_But covet earnestly the best gifts; yet show I unto you a more
excellent way._
_The more excellent way_ here spoken of, is that of Charity, by which
we are not to understand a liberal and bountiful disposition, or mere
almsgiving, or a favourable opinion of the good or safe state of
others, which is the general acceptation of the word in common
discourse, and in some writers, but the great principle of love to
God and man, which is the scripture-sense of the word. In a preceding
sermon, on these words, the Congregation were informed, that it was
proposed by divine leave, at some length to consider from them the
GENERAL EXCELLENCY of the Christian Religion: and that it was
presumed the intelligent hearer would immediately perceive, that they
laid a proper foundation for so extensive a design. No subject in
Divinity can be more important in itself, more seasonable in this
day, or more interesting to any audience, than the one before us. For
it is because the beauty and glory of the Christian Religion, in
itself, or compared with all other particular religions which have
been in the world, are not discerned or realized, that any, in their
folly or pride of abilities and philosophy, reject it as unworthy of
credit; or scoff at it as a _cunningly devised fable_; or embrace a
maimed and defective scheme of it. To the same general cause must it
be ascribed, that others are careless and indifferent about complying
with its offers of life and pardon, who daily sit under its
ministrations. Most happy will it be, therefore, if in the progress
of our reasonings and illustrations, an impression may be made on the
mind, of the beauty and worth of that system of Religion, under which
in the course of a wise and Sovereign Providence, it is our favoured
lot to live. If you will carefully and strictly attend, I shall not
despair of effecting so desirable a purpose: for all who have eyes
cleansed of prejudice to see, ears sanctified by a solemn awe of God
to hear, and understandings awakened by the importance of the subject
to perceive, cannot help being struck with the _beauty and_ worth of
the Gospel.--
We have already taken notice of the system of doctrines and mode of
worship which the Gospel contains, as deserving of praise and
admiration, as well as its glory compared with the law of Moses, or
pagan systems of morality and superstition.--
_Thirdly_--We now proceed to consider as a farther evidence of the
excellency of the Christian Religion the duties which it enjoins, and
the motives by which they are enjoined.
One very great branch of the Excellence of Christianity consists in
its containing a most _rational system_ of duties, and enforcing them
by the most _solemn motives._ The doctrines, indeed, the precepts,
the duties, and the ordinances of the Christian religion are such as
bespeak its Excellence, and the justice of its claims to a celestial
origin. We have already gone over with a summary of its doctrines,
and a brief view of its mode of worship. Imperfect indeed was the
enumeration, and very short the view, but sufficient to evince the
Excellence of it, as a divine Religion.--For whatever weight is to be
laid on the external evidences of the Christian Religion, and it is
to be confessed, that great weight is to be laid upon them, and that
they have been happily and beautifully illustrated by some of the
most learned men the world ever saw; still after all, the proof which
administers to the reflecting mind the most entire satisfaction, is
its internal Excellence, its own inherent worth and merit. To the
real believer, who has experienced its divine power, the witness of
God's spirit with his that he is a child of God, is above all other
things, a proof to him of the truth and glory of the Gospel. But this
is merely personal. This is like the _new name, the white stone,_ or
_hidden manna,_ which no man knoweth saving he that receiveth
it.--_To him that overcometh will I give to eat of the hidden manna,
and will give him a white stone, and in the stone a new name written
which no man knoweth save he that receiveth it. He that believeth
hath the witness in himself._ The Gospel-system, then, lays before us
the duties to be performed by us, in the various places and relations
of life, as well as the doctrines to be believed. It tells us what we
are to do, as well as what we are to believe. And that mere belief,
though the most orthodox, separated from the practice of duty, cannot
avail to our acceptance with God.--And it is to the honour of the
Gospel that there is no deficiency in regard to the duties urged upon
us, any more than the doctrines to be received by us, the faith once
delivered to the saints. All we are to do, then, in order to obtain
the divine favour and to inherit eternal life, is most clearly placed
before the mind. The practical part of religion, or the precepts to
