TRUE DEVOTION,

THE NATURE AND EFFECTS OF

DE

EVOTION is the lively exercife of thofe affections, which we owe to the Supreme Being. It comprehends feveral 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 beft becomes creatures to bear towards their infinitely perfect Creator. Awe is the firit fentiment that rifes in the foul, at the view of his greatness. 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 prefence. It is not the fuperftitious dread of unknown power, but the homage yielded by the heart to him who is, at once, the greatest and the best of Beings. The goodness which we adore in him, is not like that which is common among men. It is the goodness of a perfect Governor, acting upon a regular extensive plan; a teady principle of benevolence, conducted by wifdom; 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 refentment, refembles, in its calm and equal luftre, the eternal ferenity of the highest heaThy mercy, O Lord! is in the heavens, and thy faithfulnefs reacheth unto the clouds. Thy righteoufnefs is like the great 4

vens.

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 foul. Not only when engaged in prayer or praife, but in the filence of retirement, and even amidst the occupations of the world, the Divine Being dwells upon his thoughts. No place, and no object, appear to him void of God. On the works of nature, he views the impreffion 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 fupreme origin of all the excellence which is fcattered throughout his works. From those effects, he rifes to the firft caufe. From thofe ftreams, he afcends to the fountain whence they flow. By thofe rays, he is led to that eternal fource of light in which they center.

Devotion implies fincere devotion to God, for all his benefits. This is a warmer emotion than fimple veneration. Veneration looks up to the Deity, as he is in himself"; gratitude regards what he ise towards us. When a devout man furveys this vaft luniverfe, where beauty at goodnefs are every where predominant; when he reflects on thofe numberless multi tudes of creatures, who, in their different ftations, enjoy the bleffings of existence; and when at the fame time he looks up to an Univerfal Father, who hath thus filled creation with life and happiness, he adores that difinterested goodnefs, which prompted the Almighty

to raise up fo many orders of intelligent beings, not that he might receive, but that he might give and impart; that he might communicate to the fpirits which he formed, fome emanations of his felicity.

The goodness of this Supreme benefactor he gratefully contemplates, as difplayed in his own ftate. He reviews the events of his life; and, in every comfort which has fweetened it, he difcerns the Divine hand. Does he remember with affection the parents under whose care he grew up, and the compa nions with whom he paffed his youthful life? Is he now happy, in his family rifing around him, in the spouse who loves him, or in the children who give him comfort and joy? Into every tender remembrance of the paft, and every pleafing enjoyment of the prefent, devotion enters; for in all thofe beloved objects it recognizes God. The communication of love from heart

to heart, is an effufion of his goodness. From his infpiration, defcends all the friendship which ever glowed on earth; and therefore, to him it justly returns in gratitude, and terminates him.

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But this life, with all its interefts, is but a fmall part of human existence. A devout man looks forward to immortality, and difcovers ftill higher fubjects of gratitude. He views himself as a guilty creature, whom Divine benignity has received into grace; whofe forfeited hopes it has restored; and to whom it has opened the most glorious profpects of future felicity. Such generofity, fhewn to the fallen and miferable, is yet more affecting to the heart, than favours con ferred on the innocent He contemplates with aftonishment, the labours of the Son of God, in accomplishing redemption for men ; and his foul overflows with thankfulness to him, who loved us, and

washed us from our fins in his own blood.

CLERICUS.

FORMS OF DEVOTION.

A PRAYER FOR MONDAY MORN

ING.

Almighty and most gracious God, who art plenteous in mercy to all that call upon thee in truth. On thee we continually depend, and each returning day bringeth fresh inftances of thy favour and loving kindnefs towards us. In the morning therefore would we direct our prayer unto thee, and would humbly offer up our grateful acknowledgments and adorations. We thank thee that thou haft hitherto granted us the neceffaries and many of the conveniencies of this prefent life. But we would efpecially adore and bless thee for the fpiritual bleffings conferred upon us through Jefus Christ the Son of thy love. Affift and en

able us, we beseech thee, this day, and all our days, to live not unto ourfelves but unto thee, and to glorify thee in our bodies and spirits

which are thine.

