Part 35
_Sixthly,_ A further evidence of the _internal worth_ and _merit_ of the Christian Religion is that it strictly prohibits all moral evil, and whatever would interrupt our peace and comfort as individuals, and the harmony and benefit of society. No religion is of any value or worth any further than it is good, or tends to good. The beauty of holiness is its tendency to happiness; and where it obtains in a full measure, there misery is expelled with all its train of evils. And the beauty of religion is its tendency to promote the real welfare of man, as an individual, and as connected in civil society. By cultivating in men the principles of honour, faith, integrity, and conscience; and calling them off from vain and hurtful courses, they are made the _best members_ of society. The best interests of civil government and of society are, consequently, most promoted by Religion. It gives to civil government faithful rulers and quiet subjects. Nothing is good or praise-worthy, in a moral view, any otherwise, or any further than in fact it actually does or aims at good. It would not be worth while to embrace a system which pretended to be religion, if it had no power or tendency in its principles and duties, promises and exercises, institutions and precepts to do us good, to do good to others--to the world at large--to the various orders and ranks of society. Most certainly that Being, who has infinite wisdom and infinite goodness, would never reveal or institute, or require us to believe and practice a religion, which had no tendency to promote our own or the welfare of others. For it would be to no purpose. It would be useless and vain.--All false religions, it will be acknowledged, actually do hurt. Error and imposture, are so far from being _harmless,_ that they are always, in a greater or less degree _pernicious._ They mislead and bewilder the mind. They create dissensions: they nourish evil passions--they pollute of course the morals.--Now the Christian Religion appears excellent and glorious, worthy of all acceptation and praise, as it consults, and tends most directly, and powerfully, to secure the welfare of man, here and hereafter, in time and in Eternity. Its grand design is to render us happy in this state of being, and blessed when another shall open upon us. And the way, it takes to render us happy, is by subduing all our evil appetites and propensities; and forbidding whatever is hurtful to our own peace, or to society around us. If it secure the morals of individuals, it in effect secures the _public_ morals; for of individuals is the public composed. A government or people are then prosperous, when rulers and the ruled conduct aright, in their several places; when the morals are most pure; and when disorders, licentiousness, extravagance, and other evils, vice and iniquity, are most suppressed. The more pious and virtuous the members of a Community the happier is that Community. It ever has been, and ever will be found, that righteousness exalteth a nation, and that sin is the reproach of any people, in greater or less societies. _Blessed is that people whose God is the Lord._--The Gospel indeed was never _originally_ designed by its divine author to be an instrument of civil government, or merely an aid of civil society. It hath something infinitely higher in view.--But, at the same time, it as directly tends, in its great doctrines and moral precepts, and as much promotes the highest and most valuable interests of society, as if it had no other object in view, or were instituted for this sole purpose.--Here it ought to be particularly remembered, that those who regard religion, in no other light, than as an excellent expedient to civilize and humanize man, and to strengthen the bands of government and society, debase its design and nature, and err widely from the truth.--Religion, however, brings people to order, to regular conduct, to humanity, to love moral duties, and to the practice of all the social and relative duties, and then they are prepared to be _good subjects_ of civil government, and _good members_ of civil society. It, then, most essentially co-operates for the happiness of the Community, when it checks growing vice, when it liberates and humanizes the rough pieces of human nature. And by forbidding all moral evil, and laying before the mind the terrors of the Lord, to dissuade from all iniquity, by revealing from heaven the wrath of God against all unrighteousness and ungodliness of men, it contributes powerfully to the best good of civil society.----
Whatever can be to the glory, ornament, and dignity of the social intercourse is commanded in the Gospel; and whatever tends, even, though in the remotest view, to debase or injure man, in his rights as a member of the community, is most expressly prohibited. Industry, order, frugality, economy, diligence, faithfulness, honesty, truth, humanity, and all the civil virtues and duties, as well as the moral and Christian, are abundantly inculcated. We are taught not only the laws of virtuous friendship, but in that general philanthropy which as Christians is incumbent on us, we are taught a real love to our Country; and we are bound to submit to all the regulations of government, and its wholesome ordinances, not only for wrath, but for conscience-sake--not only as a duty which we owe to the Community, but as a duty which we owe to God. For to break the laws of man, is to offend against the laws of Christ.