which our lives and conversation are to be conformed, is exceedingly
plain. None in justice can urge that, what is necessary, in the
preceptive part of scripture, is beyond their abilities to
comprehend, or that it is not reconcilable to reason. To every eye,
though weak, the great outlines of duty are visible. Who is, or need
be ignorant of what will infallibly ensure his complete and eternal
felicity? If suitable pains be taken, and the necessary helps used,
who doth not or may not understand the main branches of his duty to
God, to the Saviour, to man, and to himself? What is the chief end of
man? can any plead ignorance here? Is it not to love God supremely,
to serve him faithfully, and to be happy forever in the enjoyment of
him?--The sum of all revealed duty is what, in the text, the Apostle
means by that _excellent way,_ which he was about to show unto the
Corinthian Christians, the love of God and man, or Charity. On these
two following commandments, observes the author of it, hangs all
practical Christianity, _thou shalt love the Lord thy God, with all
thine heart, and thy neighbour as thyself._ He who loves his Maker
with all his heart, and his fellow-men as himself; and is careful in
all things to do unto them, as he would that they should do to him,
fulfills his duty, in its main points. And if we comply with the
whole duty of man--attend to all that is required of us, as duty,
respecting God and man, Jesus Christ, and ourselves, we shall be
happy. For our duty and our happiness are indissolubly connected. No
one can be accepted of God, or be blessed, who omits duty knowingly
and habitually. No one can be miserable who conscientiously attends
to the whole of his duty, as revealed to him in the Oracles of truth.
Holiness, then, is our highest interest, and the _Supreme Good._ The
way that leadeth to life, is the way of obedience--of self-denial--of
faith--of hope--of repentance--of humility--of meekness--of
patience--of all moral goodness. And these duties are repeatedly
urged--beautifully illustrated, and plainly commanded. The great
terms of life and peace, of pardon and glory are so clearly revealed
_that he that runs may read. And the Lord answered me, and said,
write the vision and make it plain upon the table, that he may run
that readeth it._ To the great clearness, with which our duty is set
before us, extensive as we acknowledge it to be, may the following
words be applied. _And an high way shall be there, and a way: and it
shall be called the way of holiness; the unclean shall not pass over
it, but it shall be for those: the way-faring men though fools, shall
not err therein._ The path of duty is a straight path. We cannot be
carried away from it, but either through a corrupt inclination or
misinformed judgment. If we sincerely desire to be found accepted of
God, and to do our duty in all things, and faithfully use all the
advantages which we enjoy, to learn our duty in its whole extent, we
shall fail in no material points. Corrupt passions, pride, indolence,
self will, and as the consequence, an erroneous conscience, turn us
aside from the line of duty. Indeed our duty in all its branches is
so explicitly laid before us, that we may be freed from all painful
doubts or distressing perplexity about what we shall do to inherit
eternal life. If we be not voluntarily deficient in proper care to
understand our duty, we may well know what is required of us to do,
as rational and accountable creatures, which will please our Maker
and Preserver, the author and fountain of all goodness:--how he will
be worshipped:--what will fit us in the temper of our hearts for his
presence and kingdom:--and how, while in the world, to walk and
conduct so as to be happy, when our connection with it shall be
dissolved by death. Indeed, to say the truth, our duty to God--our
duty to man--our duty to the Redeemer--and our duty to ourselves are
set before us in the Gospel so plainly, that with good and honest
hearts, we may easily understand it; and so repeatedly, that without
criminal negligence, we cannot fail to understand it. The sum of it,
as but now remarked, is comprised in supreme affection to the author
of the Universe and unfeigned good will to men:--in forgiveness of
injuries--in love to enemies--in beneficence to the poor--in
benevolence to all--in humanity and compassion--in justice and
integrity--in every Christian, moral, social, civil and relative
duty--in repentance and reformation, where we have done amiss, a
fiducial reliance on the great atonement provided by the sufferings
of the Mediator--a conformity to, and imitation of, his example which
is complete and finished--and conformity to the moral character of
God, together with an obediential regard to his preceptive, and
acquiescence in his providential will. Conformity to the divine will
is the sum of our duty.
