Chapter XIV: Part 14

_The divers and strange doctrines,_ which the Apostle had in view, in the caution which he gives in the text, no doubt were various false and hurtful errors, which were spread among the Churches gathered and planted by the Apostles, through the insinuations and plausible arts of the Judaizing Teachers. Many of these, half Jews and half Christians, arose, and infested the Churches with the poison of their false notions. Their object in general was to form a coalition between Christianity and Judaism; to have the law of Moses and Gospel of Christ so blended as to form one complex religion. The Jewish converts to Christianity were extremely unwilling to relinquish their own rites and ceremonies. Long was it before they could admit the idea that their legal rites and sacrifices were merely typical; and of course, were to be wholly abolished, when the Antitype was come. When the substance was come, the shadows were to flee away. The Judaizing teachers strenuously maintained, that the observance of the Mosaic ritual was necessary to salvation. They held that obedience to the law of Moses, as well as faith in Christ, was requisite to our justification before God. These _false teachers_ had greatly corrupted the Gospel. Many were deluded by them. And _various strange_ doctrines or notions about meats and drinks were adopted. And the Jewish converts to Christianity were tossed to and fro with them: Were _carried about,_ or led away with them. The Apostle therefore writes to all the converts from Judaism to Christianity to beware of all notions, which were contrary to the great and essential doctrines of the Gospel, to the _first principles_ of the Oracles of God. _Be not carried about with divers and strange doctrines._ He wished to have them STABLE and FIRM in their principles: never to listen to the various strange notions, which any should attempt to diffuse among them. _The divers and strange doctrines_ against which the Apostle would have Christians be on their guard, are then all false notions and corrupt principles of Religion: all tenets and opinions however various, or surprisingly absurd they may be, which shall arise in the Church, in any age. The _strange doctrines_ were principles contrary to what he taught and preached--contrary to the true doctrines of Christ. He calls them _strange_ because unknown to the Gospel, not contained in the word of God, and not preached by him. And they were _strange_ too because contrary to the obvious dictates of reason. All unreasonable and absurd tenets in religion, may then fitly be termed _strange._ And they are _divers_; many and various. We are then to beware of all the various false principles broached among the several denominations of Christians. Such, at different times, spring up among the respective Communions of Christians. Some ages or periods are more noted for the rise and diffusion of errors and delusions than others. But error, in a greater or less degree, has infected every age, and part of the Christian world. Sometimes, indeed, the pure and strict principles of the Gospel will long obtain among a people. They will have uninterrupted tranquility. The great head of the church shall remarkably smile upon them. The God of Zion shall long bless them. No tempest rages. No clouds overshadow the sky. The truth is professed, and is ably defended. Men of shining talents, and whose zeal for purity of doctrines and worship is equal to their talents are raised up, in happy succession, to oppose error, and to plead the cause of Zion; who are as polished shafts in the quiver of God; and who are honoured as eminent instruments of promoting the truth.--A few years may produce, in the same place or Country, a melancholy reverse. Truth may be greatly opposed. Errors of a very alarming nature may suddenly arise. Zion may be clothed in sackcloth, and be bathed in tears. Public worship may be deserted. Divine ordinances may be denied or disregarded. The Saviour may be disowned, and the interests of morality be languishing. False prophets then come forward; betrayers of the truth are found to multiply where there was the least ground to fear. Error is most widely and extensively diffused by corrupt writings and corrupt men, under the venerable name of _preachers_ of the Gospel, who travel into different and distant parts, with the zeal of pilgrims, and with an engagedness, which if employed in the promotion of truth and pure religion, would work happy effects. An uncommon ardor usually accompanies men, who broach novel tenets, and set out with an intention to disseminate them extensively. Pride and party views aid that ardor. An unwillingness to sink into contempt, and an ambition to keep themselves in countenance produce wonderful exertions. The man, who undertakes to spread errors and delusions feels that his reputation is concerned in his success; every proselyte adds strength:--every advance gives courage. And it is a remark well-founded, that we seldom find fanatics in religion, and the propagators of false principles deficient either in impudence or ardor. Men who have thrown off the strict and pure doctrines, in which they have been educated, or which they have for many years professed, and have denied all religion, or adopted erroneous and false principles, commonly become obstinate and stubborn, self-confident and censorious. Rarely is it known that such are ever reclaimed. They go on waxing worse and worse, till life close, and eternity open upon them. How needful therefore the caution, _Be not carried about with divers and strange doctrines!_ How unhappy to be unstable, in the things of God! How mischievous is the tendency of error! _The double minded man is unstable in all his ways._ The character of _Reuben_ is _unstable as water, thou shalt not excel._ Instability will effectually prevent our arriving at any degree of excellence, in any praise-worthy pursuit. If unstable, we can make no proficiency in useful knowledge, or arrive at any high degree of moral Virtue, or religious attainments. Man suffers more by being unstable in his ways than can be easily computed, or than almost any one is aware of. The more important and interesting the things, in which we are engaged, or to which we propose to pay our attention, the more fatal is instability. To be always changing from one thing to another, is the way never to accomplish any thing, at least, to any good purpose. When we consider instability as it respects Religion, the danger of it can hardly be expressed or conceived. He who is unstable in the things of the world is sure to be, in the event, despised; and to sink into wretchedness. Misfortunes and disgrace will attend him. He cannot pass his days with comfort. He must content himself, whatever may be his ambition, with being an unimportant character, and being of little service to the great community of men, unless by being a warning to all with whom he may converse of the ill effects of instability.

