SERMON X.

ON DEVOTION.

Cornelius-a devout man

-ACTS, X. 1.

THAT religion is essential to the welfare of man, can be proved by the most convincing arguments. But these, how demonstrative soever, are insufficient to support its authority over human conduct. For arguments may convince the understanding, when they cannot conquer the passions. Irresistible they seem in the calm hours of retreat; but in the season of action, they often vanish into smoke. There are other and more powerful springs, which influence the great movements of the human frame. In order to operate with success on the active powers, the heart must be gained. Sentiment and affection must be brought to the aid of reason. It is not enough that men believe religion to be a wise and rational rule of conduct, unless they relish it as agreeable, and find it to carry its own reward. Happy is the man, who, in the conflict of desire between God and the world, can oppose not only argument to argument, but pleasure to pleasure; who, to the external allurements of sense, can oppose the internal joys of devotion; and to the uncertain promises of a flattering world, the certain experience of that peace of God which passeth understanding, keeping his mind and heart. Such is the temper and spirit of a devout man. Such was the character of Cornelius, that good centurion, whose prayers and alms are said to have come up in memorial before God. Of this character, I intend, through Divine assistance, to discourse; and shall endeavour, I. To explain the nature of devotion; II. To justify and recommend it; and, III. To rectify some mistakes concerning it.

I. DEVOTION is the lively exercise of those affections, which we owe to the Supreme Being. It comprehends several emotions of the heart, which all terminate on the same great object. The chief of them are veneration, gratitude, desire, and resignation.

It implies, first, profound veneration of God. By veneration. I understand an affection compounded of awe and love, the affec

tion which, of all others, it best becomes creatures to bear towards their infinitely perfect creator. Awe is the first sentiment that rises in the soul at the view of his greatness. But, in the heart of a devout man, it is a solemn and elevating, not a dejecting emotion; for he glows, rather than trembles, in the Divine presence. It is not the superstitious dread of unknown power, but the homage yielded by the heart to him, who is, at once, the greatest and the best of Beings. Omnipotence, viewed alone, would be a formidable object. But, considered in conjunction with the moral perfections of the Divine nature, it serves to heighten devotion. Goodness affects the heart with double energy, when residing in one so exalted. The goodness which we adore in him, is not like that which is common among men, a weak, mutable, undiscerning fondness, ill qualified to be the ground of assured trust. It is the goodness of a perfect Governor, acting upon a regular extensive plan; a steady principle of benevolence, conducted by wisdom; which, subject to no variableness or shadow of turning, free from all partiality and caprice, incapable of being either soothed by flattery or ruffied by resentment, resembles, in its calm and equal lustre, the eternal serenity of the highest heavens. Thy mercy, Oh Lord! is in the heavens, and thy faithfulness reacheth unto the clouds. Thy righteousness is like the great mountains, and thy judgments are a great depth.

Such are the conceptions of the great God, which fill with veneration the heart of a devout man. His veneration is not confined to acts of immediate worship. It is the habitual temper of his soul. Not only when engaged in prayer or praise, but in the silence of retirement, and even amidst the occupations of the world, the Divine Being dwells upon his thoughts. No place, and no object, appears to him void of God. On the works of Nature he views the impression of his hand; and in the actions of men, he traces the operation of his Providence. Whatever he beholds on earth, that is beautiful or fair, that is great or good, he refers to God, as to the supreme origin of all the excellence which is seattered throughout his works. From those effects he rises to the first cause. From those streams he ascends to the fountain whence they flow. By those rays he is led to that eternal source of light in which they centre.

DEVOTION implies, secondly, sincere gratitude to God for all his benefits. This is a warmer emotion that simple veneration. Veneration looks up to the Deity, as he is in himself: Gratitude regards what he is towards us. When a devout man surveys this vast universe, where beauty and goodness are every where predominant; when he reflects on those numberless maltitudes of creatures who, in their different stations, enjoy the blessings of existence; and when, at the same time, he looks up to an Uni

versal Father, who hath thus filled creation with life and happiness, his heart glows within him. He adores that disinterested goodness which prompted the Almighty to raise up so many orders of intelligent beings, not that he might receive, but that he might give and impart; that he might pour forth himself, and communicate to the spirits which he formed. some emanations of his felicity.

The goodness of this Supreme Benefactor he gratefully contemplates, as displayed in his own state. He reviews the events of his life; and in every comfort which has sweetened it, he discerns the Divine hand. Does he remember with affection, the parents under whose care he grew up, and the companions with whom he passed his youthful life? Is he now happy, in his family rising around him; in the spouse who loves him, or in the children who give him comfort and joy? Into every tender remembrance of the past, and every pleasing enjoyment of the present devotion enters; for in all those beloved objects, it recognizes God. The communication of love from heart to heart, is an effusion of his goodness. From his inspiration descends all the friendship which ever glowed on earth; and therefore, to him it justly returns in gratitude, and terminates on him.

