reckon family prayer, which unites many of the uses both of public worship and private prayer. The reading of religious books is likewise to be accounted a religious exercise. Religious meditation still more so; and more so for this reason, that it implies and includes that most important duty, self-examination; for I hold it to be next to impossible for a man to meditate upon religion, without meditating at the same time upon his own present condition with respect, to the tremendous al. ternative which is to take place upon him after his death.

by which some very principal events and pas- | some signal benefit, experiencing some signal sages of the Christian history are commemo-mercy; such as preservation from danger, rerated; and, at its proper season, the more so- lief from difficulty or distress, abatement of lemn office of receiving the Lord's Supper. pain, recovery from sickness: for by prayer These are so many rites and ordinances of let it be observed, we mean devotion in geneChristianity; concerning all which it may be ral; and thanksgiving is devotion as much as said, that with the greatest part of mankind, prayer itself. I mean private prayer, as here especially of that class of mankind which must, described; and I also mean, what is perhaps or does, give much of its time and care to the most natural form of private prayer, short worldly concerns, they are little less than ab-ejaculatory extemporaneous addresses to God, solutely necessary; if we judge it to be neces-as often as either the reflections which rise up sary to maintain and uphold any sentiment, in our minds, let them come from what quar. any impression, any seriousness about religion ter they may, or the objects and incidents in the mind at all. They are necessary to which seize our attention, prompt us to utpreserve in the thoughts a place for the sub-ter them; which in a religiously disposed ject; they are necessary that the train of our mind, will be the case, I may say, every hour, thoughts may not even be closed up against and which ejaculation may be offered up to it. Were all days of the week alike, and em- God in any posture, in any place, or in any siployed alike; was there no difference or dis-tuation. Amongst religious exercises, I also tinction between Sunday and work-day; was there not a church in the nation: were we never, from one year's end to another, called together to participate in public worship; were there no set forms of public worship: no particular persons appointed to minister and officiate, indeed no assemblies for public worship at all; no joint prayers; no preaching; still religion, in itself, in its reality and importance, in its end and event, would be the same thing as what it is: we should still have to account for our conduct; there would still be heaven and hell; salvation and perdition; there would still be the laws of God, both natural and revealed; all the obligation which the authority of a Creator can impose upon a creature; all the gratitude which is due from a rational being to the Author and Giver of every blessing which he enjoys; lastly, there would still be the redemption of the world by Jesus Christ. All these things would, with or with-cy to destroy religious seriousness, and which out religious ordinances, be equally real, and almost infallibly prevents its formation and existing, and valid: but men would not think growth in young minds, is levity in converequally about them. Many would entirely sation upon religious subjects, or upon suband totally neglect them. Some there would jects connected with religion. Whether we always be of a more devout, or serious, or con- regard the practice with respect to those who templative disposition, who would retain a use it, or to those who hear it, it is highly to lively sense of these things under all circum- be blamed, and is productive of great mischief. stances and all disadvantages, who would In those who use it, it amounts almost to a never lose their veneration for them, never proof that they are destitute of religious seriforget them. But from others, from the care-ousness. The principle itself is destroyed in less, the busy, the followers of pleasure, the pursuers of wealth or advancement, these things would slip away from the thoughts entirely.

These are what we understand by religious exercises; and they are all so far of the same nature with religious ordinances, that they are aids and helps of religion itself; and think that religious seriousness cannot be maintained in the soul without them. But again: a cause which has a strong tenden

them, or was never formed in them. Upon those who hear, its effect is this: If they have concern about religion, and the disposition toTogether with religious ordinances we men- wards religion which they ought to have, and tioned religious exercises. By the term reli- which we signify by this word seriousness, they gious exercises, I in particular mean private will be inwardly shocked and offended by the prayer; whether it be at set times, as in the levity with which they hear it treated. They morning and evening of each day; or whether will, as it were, resent such treatment of a it be called forth by occasions, as when we ate subject, which by them has always been thought to form some momentous decision, or enter upon with awe and dread and veneration But apon some great undertaking; or when we the pain with which they were at first affectare under some pressing difficulty or deep dis-ed, goes off by hearing frequently the same tress, some excruciating bodily pain or heavy affliction; or, on the other hand, and no less properly when we have lately been receiving

sort of language; and then they will be almost sure, if they examine the state of their minds as to religion, to feel a change, in them

