SECONDLY, What it is, or wherein it does consist. And the inference is so natural from what hath been already observed, that we need be the less particular here. It is in power; a term very fitly opposed to word, as it is expressive of all that vigour and intenseness of mind, which distinguishes the religion of the heart from the mere notions of the head, and from the unanimated obedience of the life. As the one may not improperly be compared to the lifeless corpse, which, in his discourse of the resurrection, the apostle says, is sown in weakness; so the other bears a resemblance, at least in some degree, to the spiritual body, which, adds he, using the same word as in the text, is raised in power a. There is a strength, force and vital energy in real religion, which as much exceeds any false pretence to it, as the original does the picture. The one is the life itself, the other only the faint copy.

But whilst the expression in the text naturally leads us to conceive of it in the most lively and animated point of view, it by no means countenances the wild and dangerous conceits of enthusiastic minds. Conceits, which form a species of religion somewhat different from either of those just mentioned; though with reason excused a place among them, since the madness of it would not allow us to describe it, as a deliberate sentiment of the mind. The understanding hath little to do here: for while men of this unhappy cast place the whole of their devotion in sudden impulses, ecstatic visions, and other wild reveries of a heated imagination; they do not leave themselves possessed of any certain principles, upon which they can at all be reasoned with. And yet, in order to secure some appearance of truth on the side of their delusions, they carefully select from the scriptures some such phrases as those in our text which they persuade themselves do fully authorize them. But while the Bible treats largely of the mighty power of God exerted on the hearts of them who believe, and of the influence of the blessed Spirit to enlighten, quicken, and comfort good men in the course of duty and suffering; it is sufficiently evident, that these doctrines, which the Christian with thankfulness receives, as some of the most glorious discoveries of the grace of God, are words as well of soberness as of truth and certainty. No

a 1 Cor. xv. 43. ey duvaμes.

such power is exerted as subverts the original constitution of our natures, and having deprived men of their reason, leaves them under the wretched infatuation of a deluded fancy, and enflamed passions.

And yet, of religion it may be truly said, in respect both of its divine origin, and of its substantial nature, that it is in power. How it owes its rise, increase, and continuance to the mighty power of God, we may have occasion to consider more particularly hereafter; at present our concern is alone with the nature of it. It may, then, in general be described, as a principle of divine and spiritual life; a phrase this I the rather choose, as it seems the fittest to convey the sense of the text. It is the vis vitæ, the spring of life and action. Its nature, like all first principles, is simple; though it expresses itself in various ways, and can only be intelligibly explained by its operation and effects. As therefore, when we speak of a principle of honesty in any man, we mean such a sentiment of truth and uprightness, as being fixed and established in his heart, regularly influences his conduct; so of a principle of religion, it is such a perception or faith of the grand truths of it, as being deeply rooted in the mind, produces correspondent fruits in the temper and life. This surely is what is meant by the general terms of the knowledge and fear of the Lord, in the Old Testament; and by those of faith, hope, love, and the grace of God, in the New.

To learn, then, wherein religion consists, we need only contemplate the influence of this principle on the several powers of the mind, and of consequence on the external conduct. If it be considered in reference to the understanding, it expresses itself in our perceptions, reasonings, and reflections about spiritual objects; if in regard to the conscience, in a lively impression of the truth and importance of divine things; if as respecting the judgment, in an approbation of the things which are excellent; if the will, in a concurrence with whatever appears to be the pleasure of God; in fine, if it be considered in reference to the affections, it consists in the direction of them to their proper objects. The result of all which will be such a course of behaviour, as is in the general answerable to this state of the mind. Now, this view of religion, you easily see, affords

an almost infinite variety of matter for description: for as is the quality of those objects which present themselves to the mind, so will be the dispositions and affections of the heart towards them. By tracing, however, in a few words, the operations of the mind, in respect of the principal objects of religion, we shall collect some idea of what is the proper character of the real Christian.

1. Is the blessed God the object of his contemplation? Apprehending him present, he falls down before him, struck with solemn, but pleasing sentiments of his greatness and glory, and filled with a cheerful but venerable idea of his goodness and mercy. Incircled in his full orb of perfections he chooses to behold him, mingling the awful splendours of his justice and holiness, with the softer rays of his tender compassion and love. So the God appears in the face of the man Christ Jesus; and thus viewing him, the Christian fears, hopes, and loves. O God, how excellent is thy name in all the earth! Thou hast set thy glory above the heavens a. Justice and judgment are the habitation of thy throne: mercy and truth go before thy face b. Thee will I dread-thee will I adore-in thee will I trust. Whom have I in heaven but thee? There is none upon earth that I desire besides thee c.