Besides, in our prayers and wishes, as well as in our words and actions, are we to seek the good of others. Christians are bound to pray for others--to wish well to them in all lawful pursuits--to seek the peace of government, its honour and stability--and to do nothing which is contrary to the peace of society. Banish religious principle, and you loosen all the bonds which connect mankind together; you shake the fundamental pillar of mutual confidence and trust; you render the security arising from laws, in a great measure, void and ineffectual.--For human laws and human sanctions cannot extend to numberless cases, in which the safety of mankind is deeply concerned. They would prove very feeble instruments of order and peace, if there were not checks upon the conduct of men, from the sense of divine legislation--if no belief of future rewards and punishments were to overawe conscience, and to supply the defects of human government.
Again--Christians are by their example to recommend regularity of deportment, sobriety, temperance, righteousness and truth. They are to put away all guile, hypocrisy, wrath, evil speaking, malice, and deceit. Not only all that would hurt society is prohibited, but all moral evil, indeed of every kind and degree. Not a wish or passion, which is inconsistent with, or contrary to purity, to justice, to benevolence, is to be indulged. No line of conduct or business which is unlawful, or incompatible with moral obligations is permitted by the laws of Christ. So far therefore as religion really obtains, so far society and civil government are essentially benefited. Perjury, falsehood, theft, robbery, oppression, extortion--and all the train of crimes which embroil and render society miserable, are driven away by the influence of religious and moral duties. And were the Christian Religion to obtain in all hearts, and over all nations, society on earth would resemble, in sweetness, the music of the spheres--the harmony of nature; and the abodes of eternal felicity. For it is religion in its perfection which constitutes the chief ingredient of heavenly glory and blessedness.--If we had no reference, therefore, to another world, it would be wise to maintain the Gospel for the purposes of carrying the happiness of civil society to the zenith of glory.--This is no small proof of the internal worth and merit of the Christian religion; and displays in a most amiable and illustrious manner, the wisdom and goodness of the Supreme Being: for he has consulted and aimed at both the temporal and spiritual good of man, and both at once in the very frame of that religion, which he requires us to receive and practise; and has joined together our interest and duty. An habitual omission of duty and moral Virtue is of course a rejection of our happiness, _a forsaking our own mercy._ What an exalted idea this ought to give us of the EXCELLENCE of the Christian Religion!--Let us therefore, to conclude the present discourse, admire its doctrines, and conform ourselves to its precepts, that we may experience its consolations--and finally, when time is no more, enjoy its rewards. For such as obey it, shall be recompensed in the resurrection of the just.--
DISCOURSE XXIV.
The general excellency of the Christian Religion.
1 CORINTHIANS xii. 31.
_But covet earnestly the best gifts; and yet show I unto you a more excellent way._
What was proposed, in attending to these words, through divine help, was to consider the GENERAL EXCELLENCE of the Christian Religion. Could a deep impression of this be made upon the mind, a very material point would be gained. For when people are once convinced in their judgments, of this, they will be, in some good measure, prepared to listen to the proposals of mercy made to them, and their attention will be excited. Of course they may be said to be not far _from the kingdom of heaven._
If possible, I would offer such arguments and considerations, as that you shall be unable either to resist, or to hear with cold unconcern. Let reason and reflection work. Weigh all that has been, or may be still offered to you, in the even balance of candour and deliberation; and be resolved that your minds shall be open to truth and reason: and if you find, as I trust you will, upon the closest examination, and most impartial attention, that the proofs of the EXCELLENCE of the Christian Religion are full, clear, and satisfactory, let your lives and future practice be consonant to your conviction.
We have already in the progress of our discussion adduced _six arguments_ to establish the point before us, and enlarged upon them, according to what propriety demanded of us.
We now pass to observe----
_Seventhly,_ The excellence of the Christian Religion appears from the gracious influences of the divine spirit, which it offers, and the reasonableness and moral and doctrinal nature, as well as great simplicity and plainness of the divine Ordinances, or Sacramental Institutions, which it bids us celebrate.