selves for the worse. This is the danger to once. It is in the book of Ecclesiastes, 7th which those are exposed, who had before im- chap. and 16th verse. It is not very easy to bibed serious impressions. Those who had determine what is meant by it in the place in not, will be prevented, by such sort of conver- which it is found. It is a very obscure passation, from ever imbibing them at all; so sage. It seems to me most probable, that it that its influence is in all cases pernicious. relates to an external affectation of righteous. The turn which this levity usually takes, is ness, not prompted by internal principle: or in jests and raillery upon the opinions, or the rather to the assuming the character of rightepeculiarities, or the persons of men of particu-ousness, merely to vaunt or show our superilar sects, or who bear particular names; esperity over others: to conceitedness in religion: cially if they happen to be more serious than in like manner as the caution delivered in the ourselves. And of late this loose, and I can same verse, "be not over-wise," respects the hardly help calling it profane humour, has ostentation of wisdom, and not the attainment been directed chiefly against the followers of itself. So long as we mean by righteousness, methodism. But against whomsoever it hap- a sincere and anxious desire to seek out the pens to be pointed, it has all the bad effects will of God, and to perform it, it is impossible both upon the speaker and the hearer which to be righteous over-much. There is no such we have noticed and as in other instances, thing in nature: nor was it, nor could it be, so in this, give me leave to say that it is very the intention of any passage in the Bible, to much misplaced. In the first place, were the say that there is, or to authorize us in casting doctrines and sentiments of those who bear over-righteousness as a reproach or a censure this name ever so foolish and extravagant (I upon any one.

do not say that they are either) this proposi- In like manner it has been objected, that so tion I shall always maintain to be true, viz. much regard, or, as the objectors would call it, that the wildest opinion that ever was enter-over-regard for religion, is inconsistent with tained in matters of religion, is more rational the interest and welfare of our families, and than unconcern about these matters. Upon with success and prosperity in our worldly afthis subject nothing is so absurd as indiffer- fairs. I believe that there is very little ground ence; no folly so contemptible as thoughtless-for this objection in fact, and even as the world ness and levity. In the next place, do metho- goes; in reason and principle there is none. dists deserve this treatment? Be their parti- A good Christian divides his time between the cular doctrines what they may, the professors duties of religion, the calls of business, and of these doctrines appear to be in earnest those quiet relaxations which may be innoabout them; and a man who is in earnest in cently allowed to his circumstances and conreligion cannot be a bad man, still less a fit dition, and which will be chiefly in his family subject for derision. I am no methodist my- or amongst a few friends. In this plan of self. In their leading doctrines I differ from life there is no confusion or interference of them. But I contend, that sincere men are its parts; and unless a man be given to sloth not, for these, or indeed, any doctrines, to be and laziness, which are what religion conmade laughing-stocks to others. I do not demns, he will find time enough for them all. bring in the case of methodists in this part of This calm system may not be sufficient for my discourse, for the purpose of vindicating that unceasing eagerness, hurry, and anxiety their tenets, but for the purpose of observing about worldly affairs, in which some men pass (and I wish that the observation may weigh their lives; but it is sufficient for every thing with all my readers) that the custom of treat- which reasonable prudence requires; and it is ing their characters and persons, their preach- perfectly consistent with usefulness in our staing or their preachers, their meetings or wor- tions, which is a main point. Indeed, compare ship, with scorn, has the pernicious conse- the hours which serious persons spend in religi quence of destroying our own seriousness, to- ous exercises and meditations, with the hours gether with the seriousness of those who hear which the thoughtless and irreligious spend or join in such sort of conversation; especial-in idleness and vice and expensive diversions, ly if they be young persons: and I am per- and you will perceive on which side of the suaded that much mischief is actually done in comparison the advantage lies, even in this this very way. view of the subject.

Nor is there any thing in the nature of re A phrase much used upon these occasions, ligion to support the objection. In a certain and frequent in the mouth of those who speak sense it is true, what has been sometimes said, of such as in religious matters are more serious that religion ought to be the rule of life, not than themselves, is," that they are righteous the business; by which is meant, that the subover-much." These, it is true, are scripture ject matter even of religious duties lies in the words; and it is that circumstance which has common affairs and transactions of the world. given currency to the expression: but in the Diligence in our calling is an example of this; way and sense in which they are used, I am which, however, keeps both a man's head and convinced that they are exceedingly misapplied. hands at work upon business merely tempoThe text occurs once in the Bible, and only ral; yet religion may be governing him here

est scenes.

