be punished. It cannot point out to us, what sins, of which we have been guilty, will be forgiven;or whether any will be; of if they will be, upon what grounds. Neither can it look forward into another state of being, and tell us the duration in which we shall exist; or in which Virtue will be remunerated; or in which Vice will be frowned upon:—or indeed whether there shall be any future state at all; or whether there will be a future retribution, if a future state. It may conjecture on these most important and essential subjects. But it can go no farther than mere conjecture; and as to some of them, hardly so far. Its light here is so feeble, that it scarcely glimmers. It cannot therefore relieve us under the pains and anguish of a guilty conscience. It hath no motives and arguments of weight sufficient to induce us to break off all our sins by repentance, and our transgressions by turning unto the Lord. It spreads not before us, and endless good to engage us to love and fear God, or endless punishment to deter us from sin.—In the world we often behold vice prospered, and Virtue depressed. The wicked often flourish, in the course of human events; and upon them fortune smiles propitiously: while the worthy and the good experience the bitterness of calamity, and adversity takes them by her cold hand. In cases of this nature, reason would utterly fail in administering sufficient succour.—But Religion composes the mind under all the vicissitudes of human life. Nay, it opens to us rich consolation.—And one eminent branch of its excellence is that it instructs us fully, clearly, and plainly as to just notions of God, of the manner in which he will be worshipped, of his readiness to forgive us on our repentance and amendment through an atonement made for sin. It teaches us, also, the nature of this atonement.It informs us of the nature of true Virtue; the rewards of it; the punishment of Vice; the continuance of the one and the other; and the certainty of a life to come.—It opens to us the truth in distinction from all error; and is, therefore, by way of eminence sometimes calledthe truth.Its author is stiled the true and faithful witness. And its doctrines are set forth as true and faithful sayings. It points out the right path, and guards, as much as is possible against all false principles and delusions, visions and idle dreams in things of a religious nature. And what is much to its praise, and no inconsiderable proof of its divinity, it doth not dwell upon subtle and curious speculations, whose tendency would be only to embarrass and perplex honest inquirers after truth and happiness; or at least to amuse the imagination, without mending the heart, or regulating the morals of men.
With the utmost possible clearness and force of language, it states what we are by nature, and what we must be by grace:—the manner in which we must live, and what we are to expect, if we conform ourselves to its precepts, and exercise its temper, in another world, as a recompence. It directs us to keep under due discipline all the turbulent passions and evil propensities of the mind.They that are Christ’s,says the Apostle Paul,have crucified the flesh with its lusts and affections.The same inspired penman thus exhorts us,Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.
What is worthy of particular notice, thechristian Religion has no pomp and parade. It relates the great truths which we are to believe and leaves them to have their impression both on the heart and life. It discovers indeed the most sublime mysteries, doctrines above man to invent, and consequently above, though not repugnant to reason.—It informs us of theFallof man, that tragical event whence all our woes:—and the method of our recovery:—that the Supreme Being exists as Father, Son, and holy Ghost, possessed of all possible perfections, and worthy of all homage:—that he orders and disposes of the Universe, the natural and moral world, at pleasure:—that he controuls and directs all things and events:—that the eternal destiny of every one of the Children of men is in his sovereign hands:—that purity of heart and piety of life are essential to salvation:—that incorrigible sinners must be punished with endless destruction:—that at the end of the world, the dead will be raised:—the living be changed in a moment, in the twinkling of an eye:—that a general judgment will be holden:—that all real goodness will share in a glorious reward:—and that grace divine is necessary to form and prepare the heart for the eternal enjoyment of God.
And what is by no means to be omitted, all its doctrines are consistent. They form one rational connected system. There is no contradiction, no darkness, nor mysticism resting upon its doctrines, as they are stated in the sacred Volume, though they have been differently explained by different denominations. They are in themselves clear. They are full. They are explicit. No clouds hang over them. And every lover of this holy religion must deeply regret,that ever any human mixtures and traditions should be substituted for the commandments of God. Much more, that these last should be made null and void, or superseded by those, as the most generous candour must allow they have by various Communions of Christians.