And what is worthy of particular notice here, is that Christian duty
has but one object in view, the divine glory and human happiness, not
as opposite and distinct, but as inseparably blended. Whether we eat
or drink or whatever we do, we are to do all to the glory of God. Of
him, to him, and through him are all things, to whom should be glory
forever. He made all things, and for his pleasure they are, and they
were made. The universe was spoken into being, and is upheld in being
to manifest the divine glory. It ought therefore to be our highest
end. And the chief design of Christianity is to prepare us for
happiness, in such a way, as shall effectually promote the divine
honour; that is, IN THE WAY OF HOLINESS. All the doctrines which it
enjoins, all the duties which it requires--and all the rites or
sacramental institutions which it would have us celebrate, are, in
their very nature, calculated to accomplish this most amiable and
excellent purpose. In its design consequently it is perfectly
uniform. It doth not hold up, or direct us to aim SUPREMELY at
different and opposite subjects. And the great end which it keeps
uniformly, constantly, and invariably in view, beyond all
controversy, is to prepare us by a state of probation, or by the
exercises of a benevolent heart and the duties of a good life, for
the kingdom of heaven. This is every where professed by Christ and
his Apostles to be the chief end of the Christian life--the crown for
which he is to contend--the goal to which he is to run--and the
harvest which is to recompence him for all his labours. "No such
prize was ever, in any other religion, hung out to mankind; nor any
means, of course, prescribed for the attainment of it."--And how
excellent that system must be, which has in view so glorious an
object, cannot but strike every person of reflection and observation.
Reason must see and acknowledge it. The path of duty is the narrow
way that leadeth unto life. And the only way to advance effectually
the divine glory.
And to enforce duty upon the hearts and consciences of mankind, the
most solemn motives are opened to us in the Christian Religion; which
is a further and no inconsiderable proof of its excellence. After it
has, with great accuracy and fulness, stated our duty, it doth not
leave us as if indifferent whether we performed it or not. But as a
firm and real friend, it follows us with such arguments and motives,
as are the best adapted to work upon us, a saving impression. And it
hath for its object our Salvation, so it employs every consideration
to gain our consent to be saved, which has any probability of
success. It deals not in cold and uninteresting speculations, or
abstruse points, which only perplex, or at most amuse the
inquisitive, or feed pride. It comes home to our hearts, to our
bosoms, as if it would take no denial from us: as if it beheld us
foolishly plunging into ruin. While we are straying in the wilderness
of error, it calls after us with the eager voice of importunity and
love, and pleads with us to return from our wanderings and folly, and
to consent to be happy. _Turn ye, turn ye, for why will ye die O
house of Israel. Thus saith the Lord, I have no pleasure in the death
of the wicked, but that he would turn and live. O Israel, return unto
the Lord thy God, for thou hast fallen by thine iniquity. Take with
you words and turn to the Lord, say unto him, take away all iniquity,
and receive us graciously._
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 earthly
joys;--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 the DUTIES, which the Christian religion
enjoins, and of the MOTIVES, 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 most _precious promises,_ and _richly
supports_ its 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 encouragements and 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 from HIM who 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 the Gospel,
is to increase in the soul holiness and meetness for heaven. _Having
therefore_ says 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 only _great_ and
_precious,_ but _exceedingly great_ and _precious_--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
daughters saith 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 would
_there_ learn," 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, who _in 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 we may, 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 of the 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.--_One_ was that we must consider that what we
call _evils,_ are no _evils._ 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 source_ of 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 one who
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 persuade HIM to 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 holy scriptures 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 as _the fountain of living waters, to the broken
cisterns which can hold no water._
Thus the Christian religion teaches us _all the doctrines_ we are to
believe, the _mode_ of worship to be observed--enjoins _all the
duties_ we are to practise, and _enforces them_ by the most
influential _of all motives_;--it is full of the most _precious
promises_ to animate us, and in days of misfortunes opens to us
sources of the most plentiful consolation.