meanwhile. God may be feared in the busi-gion, they forthwith plunge into irreligion ; and make these difficulties, or any degree of In addition to the above, there exists an- uncertainty which seems to their apprehension other prejudice against religious seriousness, to hang over the subject, a ground and occaarising from a notion very commonly enter- sion for giving full liberty to their inclinations, tained, viz. that religion leads to gloom and and for casting off the restraints of religion melancholy. This notion, I am convinced, entirely. This is the case with men, who, at is a mistake. Some persons are constitution- the best, perhaps, were only balancing between ally subject to melancholy, which is as much the sanctions of religion and the love of pleaa disease in them, as the ague is a disease; sure or of unjust gain, but especially the formand it may happen that such men's melancholy | er. In this precarious state, any objection, or shall fall upon religious ideas, as it may upon appearance of objection, which diminishes the any other subject which seizes their distem-force of the religious impression, determines pered imagination. But this is not religion the balance against the side of virtue, and gives leading to melancholy. Or it sometimes is up the doubter to sensuality, to the world, and the case that men are brought to a sense of to the flesh. Now, of all ways which a man religion by calamity and affliction, which pro- can take, this is the surest way to destruction; duce, at the same time, depression of spirits. and it is completely irrational. I say it is But neither here is religion the cause of this completely irrational; for when we meditate distress or dejection, or to be blamed for it upon the tremendous consequences which form These cases being excepted, the very re- the subject of religion, we cannot avoid this verse of what is alleged against religion is reflection, that any degree of probability whatthe truth. No man's spirits were ever hurt ever, I had almost said any degree of possibiby doing his duty. On the contrary, one lity whatever, of religion being true, ought to good action, one temptation resisted and over-determine a rational creature so to act as to come, one sacrifice of desire or interest purely secure himself from punishment in a future for conscience' sake, will prove a cordial for state, and the loss of that happiness which may weak and low spirits beyond what either in- be attained. Therefore he has no pretence for dulgence or diversion or company can do for alleging uncertainty as an excuse for his conthem And a succession and course of such duct, because he does not act in conformity actions and self-denials, springing from a re- with that in which there is no uncertainty at ligious principle and manfully maintained, is all. In the next place, it is giving to apparthe best possible course that can be followed ent difficulties more weight than they are enas a remedy for sinkings and oppressions of titled to. I only request any man to consider, this kind. Can it then be true, that religion first, the necessary allowances to be made for leads to melancholy? Occasions arise to every the short-sightedness and the weakness of the man living; to many very severe, as well as human understanding; secondly, the nature repeated occasions, in which the hopes of re- of those subjects concerning which religion ligion are the only stay that is left him. Godly treats, so remote from our senses, so different men have that within them which cheers and from our experience, so above and beyond the comforts them in their saddest hours: ungodly ordinary train and course of our ideas; and men have that which strikes their heart, like then say, whether difficulties, and great diffia dagger, in its gayest moments. Godly men culties also, were not to be expected; nay furdiscover, what is very true, but what, by most ther, whether they be not in some measure men, is found out too late, namely, that a good subservient to the very purpose of religion. conscience, and the hope of our Creator's final The reward of everlasting life, and the punishfavour and acceptance, are the only solid bap-ment or misery of which we know no end, if piness to be attained in this world. Expe- they were present and immediate, could not rience corresponds with the reason of the be withstood, and would not leave any room thing. I take upon me to say, that religious for liberty or choice. But this sort of force men are generally cheerful. If this be not upon the will is not what God designed; nor observed, as might be expected, supposing it is suitable indeed to the nature of free, moral, to be true, it is because the cheerfulness which and accountable agents. The truth is, and it religion inspires does not show itself in noise was most likely beforehand that it would be so, or in fits and starts of merriment, but is calm that amidst some points which are dark, some and constant. Of this the only true and va- which are dubious, there are many which are luable kind of cheerfulness, for all other kinds clear and certain. Now, I apprehend, that, are hollow and unsatisfying, religious men if we act faithfully up to those points concernpossess not less but a greater share than o- ing which there is no question, most especialthers. ly if we determine upon and choose our rule Another destroyer of religious seriousness, and course of life according to those principles and which is the last I shall mention, is a cer- of choice which all men whatever allow to be tain fatal turn which some minds take, name-wise and safe principles, and the only princily, that when they find difficulties in or con- ples which are so; and conduct ourselves steadcerning religion, or any of the tenets of reli-fastly according to the rule thus chosen, the

