As to the Jews, in the next place, it is acknowledged that the external part of their religion, like that of the Pagans, was very showy and expensive; though with this material difference, that it was the appointment of Heaven, and founded in the truest reason, since the whole of it was figurative of the sublimest truths, and prophetical of the most interesting events. But mistaking the shadow for the substance, they unhappily laid an undue stress upon these outward observances, making real religion consist in an exact conformity to them, even while they were expressly cautioned against such an abuse of it. So that they fell into the like absurd manner of reasoning with the Heathens, just mentioned, having only this advantage above them, that while they gratified the same passions of Pride and Self-indulgence as their neighbours did, they could plead the divine authority for those religious forms, behind which they all the while sheltered themselves. They boasted of the kingdom of God, as consisting in meats and drinks, not at all perceiving the spiritual intent of these positive institutions, and wholly neglecting the weightier matters of the law, such as judgment, mercy and faith a.

The Papists, again, a set of people which have risen up in the room of Pagans and Jews, have proceeded uniformly on the same principles with these their predecessors. The divine authority of the scriptures they have pressed into the service of depraved reason; and have given full scope to the favourite passions of human nature, by moulding Christianity into an entire consistency with them. Assuming to themselves the sole right of explaining the sacred records, they have insolently dictated to men the terms on which they are to be accepted of God. And these they have taken care to settle in such a manner, as effectually to flatter the pride and indulge the sloth of carnal minds, and at the same time secure to their church every kind of temporal emolument, which their unbounded avarice could wish to obtain. To these ends they have established the doctrine of merit in the strongest terms. And not content with maintaining that good works are meritorious, they have, in effect, taught men thus to conceive of their bad works likewise. And so by an art peculiar to themselves, they have turned vice into vir

a Matt. xxiii. 23.

tue, and made men gainers by sinning. Such is the very genus of their religion; and how it hath operated to produce the most fatal effects to society in general, and to individuals in particular, the history of many ages hath fully and largely shewn.

But, from them let us now turn our eyes to Protestants, and those especially of our own country, who enjoy the free use of their Bibles, and have been instructed into better principles. Here then we may reasonably expect juster notions of things. And true it is, we do speak with abhorrence of those fetters of ignorance and superstition, with which Paganism and Popery have bound the consciences of men. We do stand astonished at the follies and absurdities which have so generally prevailed, and can hardly forbear mingling contempt with all the pity we feel for the wretched multitude, who are stupid enough to suspend their immortal interests on forms and pretences of so absurd and ridiculous a nature. But, alas! were the hearts of the generality among us to be searched to the bottom, I fear we should find their real practical notions of religion to be as inconsistent with the dictates of right reason and the word of God, as any of those notions we have been describing. For what, on the one hand, is their religion better than word only, who confine their idea of it to a servile and superficial observance of the common rules of morality, without any regard to those divine and evangelical principles which can alone soften the heart, and mould it into a cheerful subjection to the will of God? And, on the other hand, what fitter term than this can be used to denominate the pretended religion of such, who, while they confidently boast of their clear views of the gospel, and their deep understanding in the sublime mysteries of it, neither feel the efficacy of it on their hearts to renew their perverse and wanton tempers, nor shew forth any of the admirable fruits of it in their lives? 1. As to the former. The duties of morality, it is acknowledged, are substantial and important realities. The interests of society depend upon a due attention to them, and they cannot with too much earnestness be pressed upon mankind. But if the essence of religion be placed in the bare performance of these duties, without any regard to the principles whence they flow, which it is to be feared is the sad case with many; it will be no difficult matter to prove, that what thus assumes the vener

able name of religion, is, in this point of view, not only a vain and empty thing, but little better than a gross impiety. All actions must proceed from some principles, whether we do, or do not ourselves regard them. These principles are known to God, and from thence the conduct of men will take its denomination as either good or bad. Now, what in the divine account is that sobriety, honesty, good nature, or even devotion itself, which arises not from a just sense of the real intrinsic excellence of true holiness, or from any generous sentiment of grati tude and love, but merely from a servile fear of incurring the wrath of God, or, which is worse, from a base expectation of meriting the rewards of heaven thereby? Surely such a religion, to say the best of it, is but an empty sound. There is nothing substantial or animating in it; nor are there any considerations to hold men to the performance of the several duties of it, but such as are of the most precarious and uncertain influence.

