every blessing which he enjoys; lastly, there gious seriousness. The principle itself is destroywould still be the redemption of the world by Je-ed in them, or was never formed in them. Upon sus Christ. All these things would, with or with- those who hear, its effect is this: If they have out religious ordinances, be equally real, and exist- concern about religion, and the disposition towards ing, and valid: but men would not think equally religion which they ought to have, and which we about them. Many would entirely and totally signify by this word seriousness, they will be inneglect them. Some there would always be of a wardly shocked and offended by the levity with more devout, or serious, or contemplative disposi- which they hear it treated. They will, as it were, tion, who would retain a lively sense of these resent such treatment of a subject, which by them things under all circumstances and all disadvan- has always been thought upon with awe, and tages, who would never lose their veneration for dread, and veneration. But the pain with which them, never forget them. But from others, from they were at first affected, goes off by hearing frethe careless, the busy, the followers of pleasure, quently the same sort of language; and then they the pursuers of wealth or advancement, these will be almost sure, if they examine the state of things would slip away from the thoughts entirely. their minds as to religion, to feel a change, in Together with religious ordinances we men- themselves for the worse. This is the danger to tioned religious exercises. By the term religious which those are exposed, who had before imbibed exercises, I in particular mean private prayer; serious impressions. Those who had not, will be whether it be at set times, as in the morning and prevented, by such sort of conversation, from ever evening of each day; or whether it be called forth imbibing them at all; so that its influence is in all by occasions, as when we are to form some mo- cases pernicious. mentous decision, or enter upon some great undertaking; or when we are under some pressing difficulty or deep distress, some excruciating bodily pain or heavy affliction; or, on the other hand, and no less properly, when we have lately been receiving some signal benefit, experiencing some signal mercy; such as preservation from danger, relief from difficulty or distress, abatement of pain, recovery from sickness: for by prayer, let it be observed, we mean devotion in general; and thanksgiving is devotion as much as prayer itself. I mean private prayer, as here described; and I also mean, what is perhaps the most natural form of private prayer, short ejaculatory extemporaneous addresses to God, as often as either the reflections which rise up in our minds, let them come from what quarter they may, or the objects and incidents which seize our attention, prompt us to utter them; which in a religiously disposed mind, will be the case, I may say, every hour, and which ejaculation may be offered up to God in any posture, in any place, or in any situation. Amongst religious exercises, I also 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 alternative which is to take place upon him after his death.

The turn which this levity usually takes, is in jests and raillery upon the opinions, or the peculiarities, or the persons of men of particular sects, or who bear particular names; especially if they happen to be more serious than ourselves. And of late this loose, and I can hardly help calling it profane humour, has been directed chiefly against the followers of methodism. But against whomsoever it happens to be pointed, it has all the bad effects both upon the speaker and the hearer which we have noticed: and as in other instances, so in this, give me leave to say that it is very much misplaced. In the first place, were the doctrines and sentiments of those who bear this name ever so foolish and extravagant, (I do not say that they are either,) this proposition I shall always maintain to be true, viz. that the wildest opinion that ever was entertained in matters of religion, is more rational than unconcern about these matters. Upon this subject nothing is so absurd as indifference; no folly so contemptible as thoughtlessness and levity. In the next place, do methodists deserve this treatment? Be their particular doctrines what they may, the professors of these doctrines appear to be in earnest about them; and a man who is in earnest in religion cannot be a bad man, still less a fit subject for derision. I am no methodist myself. In their leading doctrines I differ from them. But I contend that sincere men are not, for these, or indeed, any doctrines, to be made laughing stocks to others. 1 do not bring in the case of methodists in this part of my discourse, for the purpose of vindicating their tenets, but for the purpose of observing (and I wish that the observation may weigh with all my readers) that the custom of treating their characters and persons, their preaching or their preachers, their meetings or worship, with scorn, has the pernicious consequence of destroying our own seriousness, toge ther with the seriousness of those who hear or join in such sort of conversation; especially if they be But again a cause which has a strong tenden-young persons: and I am persuaded that much cy to destroy religious seriousness, and which al- mischief is actually done in this very way. most infallibly prevents its formation and growth in young minds, is levity in conversation upon religious subjects, or upon subjects connected with religion. Whether we regard the practice with, respect to those who use it, or to those who hear it, it is highly to be blamed, and is productive of great mischief. In those who use it, it amounts almost to a proof that they are destitute of reli

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 I think that religious seriousness cannot be maintained in the soul without them.

