rity which a virtuous and respectable character always possesses, in restraining undue excess. They would show the young and unwary, at what point they ought to stop. They would have it in their power to regulate, in some degree, the public manners; to check extravagance, to humble presumption, and put vice to the blush. But, through injudicious severity, they fall short of the good they might perform. By an indiscriminate censure of all amusement, they detract from the weight of their reproof, when amusement becomes undoubtedly sinful. By totally withdrawing themselves from the circle of cheerful life, they deliver up the entertainments of society into the hands of the loose and the corrupted; and permit the blind power of fashion, uncontrolled, to establish its own standards, and to exercise its dangerous sway over the world.

In the fifth place, It is an errour to believe, that devotion nourishes a spirit of severity, in judging of the manners and characters of others. Under this reproach, indeed, it has so long suffered in the world, that with too many, the appellation of devout, suggests no other character, but that of a sour and recluse bigot, who delights in censure. But the reproach is unjust; for such a spirit is entirely opposite 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 unassuming and mild. Severe only to itself, it makes every allowance for others which humanity can suggest. It claims no privilege of looking into their hearts, or of deciding

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with respect to their eternal state. If your supposed devotion produce contrary effects; if it infuse harshness into your sentiments, and acrimony into your speech; you may conclude, that, under a serious appearance, carnal passions lurk. And, if ever it shall so far lift you up with self-conceit, as to make you establish your own opinions as infallible standard for the whole Christian world, and lead you to consign to perdition all who differ from you, either in some doctrinal tenets, or in the mode of expressing them; you may rest assured, that to much pride you have joined much ignorance, both of the nature of devotion, and of the Gospel of Christ. Finally,

In the sixth place, it is an errour to think, that perpetual rapture and spiritual joy belong to devotion. Devout feelings admit very different degrees of warmth and exaltation. Some persons, by the frame of their minds, are much more susceptible 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 transports in the mind, diffuses over it a steady serenity. Devout sensations not only vary in their degree, according to the frame of different tempers; but, even among the best disposed, suffer much interruption and decay. It were too much to expect, that, in the present state of human frailty, those happy feelings should be uniform and constant. Oppression of worldly cares, languor of spirits, and infirmities of health,

frequently indispose us for the enjoyment of devout affections. Pious men, on these occasions, are in hazard of passing 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 arises that melancholy, which has been seen to overcloud them; and which has given occasion to many contemptuous scoffs of ungodly men. But it is a melancholy which deserves to be treated with tenderness, not with contempt. It is the excess of virtuous and pious sensibility. It is the overflowing of a heart affected, in an extreme degree, with the humble sense 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 separable from the essence of devotion. For contrition, though it may melt, ought not to sink or overpower the heart of a Christian. The tear of repentance brings its own relief. Religion is a spring of consolation, not of terrour, to every wellinformed mind, which, in a proper manner, rests its hope on the infinite goodness of God, and the allsufficient 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 rise. With us, let it be the worship of God, in spirit and in truth; the elevation of the soul towards him in simplicity and love. Let us pursue it as the principle of virtuous conduct, and of inward peace; by frequent and serious meditation on the great objects of religion, let us lay ourselves open to its

influence. By means of the institutions of the Gospel, let us cherish its impressions. And, above all, let us pray to God, that he may establish its power in our hearts. For here, if any where, his assistance is requisite. The spirit of devotion is his gift. From his inspiration it proceeds. Towards him it tends; and in his presence, hereafter, it shall attain its full perfection.

Young men likewise exhort, to be sober-minded.

SOBRIETY of mind is one of those virtues which the present condition of human life strongly inculcates. The uncertainty of its enjoyments checks presumption; the multiplicity of its dangers demands perpetual caution. Moderation, vigilance, and self-government, are duties incumbent on all; but especially on such 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 least regarded. Experience enforces the admonition on the most giddy, after they have advanced in years. But the whole state of youthful views and passions is adverse to sobriety of mind. The scenes which present themselves, at our entering upon the world, are commonly flattering. Whatever they be in themselves, the lively spirits of the young gild every opening prospect. The field of hope appears to stretch wide before them. Pleasure seems to put forth its blossoms on every side. Impelled by desire, forward they rush with inconsiderate ardour: Prompt