with him by baptism unto death; be planted together in the likeness of his death; crucify the old man, and destroy the body of sin; as death hath no more dominion over him, so let sin no more reign in your mortal bodies:' so St Paul. All these strong and significant metaphors are for the purpose of impressing more forcibly upon us this great lesson: that to participate with Christ in his glory, we must participate with him in his humiliation; and that this participation consists in divesting ourselves of those sins, of the heart especially, and affections, whether they break out into action or not, which are inconsistent with that purity, of which he left us an example; and to the attainment and preservation of which purity, we are most solemnly enjoined to direct our first, strongest, and our most sincere endeavours.

VI.

TASTE FOR DEVOTION,

JOHN IV: 23, 24.

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.

A TASTE and relish for religious exercise, or the want of it, is one of the marks and tokens by which we may judge whether our heart be right towards God or not. God is unquestionably an object of devotion to every creature which he has made capable of devotion; consequently, our minds can never be right towards him, unless they be in a devotional frame. It cannot be disputed, but that the author and giver of all things, upon whose will and whose mercy we depend for every thing we have, and for every thing we look for, ought to live in the thoughts and affections of his rational creatures. Through thee have I been holden up ever since I was born: thou art he that took me from my mother's womb: my praise shall be always of thee.' If there be such things as first sentiments towards God, these words of the Psalmist express them. That devotion to God is a duty, stands upon the same proof as that God exists. But devotion is an act of the mind strictly. In a certian sense, duty to a fellow-creature may be discharged, if the outward act be performed, because the benefit to him depends upon the act. Not so with devotion. It is altogether the operation of the mind. God is a spirit, and must be worshipped in spirit, that is, in mind and thought. The devotion of the mind may be, will be, ought to be, testified and accompanied by outward performances and expressions: but, without the mind going along with it, no form, no solemnity can avail, as a service to God. It is not so much a question under what mode men worship their Maker; but this is the question, whether their

mind, and thoughts, and affections, accompany the mode which they adopt or not. I do not say, that modes of worship are indifferent things; for certainly one mode may be more rational, more edifying, more pure than another; but they are indifferent, in comparison with the question, whether the heart attend the worship, or be estranged from it.

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 attend 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 for 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 duty, and that wilful neglect of this, as of other duties, must look forward to future punishment, do join in worship from a principle of obedience, from a consideration of those consequences which will follow disobedience; from the fear indeed of God, and the dread of his judgments (and so far from motives of religion), yet without any taste or relish for religious exercise itself. That is the case I am considering. It is not for us to presume to speak harshly of any conduct, which proceeds, in any manner, from a regard to God, and the expectation of a future judgment. God, in his Scriptures, holds out to man terrours, as well as promises; punishment after death, as well as reward. Undoubtedly he intended those motives which he himself proposes, to operate and have their influence. Wherever they operate, good ensues; very great and important good, compared with the cases in which they do not operate; yet not all the good we would desire, not all which is attainable, not all which we ought to aim at, in our Christian course. The fear of the Lord is the beginning of knowledge: but calling it the beginning, implies that we ought to proceed further; namely, from his fear to his love.

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, in a better situation, as touching his salvation, than he who defies this dread, and breaks through this constraint. He, in a word, who obeys, from whatever motive his obedience springs, provided it be a religious motive, is of a character, as well as in a condition, infinitely preferable to the character and condition of the man whom no motives whatever can induce to perform his duty. Still it is true, that if he feels not within himself a taste and relish for the service which he performs (to say nothing of the consideration how much less acceptable his service may be), and for devotion itself, he wants one satisfactory evidence 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.

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 Psalıns, in particular, was, great part of it, composed under the impression of this principle. Many of the Psalms are written in the truest spirit of devotion; and it is one test of the religious frame of our own minds, to observe whether we have a relish for these compositions; whether our hearts are stirred as we read them; whether we perceive in them words alone, a mere letter, or so many grateful, gratifying sentiments towards God, in unison with what we ourselves feel, or have before felt. And what we are saying of the 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, who passed the greatest part of their time in acts of devotion, and passed it with enjoyment. Anna, the prophetess, was of great age, which departed not from the tem

*

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

6

ple, but served God with fastings and prayers, night and day.' The first Christians, so far as can be gathered from their history in the Acts of the Apostles, and the Epistles, as well as from the subsequent accounts that are left of them, took great delight in exercises of devotion. These seemed to form, indeed, the principal satisfaction of their lives in this world. Continuing daily with one accord in the temple, and breaking bread,' that is, celebrating the holy communion, from house to house, they eat their meat with gladness and singleness of healt, praising God.' In this spirit Christians set out, finding the greatest gratification they were capable of, in acts and exercises of devotion. A great deal of what is said in the New Testament, by St Paul in particular, about rejoicing in the Lord, rejoicing in the Holy Ghost, rejoicing in hope, rejoicing in consolation, rejoicing in themselves, as sorrowful, yet always rejoicing,' refer to the pleasure, and the high and spiritual comfort, which they found in religious exercises. Much, I fear, of this spirit is fled. There is a coldness in our devotions, which argues a decay of religion amongst us. Is it true that men, in these days, perform religious exercises as frequently as they ought, or as those did who have gone before us in the Christian course? that is one question to be asked: but there is also another question of 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.

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If the spirit of prayer, as it is sometimes called, if the taste and relish for devotion, if a devotional frame of mind be withus, it will show itself in the turn and cast of our meditations; in the warmth, and earnestness, and frequency of our secret applications to God in prayer; in the deep, unfeigned, heartpiercing, heart-sinking sorrow of our confessions and our penitence; in the sincerity of our gratitude and of our praise; in our admiration of the divine bounty to his creatures; in our 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 come from the

heart.

We shall feed the flame of devotion by continually re