As to themodeof worship, and divineordinancesto be attended upon; they are such as reason fully approbates; they are free from superstition and enthusiasm. Superstition places all the excellence of worship in rites and forms, names and ceremonies. It tythes mint, annise and cummin. It lays great stress on mere bodily observances which profit little, or in trifles.—Enthusiasm lays claim to fictitious joys, visionary raptures, to inspiration, and an uncommon intimacy with the Deity. Now it is the Excellency of the Christian religion, that it gives no countenance to either of these. It always, on the contrary, places the essence of all acceptable worship, in the pure and fervent devotions of the heart, in a rational and enlightened piety, commanding us statedly to offer homage to God:—to be fervent in spirit serving the Lord:—and to present all our prayers to his throne, in the name of our Redeemer, relying on his complete righteousness, and efficacious intercessions. For he isthat other angel that came and stood at the Altar, having a golden Censer, and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden Altar.
FOOTNOTES:[1]The reader will take notice that I suppose eminent service may be done to the Christian Religion, by a fair and candid comparison made between it, and the other religions—namely, Paganism—Mahomitanism—and the philosophic religion of modern Infidels—or rather irreligion. This is, in a measure, a new subject. And as from the state of our Country the probability is that the grand dispute will be,shall we have any religionorshall we not; so it would be a peculiarlyseasonablesubject. I hope some able pen will ere long, undertake the arduous task to discuss it.—An elegant pen has beautifully contrasted Mahomitanism with the Gospel. But we want something further.
[1]The reader will take notice that I suppose eminent service may be done to the Christian Religion, by a fair and candid comparison made between it, and the other religions—namely, Paganism—Mahomitanism—and the philosophic religion of modern Infidels—or rather irreligion. This is, in a measure, a new subject. And as from the state of our Country the probability is that the grand dispute will be,shall we have any religionorshall we not; so it would be a peculiarlyseasonablesubject. I hope some able pen will ere long, undertake the arduous task to discuss it.—An elegant pen has beautifully contrasted Mahomitanism with the Gospel. But we want something further.
[1]The reader will take notice that I suppose eminent service may be done to the Christian Religion, by a fair and candid comparison made between it, and the other religions—namely, Paganism—Mahomitanism—and the philosophic religion of modern Infidels—or rather irreligion. This is, in a measure, a new subject. And as from the state of our Country the probability is that the grand dispute will be,shall we have any religionorshall we not; so it would be a peculiarlyseasonablesubject. I hope some able pen will ere long, undertake the arduous task to discuss it.—An elegant pen has beautifully contrasted Mahomitanism with the Gospel. But we want something further.
The general excellency of the Christian Religion.
1 CORINTHIANSxii. 31.
But covet earnestly the best gifts; yet show I unto you a more excellent way.
The more excellent wayhere 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 thegeneral excellencyof 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 otherparticular 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 acunningly 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 thebeauty andworth 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 mostrationalsystemof duties, and enforcing them by the mostsolemn 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 thenew name, the white stone,orhidden 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 merebelief, 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 thatexcellent 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 shoulddo 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 theSupreme 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 revealedthat 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 aimsupremelyat 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, prescribedfor 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 untohim, take away all iniquity, and receive us graciously.
