SERMON XVIII.

DISSIPATION.

II. TIMOTHY, iii. 4.

-LOVERS OF PLEASURES MORE THAN LOVERS OF GOD.

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IN

N a time of much licentiousness in principles and manners, a difcourfe on DISSIPATION will not be thought unfeasonable. It will be peculiarly applicable to the young people, whofe language too frequently is, "Rejoice in thy youth, and let thy heart cheer "thee in the days of thy youth; and walk in the ways of thine heart, and in the fight of thine

eyes." In difcourfing on the love of pleasures, it is propofed, firft, to give fome sketches of this character. Secondly, to offer fome cautions against the follies, vices and miferies involved in it. Thirdly, to recommend the oppofite character.

We begin with fome sketches of this character, Lovers of pleafures.

Religion forbids no pleasures which are worthy of intelligent creatures, defigned for an immortal exiftence: It forbids fuch only as are injurious and dishonourable to ourselves, and to all with whom we are connected. Pleasures, innocent in themselves,become criminal when pursued beyond certain bounds. Every creature of God is good. It is his gift that we have power to enjoy our portion. Unremitting application fatigues and waftes both body and mind. Inter

miffion and amusements are needful to reftore their vigour-not lefs fo than taking reft by fleep. They are innocent and useful.

Amusements become finful, when any duty of piety, or any moral obligation, is poftponed to them; yea, when we do not return from them with more cheerfulness to the duties of our general or particular calling. They are finful, when they take up an undue proportion of our time, ftealing away the attention which fhould be bestowed on useful pursuits, and our highest concerns. Such fondness for amusements gaining ftrength, they at length are pursued as an employment. Business is laid afide, or attended in mere fubferviency to the love of pleasures. Every excess in things lawful perverts them into an occafion of fin: It emboldens and impels to things unlawful.

Different amusements are adapted to perfons of different habits, profeffions, occupations, ftations and periods of life: But a commanding paffion for them is an abuse of our faculties. An infipid round of pleasures, or laborious investigation of new ones, betrays frivolity, to fay no worfe. What juft thoughts can have place in fuch a mind? This frivoloufnefs of character appears in a fondnefs for fplendour in buildings, furni ture, apparel, attendants, and tables spread with every luxury and delicacy. The pleasure which depends on being gazed at, which is indebted to the courtesy of the world, what is it?

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Solomon reviewed with deep regret the period of his life, when the pursuits of pleasure were his object. "I faid in my heart, Go to now, I will prove thee "with mirth; therefore enjoy pleasure. I made me great works: I builded me houses: I planted me "vineyards: I made me gardens and orchards, and I planted trees in them of all kinds of fruits: I made "me pools of water: I gat me fervants and maidens"I had poffeffions of great and fmall cattle. I gat me "men-fingers and women-fingers, and mufical inftru

ments of all forts. Whatfoever mine eyes defired, "I kept not from them; I withheld not my heart "from any joy." No one could be fupplied with the means of pleasure more than he. No one could have made more thorough trial of all its various fources. His magnificence was infupportable to his fubjects. The luxuries and delicacies of nature and art, the fplendour of his court, corrupted his heart; and, on cool reflection,' he exclaimed, Vanity and vexation of Spirit!

The lovers of pleasures not only purfue to excess fuch as are lawful, but are addicted to thofe which are unlawful to intemperance and luft-to all filthiness and fuperfluity of naughtiness.

There is a fpecies of pleasure lefs grofs, but, perhaps, not much less criminal, which is too prevalent. I refer to the vice of gaming. If to confume days and nights in a practice fo pernicious be not criminal, tell me what is.