difficulties which remain in religion will not for every thing we look for, ought to live in move or disturb us much; and will, as we the thoughts and affections of his rational creaproceed, become gradually less and fewer. tures. "Through thee have I been holden up Whereas, if we begin with objections; if all ever since I was born: thou art he that took we consider about religion be its difficulties; me from my mother's womb: my praise shall but, most especially, if we permit the sugges- be always of thee." If there be such things tion of difficulties to drive us into a practical as first sentiments towards God, these words rejection of religion itself, and to afford us, o Psalmist express them. That devotion which is what we wanted, an excuse to our to Gou a duty, stands upon the same proof selves for casting off its restraints; then the as that Gexists. But devotion is an act of event will be, that its difficulties will multiply the mind st. 'ctly. In a certain sense, duty to upon us; its light grow more and more dim, a fellow-creature may be discharged if the outand we shall settle in the worst and most hope-ward act be performed, because the benefit to less of all conditions; the last condition, I will him depends upon the act. Not so with devoventure to say, in which any man living would tion. It is altogether the operation of the mind. wish his son, or any one whom he loved, and God is a Spirit, and must be worshipped in spifor whose happiness he was anxious, to be rit, that is, in mind and thought. The devoplaced; a life of confirmed vice and dissolute- tion of the mind may be, will be, ought to be, ness; founded in a formal renunciation of re- testified and accompanied by outward performligion. ances and expressions: but, without the mind He that has to preach Christianity to per-going along with it, no form, no solemnity can sons in this state, has to preach to stones. He avail, as a service to God. It is not so much must not expect to be heard, either with com- a question under what mode men worship their placency or seriousness, or patience, or even to Maker; but this is the question, whether their escape contempt and derision. Habits of mind, and thoughts, and affections, accompany thinking are fixed by habits of acting; and both the mode which they adopt or not. I do not too solidly fixed to be moved by human persua-say, that modes of worship are indifferent sion. God in his mercy, and by his providen- things; for certainly one mode may be more ces, as well as by his Spirit, can touch and sof-rational, more edifying, more pure than anoten the heart of stone. And it is seldom per ther; but they are indifferent, in comparison haps, that, without some strong, and, it may with the question, whether the heart attend oe, sudden impressions of this kind, and from the worship, or be estranged from it. his source, serious sentiments ever penetrate ispositions hardened in the manner which we have here described.

SERMON II.

TASTE FOR DEVOTION.

But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit; and they that worship him, must worship him in spirit and in truth. JOHN iv. 23, 24.

These two points, then, being true; first, that devotion is a duty; secondly, that the heart must participate to make any thing we do devotion; it follows, that the heart cannot be right toward God, unless it be possessed with a taste and relish for his service, and for what relates to it.

Men may, and many undoubtedly do, attend upon acts of religious worship, and even from religious motives, yet, at the same time, without this taste and relish of which we are speaking. Religion has no savour for them. I do not allude to the case of those who attena upon the public worship of the church, or of their communion, from compliance with custom, out of regard to station, for example's sake merely, from habit merely; still less to the case of those who have particular worldly views in so doing. I lay the case of such persons, for the present, out of the question; and I consider only the case of those, who, knowing and believing the worship of God to be a A TASTE and relish for religious exercise, or duty, and that the wilful neglect of this, as of the want of it, is one of the marks and tokeus other duties, must look forward to future puby which we may judge whether our heart be nishment, do join in worship from a principle right towards God or not. God is unquestion-of obedience, from a consideration of those conably an object of devotion to every creature sequences which will follow disobedience; from which he has made capable of devotion; con- the fear indeed of God, and the dread of his sequently, our minds can never be right to- judgments (and so far from motives of religion, wards him, unless they be in a devotional frame. yet without any taste or relish for religious exIt cannot be disputed, but that the Author and ercise itself. That is the case I am considerGiver of all things, upon whose will and whose ing. It is not for us to presume to speak mercy we depend for every thing we have, and harshly of any conduct, which proceeds, in any

