DISCOURSE I.

THE NATURE OF RELIGION.

1 COR. IV. 20.The kingdom of God is not in word, but in power.

WHEREIN religion consists, is an enquiry which hath justly challenged the attention of mankind, in every age, and in every part of the world. But so various are the opinions which have obtained upon this important subject, that he who hath not entered into the spirit of the thing itself, would be almost tempted to judge it impossible to ascertain the true nature of it, with any degree of clearness and precision. And yet, admitting that there is such a thing as religion, nothing is more evident than that it must be capable of a full and clear description. And whatever difficulties may be supposed to attend the explanation of this point, yet if men would but soberly listen to the dictates of reason, together with the concurrent testimony of scripture and experience, they would not find it so hard a task as they imagine, to acquire at least some general notions about it. What I propose therefore in this discourse is, to give you a brief description of what I apprehend to be the true nature of religion. And whether we are, or are not ourselves interested in this divine blessing; yet, I persuade myself, this account of it will so far approve itself to the judgment and consciences of men, as to oblige them to acknowledge, that it is an object most deserving of their attention. This description then I shall ground on the passage now before us, which at once partakes of all the beauty and variety of a most expressive figure, and of all the strength and perspicuity of the plainest language. The kingdom of God is not in word, but in power.

The apostle, you will find by looking back a few verses before the text, had proposed himself to the Corinthians as their example, offering it both as an excuse for this freedom, and as

an argument to conciliate their regards, that he was their father, having in Christ Jesus begotten them through the gospel. And lest, in his absence, the lively impression which his doctrine and manner of life had made upon their hearts, should in any degree be erased, he tells them, he had sent Timothy to remind them of his ways in Christ. But they were not from hence to conclude, as some of their false teachers had insinuated, that he did not design himself to come among them. For, says he in the verse preceding the text, I will come unto you shortly, if the Lord will. And he adds, I will know, not the speech of them which are puffed up, but the power. "I will judge of the pretensions of these new apostles, not by their words, their confident talk, or their insinuating manner of address; but by the power, the miraculous proofs they have to bring in vindication of their mission. For the kingdom of God is not in word, but in power. The Christian dispensation owes its existence and support, not to human wit and eloquence, but to the exertion of divine power and grace."

But as the spirit and tendency of any one's doctrine, as well as the miraculous powers he may claim, is a very just and natural criterion, by which to judge of the pretensions of him who publishes it; so I see no reason why this may not be included in the passage before us. And then the text, without offering any violence to it, may be understood, not only as expressive of the extraordinary means by which the Christian dispensation was first introduced and established, but as descriptive of the nature and tendency of the Christian doctrine itself. The gospel, if received in truth and love, produces effects which are substantial and important. A new kingdom is set up in the heart of the real Christian. And that kingdom is not in word, it consists not in mere notions, forms, or appearances, but in power, in the commanding influence of the great principles of religion on our tempers and lives. Our Saviour to this purpose admonishes us, to seek first the kingdom of God and his righteousness a. And the apostle himself elsewhere affirms, that the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost b.

a Matt. vi. 33.

b Rom. xiv. 17.

Now, before I proceed to consider this figurative description of religion, it will be necessary to give you some general explanation of the term itself. And you hardly need be told, it is variously used, though it always conveys an idea of those concerns which more immediately relate to God and the soul. It is often you know put objectively for the principles we profess, or for that particular form of worship to which we are attached: : so we frequently speak of the Christian and the Pagan, the Popish and the Reformed religion. But in these discourses I shall consider it subjectively, and that chiefly in respect to the heart of man, which is its proper residence, and from whence proceed the natural and genuine effects of it in the life. Now in this view of it, it comprehends all those exercises of the mind, by which we are first led into an acquaintance with God, and are afterwards gradually formed for the enjoyment of the heavenly blessedness. In short, it is no other than the regards due from the creature to him who made him, and which must have their origin in the heart, that being the noblest part, and the spring of all human actions. And if it be farther enquired, what these regards are, it is easy to see that they must be determined by the spiritual and perfect nature of that Being, who is the great object of religion; and by the particular capacities and circumstances of those, who are the subjects of it. God is a spirit, possessed of every possible perfection, and the constant source of all the good which creatures enjoy. Religion, therefore, must be a spiritual thing, consisting in the contemplation of God, a due reverence for him, an entire confidence in him, a supreme love of him, and a cordial subjection of mind to his whole will. This must be the nature of it, with regard to all intelligent creatures, whatever be the rank they hold in the scale of beings, and whatever the capacities they are endowed with. This is the religion both of angels and of men. But then it is evident, since man is in a fallen state, that his religion must differ, and that in some very important points of it, from the religion of pure and innocent creatures. He must be recovered, at least in some degree, from the blindness, stupidity and misery in which sin hath plunged him, before he can exercise those spiritual affections towards God, which were just mentioned. His heart

