: Against this strong propensity and ever-present temptation, our blessed LORD directed his warning when he said to his disciples, Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and the existing state of society demonstrates, how thoroughly sensual indulgence blocks up the avenue to spiritual attainment. Against this danger, the Christian has to arm himself with the greater care, in proportion as the morality of the world has approximated to the standard of the gospel, and the grossness and licentiousness of vice has been banished from the decency of civilized manners. And it is a point of Christian obligation, which requires to be the more strongly enforced, because of the prevailing propensity to measure and compare our moral condition rather with that of those around us, than with the requirements of the gospel; and if free from the profligate debauchery of the dissolute, to cherish a pharisaical righteousness, and thank GOD that we are not as other men are. But, my brethren, vice changes not its character with its dress. However decent in its exterior, however refined in its habiliments, it is still the dark and deformed thing which is at enmity with GOD, and excludes from his favour. Where the heart is set upon self-indulgence-whether it be the lust of the flesh, or the lust of the mind, with whatever decency, or secrecy, or profession of piety it may be covered, it is impressed with that preference of regard which my text declares incompatible with the love of God. In the external similarity of moral condition and conduct which Christian lands exhibit, it would be both tedious and difficult so to illustrate the general principle by particular examples as to meet the variety of cases to which it applies. The Christian, however, the believer in GoD and in JESUS Our LORD, is furnished with effectual means in the knowledge of his own heart, and in the counsel and example of the divine word, to determine the governing principle of his life; and he is bound by the worth of his soul to apply them faithfully. If the love of the Father rules his heart, the apostolic precept, whether ye eat or drink, or whatsoever ye do, do all to the glory of God, will preside over the gratifications he allows to the appetites and passions of his mortal nature, and will increase their enjoyment by heartfelt thankfulness for the bounty which supplies the use, and for the heavenly grace which restrains from the abuse of the divine mercies. But where the love of the world in its sensual gratifications prevails or predominates, and in proportion to the degree, there the sense of GoD as supreme, of dependance upon him, and of thankfulness to him for his good creatures, is either not in all the thoughts, or the mere transient scintillation of better principle, dying away under the suffocating influence of those fleshly lusts which war against the soul. And even where doubt may be entertained as to the governing principle of the conduct, where fears may exist that the love of worldly pleasure is stronger in the heart than the love of Gon, let the Christian, let the person who would be a Christian, keep in mind, that self-denial is the strait and narrow way which leadeth unto life, and that by thus taking up the cross he becomes that disciple of CHRIST, for whom there is treasure laid up in heaven. Secondly, the gratifications of vanity. Under this denomination a class of vices is included equally destructive of and inconsistent with the religious principle in the heart, and as clearly denoting its alienation from GoD, as the grosser sins of sensual indulgence. Of this, however, it appears hard to convince men, notwithstanding the testimony of Scripture and reason to the fact, and of observation and experience to the effect. Hence it is the more necessary to point out their danger in this respect to professors of religion, a danger greatly increased by the growing disregard of those wise and reasonable distinctions in external deportment, which mark the separation of the Christian from the world during the rest of the week as well as on the Lord's day. The vicious and sinful indulgencies which come under this head, are such as are connected with and derived from what St. John denominates the pride of life. And as this is to be understood of the ostentatious display of worldly power and riches, it will include all those extravagancies over which the fashion of the world bears rule, with a domination more extensive and with an observance more unreserved, than the holy and life-giving word of God receives from the creatures of his power and the objects of his mercy. But what, my dear brethren, has the Christian to do with any of these things? What has the person who has felt and confessed himself to be a fallen and depraved creature, a ruined and condemned sinner, a stranger and a pilgrim on the earth, who professes to look for another and a better country, even an heavenly—what has such a one to do with the pride of life in any of its shapes? Is it for him to glory in his riches or personal consequence, and by an ostentatious display in his domestic establishment, to bring in question the sincerity of his public profession of religion? Surely pride was not made for such a one, or the blessing of God bestowed on his industry to be lavished on any of its destructive temptations. Alas! my brethren, how loudly will the sufferings of the afflicted members of CHRIST, the viciousness of the ignorant and the idle, and