But this is not all: it is as impious, we may add, as it is vain. For what are men doing, all the while they are thus exalting morality into the seat of religion? They are treating God as they would a fellow-creature, who can look no farther than to outward appearances; and under the notion of rendering a dutiful obedience to his commands, they are gratifying, in a very high degree, both their pride and their sloth. The one they flatter, by offering incense to this wretched obedience, of which they so much boast as their Saviour, to the entire neglect, if not contempt, of Christ and his grace. And the other they soothe, by placing a few external actions in the room of the more difficult and important duties of restraining and subduing the corrupt affections of the heart. Nay, we may carry the matter still farther, and affirm, that even his notions of religion are mistaken, who while he rightly considers the government of the passions as the grand object of it, nevertheless sets about this work on false principles, vainly presuming that he can of himself make a sacrifice of his depraved affections to God, and insolently expecting that, when he hath so done, he shall have a just claim upon him for his favour. Such a temper stands directly opposed to the genuine spirit of evangelical piety; and a little reflection would convince men, that while it pretends to religion, it absolutely defeats its own pre

tences. For in this case, here is a slender restraint laid on one passion, merely with a view to gratify another. That, therefore, can never be real religion, which hath only the external duties of morality, or even of devotion, for its object; nor that either, which, though it may extend in some sort to the affections of the mind, yet hath no other principle to put vigour and efficacy into it, except the dread of incurring the wrath of God, or the vanity of meriting his favour. But while we are thus attempting to rescue the injured rights of religion out of their hands who would reduce it to the standard of mere morality, how are we instantly seconded, or rather prevented in the attempt, by the furious and licentious zeal of those,

2. Who run their notions into the quite opposite extreme! "True," says a man of this character, enjoying an entire satisfaction in his own superior discernment, "a legal spirit is a diabolical spirit. Far be the very shadow of it from me! No -religion consists in none of these things. It is such a clear apprehension, and such an unshaken belief of the sublime truths of the gospel, as at once sets the mind free from all the shackles of slavish doubts and fears, raises it above the drudgery of duties, puts an end to the fruitless labour of keeping the heart; and, while it takes the attention wholly off from itself, so fixes it upon Christ, as to relieve it of all dull anxiety about inward holiness and personal obedience." And thus, having discovered the grand secret how to compose his conscience, amidst the violent fever of inward lusts, if not the open indulgence of vice, he looks down with a contemptuous sneer on those who are lamenting the remainders of indwelling sin, and humbly aiming at a conformity to the divine likeness, as a company of weak and deluded persons, if not artful and designing hypocrites.

But if this be religion, it may be truly said of it, that it is in word only. It is, literally speaking, a vain and empty sound; of no other use than to puff up the heart with pride, and to lay the conscience gently asleep in sin. Nay it carries, upon the very face of it, the evident marks both of absurdity and impiety. It is indeed true, that a legal slavish temper of mind is very unsuitable to the free, generous, and animating spirit of the gospel. It disgraces that glorious scheme of salvation

which abhors the least approach to the doctrine of merit, and which so overpowers the humble Christian with the riches of divine grace, as to oblige him to treat his best attainments with the utmost contempt, in the sight of an infinitely holy God. Christ is all, and in all a. His propitiation is the only ground of a sinner's hope towards God b; in him the beloved we are accepted c: and by his obedience we are made righteous d.

But if our regards to him are to be considered in no other view, than as a means thus to relieve us of our fears, and to make us easy and secure; the grand business of religion is overlooked, yea, I may add, the main intent of it is defeated. For if there be such a thing, it stands to reason, that the principal object of it must be to recover men from their apostacy, wherein consists their misery. But what are such persons the better, yea, how much are they the worse, for a knowledge which teaches them to break the bands of duty and conscience, and for a faith which enables them, amidst all their affected expressions of humility, to riot in pride and wantonness? Nay, they are guilty, so deceitful is the human heart, of the very same thing they condemn in those of the opposite character, that is, of secretly building their hopes on themselves, instead of Christ. For while the others lay the whole stress of their everlasting interests on their external reformation, or their zealous attachment to forms, or some slight restraint of their more furious passions; these lay the same stress, though perhaps unperceived by themselves, on the clearness of their notions, and the imagined steadiness of their faith.

Thus have we seen, then, wherein consists the religion, which our text tells us is in word only. And however it may be differently modified, and assume various other appearances, besides those which have been mentioned; yet the leading principles of it are every where the same: and by a diligent observation of them, the imposture, though it be artfully concealed, may, I think, be easily detected.

PART III.

HAVING thus shewn what religion is not, it remains that we now inquire,

a Col. iii. 11. b Rom. iii. 25.

c Eph. i. 6.

d Rom. v. 19.