A great deal has been said about religion in every age. There has been much contention about it too; some pleading for one scheme of doctrine, and some for another. Some setting up one plan of Church-order and discipline, and mode of worship, and some another. But all that is essential, absolutely so, is easy to be comprehended, and lies in a very narrow compass. There are but a few things absolutely necessary to salvation. And to induce us to attend to these, as we ought, the most solemn and weighty motives are presented to the mind; motives adapted in their own nature, to influence the heart, to interest the attention, and to call forth the warmest exertions: motives sublime, and of which reason must approve.—All that is, or can be dear to us: all that is sacred: all that is interesting to us as inhabitants of a dying world: all that respects everlasting happiness or everlasting woe, is placed before us—in the mind’s view. Expostulations, arguments, calls, warnings, and offers of life and peace, of pardon and glory are addressed, by turns, to mankind.—To persuade us to do our duty—to lead holy lives—to prepare for future blessedness—to hate sin—to repent of it—to turn from all unrighteousness—to believe and accept of a Saviour—and to obey the precepts of moral Virtue, every suitable argument is suggested. We are urged by the love of God;—by the compassion of Christ;—by the riches of eternal glory;—by the horrors of eternal perdition;—by the beauty of Virtue; by the deformity of vice;—by the uncertainty of time;—by the dying nature of all earthlyjoys;—by the agonies of death;—by the solemn scenes of the opening grave;—by the tribunal of the enthroned Judge;—and by all the wonders of Eternity, to live as such beings, as we are, ought to live, to be holy in life and all manner of conversation, that after dissolution we may ascend to the realms of glory.
From this summary view of theduties,which the Christian religion enjoins, and of themotives,by which these duties are enforced, its Excellence most clearly appears. Were we to enlarge, as with abundant propriety, we might, upon these topics, we should still more convincingly perceive its internal worth and glory.—Without dwelling any longer however upon them, we go on to say—
Fourthly,that the Excellency of the Christian Religion farther appears, as it contains the mostprecious promises,andrichly supportsits disciples in days of sorrow and affliction. This is an argument to prove its glory and usefulness, which can hardly fail to make some impression upon the mind. In general, we may here observe, that the Christian Religion seems to display a most intimate and perfect knowledge of human nature:—of what it wants to cure its disorders; to guard it from errors; to subdue its corruptions; to strengthen its principles of reason and conscience; to rectify its mistakes; and to support it under every pressure of outward calamity or inward trial. Man as a frail Creature needs assistance; as dependent, a refuge; as weak, strength; as ignorant, light and instruction; as guilty, righteousness and pardon; as wretched, redemption; and as a candidate for another state of existence, gracious encouragementsand promises. And this intimate knowledge of human nature discovered, in the Gospel, proves its excellence, and is worthy to be mentioned among the evidences that it came from a source far above us, even fromhimwho made us. With the reflecting and judicious, this is a proof which will have considerable influence towards satisfying and convincing the mind. If it contained no precious promises to encourage and animate our hopes, it certainly would be so far from being a perfect and finished system, that it would be materially defective. As hope is one of the great springs of human actions, so a Religion which is well and wisely adapted to our nature, would not fail to address this power of the soul, and make all the advantage of it that could be made, to bring about its everlasting salvation. A Religion which is true and genuine, must take man as he is—as he is found in experience, and treat him accordingly. And one peculiar excellence of the Christian Religion is, that it actually takes man as he is—addresses him as such, as a moral agent, as a rational though fallen Creature, as designed for an immortal duration, and accountable to his Maker not only for all his outward conduct, but also for his mental exercises—or views, exercises, and affections of heart.—
A brief consideration of the richness, extensiveness, and preciousness of its promises to encourage hope and exertion, will teach us that it most marvellously consults what man is. Its promises are indeed glorious. We cannot reflect upon them, without being filled with wonder; and their aim, like the doctrines of theGospel, is to increase in the soul holiness and meetness for heaven.Having thereforesays the Apostle Paul,these promises dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of the Lord.How divine, therefore, the tendency of Gospel-promises! The design of the precious promises of the Gospel is here expressly declared. It is not to amuse the fancy—to nourish pride and vanity—to build up empty homes and expectations; but to purge away sin from our hearts, to advance us in holiness, and ripen and prepare us for the exalted services, and sublime felicities of the celestial world:—or in St. Paul’s words above cited,to cleanse us from all filthiness of flesh and spirit, and to perfect holiness in the fear of God.The tendency, then, of all the promises of the Gospel is to advance the interests of holiness. How sweet and supporting are they! How worthy of a wise and gracious God to make, and of us to receive with all thankfulness!Whereby are given to us,says the Apostle Peter,exceeding great and precious promises, that by those you might be partakers of the divine nature having escaped the corruption that is in the world through lust.The promises of the Gospel are not onlygreatandprecious,butexceedingly greatandprecious—full of comfort—of joy—of peace—and rest. They tend to raise our affections, to increase our zeal, to quicken our hopes, to enliven our faith, to establish us in the ways of righteousness and truth, and to furnish us for, and unto, all good works.
