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