The gracious influences of the holy Ghost are offered to enable us to comply with the whole of our duty, as Christians, and to triumph over all opposition and enemies in our road to happiness. These influences are usually distinguished into the renewing or sanctifying--the awakening and convictive--the supporting and comforting--the restraining and confirming,--the abiding and indwelling, operations of grace. Such is the depravity of the human heart that the power of God is absolutely necessary to bring man to the love of truth and duty. We depend upon the sovereign grace of God for salvation. And such assistances of the holy spirit are promised, in the Gospel, as are altogether proper and sufficient. It doth not offer us salvation, and leave us in the dark, as to the means of obtaining it, or destitute of the help, which is necessary to fit us for all that we are either to do, or to suffer. A merciful and wise God never imposed on any of his rational creatures, any thing as duty which was not in its own nature proper, or for the performance of which neither power, opportunity, nor means were given. He hath graciously appointed all the means which are necessary to comply with his revealed Will. And natural strength and power, or rational faculties and capacities abundantly adequate. Nothing but a disposition to comply with duty is wanting. _Ye will not come unto me that ye may have life. Thy people shall be made willing,_ says David, _in the day of thy power._ Nothing prevents our immediate compliance with the gracious proposals of mercy and salvation made us, in the Gospel, but the wickedness of the heart. To overcome this wickedness of heart, or enmity against God, the powerful operations of the holy Ghost are promised. He must sanctify or regenerate the soul. He must call, convince, awaken, and renew us. The voice of the Almighty must effectually call us. He who made and upholds the Universe, by his divine energy must rouse us from our supineness and lethargic state. By his spirit he awakens--convinces--and savingly illuminates the soul. The peculiar office or work of the divine spirit is to apply the redemption purchased by Jesus Christ. The remedy provided, in infinite mercy, to heal the moral disorders of the heart and to wash away our sins, is all-powerful; and is rendered effectual by the kind and quickening influence of grace. The regeneration of the sinner is the work of God's spirit. Motives and arguments are unequal to this. It must be effected by the operations of the holy Ghost. He creates the soul anew unto good works, which were before ordained that we should walk in them. Except a man be born again he cannot enter into the kingdom of God. We are said to be chosen to salvation through the sanctification of the spirit and belief of the truth. In the following words, the renovation of our nature is attributed to divine influence--_which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God._ And in the whole progress of the christian life, as well as in our entrance upon it, the gracious aids of the divine spirit are requisite. Divine grace enters us on the christian course at first. And it must aid us along, in every step of our way, till we shall be admitted into the regions of eternal blessedness. And how free and ready God is to impart the efficacious influence of his spirit, even all that influence which is needful for us, our Lord himself, who came to reveal his Father's Will, informs us in the following remarkable passage Luke xi. 5, to the 14th verse.--_And he said unto them, which of you shall have a friend, and shall go unto him at midnight, and say unto him, friend lend me three loaves. For a friend of mine is come unto me, and I have nothing to set before him: and he from within shall answer and say, trouble me not; the door is now shut, and my Children are now with me in bed: I cannot rise and give thee. I say unto you, though he will not arise, and give him, because he is his friend, yet because of his importunity, he will rise and give him as many as he needeth. And I say unto you ask, and it shall be given you: seek and ye shall find: knock and it shall be opened unto you. For every one that asketh, receiveth: and he that seeketh, findeth; and to him that knocketh, it shall be opened. If a son shall ask bread of you that is a father, will he give him a stone, or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then being evil, know how to give good gifts unto your Children: how much more shall your heavenly Father give the Holy spirit to them that ask him._ How ready is a gracious God to bestow upon us, on our earnest, continued, and devout pleadings with him therefor, all the influence to renew and sanctify us which we need? He is as ready as tender earthly parents are, and how ready they are, let their own feelings and the history of all ages and nations declare, to confer when in their power, on their Children, good gifts of a temporal nature. He is not backward or reluctant. On the other hand, he is willing to bless, pity, and save us. Indeed he waits to be gracious. _And therefore will the Lord WAIT that he may be gracious unto you: and therefore will he be exalted that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him._ He bears long with us on purpose to reclaim us from our evil ways, and to bring us to repentance. Considering the number and aggravations of our sins, our slowness of heart to believe, how astonishing the long-suffering of the supreme Being! How pleasing the thought, that he is ready to bestow all THAT DIVINE INFLUENCE, which is needful to renew our souls, to subdue within us the power of sin, and to prepare us, in the way of holiness or progressive sanctification, for the kingdom of heaven! Were he not more ready to impart spiritual blessings, divine grace, than man is to give aid to his fellow-men, when in his power, who then would be saved. We might justly complain and object against his ways.