As a specimen of all the rest, only consider for a moment, three of them.And will be a Father unto you, and ye shall be my sons and daughterssaith the Lord Almighty.—Fear not, Abraham, I am thy shield and exceeding great reward.—Behold what manner of love the Father hath bestowed upon us, that we should be called sons of God: therefore the world knoweth us not, because it knew him not. Behold, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is.What can be more full, or rich, or precious than these promises? Can words convey more? Is there not something rapturous and ecstatic in them? Should we dare credit them, were they not expressly given? And how excellent do they make the Christian Religion appear!
Instead of tracing out all the promises, and ranging them under their proper heads, though this would be a most pleasing employment, we will only particularize the supports afforded, in the Gospel, in days of sorrow and calamity. Doctor Blair, speaking of the house of mourning, has the following very just thoughts. “Moreover you wouldtherelearn,” says he, “the important lesson of suiting your mind, beforehand, to what you had reason to expect from the world; a lesson too seldom studied by mankind, and to the neglect of which, much of their misery, and much of their guilt is to be charged. By turning away their eyes from the dark side of life—by looking at the world only in one light, and that a flattering one—they form their measures on a false plan, and are necessarily deceived and betrayed. Hence the vexation of succeeding disappointment and blasted hope. Hence their criminal impatience of life, and their bitter accusations of God and man; when,in truth, they have reason to accuse only their own folly. Thou who would act like a wise man, and build thy house on the rock, and not on the sand, contemplate human life not only in the sun-shine but in the shade. Frequent the house of mourning, as well as the house of mirth. Study the nature of that state in which thou art placed; and balance its joys with its sorrows. Thou seest that the cup, which is held forth to the whole human race, is mixed. Of its bitter ingredients expect that thou art to drink thy portion. Thou seest the storm hovering every where in the clouds around thee. Be not surprised if on thy head it shall break. Lower, therefore, thy sails. Dismiss thy florid hopes; and come forth prepared either to act or to suffer, as heaven shall decree. Thus shalt thou be excited to take the properest measures for defence, by endeavouring to secure an interest in his favour, whoin the time of trouble, can hide thee in his pavilion.Thy mind shall adjust itself to follow the order of his Providence. Thou shalt be enabled, with equanimity and steadiness, to hold thy course through life.”
God,says the pious Psalmist,is our refuge and strength, a very present help in trouble.We are liable to personal distress and pain, to bereavement of friends, to public evils, and to spiritual disconsolations and the hidings of our heavenly Father’s face. Human life, indeed, is filled up with evils, many ideal only; many mournful realities. No state, no condition is exempt.In the world,said our Lord, to his disciples,ye shall have tribulation.Man that is born of a woman is of few days and full of trouble. We cannot fly from it, go where we will, or do what wemay, any more than we can fly from ourselves. As long as man is imperfect, as long as we are imperfect, so long must we be liable to various sorrows and losses, trials and misfortunes. We have no reason to expect, nay, it is unwise to expect, that all our days, if hitherto they have passed without any sorrows, will still guide away unmolested. We ought not to look for, or build upon uninterrupted comforts, or a cloudless sky. Storms will arise. The lightnings will flash.—The thunderstorms will roar. Providence has seen fit to strow the path of life with painful sorrows, that we may not be too fond of a dying world, or its dying comforts; or seek for a rest here. Every thing sublunary is continually shifting, and, like the moon, never keeps the same face long. Time like fire is wasting, consuming and changing every thing upon which it preys: and like fire too, when it has no more fuel to feed it, it will itself be extinguished,—and be no more. Every earthly good, is at best but a dying joy. For there is a time when we must die and leave it, or it will die and leave us. And one excellence of the Christian Religion is, its furnishing us with the best motives and considerations to patience under the evils and afflictions of this life. Its consolations are neither few nor small, and such as the world can neither give nor take away. In a day of adversity, religion is supposed generally to have great power. Here it triumphs. And here all its supports are needed. To a thoughtful pensive mind, no study can appear more important, than how to be suitably prepared for the misfortunes of life; so as to contemplate them in prospect without dismay; and if they must take place, to bear them without dejection. Throughout every age, the wisdom ofthe wise, the treasures of the rich, and the power of the mighty, have been employed, either in guarding their state against the approach of distress, or in rendering themselves less vulnerable by its attacks. Power has endeavoured to remove adversity to a distance. Philosophy has studied, when it drew nigh, to conquer it by patience; and wealth has sought out every pleasure that can compensate or alleviate pain.—But the Gospel alone has ample support. Religion fortifies the heart by its divine influence to bear the evils of life.