2. Are his eyes turned inward on himself? The scene just beheld is now awfully reversed. Instead of greatness, purity, and perfection, he beholds frailty, guilt, and misery. Conscious he is indeed of an immortal nature, capable of the likeness and fruition of God, but is conscious that it is in fallen, ruined, and wretched circumstances. With a passionate exclamation, therefore, the natural fruit of such a conviction, he cries out, Depart from me, O Lord, for I am a sinful man d. But recovering himself, he adds, Lord, if thou wilt, thou canst make me clean e. So, oppressed with grief, he deplores his manifold sins; covered with shame, he bewails the sad degeneracy of his heart; and, for ever despairing of salvation in himself, he renounces all confidence in his own merit or strength.

3. Is the blessed Jesus presented to the view of his faith? His hope, desire, and gratitude kindle at the sight. With

a Psal. viii. 1.

d Luke v. 3.

b Psal. lxxxix. 14.

e Matt. viii. 2..

c Psal. lxxiii. 25.

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pleasure he contemplates the person, character, sacrifice and righteousness of the Son of God. Thankfully he receives this provision of the divine mercy for the most unworthy, firmly he relies on it; and thence alone derives his hope of being acquitted and accepted before God. To his instructions, as the great Prophet of the church, allured with that divine wisdom and grace which is poured into his lips, he readily listens. In his mediation as the great High-priest of the church, encouraged by his faithfulness and compassion, he humbly confides. And at the foot of his throne, as the great King of the church, struck with the majesty and mildness of his presence, he cheerfully pays his homage. So, in the language of the Bible, he looks to Christ, believes in him, and obeys him.

4. Is sin the object of his attention? With detestation he views the monster, in all its hideous forms, trembles while he surveys the features of shame and misery in its countenance, and fears lest he should be overcome by the subtle arts it practises. Urged, nevertheless, by the powerful motives both of interest and love, he boldly wages war with this mighty enemy in every part of his dominion, resolving, by the help of God, to maintain the struggle to the last, and expecting the victory then through the blood of the Lamb. When, O when, says he, shall this foe of God and man, this restless disturber of my peace, this cruel incendiary of all my hopes and joys, be totally vanquished and destroyed!

5. Does he turn the eye of faith on the world? Though, alas! his foolish passions are too often elated with its smiles, and too often depressed with its frowns; yet it is the deliberate sentiment of his judgment, that nought beneath his God can make him happy, and the firm resolution of his heart, that nought beneath him shall be the main object of his pursuit. To acquiesce cheerfully in all the pleasure of heaven, he considers as the noblest attainment of the divine life: and therefore, at the least, aims at it with ardent affection. Nay, glorying in the cross of Christ, he feels himself, in a degree however, thereby crucified to the world, and the world to him a. The death is

a Gal. vi. 14.

gradual and lingering; but with every power of his soul he prays it may be sure and effectual.

6. Are his present connections, farther, the subject of his serious contemplation? His heart expands with benevolence to all mankind, but especially to those with whom friendship and nature have united him. A compassionate tear he drops over the sinner, who is laying violent hands on himself: and the humble convert, whose face is set towards the New Jerusalem, he congratulates. The good man, whatever be his complexion as to other things, he cordially embraces in the arms of his love: and to the man who hath injured him he hath no other return to make, but pity and forgiveness. In one word,

7. Does faith bring heaven near to the view of his mind? That idea of it which brightens the prospect, and affords the most animating pleasure to his heart, is the united perfection of purity and bliss which shall be there enjoyed. O happy place! where God is all in all; whence sin as well as sorrow shall be for ever excluded; and where holiness, arrayed in all the charms of divine love and joy, shall reign universal and without end. When I awake from the dust of death, may I behold his face in righteousness, and be for ever satisfied with his likeness a.

Thus have you a general view of the nature, spirit and tendency of true religion. And now, to close what hath been said, with how much reason may we,

1. Appeal to the judgments and consciences of all men, whether there is not a real excellency in what we have thus been describing. Could men but be persuaded to divest themselves for a while of their prejudices, and to listen to the sober dictates of their understanding, if they were honest, they would, they must say, that it is the most amiable object which can be presented to the human mind. It is not that cold, dry, lifeless business which the formal moralist would make it: nor is it that wild, rapturous, unmeaning thing, which the mad enthusiast would represent it. It is a rational, a substantial, a heavenly blessing; an emanation from the Deity, a spark of fire kindled in the soul by God, and a well of water in the heart springing up into everlasting life b. Nor let men, because they are themselves wholly estranged from the knowledge and fear of God,

a Psal. xvii. 15.

b John iv. 14.