Chapter XV: Part 15

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.

DISCOURSE XXIII.

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The general excellency of the Christian Religion.

I CORINTHIANS xii. 31.

_But covet earnestly the best gifts; yet show I unto you a more excellent way._

What was proposed from these words, was to consider at some length, not merely the excellence of Charity or holy benevolent affection, which is the meaning of the word Charity in the holy scriptures, but the GENERAL EXCELLENCE of the Christian Religion. Two discourses have already been devoted to the illustration of this, which of all others is one of the most interesting subjects; interesting to every class of hearers. For if any have scruples concerning the divine origin of Christianity, this subject is as well adapted to remove them, as almost any one which could be chosen. If any be heedless and indifferent about its duties, doctrines, institutions, and proposals of mercy and salvation, this subject is well calculated to reprove their unconcern, and to excite their attention. If any have lost their first warmth and zeal, their first love to Religion, their relish and favour of its duties and comforts, this subject is directly fitted to re-establish their faith--to re-invigorate their zeal--to re-quicken their favour of divine things--to regain their relish--to rekindle their affections, and to restore them from their backslidings. To the aged, who have long attended to the duties of the Gospel, and experienced its power, it ministers support; and the young it invites to the paths of Virtue, in a most pleasing and delightful manner. These ideas will apologize for confining your attention, my hearers, so long to one subject; if any apology be needful, but it is presumed none will be needful.--For no kind of justice could be done to this theme, in a single discourse. A Volume would be little enough for this end.----

We have already surveyed the EXCELLENCY of the Christian Religion in four instances, though in a very brief and imperfect manner--_first,_ compared with all other religions:--_secondly,_ as it contains an admirable system of doctrines, and plain and rational mode of worship:--_Thirdly,_ as it lays before us the best system of duties to be performed by us, all of which are perfectly reasonable, and enforces these duties by the most weighty and solemn motives:--And _fourthly,_ as it comprises in it the most precious promises, and furnishes the richest supports in days of adversity and misfortunes, far surpassing all that could be derived from reason and philosophy, though these assistances are by no means to be overlooked.----

I now pass to observe that----

_Fifthly,_ another proof and part of the EXCELLENCE of the Christian Religion is, that it builds itself upon no _selfish foundation._ So far is it from giving countenance to the selfish affections of the human heart--or promising rewards for any thing done from a supreme regard to self, that it first of all bids us to deny self--to take up our Cross--and to follow divine Lord and Master at all events, _whithersoever he goeth_--through good report, or evil report, in days of gladness, or of loss and distress. And the disciple of Christ sometimes sustains more injury, or spiritual disadvantage from the flatteries, than from the frowns of the world; and experiences that the _friendship of the world is enmity against God._ The smiles of prosperity, though so highly esteemed, are often more prejudicial to our spiritual interest, than the cold blasts of adversity. But the follower of the slain Lamb of God is to hold on in his benevolent course, both in the prosperous and adverse day; neither turning aside to the right hand or left. And so entirely must the selfish affections be conquered, that even life itself dear as it may be, must be given up for the Gospel's sake at the call of God. _For whosoever will save his life, shall lose it: but whosoever shall lose his life for my sake and the Gospel's the same shall save it._ The benevolence of the Gospel is such, that every duty done from selfish ends is accounted of no avail. However far we may go, in external compliances, still if we be unwilling to forsake all for Christ and his religion, for God and his glory, we are none of Christ's. _And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, why callest thou me good? there is none good but one that is God. Thou knowest the commandments, do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour thy Father and Mother. And he answered, and said unto him, Master all these have I observed from my youth up. Then Jesus beholding him, loved him, and said unto him, one thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor: and thou shalt have treasure in heaven: and come take up thy Cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions._ In our affections we are to forsake all for Christ and his Gospel. No self interest is to be preferred to his cause or kingdom. The divine glory and the cause of the Gospel are to be supreme with us, higher than any temporal emolument. We must say, as David did, _If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth: if I prefer not Jerusalem above my chief joy._ The interest of Christ's kingdom and the honour of God are to be preferred above our _chief joy._ Our own pride, our own feelings, our own ease, honour, and wealth are never to be consulted at the expense of truth and duty, or the honour of Religion. The essence of true Virtue lies in holy benevolent affection--or in a principle of love to God, as the sum of being, and to all created intelligencies, according to their rank in the scale of existence, or capacity for happiness. No system or Theory of Virtue or moral sentiments can be just, or genuine where the public good, the glory of God, as the sum and foundation of all being, and the good of all created rational beings, according to their capacity for happiness, is not the ultimate object. It is most consonant to reason that private interest and private good are to give way or to be sacrificed to the public, a less to a greater good. To make our own private interest or happiness the supreme object, of all our actions, regards and attention, is to counteract the great laws of the Universe, and to put a very small interest, in the place of one infinitely grand and important. Self, the Idol of man, as he is by nature, must be thrown down; and homage must not be paid to it. Says the Apostle, _Look not every man on his own things, but every man also on the things of others._ According to the Gospel, therefore, all the unsocial and selfish affections are to be mortified. We are to prefer the honour and glory of God to all things else, to the whole Universe. _Whether therefore ye eat or drink, or WHATSOEVER YE DO, do all to the glory of God._ As of him, and through him, so to him are all things, to whom should be glory forever. For his pleasure all things are, and were made. All things were made to promote his glory. All things are preserved for,--and will, eventually, issue in the same end. And it is infinitely fit and proper that they should all subserve the purposes of his glory. For he is infinitely worthy to be exalted to the throne of the Universe in the views and affections of his rational Creatures. He indeed is the alone proper object of the highest esteem, and most ardent love of all his rational creatures for what he is in himself, independent of any interest they may have, or hope to have in his favour. And all his laws are infinitely worthy to be eternally, and unchangeably obeyed.--