must be formed into a subjection to that wise and gracious scheme, which Heaven hath appointed for the redemption and salvation of sinners; which subjection will express itself by an ingenuous sorrow for sin, and a humble confidence in the divine mercy. And since it is by degrees the good man grows up from his first implantation in the church of Christ, to the likeness of the blessed God, he must to this end, pass through various exercises of mind, to all which, both the dispensations of providence, and the means of grace, do, under a divine influence, very happily and largely contribute; till at length religion, thus begun on earth, is consummated in eternal glory above. From this general view then of religion, let us now proceed to a more particular consideration of the animated description given us of it in the text.

I. It is the Kingdom of God; a kingdom which he hath erected in the hearts of men. And,

II. It consists not in Word, but in Power. It is not a mere imagination or empty sound, but a substantial and important reality.

I. It is the Kingdom of God; a state, polity, or dominion, which he hath set up in the soul of man. So that I am here naturally led to speak of the Sovereign of this kingdom, the subjects of it, the statutes and laws by which it is governed, the strength, order and beauty of it, the privileges and immunities with which it is endowed, and, in one word, its stability and duration.

1. Of this kingdom God is the Sovereign. He hath laid the foundations of it, and he therefore of right presides over it, commanding a ready obedience to his will, taking effectual care of its real interests, and administering all its affairs with infinite wisdom and goodness. To him religion, in all the various and different expressions of it, pays its humble and dutiful homage. By him only its sacred dictates are to be guided, and to him alone-it is accountable for all matters both of faith and practice. Nor is there any one holy and devout affection of the mind, but rises into existence, and grows and increases there, through that authority which he holds over the human heart. An authority the more pleasing to a good man, as he sees it exercised by the just and mild administration of

the Lord Jesus Christ. For God hath not only set him king over his holy hill of Sion, his church in general, but hath appointed him the throne in the heart of every believer in particular. And then,

2. As the heart is the place where he hath erected his throne, so the powers of it, the understanding, will and affections, are the proper subjects over which he sways his sceptre. These, while ́men remain strangers to religion, are in a state of anarchy and confusion, like a people who have no head to govern them, and are torn to pieces with civil discords and contentions among themselves. They are alienated from God, their only lawful sovereign, and at continual war with one another. But, when the empire of religion is restored to the soul, all the various powers and passions of it flock in to the standard which is set up there, and joyfully submit to its authority. The understanding, before overpowered with ignorance, doubt and scepticism, is captivated to the obedience of faith. The conscience, once blind and stupid, is struck with the excellence and importance of divine things. The will, ere this fully bent on vanity and sin, is strongly inclined to holiness and goodness. And the affections, which were wretchedly bewildered in a fruitless pursuit of happiness among the creatures of sense, are now united under the banner of enlightened reason, and directed to God as their chief good. Nor need we,

3. Be at any loss to determine, what are the means or instruments, by which the soul of man, thus restored to the dominion of its rightful Sovereign, is ruled and governed. Whilst it remained in its former state, it had no other law to which it chose to submit, but its own depraved inclinations. Reason and conscience might indeed sometimes interpose their authority; but alas! their dictates, like the remonstrances of good old Eli to his children,-My sons, why do ye such things a? were weak and feeble, and scarce ever heard and obeyed. But now, these ancient vicegerents of Heaven resume their original power, and at once assisted by the superior light of divine revelation, and invested with the mighty energy of divine grace, command obedience to their precepts. By the sacred scriptures the man of religion would have his opinions, affections and con

a 1 Sam. ii. 23, 24.