But he who is unstable in the things of God, can enjoy no comfort or arrive at any excellence. _It is a good thing that the heart be established with grace._ Happy is the person who is established, in the principles of grace, and in gracious and holy exercises! _To be carried about with divers and strange doctrines_ is the way to have no just and true notions of the doctrines of Christ, to lose the advantages of the Gospel, to be instrumental of giving to others false notions of religion, or prejudices against it, and to be in danger of missing of final happiness ourselves. The Apostle had very great anxiety lest Christians, the professed converts to Christianity, should be led away from the truth by subtle deceivers. _That we,_ says he, to the Ephesians, _henceforth be no more Children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of man, and cunning craftiness whereby they lie in wait to deceive._ Children are easily persuaded to change their minds--to adopt new, and lay aside former opinions, without any careful examination, or sufficient reasons. So, many people, who indeed are but Children in knowledge, are tossed to and fro, and carried about with every wind of doctrine. And there are always to be found a plenty of wrong-principled men, who lie in wait to deceive. The Apostle speaks of their insidious arts, and plausible ways of deception in terms remarkably strong: by the _sleight of men_ and _cunning craftiness whereby thy lie in wait to deceive._--As there are _true,_ so there are _false,_ and as there are _sound,_ so there are _unsound_ or corrupt doctrines. And as we are most diligently to seek and love the one, so we are most cautiously to shun the other. And this is of the greatest importance to us all; and of equal importance to all. All are liable to fall from the truth, or to misapprehend it. There is no moment the Christian can say, "I am free from the danger of falling into error; such error as shall offend God, grieve his people, cause divisions, interrupt the peace of the Church, and wound my own Conscience." Error is pleasing to the depraved heart of man. Divine truth is unwelcome. Others, great and learned men, after high professions have apostatised--have renounced the right ways of the Lord. "I may, in the holy and righteous Providence of God," should the Christian say, "be left to fall into error and delusion." _Let him that thinketh he standeth take heed lest he fall._ The tendency of false principles in Religion is extremely pernicious. All error indeed hath an unhappy effect on the human mind.[1]----

1. The pernicious tendency of error appears from the influence, which all principles, whether true or false, have on the life and conduct of mankind. That truth has great power and influence upon the human mind, will hardly be denied. Mighty is its force. The powerful influence of divine truth in purifying the affections of the heart, and reforming the life is necessarily implied in these words: _Sanctify them by thy truth, thy word is truth._ These are the words of our Redeemer himself. And they certainly teach us, that Gospel-truths, or the pure and heavenly doctrines of his religion have a tendency to correct the prejudices, to enlighten the minds, to impress the hearts, and to purify the affections of people. If the happy effects of true doctrines, and the true principles of the Gospel were not great--why are they to be preached--why is there so much said about holding fast the form of sound words--of being sound in the faith--of sound doctrines,--of contending earnestly for the faith once delivered to the saints--of abiding in the doctrine of Christ? On the other hand, if the effect of error be not exceedingly pernicious, why should we be so frequently, and solemnly warned against false teachers--false doctrines--false Christs--against making shipwreck of faith and a good Conscience--and against the danger of all delusion? Some affect to believe in the harmlessness of error; and that all opinions and speculations in religion are of little or no consequence. But if error be harmless--I think it will follow that truth is useless. But did not Jesus of Nazareth, come from God on purpose to reveal the truth?----

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 stiles _damnable 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 them _God 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 a right 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 fruit is hewn down and cast into the fire. Therefore by their fruits ye shall know them._--Characters and doctrines are to be known by their _fruits._ 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. The _tongue_ which 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 the _pen,_ 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 effect will 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.--

And _first_--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--HASTEN to relinquish them, and recover ourselves from them, before it be too late. Soon our 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 the _backslider._ 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 of ERROR, 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 that _the demon of
error_ undertook to conduct a traveller over _the Ocean of
doubts into the land of confidence,_ and was by a magic
power called forth from the earth by the _genius of
probability._--Not waiting for a reply, he, the _genius of
probability,_ stamped three times on the ground, and called
forth the _demon 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, over _the
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.----

DISCOURSE XXI.

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The general excellency of the Christian Religion.

1 CORINTHIANS xii. 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 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._

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 RELIGION or SHALL
WE NOT; so it would be a peculiarly SEASONABLE subject. 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.

DISCOURSE XXII.

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The general excellency of the Christian Religion.

1 CORINTHIANS xii. 31.

_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.