SERMON X.

ON DEVOTION.

Acts, x. 2.

Cornelius - a devout man.

HAT religion is essential to the welfare of man,

THAT

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 de

vout 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 severals 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 affection which, of all others, it best becomes creatures to bear towards their infi

nitely 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 Governour, 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 ruffled by resentment, resembles in its calm and equal lustre, the eternal serenity 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 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 scattered 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 than 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 multitudes of creatures who, in their different stations, enjoy the blessings of existence; and when, at the same time, he looks up to an universal 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 for

ward 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 shewn 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, O 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 require. But from these he expects not his supreme bliss. He discerns the vanity which belongs to 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