We are afhamed to reflect that we have in many inftances carried it ungratefully and difingenuously towards thee, and have tranfgreffed thy holy and righteous law both by omitting the duties which are there required, and by doing thofe things which thou haft there forbidden. If thou, Lord, fhouldest be extreme to mark what we have done amifs, we could not abide the trial of thy ftrict juftice. But it is our great comfort, that with thee there is mercy, and with thee there is plenteous redemption. And fince it hath pleafed thee, in thy great love to mankind, to exalt thy Son Jefus Christ to be a Prince and a Saviour, to give repentance and remiffion of fins; we beg that thou wouldeft be

graciously

graciously pleased through him to work in us a fincere repentance, and to grant us the full and free remiffion of all our offences. Oh fend thy fpirit to fanétify us in all our faculties and powers, that we may be renewed after thine image in knowledge, righteouinefs, and true holiness. Let us love thee, the Lord our God, with all our hearts, who alone art infinitely amiable, the fountain of all perfection and happiness, and let a continual fear of thee poffefs and govern our minds, that we may not allow ourselves in any thing that is contrary to thy holy nature and will. Let us walk continually as in thy fight, and exercise a confint dependance on thy wife and pood providence. And from a perfuafion that thou orderet all things really for the best, let us learn to caft our cares and burdens upon thee, and refign ourfelves wholly to thy difpofals. May we be daily looking unto Jefus the author and finisher of our faith, and have his bright example ever in view as our great pattern, and feel the facred conftraints of his wonderous love.

Lord keep us from deceiving ourfelves with a dead inoperative faith. Let us fo believe as to maintain good works, and let the obedience we yield be free and ingenuous, having refpect unto all thy com

mandments.

O God, who fearchest the hearts and trieft the reins of the children of men, cleanfe thou us from our fecret faults, but especially deliver us from prefumptuous fins, and let them not have dominion over us. Turn away our eyes we beseech thee, from beholding vanity, and quicken us in thy way. incline our hearts unto thy teftimonies, and not unto covetoufnefs. Since the time is fhort let us ufe this world fo as not to abuse it, confidering that the fashion of this world paffeth away, and let us feek the things

which are above, and not be car nally minded, which is death; but be fpiritually minded, which is life and peace. Grant, O most merciful heavenly Father, that through the gracious affiftances of thy good fpirit, we may grow up in all holinefs and goodness to the true perfection of our natures. And let us fo fulfil the work which thou haft given us to do here on earth, that after having ferved our generation according to thy will, we may enter into the joy of our Lord.

Let thy way, O God, be known upon earth, and thy falvation unto all people. Have mercy in an especial manner on thefe nations of Great Britain and Ireland. Heal our backflidings, and revive our languishing love and zeal. Let all in authority over us rule us in thy fear and to thy glory. And let thy mercy extend to all orders and degrees of perfons. Protect us this day by thy good providence, and guide us by thy fpirit. Keep us from trifling away precious time, and affilt us in every part of duty in which we shall be engaged. And grant us whatfoever thou feeft we really ftand in need of for our bodies and for our fouls, through Jefus Chrift our Lord, in whom thou art always well pleafed, and in whofe comprehenfive words we fum up all our petitions, faying,

OUR Father who art heaven. Hallowed be thy name. Thy kingdom come, &c.

power, and are in authority; which they abuse to the oppreflion of the meaner and weaker fort: and make no confcience by what arts they bring their defigns about. Against thefe men the Pfalmift humbly befeeches the divine vengeance, and refts affured, that they fhall be fuppreffed.

Ver. 1. Why ftandeft thou so far off, O Lord; and hideft thy face in the needful time of trouble?

2. The ungodly, for his own Juft, doth perfecute the poor; therefore let them be taken in their own net, and in the crafty wiliness that they have imagined, or contrived.

3. For the ungodly hath made boaft of his own heart's defire, and fpeaketh good of the covetous, whom God abhorreth.

4. The ungodly is fo proud that he careth not for God; neither is God in all his thoughts, or, all his thoughts are, there is no God.

5. Are we to wonder then, if his ways are always grievous? For thy judgments are far above out of his fight, and therefore defieth he all his enemies.

6. For he hath faid in his heart, Tufh, I fhall never be caft down; there fhall no harm happen unto

me.