:

A phrase much used upon these occasions, and frequent in the mouth of those who speak of such as in religious matters are more serious than themselves, is, "that they are righteous over-much.” These, it is true, are scripture words; and it is that circumstance which has given currency to the expression: but in the way and sense in which they are used, I am convinced that they are exceedingly

misapplied. The text occurs once in the Bible, I choly shall fall upon religious ideas, as it may and only once. It is in the book of Ecclesiastes, upon any other subject which seizes their distem7th chap. and 16th verse. It is not very easy to pered imagination. But this is not religion leaddetermine what is meant by it in the place in ing to melancholy. Or it sometimes is the case which it is found. It is a very obscure passage. It that men are brought to a sense of religion by seems to me most probable, that it relates to an calamity and affliction, which produce, at the same external affectation of righteousness, not prompt-time, depression of spirits. But neither here is ed by internal principle: or rather to the assuming religion the cause of this distress or dejection, or the character of righteousness, merely to vaunt or to be blamed for it. These cases being excepted, show our superiority over others; to conceitedness the very reverse of what is alleged against religion in religion: in like manner as the caution delivered is the truth. No man's spirits were ever hurt by in the same verse, "be not over-wise," respects the doing his duty. On the contrary, one good action, ostentation of wisdom, and not the attainment it- one temptation resisted and overcome, one sacriself. So long as we mean by righteousness, a sin- fice of desire or interest purely for conscience' cere and anxious desire to seek out the will of God, sake, will prove a cordial for weak and low spirits and to perform it, it is impossible to be righteous beyond what either indulgence or diversion or over-much. There is no such thing in nature: company can do for them. And a succession and nor was it, nor could it be, the intention of any course of such actions and self-denials, springing passage in the Bible, to say that there is, or to from a religious principle and manfully mainauthorise us in casting over-righteousness as a tained, is the best possible course that can be folreproach or a censure upon any one. lowed as a remedy for sinkings and oppressions of In like manner it has been objected, that so this kind. Can it then be true, that religion leads much regard, or, as the objectors would call it, to melancholy? Occasions arise to every man over-regard for religion, is inconsistent with the living; to many very severe, as well as repeated interest and welfare of our families, and with suc-occasions, in which the hopes of religion are the cess and prosperity in our worldly affairs. I be-only stay that is left him. Godly men have that lieve that there is very little ground for this objection in fact, and even as the world goes; in reason and principle there is none. A good Christian divides his time between the duties of religion, the calls of business, and those quiet relaxations which may be innocently allowed to his circumstances and condition, and which will be chiefly in his family or amongst a few friends. In this plan of life there is no confusion or interference of its parts; and unless a man be given to sloth and laziness, which are what religion condemns, he will find time enough for them all. This calm system may not be sufficient for that unceasing eagerness, hurry, and anxiety about worldly affairs, in which some men pass their lives; but it is sufficient for every thing which reasonable prudence requires; and it is perfectly consistent with usefulness in our stations, which is a main point. Indeed, compare the hours which serious persons spend in religious exercises and meditations, with the hours which the thoughtless and irreligious spend in idleness and vice and expensive diversions, and you will perceive on which side of the comparison the advantage lies, even in this view of the subject.

Nor is there any thing in the nature of religion to support the objection. In a certain sense it is true, what has been sometimes said, that religion ought to be the rule of life, not the business; by which is meant, that the subject matter even of religious duties lies in the common affairs and transactions of the world.. Diligence in our calling is an example of this; which, however, keeps both a man's head and hands at work upon business merely temporal; yet religion may be governing him here meanwhile. God may be feared in the busiest scenes.

In addition to the above, there exists another prejudice against religious seriousness, arising from a notion very commonly entertained, viz. that religion leads to gloom and melancholy. This notion, I am convinced, is a mistake. Some persons are constitutionally subject to melancholy, which is as much a disease in them, as the ague is a discase; and it may happen that such men's melan

within them which cheers and comforts them in their saddest hours: ungodly men have that which strikes their heart, like a dagger, in its gayest moments. Godly men discover, what is very true, but what, by most men, is found out too late, namely, that a good conscience, and the hope of our Creator's final favour and acceptance, are the only solid happiness to be attained in this world. Experience corresponds with the reason of the thing. I take upon me to say, that religious men are generally cheerful. If this be not observed, as might be expected, supposing it to be true, it is because the cheerfulness which religion inspires does not show itself in noise or in fits and starts of merriment, but is calm and constant. Of this the only true and valuable kind of cheerfulness, for all other kinds are hollow and unsatisfying, religious men possess not less but a greater share than others.

Another destroyer of religious seriousness, and which is the last I shall mention, is a certain fatal turn which some minds take, namely, that when they find difficulties in or concerning religion, or any of the tenets of religion, they forthwith plunge into irreligion; and make these difficulties, or any degree of uncertainty which seems to their apprehension to hang over the subject, a ground and occasion for giving full liberty to their inclinations, and for casting off the restraints of religion entirely. This is the case with men, who, at the best, perhaps, were only balancing between the sanctions of religion and the love of pleasure or of unjust gain, but especially the former. In this precarious state, any objection, or appearance of objection, which diminishes the force of the religious impression, determines the balance against the side of virtue, and gives up the doubter to sensuality, to the world, and to the flesh. Now, of all ways which a man can take, this is the surest way to destruction; and it is completely irrational. I say it is completely irrational; for when we meditate upon the tremendous consequences which form the subject of religion, we cannot avoid this reflection, that any degree of probability whatever, I had almost said any degree

thoughts," is a true description of a complete dereliction of religious principle; but it can, by no possibility, be the case with a man, who has the spirit of devotion, or any portion of that spirit, within him.

