IX.

rules of conduct, as are fuitable to ra- SERM. tional and immortal beings. Then will your character become uniform and respectable. Then you may hope, that your life will proceed in fuch a train as shall prepare you, when it is finished, for joining the fociety of more exalted spirits.

SERM.
X.

SERMON X.

On DEVOTION.

ACTS X. 2.

Cornelius-A devout man

THAT
HAT religion is effential to the wel-
fare of man, can be proved by the most
convincing arguments. But these how
demonstrative foever, are infufficient to
support its authority over human con-
duct. For arguments may convince the
understanding, when they cannot con-
quer the paffions. Irrefiftible they seem
in the calm hours of retreat; but, in
the feafon of action they often vanish
into smoke. There are other and more
powerful fprings, which influence the great

movements

In or- SERM.

movements of the human frame.
der to operate with fuccefs on the active
powers, the heart must be gained. Sen-
timent and affection must be brought to
the aid of reafon. It is not enough that
men believe religion to be a wife and ra-
tional 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 defire between God and
the world, can oppofe not only argu-
ment to argument, but pleasure to plea-
fure; 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 paffeth under-
Standing, keeping his mind and heart-Such
is the temper and spirit of a devout man.
Such was the character of Cornelius, that
good centurion, whofe prayers and alms
are said to have come up in memorial be-
fore God. Of this character I intend,
through Divine affiftance, to difcourfe; and
shall endeavour, I. To explain the nature

of

X.

SERM. of devotion; II. To juftify, and recom

X.

mend it; and, III. To rectify fome miftakes 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 fame great object. The chief of them are, veneration, gratitude, defire, and refignation.

It implies, first, profound veneration of God. By veneration, I understand an affection compounded of awe and love; the affection which, of all others, it best becomes creatures to bear towards their Awe is the

infinitely perfect Creator.
firft fentiment that rifes in the foul, at
the view of his greatnefs. But, in the
heart of a devout man, it is a folemn and
elevating, not a dejecting emotion; for
he glows rather than trembles, in the
Divine presence. It is not the supersti-
tious dread of unknown power, but the
homage yielded by the heart to him who

is,

is, at once, the greatest and the best of Beings. Omnipotence, viewed alone, would be a formidable object. But confidered in conjunction with the moral perfections of the Divine Nature, it ferves to heighten devotion. Goodness affects the heart with double energy, when refiding in One fo 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 affured trust. It is the goodness of a perfect Governor, acting upon a regular extensive plan; a fteady principle of benevolence, conducted by wisdom; which, fubject to no variableness or fhadow of turning, free from all partiality and caprice, incapable of being either foothed by flattery, or ruffled by resentment, resembles, in its calm and equal luftre, the eternal ferenity of the highest heavens. Thy mercy, O 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