and tumult of the world, not to run mad with hurry and weary himself with an infinity of business, to give up the mind to recollection, all this is worthy of praise: but what is a devotion of this kind, that owes its birth only to incidents of this sort? I compare it to the faith of the inan, who believes the truths of the gospel only through a headstrong prejudice, only because, by a lucky chance, he had a father or a tutor, who believed them. As such a man cannot have a faith acceptable to God, so neither can he, who, obeys the laws of God, because, by a sort of chance of this kind, they are conformable to his natural temper, offer to him the sacrifice of true obedience. Had you been naturally inclined to dissipation, you would have been excessively dissipated, for the very same reason that you are now excessively fond of retirement. Had you been naturally industrious, you would have exceeded in labouring, on the very principle, which now inclines you to be too fond of ease and stillness. Had you been naturally inclined to mirth, you would have shewn excessive levity, on the very principle, that now turns your gravity into gloom and melancholy. Would you know yourselves? See, examine yourselves. You say, your piety inclines you to surmount all temptations to dissipation: but does it enable you to resist those to retirement: It makes you firm against temptations to pleasure, but does it free you from sullenness? It enables you to surmount temptations to violent exertions, but does it raise you above littleness? The same may be said of the rest. Happy he, who arranges his actions with a special regard to his own heart, inquiring what he can find there opposite to the law of God, attacking the strong holds of Satan within himself, and directing all his fire and force to that point. They that are Christ's have crucified the flesh, with the affections and lusts. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Sacrifice and offering thou dost not desire, mine ears hast thou opened. "Lo, I come. I delight to do thy will, O my God, yea, thy law is within my heart, Gal. v. 24 Rom. xii. 1. Psal. xl. 7, &c. 4. Zeal and fervour are the last characters of piety. By this we know the godly man from such luke-warm christians as practise the duties of religion in substance, but do so with a coldness, that sinks the value of the service. They can hear the afflictions of the church narrated without emo shall suffer persecution, John xvi. 33. 2 Tim. iii. 12. However it is true, that even here piety procures pleasures, which usually surpass all those of worldly people: at least, which are sufficient to support us in a road leading to eternal hap"piness. I. Consider first how piety influences our health. Our bodies decay, I allow, by numberless means. Death enters them by the air we breathe, and by the elements that support them, and whatever contributes to make them live contributes at the same time to make them die. Let us allow, my brethren, that most maladies take their rise in such excesses as the law of God condemns. How can a man devoured with ambition, avarice and vengeance, a man whose passions keep him in perpetual agitations, depriving him of peace, and robbing him of sleep: how can he, who passes whole nights and days in gaming, animated with the desire of gaining the money of his neighbour, tortured by turns with the hope of a fortune, and the fear of a bankruptcy: how can he, who drowns himself in wine, or overcharges himself with gluttony : how can he, who abandons himself without a curb to excessive lewdness, and who makes every thing serve his voluptuousness: how is it possible for people of these kinds to expect a firm and lasting health. Godliness is a bar to all these disorders, the fear of the Lord prolongeth days: it is a fountain of life to guard us from the snares of death, Prov. x. 27. and xii. 27. If then it be true that health is an invaluable treasure, if it be that, which ought to hold the first rank among the blessings of life, if without it all others are of no value, it is as certain that without love to the law of God we cannot enjoy much pleasure in life. The force of this reflection is certainly very little felt in the days of youth and vigour, for then we usually consider these as eternal advantages, which nothing can alter: but when old age comes, when by continual languors, and by exquisite pains, men expiate the disorders of an irregular life, then that fear of God is respected, which teaches us to prevent them. Ye martyrs of concupiscence, ye victims of voluptuousness, you, who formerly tasted the pleasures of sin, and are now thoroughly feeling the horrors of it, and who in consequence of your excesses are already given up to an anticipated hell, do you serve us for demonstration, and example. You are become knowing by experience, now teach your activity and fire for the world. There is between God and a believer a tender and affectionate intercourse. Godliness hath its festivals and exuberances. Flesh and blood! Ye, that cannot inherit the kingdom of God, 1 Cor. xv. 50. ye impure ideas of concupiscence, depart, be gone far away from our imaginations! There is a time, in which the mystical spouse faints, and utters such exclamations as these, I sleep, but my heart waketh. Set me as a seat upon thy heart, as a seal upon thine arm, for love is strong as death, jealousy is cruel as the grave, the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love. neither can floods drown it, Cant. v. 2. These are some characters of piety. Let us go on to examine the advantages of it. II. Our apostle says godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. There is an enormous difference between these two sorts of blessings. The blessings of the life to come are so far superior to the blessing of the present life, that when we can assure ourselves of the first, we ought to give ourselves very little concern about the last. To add one little drop of water to the boundless