Again, further, according to the benevolent scheme of Religion in the Gospel, so far are all our selfish feelings and passions to be subdued, that even our enemies--our personal and prejudiced enemies--such as hate us without any reason at all--such as are inveterate in their hatred are to be embraced in the arms of benevolent compassion--the love of pity not of complacence.--This however doth not imply that we have any complacential affection towards them, or that we willingly put ourselves in their power, or give them the means and opportunity of injuring us. On the other hand we may and ought to be displeased with their evil ways, their causeless hatred of us, and to be cautiously upon our guard against the efforts of their malice. Malice is always active. An enemy to you is commonly restless and uneasy, unless, by revenge, he is gratifying his ill-nature. It is always unwise to put ourselves into the power of any who are malicious and inimical to us. Religion doth not require us to consider enemies as friends, or to treat them in the same manner. This would be both absurd and unsafe. But we are to extend to them our benevolence, or love of compassion. _But I say unto you love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you, that you may be the Children of your Father who is in heaven; for he madeth his sun to rise on the evil, and on the good, and sendeth rain on the just and unjust._ Here is our duty to enemies of all kinds. No system of morals or philosophy ever taught man this great and difficult duty in its _true_ nature and _proper_ extent, but the Gospel. The love of enemies in its just nature is an article no where found in nature's Creed. We have no hints scarcely about it among the sages of pagan antiquity. The divine philosophy of Jesus alone teaches it, in its _true_ sense.--A regard therefore to the good of others and even of those who hate us, must govern us, or we are not the real disciples of him, who laid down his life for us. He laid down his life for his enemies, those who hated him without a cause. _God commendeth his love towards us, in that while we were yet sinners, Christ died for us._ Here is an example for us. We are to do good to others, even while our enemies. In all our words and actions a higher aim than self must bear sway. _For if ye love them that love you what reward have ye? Do not even the publicans the same? And if ye salute your brethren only? What do ye more than others? Do not even the publicans so?_ There is no moral excellence or virtue in our friendships and complaisant treatment of others, if we go no higher than self: or if our own ease, good, honour, or advantage be our ultimate end or ruling motive. The sum of Christian duty is contained in the moral law; and the sum of the moral law is contained in these two Commandments, _the love of God, and the love of man._ There is therefore nothing of a selfish nature; mean, or base belonging to christianity. It will not even suffer us to retaliate, or to revenge an injury for the sake of punishing; or to delight in the pains and sufferings of others; or to take any measures to hurt them, that are contrary to what is right and fit, or to reason. It expels, in fine, every false Virtue, enjoins only every real virtue, though exploded by the world:--it pays no attention to the usages, opinions, and laws of the world any further, than they are the eternal laws of reason and rectitude. It will not allow its followers to think an _evil_ thought--or speak an _evil_ word or to do an _evil_ action to man. But it commands us to forgive injuries on the penalty of exclusion from the forgiving pity of our heavenly Father. Philosophy has often recommended the contempt, but rarely the forgiveness of injuries. It is a doctrine not indeed above the reach of reason, but reason is too weak to establish it as a general principle of action.--Our Lord presses it upon man, in the most solemn manner, as he would hope or expect pardon from God. _For if ye forgive man their trespasses, your heavenly Father will also forgive you. But if ye forgive not man their trespasses, neither will your Father forgive your trespasses._

Christianity is then a religion of benevolence, forbearance, forgiveness of injuries, and meekness and condescension, which can be said in truth of no religion that was ever among any of the heathen nations, antient or modern--in earlier or later times. It is therefore as different from, and as much above, in its principles, in its doctrines, in its hopes, and in its aim, all the schemes of religion, which have been broached by cunning and artful impostors, as the one true God, is different from and above all Idols; _or holiness above sin,_ or light preferable to darkness.