The heathen philosophy, in days of sorrow and misfortune, opened but two sources of comfort.—Onewas that we must consider that what we callevils,are noevils.It denied the existence and reality of wants and pains. But a most miserable motive to patience and peace was this. For nature would feel pain, when in sickness and sorrow, let philosophy pretend what it might. To pretend to console the anguished heart, when bleeding under some deep recent wound, by denying that it felt any anguish; by denying that there is any such thing as pain and evil, was only to insult it.
The other sourceof comfort opened by pagan philosophy under calamities, was that they could not be avoided—that all are liable to them—and that man was destined to evil while on the earth. This method to assuage and tranquilize the afflicted was equally inefficacious with the other. It was so far from being a mitigation of woe, that we could not escape it, that it was rather an aggravation.—There is a saying of the Emperor Augustus recorded in history on this subject, which is worthy of remembering. To onewho undertook, in some deep affliction, to console him from this consideration, that it was inevitable, he justly replied “this is the very thing that troubles me.”—And in the life of Lipsius is a remarkable passage. He was a great student in, and admirer of the Stoick philosophy. When he lay on his death bed, one of his friends came to visit him—and after some conversation designed to smooth his exit out of time into Eternity, he observed to him, that he need use no arguments to persuadehimto patience under his pains, for the philosophy which he had studied, would furnish him with motives enough for that purpose.—He answers his friend with this ejaculation—“Lord Jesus—give me Christian patience—away with stoical insensibility.”
There is no patience like that which Christianity inspires; and of which its divine author was a perfect pattern. His religion furnishes strong and full consolations.—It fortifies the soul; raises it above time; and gives it strength. Its hopes are animating. Its prospects are sublime. Christ saith to his disciples,let not your hearts be troubled, ye believe in God, believe also in me. These things have I spoken unto you, that your joy might be full.To have God to apply to, who is the Father of mercies and the God of all consolation; the God that comforteth them that are cast down:—to have an interest in Christ, by whom we have access unto the Father, whose grace is sufficient for us in every time of trouble:—to have the spirit, the comforter by office, do his office unto us, and diffuse that joy and peace in believing, which are part of the kingdom of God, and the fruits of the spirit:—and to have the holyscriptures to which we may repair, and which were written on purpose that we, through patience and comfort of the scriptures, might have hope, are consolations, which, compared to all that can be derived from reason and philosophy, are asthe fountain of living waters, to the broken cisterns which can hold no water.
Thus the Christian religion teaches usall the doctrineswe are to believe, themodeof worship to be observed—enjoinsall the dutieswe are to practise, andenforces themby the most influentialof all motives;—it is full of the mostprecious promisesto animate us, and in days of misfortunes opens to us sources of the most plentiful consolation.
The general excellency of the Christian Religion.
I CORINTHIANSxii. 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 thegeneral excellenceof 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 ofits 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 theExcellencyof 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:—Andfourthly,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 theExcellenceof the Christian Religion is, that it buildsitself upon noselfish 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 thefriendship 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 notcommit 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 ourchief 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 privategood 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, orwhatsoever 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.—