ocean, and to add a temporal blessing to the immense felicities, which happy spirits enjoy in the other life, is almost the same thing. St. Paul tells us, that the idea of the life to come so absorbs the idea of the present life, that to consider these two objects in this point of view, his eyes could hardly get sight of the one, it was so very diminutive, and his mind reckoned the whole as nothing: Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, which are temporal, but at the things which are not seen, which are eternal, 2 Cor. iv. 17, 18, Few imitate this apostle. The present, because it is present, and in spite of its rapidity, fixes our eyes, becomes a wall between us and eternity, and prevents our perceiving it. We should make many more converts to virtue, could we prove that it would render mankind happy here below, but we cannot change the order of things. Jesus Christ and his apostles have told us, that in the world we shall have tribulation, and that all, that will live godly in Christ Jesus, shall shall suffer persecution, John xvi. 33. 2 Tim. iii. 12. How ever it is true, that even here piety procures pleasures, which usually surpass all those of worldly people: at least, which are sufficient to support us in a road leading to eternal happiness. I. Consider first how piety influences our health. Our bodies decay, I allow, by numberless means. Death enters them by the air we breathe, and by the elements that support them, and whatever contributes to make them live contributes at the same time to make them die. Let us allow, my brethren, that most maladies take their rise in such excesses as the law of God condemns. How can a man devoured with ambition, avarice and vengeance, a man whose passions keep him in perpetual agitations, depriving him of peace, and robbing him of sleep: how can he, who passes whole nights and days in gaming, animated with the desire of gaining the money of his neighbour, tortured by turns with the hope of a fortune, and the fear of a bankruptcy : how can he, who drowns himself in wine, or overcharges himself with gluttony: how can he, who abandons himself without a curb to excessive lewdness, and who makes every thing serve his voluptuousness: how is it possible for people of these kinds to expect a firm and lasting health. Godliness is a bar to all these disorders, the fear of the Lord prolongeth days: it is a fountain of life to guard us from the snares of death, Prov. x. 27. and xii. 27. If then it be true that health is an invaluable treasure, if it be that, which ought to hold the first rank among the blessings of life, if without it all others are of no value, it is as certain that without love to the law of God we cannot enjoy much pleasure in life. The force of this reflection is certainly very little felt in the days of youth and vigour, for then we usually consider these as eternal advantages, which nothing can alter: but when old age comes, when by continual languors, and by exquisite pains, men expiate the disorders of an irregular life, then that fear of God is respected, which teaches us to prevent them. Ye martyrs of concupiscence, ye victims of voluptuousness, you, who formerly tasted the pleasures of sin, and are now thoroughly feeling the horrors of it, and who in consequence of your excesses are already given up to an anticipated hell, do you serve us for demonstration, and example. You are become knowing by experience, now teach teach our youth how beneficial it is to lead a regular life in their first years, and as your intemperance has offended the church, let the pains you endure serve to restrain such as are weak enough to imitate your bad examples. Those trembling hands, that shaking head, those disjointed knees, that extinguished resolution, that feeble memory, that worn out brain, that body all infection and putrifaction, these are the dreadful rewards, which the devil bestows on those, on whom he is preparing himself shortly to exercise all his fury and rage. On this article then, instead of saying with the profane, what profit is it to keep the ordinances of God, and to walk mournfully before the Lord of hosts? Mal. ii. 14. We ought to say with St. Paul, What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death, Rom. vi. 21. 2. Consider next how piety influences our reputation. I am aware, that worldly men by decrying piety endeavour to avenge themselves for the want of courage to practise it. I am aware, too, that practise wickedness as much, as often, and as far as ever we can, we shall always find ourselves in a circle of companions like ourselves. But after all, it is however indisputable, that good people usually acquire the respect of such as have not the laudable ambition of imitating them. I appeal only to your own conscience. Is it not true, that, even while you are gratifying your own passions, you cannot help admiring such as subdue theirs? Is it not true, that, except on some occasions, in which you want, and therefore seek accomplices in sin, you would rather choose to form connections, to make bargains, and to deal with such as obey the laws of God, than with those who violate them? And amidst all the hatred and envy, which your irregularities excite against good people, is it not true, that your heart feels more veneration for wise, upright, and pious people than for others, who have opposite qualities? As these are your dispositions toward others, know of a truth, they are also dispositions of others toward you. Here it is, that most men are objects of great pity. The irregularities, which seem to conduct us to the end we propose, are often the very causes of our disappointment. May I not address one of you thus? You trample upon all laws human and divine; you build up a fortunate house with the substance of widows, and orphans, and oppressed people, and you cement it with their blood; you sell your votes; you defraud the state; you deceive your friends; you betray your correspondents, and after you |