The love of pleasures implies a denial of religion, at leaft in practice. The name of religion has indeed been introduced to fanction every luft and paffion. Mystical Babylon hath glorified herself, and lived deliciously. What acts of wanton luft, what fenfual indulgence, what usurpations and barbarities hath fhe not practifed in God's name? The kings of the earth have given her their power, the gold, precious ftones and pearls, the purple and fcarlet with which she was long enriched. By her forceries were all nations deceived; and in her is the blood of prophets and faints. Diftinguished for ambition, cruelty and luft, given to pleasure, fhe yet kept up the form of godlinefs; yea, undertook to open and shut heaven at her will.

But the lovers of pleasures not infrequently avow the cause of infidelity. They affume the name of freethinkers; and talk with as much confidence on the fide of infidelity, as if it had been demonstrated that religion is founded in fraud; because they are ignorant of its history, evidence and effects. They catch at eve

ry cavil against it, and are liftlefs to every proof of it. Thus a life of diffipation is attempted to be juftified by a ftupid fcepticism. Or if a direct difavowal of religion is thought ineligible, the fyftem which opens hea ven to all men is adopted.

II. We proposed, SECONDLY, to offer fome cautions against the follies, vices and miferies involved in the love of pleasures.

The early stages of life are most addicted to the purfuit of pleasure. The appetites and paffions are then ftrong, and experience is wanting. In every choice and purfuit, wisdom directs to paufe, and confider the end, before we determine. Will pleasures compenfate the time and coft? Will they bring the defired good? They are fuperficial: They are but for a feason. The pain of review overbalances the enjoyment. The end is bitterness. These things will clearly appear on obfervation and attention.

Who will plead for pleasures which muft defeat the ends even of animal life, and degrade man, in point of enjoyment, below the beafts that perifh? Who will plead for fuch indulgences as muft impair, and even deftroy, the capacity for the pleasures of fociety? Who will fay that it is a privilege to live without reflection on the past, or forethought for the future? Or is it a worthy part to cherish the pride, or emulate the wiles, of Satan? or to accept from him the glory of this world?

We are answerable for the employment of our time and powers. Shall they be wafted in ufelefs and vain amufements? The morning of life especially is the opportunity to fow the good feed, which fhall afterwards fpring up in fruit advantageous and honourable to the fowers; joyful and beneficial to their friends and mankind. It is the feason to form and fix habits of thinking and acting with propriety; of application to employments adapted to your talents and circumftances the feafon to be on the watch against the al

lurements and fnares of fin, feduction from bad company, bad books, and inward corruption-the season to lay a good foundation for the fucceeding ftages of life. Laudable habits, formed in youth, ftrengthen with years. Illaudable habits, at that period, prefage worse and worse. It is the part of wisdom to guard against the beginning of fin, which, like ftrife, is as when one letteth out water. It is easier to fhun its paths than to retreat from them. Every advancing ftep in them increases the difficulty of a return. Those who venture to the utmoft limits of what is lawful, are within the territories of vice before they are aware. The dividing line is not observed. Suppose they refolve to stop at this line: The thought of proceeding thus far is prefumptuous. Luft has already conceived; and it may be expected that fin will immediately be brought forth. Pray that the thought may be forgiven: It calls the tempter, who, without a call, is ever ready to get advantage of us. He beguiled Eve: Her firft answer to him was, " Of the fruit of the tree which "is in the midft of the garden, God hath faid, ye "shall not eat of it, nor touch it, left ye die." Satan may tempt; but the tempted are guiltless until he has their confent. In every affault of his upon our Saviour, he was repulfed, and foon compelled to fly. His fecond fuggeftion reached the heart of our mother Eve. "The woman faw that the tree was good for "food, and that it was pleasant to the eyes, and a tree "to be defired to make one wife." Thus allured, "the immediately took of the fruit, and did eat." In the avidity with which the viewed it, luft had conceived.. The tranfition was quick and eafy to the overt act. This parley with the tempter originated the wickedness and mifery in which the world lies. Every pleasure, confiftent with his fupreme good, is allowed to man. But his heart is fet on pleafures which admit no virtuous principles to take root; or check the growth and kill the feeds of them, as do