But it is not in our private religion alone, that the effect and benefit of this principle is perceived. The true taste and relish we so much dwell upon, will bring a man to the public worship of God; and, what is more, will bring him in such a frame of mind as to enable him to join in it with effect; with effect as to his own soul; with effect as to every object, both public and private, intended by public worship. Wanderings and forgetfulness, remissions and intermissions of attention, there will be; but these will be fewer and shorter, in proportion as more of this spirit is prevalent within us; and some sincere, some hearty, some deep, some true, and, as we trust, acceptable service will be performed, before we leave the place; some pouring forth of the soul unto God in prayer and in thanksgiving; in prayer, excited by wants and weaknesses; I fear also, by sins and neglects without number; and in thanksgivings, such as mercies, the most undeserved, ought to call forth from a heart, filled, as the heart of man should be, with a thorough consciousness of dependency and obligation.

so with thanksgiving. It will be the same likewise with every other part of divine worship. The confession of sins in our liturgy, and perhaps in all liturgies, is general; but our sins, alas! are particular: our conscience not only acknowledges a deplorable weakness and imperfection in the discharge of our duty, but is stung also with remembrances and compunctions, excited by particular offences. When we come, therefore, to confess our sins, let memory do its office faithfully. Let these sins rise up before our eyes. All language is imperfect. Forms, intended for general use, must consist of general terms, and are so far inadequate. They may be rehearsed by the lips with very little of application to our own case. But this will never be so, if the spirit of devotion be within us. A devout mind is exceedingly stirred, when it has sins to confess. None but a hardened sinner can even think of his sins without pain. But when he is to lay them, with sup plications for pardon, before his Maker; when he is to expose his heart to God; it will always be with powerful inward feelings of guilt and calamity. It hath been well said of prayer, that prayer will either make a man leave off sinning, or sin will make him leave off prayer. And the same is true of confession. If confession be sincere, if it be such as a right capacity for devotion will make. Forms of public worship must, by their very it to be, it will call up our proper and particular nature, be in a great degree general; that is, must sins so distinctly to our view, their guilt, their be calculated for the average condition of human danger, their end; whither they are carrying us; and of Christian life; but it is one property of the in what they will conclude; that, if we can return devotional spirit, which we speak of, to give a to them again without molestation from our conparticularity to our worship, though it be carried science, then religion is not within us. If we on in a congregation of fellow Christians, and ex- have approached God in his worship so ineffectupressed in terms which were framed and conceiv-ally as to ourselves, it is because we have not wared for the use of all. And it does this by calling up recollections which will apply most closely, and bring home most nearly to ourselves, those terms and those expressions. For instance, in What we have said concerning thanksgiving public worship, we thank God in general terms, and confession, is likewise true of prayer univerthat is, we join with the congregation in a general sally. The spirit of devotion will apply our prayers thanksgiving; but a devout man brings to church to our wants. In forms of worship, be they ever the recollection of special and particular mercies, so well composed, it is impossible to exhibit human particular bounties, particular providences, par- wants, otherwise than in general expressions. ticular deliverances, particular relief recently ex-But devotion will apply them. It will teach every perienced, specially and critically granted in the moment of want or danger, or eminently and supereminently vouchsafed to us individually. These he bears in his thoughts; he applies as he proceeds; that which was general, he makes close and circumstantial; his heart rises towards God, by a sense of mercies vouchsafed to himself. He does not, however, confine himself to those favours of Providence, which he enjoys above many others, or more than most others; he does not dwell upon distinctions alone; he sees God in all his goodness, in all his bounty. Bodily ease, for instance, is not less valuable, not less a mercy, because others are at ease, as well as himself. The same of his health, the use of his limbs, the faculties of his understanding. But what I mean is, that, in his mind, he brings to church mercies, in which he is interested, and that the most general expressions of thankfulness attach with him upon particular recollections of goodness, particular subjects of gratitude; so that the holy fervour of his devotion is supported; never wants, nor can want, materials to act upon. It is the office, therefore, of an internal spirit of devotion to make worship personal. We have seen that it will be

shipped him in spirit; we may say of all we have done, "we drew near him with our lips, but our hearts were far from him."

man, in the first place, to know how indigent, how poor a creature without a continued exercise of mercy and supply of bounty from God, he would be; because, when he begins to enumerate his wants, he will be astonished at their multitude. What are we, any of us, but a complication of wants, which we have not in ourselves the power of supplying? But, beside those numerous wants, and that common helplessness, in which we all partake, every man has his own sore, his own grief, his own difficulties; every man has some distress, which he is suffering, or fearing. Nay, were worldly wishes satisfied, was worldly prosperity complete, he has always what is of more consequence than worldly prosperity to pray for; he has always his sins to pray against. Where temporal wants are few, spiritual wants are often the most and the greatest. The grace of God is always wanted. His governing, his preventing, his inspiring, his insisting grace is always wanted. Here, therefore, is a subject for prayer, were there no other; a subject personally and individually interesting in the highest degree; a subject above all others, upon which the spirit of devotion will be sure to fix.