the meagre support bestowed upon that gospel which they profess to believe, cry out against the offerers of such idolatrous sacrifices to the pride of life, in the great day of eternity? And how sorely will many who profess and call themselves Christians then lament the unjustifiable surrenders thus made to the pride and vanity of a corrupt heart deluded with the form of godliness, shaking hands with the world, and crying, LORD, LORD, without doing the things which he says. In like manner what has the Christian, the person who professes to entertain a godly sorrow for the sinfulness of his nature, with a humble hope of mercy through the righteousness of CHRIST what has such a person to do with any of those extravagancies of dress and ornament which mark so clearly the sinful vanity of personal decoration? Do not Christians know that excess of apparel is expressly forbidden them, not only as unseemly for persons professing godliness, but as an abuse of means to be otherwise applied? Do they not know that it is actually glorying in their shame, a being vain of their ruin? For what is clothing of any kind but a defect occasioned by sin, in this way replaced by the divine mercy? Alas! for the precious time and bountiful means wasted on this unworthy vanity, for the self idolatry it prompts, for the exclusion of all serious thought it produces, and for the crime it occasions, in order to compass its indulgence! Alas! for the retribution to be awarded when the hungry, and the naked, and the houseless, shall claim from the common Father of all their share of this wasted superfluity, and he shall demand it at their hands to whom his providence committed it as a talent to be improved to his glory! Hearken, my dear brethren, There was a certain rich man, which was clothed in purple and fine linen and fared sumptuously every day and there was a certain beggar named Lazarus, which was laid at his gate full of sores, and desiring to be fed with the crumbs which fell from the rich man's table. And it came to pass that the beggar died and was carried by the angels into Abraham's bosom: the rich man also died and was buried; and in hell he lifted up his eyes, being in torment, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me; and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted and thou art tormented-and learn from this impressive parable what the pomps and vanities of this world end in, and be no longer faithless, but believing. And what can more deeply condemn the vain amusements of the world than the incitement they present, and the opportunity they furnish for the sinful indulgence of these vicious gratifications. Without a theatre for their display, the wasteful extravagance of entertainment, and unscriptural excess of adornment would come to an end. Deprive the theatres, and ball rooms, and other debaucheries of the world of the countenance of Christian parents and their families, they will soon be abandoned by the more orderly and moral of the non-professing part of the community, and finally by all but the dissolute and the profligate. Do not Christians, then, owe this much to the consistency of their profession? Yes, they owe it to the safety of their own souls to the souls of those for whom they have covenanted word of God receives from the creatures of his power and the objects of his mercy. But what, my dear brethren, has the Christian to do with any of these things? What has the person who has felt and confessed himself to be a fallen and depraved creature, a ruined and condemned sinner, a stranger and a pilgrim on the earth, who professes to look for another and a better country, even an heavenly-what has such a one to do with the pride of life in any of its shapes? Is it for him to glory in his riches or personal consequence, and by an ostentatious display in his domestic establishment, to bring in question the sincerity of his public profession of religion? Surely pride was not made for such a one, or the blessing of GOD bestowed on his industry to be lavished on any of its destructive temptations. Alas! my brethren, how loudly will the sufferings of the afflicted members of CHRIST, the viciousness of the ignorant and the idle, and the meagre support bestowed upon that gospel which they profess to believe, cry out against the offerers of such idolatrous sacrifices to the pride of life, in the great day of eternity? And how sorely will many who profess and call themselves Christians then lament the unjustifiable surrenders thus made to the pride and vanity of a corrupt heart deluded with the form of godliness, shaking hands with the world, and crying, LORD, LORD, without doing the things which he says. In like manner what has the Christian, the person who professes to entertain a godly sorrow for the sinfulness of his nature, with a humble hope of mercy through the righteousness of CHRIST what has such a person to do with any of those extravagancies of dress and ornament which mark so clearly the sinful vanity of personal decoration? Do not Christians know that excess of apparel is expressly forbidden them, not only as unseemly for persons professing godliness, but as an abuse of means to be otherwise applied? Do they not know that it is actually glorying in their shame, a being vain of their ruin? For what is clothing of any kind but a defect occasioned by sin, in this way replaced by the divine mercy? Alas! for the precious time and bountiful means wasted on this unworthy |