mit the blind power of fashion, uncontrouled, to eftablish its own ftandards, and to exercise its dangerous fway over the world.

In the fifth place, It is an error to believe that devotion nourishes a spirit of severity, in judging of the manners and characters of others. Under this reproach, indeed, it has fo long fuffered in the world; that, with too many, the appellation of devout, fuggefts no other character, but that of a four and reclufe bigot, who delights in cenfure. But the reproach is unjuft; for fuch a fpirit is entirely oppofite to the nature of true devotion: The very first traces which it imprints on the mind, are candour and humility. Its principles are liberal. Its genius is unaffuming and mild. Severe only to itself, it makes every allowance for others which humanity can fuggeft. It claims no privilege of looking into their hearts, or of deciding with refpect to their eternal ftate. If your fuppofed devotion produce contrary effects; if it infuse harshness into your fentiments, and acrimony into your fpeech; you may conclude, that under a ferious appearance, carnal paffions lurk. And, if ever it shall so far lift you up with self-conceit, as to make you establish your own opinions as an infallible ftandard for the whole chriftian world, and lead you to confign to perdition, all who differ from you, either in some doctrinal tenets, or in the mode of expreffing them; you may reft affured, that to much pride you have joined much ignorance, both of the nature of devotion, and of the Gospel of Chrift. Finally,

In the fixth place, It is an error to think, that perpetual rapture and spiritual joy belong to devotion. Devout feelings admit very different degrees of VOL. I.

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warmth

warmth and exaltation. Some perfons, by the frame of their minds, are much more fufceptible than others, of the tender emotions. They more readily relent at the view of Divine goodness, glow with a warmer ardour of love, and, by consequence, rise to a higher elevation of joy and hope. But, in the midst of still and calm affections, devotion often dwells; and, though it produce no tranfports in the mind, diffuses over it a fleady ferenity. Devout fenfations not only vary in their degree according to the frame of different tempers; but, even among the beft difpofed, fuffer much interruption and decay. It were too much to expect, that in the present state of human frailty, thofe happy feelings fhould be uniform and conftant. Oppreffion of worldly cares, languor of fpirits, and infirmities of health, frequently indifpofe us for the enjoyment of devout affections. Pious men, on these occafions, are in hazard of paffing judgment on their own state with too much severity; as if, for some great iniquity, they were condemned by God to final hardness of heart. Hence arifes that melancholy, which has been feen to overcloud them; and which has given occafion to many contemptuous fcoffs of ungodly men. But it is a melancholy which deferves to be treated with tenderness, not with contempt. It is the excefs of virtuous and pious fenfibility. It is the overflowing of a heart affected, in an extreme degree, with the humble fenfe of its own failings, and with ardent concern to attain the favour of God. A weakness, however, we admit it to be, though not a crime; and 'hold it to be perfectly feparable from the effence of devotion. For contrition, though it may melt, ought not to fink or overpower the heart of a Christian. The tear of repent

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ance brings its own relief. Religion is a fpring of confolation, not of terror, to every well-informed mind, which, in a proper manner, refts its hope on the infinite goodness of God, and the all-fufficient merit of Christ.

To conclude, Let us remove from devotion, all those mistakes, to which the corruptions of men, or their ignorance and prejudices, have given rife. With us let it be the worship of God, in fpirit and in truth; the elevation of the foul towards him, in fimplicity and love. Let us purfue it as the principle of virtuous conduct, and of inward peace. By frequent and ferious meditation on the great objects of religion, let us lay ourselves open to its influence. By means of the inftitutions of the Gospel, let us cherish its impreffions. And above all, let us pray to God, that he may establish its power in our heart. For here, if any where, his affiftance is requifite. The fpirit of devotion is his gift. From his infpiration it proceeds. Towards him it tends; and in his prefence hereafter, it fhall attain its full perfection.

SERMON XI.

On the DUTIES of the YOUNG.

TITUS ii. 6.

Young men likewife exhort, to be fober-minded.

OBRIETY of mind, is one of those virtues prefent which the condition of human life strong. ly inculcates. The uncertainty of its enjoyments, checks prefumption; the multiplicity of its dangers, demands perpetual caution. Moderation, vigilance, and self-government, are duties incumbent on all ; but especially on fuch as are beginning the journey of life. To them, therefore, the admonition in the Text is, with great propriety, directed; though there is reason to fear, that by them it is in hazard of being leaft regarded. Experience enforces the admonition on the moft giddy, after they have advanced in years. But the whole ftate of youthful views and paffions, is adverse to sobriety of mind. The scenes which prefent themselves, at our entering upon the world, arè commonly flattering. Whatever they be in themfelves, the lively fpirits of the young gild every opening profpect. The field of hope appears to stretch wide before them. Pleasure seems to put forth its bloffoms on every fide. Impelled by defire, forward they rufh with inconfiderate ardour: Prompt to decide, and to choofe; averfe to hesitate, or to enquire;

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credulous, becaufe untaught by experience; rash, because unacquainted with danger; head-ftrong, becaufe unfubdued by difappointment. Hence arife

the perils, of which it is my defign at prefent to warn them. I fhall take fobriety of mind, in its most comprehensive sense, as including the whole of that difcipline which religion and virtue prefcribe to youth. Though the words of the Text are directly addreffed to young men, yet, as the fame admonition is given in a preceding verfe to the other fex, the inftructions which arife from the Text are to be confidered as common to both. I intend firft, to show them the importance of beginning early to give serious attention to their conduct; and, next, to point out those virtues which they ought chiefly to cultivate.

As foon as you are capable of reflection, you must perceive that there is a right and a wrong, in human actions. You fee, that those who are born with the fame advantages of fortune, are not all equally profperous in the course of life, While fome of them, by wife and fteady conduct, attain diftinction in the world, and pass their days with comfort and honour; others of the fame rank, by mean and vicious behaviour, forfeit the advantages of their birth, involve themselves in much mifery, and end in being a difgrace to their friends, and a burden on fociety. Early, then, you may learn, that it is not on the external condition in which you find yourselves placed, but on the part which you are to act, that your welfare or unhappiness, your honour or infamy, depend. Now, when beginning to act that part, what can be of greater moment, than to regulate your plan of conduct with the moft ferious attention, before you have yet committed any fatal or irretrievable errors ?

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