DISCOURSE I.

PART II.

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ROM this figurative description of religion, we now come to confider what is more particularly and plainly affirmed concerning it in the text:

II. It is not in word, but in power. It is not in word; it does not confift in notions, profeffions, or external forms, things wherein men are too apt to place the effence of it: but in power; it is an inward spiritual vital principle, which takes hold of the heart, and diffufes its influence through the life. So the text is expounded by a fimilar paffage: the kingdom of God is not meat and drink, it does not confift in outward obfervances; but it is righteousness, and peace, and joy in the holy Ghoft. These

d Rom. xiv. 17.

are

pur

Thefe are the very effence of it, and constitute its true and proper nature. To the like pose the fame inspired writer thus expreffes himself in another place: He is not a Jew, who is one outwardly, neither is that circumcifion, which is outward in the flesh: but be is a Jew, who is one inwardly, and circumcifion is that of the heart, in the fpirit, and not in the letter, whofe praife is not of men, but of God".

Here therefore, agreeably to the order obferved in the text, it will be natural to inquire a little more particularly,

FIRST, What religion is not; and, SECONDLY, What it really is, or wherein the true nature of it does confift.

FIRST, AS to the negative part of the queftion, what religion is not; it is lamentable to reflect how much the degeneracy of mankind hath contributed to our enlargement on this head. One would indeed at first view be ready to imagine, that a general contemplation of the spiritual nature of God, and of the proper use of their own intellectual powers, fhould be fufficient to fecure men's understandings, however deprav

VOL. I.

Rom. ii. 28, 29.

C

ed

ed their difpofitions might be, from any very great abfurdities here. But alas! what absurdities can imagination devise, which have not affumed the venerable name of religion, and under that denomination claimed the serious attention of mankind? To enter particularly into them would be almost an endless task. We must not however wholly pass them over in filence. But in the mean while it will be of confiderable ufe to help us through this maze, if we take the pains to look for a moment into thofe principles of the human heart, which have the main influence, though perhaps without being obferved, in forming the various religious fentiments which commonly obtain.

Mankind are in an apoftate ftate and there are few so stupid, as not to be sensible that fomething is neceffary to recommend them to the Deity. Now, pride and selfindulgence being the two prevailing corruptions of the heart, that scheme of religion will be moft acceptable to the generality, which while it flatters the one, can be made tolerably well to confift with the other. And fince the judgment is often confiderably influenced by the will, it is not to be wondered that men by degrees come to

think thofe opinions true, which exactly correspond with the very spirit of their depraved nature, though they are found, when ftript of this recommendation, to be most abfurd and ridiculous. The common herd of mankind will greedily fwallow down a religion, which is made thus palatable to their taste, without troubling themselves to confider one moment about it, whether it be a reasonable service. And as to those who cannot fo eafily fubmit their understandings to a glaring imposition; being nevertheless as strongly impelled by the same corrupt paffions, they will have recourse to innumerable refinements, to gild over their fond conceits with the pleafing appearance of truth. Upon these principles then, we are enabled to account for that almost infinite variety of mistaken notions, which prevail in the world. To pride and floth, thus either triumphing over the understanding, or else infenfibly blinding it, they owe their intire origin and support; and these depraved tempers are the grand characteristics of them all. Now by the help of this clue, we shall foon find our way through that labyrinth of error and deception which is before us, and discover what the apostle means

by that religion, which he emphatically describes as confifting in word only.

Under this denomination then is to be reduced, in the first place, the religion of the Pagan world, which confisted in the obfervance of certain rites inftituted by their priests and lawgivers, with little or no foundation in reafon or common fenfe. Their beafts we see them leading with great folemnity to their temples, and there, amidst a croud of unmeaning ceremonies, offering them on their altars, to appease the wrath of the Deity, and intitle themselves to his favor. Some we fee facrificing this animal, and others that; fome bowing to a calf; and others, more devout than the reft, not fparing their very children from the flames. History will acquaint us with the different forms which obtained among them: but though they were fo various, and paffed under fo many changes; yet they were all expreffive of the fame temper, and were all adapted to the fame ends. To merit the divine regards was the grand point they aimed at; fo gratifying their pride, while by a kind of commutation for their vices, they enabled themselves to fin with the lefs uneafiness and remorse.