With respect to the _two sacraments_ of the Gospel, Baptism and the Lord's Supper, they are plain in their design; and viewed as means of religious instruction, and considering our make and condition in the world, they are altogether reasonable. We are composed of body and soul, which strongly and reciprocally affect each other. Jesus Christ, our only Redeemer is gone to Heaven, and we expect his return again into this world to judge it, at the last day. We are exceedingly apt to forget him, like servants their absent Lord; we need, then, some special monitors to bring him often to our grateful and affectionate remembrance, in his wonderful condescension and meritorious sufferings, and bitter death on the Cross. For he hung on the bloody Cross to expiate human guilt. The Ordinance of the supper is happily calculated to keep alive, the memory of his sufferings and death for sinners, by an affecting symbol: and the ordinance of baptism to impress the mind with a deep conviction of the need of having our polluted natures cleansed by the sanctifying power of grace. They both aid the devotions of the mind by outward and sensible signs. Much instruction, in the things of God and our everlasting peace, is contained in them. They teach us more affectingly than we could, perhaps, be otherwise taught, some of the most important truths of the Gospel. They, in fact, do us good just as the other means of religion do us good, by making us better; by enlightening the mind and impressing the heart. They do not operate for our benefit, like a _spell,_ or _charm._ They are _rational_ institutions, and tend to promote our spiritual edification and comfort, as means of religion. We most sincerely regret, that, in any instances or age, they have been misapprehended, and made to subserve the purposes of superstition. But doctrines as well as ordinances have been, through the ignorance and perverseness of men, misunderstood and abused. All the friends of virtue lament that this has been the case, but it cannot be pleaded as an objection against the reality of divine ordinances.--It is we conceive, a mark of great wisdom as well as of goodness, that it has pleased the God of all grace and mercy, to take this way, by divine ordinances, to quicken, to instruct, to warn our hearts in the things of his kingdom. He knows infinitely well, what means to employ to bring us to himself, the fountain of all good, to induce us to repent of sin, to lead pious lives, and to prepare us for future rest and glory. We should be sincerely thankful for all the means he has appointed; and most diligently improve them, for the important purposes of his glory and our eternal Salvation. Exceedingly wrong, therefore, are those pretended Christians who deem divine ordinances useless--who turn them into allegory and figures, who treat them with impious scorn; as if wholly unworthy the nature of the spiritual religion of Jesus Christ, and hindrances in the way to eternal life. For they are really WELL ADAPTED to answer important moral and doctrinal purposes, and to fill the mind with fervent piety. Instead, then, of being a disadvantage to, they are a powerful recommendation of the Christian Religion. They are a part and instance, indeed, of its excellence.----Further;----
_Eighthly,_ Another proof of the EXCELLENCE of the Gospel is, that it contains a system of the most perfect and finished morals. In respect to the morality of the Gospel, even its most inveterate enemies allow it to be excellent; and much superior to any rules of conduct and happy living to be gleaned from all the writings of the sages of pagan antiquity. Without morality there can be no true Religion. Morality is an important branch of Religion--is essential to it. To place religion altogether in piety, or altogether in Virtue is a very great error. It is an error, too, peculiar to no times. It has prevailed more or less in every age of the Christian Church. "It has run through all the different modes of false religion. It forms the chief distinction of all the various sects, which have divided, and which still continue to divide the Church--according as they have leaned most to the side of belief, or to the side of morality.
"Did we listen candidly to the voice of scripture, it would guard us against either extreme. The Apostle Paul every where testifies, that by no works of our own, we can be justified; and that without faith it is impossible to please God. The Apostle James as clearly shows, that faith, if it be unproductive of good works, justifies no man. Between those sentiments, there is no opposition. Faith without works, is nugatory and insignificant. It is a foundation, without any superstructure raised upon it. It is a fountain which sends forth no stream--a tree, which neither bears fruit, nor affords shade. Good works, again, without good principles, are a fair, but airy structure--without firmness or stability. They resemble the house built on the sand--the reed, which shakes with every wind. You must join the two in full union, if you would exhibit the character of a real Christian. He, who sets faith in opposition to morals, or morals in opposition to faith, is equally an enemy to the interests of Religion. He holds up to view an imperfect and disfigured form, in the room of what ought to command respect from all beholders. By leaning to one extreme, he is in danger of falling into vice; by the other of running into impiety."