7. His mouth is full of curfing, deceit, and fraud; under his tongue is ungodlinefs and vanity,

8. He fitteth lurking in the thievih corners of the ftreet; and privily in his lurking dens doth he murder the innocent, his eyes are fet against the poor.

9. For he lieth waiting fecretly, even as a lion lurketh he in his den that he may ravish or ravage the poor.

10. He doth ravish ravage the poor, when he getteth him into his net.

11. He falleth down and humbleth himfelf, that the congrega

tions of the poor may fall into the hands of his captains.

12. He hath faid in his heart, Tuh, God hath forgotten, he hideth away his face and will never fee it.

13. Arife, O Lord God, and lift up thine hand in their defence, and forget not the poor.

14. Wherefore fhould the wicked blafpheme God, while he doth fay in his heart, Tufh, thou God, careft not for it? (d)

15. But furely thou haft feen it, for thou beholdeft ungodlinefs and wrong.

16. And furely thou wilt punish it, for that thou mighteft take the matter into thy hand, the poor committeth himfelf unto thee, for thou art the helper of the friendlefs.

17. Break thou the power of the ungodly and malicious; take away his ungodlinefs, and thou fhalt find none, or until thou shalt find none. (e)

18. I am perfuaded thou wilt, for the Lord is King for ever and ever; and the heathen are perifhed out of the land.

19. Lord thou haft heard the defire of the poor, thou prepare their heart to pray, and thine ear hearkeneth thereto.

20. To help the fatherlefs and poor unto their right, that the earth be no more exalted against

him.

REMARKS

ON MATT. xi.

5,

6, &c. OHN the Baptift having finished the business of his own miflion, in order to inftruct his difciples that they were now to feek from the Lamb of God himfelf, the accomplishment of that teftimony, which he had borne of him ; he fent two of them to our Lord, to enquire whether he claimed the character of the promifed Meffiah ör not, and what proof he could give of his title to it; in answer to which, our Lord faid unto them, "Go and fhew John again those things which you do hear and fee: the blind receive their fight, and the lame walk; the lepers are cleanfed, and the deaf hear; the dead are raised up, and the poor have the gofpel preached unto them." This anfwer is a clear reference to a fignal prophecy of Ifaiah, concerning the Meffiah; and therefore it is manifeft, that he referred the enquiries for the conviction at once to the evidence of prophecies and miracles. The finger of God is manifeft in the whole occurrence. It could not be by chance, that John fent his difiples to propofe this important queftion to our Lord, at the very time when he was enabled to give the fullet fatisfaction to it, and to confirm, in fo remarkable à manner, the testimony of the Baptift. It could not be by chance that the enquiry after his divine character was made, at that critical period, when he was difplaying the ftrongest marks of it; in that fame hour, when he was engaged in "curing many of their infirmities and plagues, and of evil spirits, and in giving fight to many that were born blind."

We fee then clearly the propriety of this enquiry, without deducing it from any fuppofed doubts, or discontent in the mind of the B. pVOL. II. No. 13.

tift himself, or even any incredulity in his disciples. John had frequently declared our Lord to be the Methiah, which was, indeed, the grand purpofe of his own miffion. But without his doubting or his difciples difbelieving this teftimony, they must all alike have been fenfible, that this teftimony could have no force, till it fhould be confirmed by the event; and till our Lord fhould prove himfelf to be what John had afferted him to be. The prophets had defcribed the Meffiah John had pointed out our Saviour to the world, as the perfon by them defcribed. His teftimony, therefore, must have been overthrown, had it not afterwards appeared that "all things that John fpake of this man were true." Hence it was natural, nay, it was neceffary, that he should fend his difciples to our Lord, that they might fee the prophetical defcriptions of the Mesfiah, and the testimony of their mafter, verified in him. And when now the bufinefs of his own miffion was accomplished, when his doctrine and his teftimony of our Lord's divine character, had made their due impreffion upon the people; when the report of the

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mighty works of Chrift, had reached him in prifon," and he perceived that our Saviour began to difplay that divine power which the prophets had afcribed to the Meffiah, he then faw that this was the feafon pointed out to him by Providence, for fending his disci ples to make this enquiry.