But this life, with all its interests, is but a small part of human existence. A devout man looks forward to immortality, and discovers still higher subjects of gratitude. He views himself as a guilty creature, whom Divine benignity has received into grace; whose forfeited hopes it has restored; and to whom it has opened the most glorious prospects of future felicity. Such generosity shown to the fallen and miserable, is yet more affecting to the heart, than favours conferred on the innocent. He contemplates, with astonishment, the labours of the Son of God, in accomplishing redemption for men; and his soul overflows with thankfulness to him, who loved us, and washed us from our sins in his own blood. What shall I render to the Lord for all his benefits? Bless the Lord, Oh my soul! and all that is within me, bless his holy name; who forgiveth all thine iniquities, and healeth all thy diseases; who redeemeth thy life from destruction, and crowneth thee with loving kindness, and with tender mercies.

DEVOTION implies, thirdly, the desire of the soul after the favour of the Supreme Being, as its chief good, and final rest.—To inferior enjoyments, the devout man allots inferior and secondary attachment. He disclaims not every earthly affection. He pretends not to renounce all pleasure in the comforts of his present state. Such an unnatural renunciation humanity forbids, and religion cannot acquire. But from these he expects not his supreme bliss. He discerns the vanity which belongs to

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them all; and beyond the circle of mutable objects which surround him, he aspires after some principles of more perfect felicity, which shall not be subject to change or decay. But where is this complete and permanent good to be found? Ambition pursues it in courts and palaces; and returns from the pursuit, loaded with sorrows. Pleasure seeks it among sensual joys; and retires with the confession of disappointment. The deep saith, it is not in me; and the sea saith it is not with me. cannot be gotten for gold; neither shall silver be weighed for the price thereof. Its place is not in the land of the living.True happiness dwells with God; and from the light of his countenance, it beams upon the devout man. His voice is, Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. After exploring heaven and earth for happiness, they seem to him a mighty void, a wilderness of shadows, where all would be empty and unsubstantial without God. But in his favour and love, he finds what supplies every defect of temporal objects; and assures tranquillity to his heart, amidst all the changes of his existence. Thou shalt guide me with thy counsel; and thou shalt receive me to thy glory. My flesh and my heart faileth ; but God is the strength of my heart, and my portion for ever.

FROM these sentiments and affections, Devotion advances, fourthly, to an entire resignation of the soul to God. It is the consummation of trust and hope. It banishes anxious cares and murmering thoughts. It reconciles us to every appointment of Divine Providence; and resolves every wish into the desire of pleasing him whom our hearts adore. Its genuine breathings are to this effect: "Conduct me, O God! in what path soever "seemeth good to thee. In nothing shall I ever arraign thy "sacred will. Dost thou require me to part with any world"ly advantages, for the sake of virtue and a good conscience? "I give them up. Dost thou command me to relinqush my "friends, or my country? At thy call I cheerfully leave them. "Dost thou summon me away from this world? Lo! I am rea"dy to depart. Thou hast made, thou hast redeemed me, and "I am thine. Myself, and all that belongs to me, I surrender to "thy disposal. Let the men of the world have their portion in "this life. Be it mine, to behold thy face in righteousness: "and when I awake, to be satisfied with thy likeness."

This, surely, is one of the noblest acts of which the human mind is capable, when thus, if we may be allowed the expression, it unites itself with God. Nor can any devotion be genuine, which inspires not sentiments of this nature. For devotion is not to be considered as a transient glow of affection, occasioned by some casual impressions of Divine goodness, which are suffered to remain unconnected with the conduct of

life. It is a powerful principle, which penetrates the soul; which purifies the affections from debasing attachments; and, by a fixed and steady regard to God, subdues every sinful passion, and forms the inclinations to piety and virtue.

SUCH, in general, are the dispositions that constitute devotion. It is the union of veneration, gratitude, desire, and resignation. It expresses, not so much the performance of any particular duty, as the spirit which must animate all religious duties. It stands opposed, not merely to downright vice, but to a heart which is cold, and insensible to sacred things; which, from compulsion perhaps, and a sense of interest, preserves some regard to the Divine commands, but obeys them without ardour, love, or joy. I proceed,

II. To recommend this devout spirit to your imitation. I begin with observing, That it is of the utmost consequence to guard against extremes of every kind in religion. We must beware, lest, by seeking to avoid one rock, we split upon another. It has been long the subject of remark, that superstition and enthusiasm are two capital sources of delusion; superstition on the one hand, attaching men with immoderate zeal to the ritual and external part of religion; and enthusiasm, on the other, directing their whole attention to internal emotions, and mystical communications with the spiritual world; while neither the one nor the other has paid sufficient regard to the great moral duties of the Christian life. But, running with intemperate eagerness from these two great abuses of religion, men have neglected to observe, that there are extremes opposite to each of them, into which they are in hazard of precipitating themselves. Thus, the horror of superstition has sometimes reached so far as to produce contempt for all external institutions; as if it were possible for religion to subsist in the world, without forms of worship, or public acknowledgment of God. It has also happened that some, who, in the main, are well affected to the cause of goodness, observing that persons of a devout turn have at times been carried, by warm affections, into unjustifiable excesses, have thence hastily concluded that all devotion was akin to enthusiasm; and separating religion totally from the heart and affections, have reduced it to a frigid observance of what they call the rules of virtue. This is the extreme which I purpose at present to combat, by showing you, first, That true devotion is rational, and well-founded; next, That it is of the highest importance to every other part of religion and virtue; and lastly, That it is most conducive to our happiness.

IN the first place, True devotion is rational, and well-founded. It takes its rise from affections, which are essential to the human frame. We are formed by Nature to admire what is great, and to love what is amiable. Even inanimate objects