It teaches us the infinite benevolence of the Deity. That he is good, and does good--is slow to anger--long-suffering--and that his tender mercies are over all his works. There is none good but one that is God. He is one boundless ocean of benevolence. There is nothing in him, or done by him which is contrary to, or irreconcilable with, infinite, universal, and impartial benevolence. It declares to us that its great FOUNDER is the image of his Father who is in heaven--full of grace and truth--all benevolence indeed and condescension. It requires of all the Children of men the same mind that was in Christ, perfect benevolence. And when completed in glory, all its friends will form one kingdom of peace--one society of pure and perfect benevolence: where no competitors struggle; no factions contend; no rivals supplant each other. "The voice of discord never rises, the whisper of suspicion never circulates, among those innocent and benevolent spirits. Each, happy in himself, participates in the happiness of all the rest; and by reciprocal communications of love and friendship, at once receives from, and adds to, the sum of general felicity."

While in this world of sorrow and tears, the Gospel most strictly requires of all, that we should cultivate and practise universal benevolence, and in all our respective places be careful to do unto others, as we would that they should do unto us in similar circumstances--which is the most excellent compend of moral duty.--The Christian Religion therefore must appear to all candid minds, to be a system of benevolence and good will. And on this account it is a system of religion deserving of our admiration, and love.--Inattentive to its very genius are those, and strange as it may seem, there have been some such among its enemies, who accuse it as defective in kindness and beneficence, and call it a mercenary and selfish system.

It encourages us along in duty, we grant, from the hope of reward, and dissuades us from sin, by fear of misery. And hence some infidel writers whose attacks against it, have been read, with great avidity, have taken occasion to say that it is a mercenary, and selfish religion; and therefore, unworthy of God to institute or man to receive. Nothing can betray their partiality more, or exhibit in a more conspicuous light their unfairness, and their ignorance of the nature of this system or religion than to bestow upon it, the epithets of _mercenary_ and _selfish._ They tell us that the excellence and glory of Virtue should be the only motive to persuade us to embrace it in our hearts, and to pursue it in our lives: that INTERESTED motives, or motives drawn from the rewards of virtue, or ill-effects of vice, are unworthy of God to use with us; and only build up a SELFISH system.----Why _interested_ motives are made use of by the Supreme Being to persuade us to accept of the offers of the Gospel is a question of some importance, and seems incumbent on me here to discuss. And that the hearer may gain satisfaction he is requested to attend to the following remarks.

1stly. The supreme inherent excellence of Virtue, or moral goodness would perhaps be the best and most suitable motive to be used with angels, or beings who had never apostatised from God. Because they could perceive all its richness and worthiness. As it is the most noble, so with them it might be the most influential. They, it will be granted, have a clear and direct view of the nature and of the charms of holiness. It shines before them, in all its native splendor, and is possessed and exercised by them, without any mixture of evil. They see all the loveliness of Virtue, and actually experience a fulness of joy from it. And of course it will have all its due weight with them. But man is plunged in sin and guilt.--And is guilty because sinful. These, _sin_ and _guilt,_ intercept, as an intervening cloud, his vision of the glory and excellence of Virtue. He cannot therefore be so _entirely_ influenced by them. For what is not fully perceived cannot operate as a motive in all its weight and importance. Besides, this is a state of probation and trial; and man, accordingly, is treated in the Gospel as in such a state. And if he were not treated as in such a state, he would not be treated either justly or truly, either according to the nature, or the fitness of things.

2dly. _Further,_ human nature, in a religion which is from God or which would do any good, must be taken as it is, and treated agreeably to truth and fact. Did Christianity consider and treat _man_ as an _angel,_ we certainly should be furnished with an unanswerable argument against it, and ought not to receive it; or if we should receive it, it could do us no essential good, because not adapted either to our nature or necessities--to our circumstances as degenerate and fallen Creatures.----Therefore

3dly. While in the body, motives drawn from the prospect of a recompence beyond the grave, to excite our hopes, and from the threatenings of endless misery, as the native result of our ill-conduct to awaken our fears must be altogether proper and reasonable. As long as hope and fear are the two great springs of human action, so long will both reason and philosophy, as well as propriety, require that they should be alternately addressed, and be made to assist the cause of Virtue. When, therefore, the Christian Religion employs _interested_ motives to work upon the human mind, it carries a clear mark of its reasonableness, and adaptedness to the circumstances, in which we are placed in this world, and is no proof, consequently, of its being defective in benevolence, or a mercenary and selfish religion.----Again,

4thly. If Virtue or holiness shall be rewarded forever, and Vice or wickedness shall be punished forever: or if the effects of the one shall be the most happy, and of the other the most unhappy. Ought not this to be known? Is it not fit and proper that the _exact_ truth, in things of such infinite moment, should be revealed? Must _the truth_ be secreted lest it should have weight to induce us to act agreeably to it. If God have annexed, in his Providence, or in the nature of things a reward to piety, and evil to impiety, where can be the harm for us to be plainly informed of it, that we may practise the one, and shun the other?

We proceed--to observe--on the great subject before us--

_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.