manner, from a regard to God, and the expec-who passed the greatest part of their time in tation of a future judgment. God, in his acts of devotion, and passed it with enjoyment. Scriptures, holds out to man terrors, as well "Anna, the prophetess, was of great age, as promises; punishment after death, as well which departed not from the temple, but serv as reward. Undoubtedly he intende those ed God with fastings and prayers, night and motives which he himself proposes, to operate lay." The first Christians, so far as can be and have their influence. Wherever they ope- gathered from their history in the Acts of the rate, good ensues; very great and important Apostles, and the Epistles, as well as from the good, compared with the cases in which they subsequent account left of them, took great do not operate; yet not all the good we would delight in exercises of devotion. These seemdesire, not all which is attainable, not all which ed to form, indeed, the principal satisfaction we ought to aim at, in our Christian course. of their lives in this world. "Continuing daily, The fear of the Lord is the beginning of know-with one accord, in the temple, and breaking ledge: but calling it the beginning, implies bread," that is, celebrating the holy commuthat we ought to proceed further; namely, from his fear to his love.

nion, "from house to house, they eat their meat with gladness and singleness of heart, praising God." In this spirit Christians set out, finding the greatest gratification they were capable of, in acts and exercises of devotion.

To apply this distinction to the subject before us the man who serves God from a dread of his displeasure, and therefore in a certain sense by constraint, is, beyond all comparison, A great deal of what is said in the New Tesin a better situation as touching his salva- tament, by St. Paul in particular, about “ retion, than he who defies this dread and breaks joicing in the Lord, rejoicing in the Holy Ghost, through this constraint. He, in a word, who rejoicing in hope, rejoicing in consolation, reobeys, from whatever motive his obedience joicing in themselves, as sorrowful, yet always springs, provided it be a religious motive, is of rejoicing," refer to the pleasure, and the high a character, as well as in a condition, infinitely and spiritual comfort which they found in repreferable to the character and condition of ligious exercises. Much, I fear, of this spirit the man whom no motives whatever can induce is fled. There is a coldness in our devotions to perform his duty. Still it is true, that if which argues a decay of religion amongst us. he feels not within himself a taste and relish Is it true that men, in these days, perform re for the service which he performs, (to say no-ligious exercises as frequently as they ought. thing of the consideration how much less ac- or as those did who have gone before us in the ceptable his services may be,) and for devo-Christian course? that is one question to h tion itself, he wants one satisfactory evidence asked: but there is also another question of of his heart being right towards God. A further progress in religion will give him this evidence, but it is not yet attained: as yet, therefore, there is a great deficiency.

still greater importance, viz. do they find in these performances that gratification which the first and best disciples of the religion actually found? which they ought to find; and which they would find, did they possess the taste and relish concerning which we are discoursing, and which if they do not possess, they want one great proof of their heart being right towards God.

The taste and relish for devotion, of which we are speaking, is what good men in all ages have felt strongly. It appears in their history: it appears in their writings. The book of Psalms, in particular, was, great part of it, composed under the impression of this princi- If the spirit of prayer, as it is sometimes ple. Many of the Psalms are written in the called, if the taste and relish for devotion, if truest spirit of devotion; and it is one test of a devotional frame of mind be within us, it the religious frame of our own minds, to ob-will show itself in the turn and cast of our meserve whether we have a relish for these com-ditations, in the warmth, and earnestness, and positions; whether our hearts are stirred as frequency of our secret applications to God in we read them; whether we perceive in them prayer; in the deep, unfeigned, heart-piercwords alone, a mere letter, or so many grate-ing, heart-sinking sorrow of our confessions ful, gratifying sentiments towards God in uni- and our penitence; in the sincerity of our gra son with what we ourselves feel, or have be-titude and of our praise; in our admiration of fore felt. And what we are saying of the the divine bounty to his creatures; in our book of Psalms, is true of many religious books that are put into our hands, especially books of devotional religion; which, though they be human compositions, and nothing more, are of a similar cast with the devotional writings of Scripture, and excellently calculated for their purpose. We read of aged persons,

sense of particular mercies to ourselves. We shall pray much in secret. We shall address ourselves to God of our own accord, in our walks, our closet, our bed. Form, in these addresses, will be nothing. Every thing will

the relish that one has in them, by the delight they give, truly says, "By the frequent reading of these books, by and the effects they produce, a man will plainly perceive whether his soul is made for divine matters, or not; what Amongst these 1 particularly recommend the prayers suitableness there is between him and them, and whe and devotions annexed to the new Whole Duty of Manther he is yet touched with such a sense of religion, as to Bishop Burnet, in speaking of such kind of books, very be capable of dedicating himself to it.