SERMON XIV.

LOVE OF PLEASURE.

1 TIMOTHY v. 6.

But she that liveth in pleasure, is dead while she .liveth.

To

We too often witness among us melancholy examples of the character here designated—"persons living in pleasure," and yet, to all the best purposes of life, "dead while they live." every kind of pleasure, indeed, this censure does not apply. There are many pleasures which are innocent, rational, and religious. These are intended by the gracious Author of our being to constitute our happiness. That we might be blessed with such enjoyments, must have been his chief aim in our creation. It is inconceivable that he could have had any other view in bringing us into existence, but to enable us to partake of his bounty and rejoice in his goodness. We are placed in a world abounding with objects and means for the moderate and regular gratification of all the senses,

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How

appetites, and propensities of our nature. pleasant and delightful to our eyes are light and colours, and all the grand, the beautiful, and entertaining prospects presented by this visible creation! From the flowers of spring and the blooming scenes of nature, what refreshing fragrancies do we inhale! From the melody of sounds, what entertainment and delight enter our ears! How are the pleasures of taste consulted in that vast variety of things which we eat and drink, each having its peculiar flavour! All our organs of sense are so constructed and adapted to their respective objects, as to become so many inlets of enjoyment. Sensations of pleasure attend the use of all the means necessary for sustaining and preserving life. In satisfying the cravings of hunger and thirst and all the appetites of our animal nature, we experience gratification and delight. In the regular enjoyment of these pleasures there is nothing amiss. Though we share them in common with the brute animals; though they belong to the inferior part of our nature, to the body only; yet, while they are in subordination to the nobler and more refined pleasures of the mind, and are rendered subservient to our improvement in knowledge and virtue, they are not only innocent and lawful, but are evidently intended by our bountiful Creator as ingredients in our happiness. They are to be received with grateful acknowledgments of his goodness. "Every

creature of God," says the Apostle, "is good, and nothing to be refused, if it be received with thanksgiving."

But we must ever remember that whilst, in our corporeal frame, we are allied to the animals of this earth; in the faculties of our minds and our future destination, we claim kindred with the spirits of heaven. Being made but little lower than the angels, like them we have a capacity for knowing, serving, and enjoying our adorable Creator. This must be the chief and ultimate end of our being, the sum of its glory and happiness. For the attainment of this end, the present life is a state of discipline, the great object of which is improvement in knowledge and virtue—the acquisition of those intellectual, moral, and spiritual qualifications, which may fit us hereafter for the society of heaven, and the everlasting favour and approbation of the God of heaven. This is the final and glorious inheritance which our heavenly Father has provided and has in reserve for those of his children among men, who in the present life acquire those habits and virtues necessary to fit them for the actual possession. And while they are thus training up for a blessed immortality, they are allowed by faith and hope to anticipate in a degree the joys in store for them hereafter. These anticipations are increased in proportion to their proficiency in virtue and holiness. In the keeping of

the divine commands they are sensible of a present and great reward, through the inward peace and comfort of their minds. They experience "the ways of wisdom to be ways of pleasantness, and and all her paths to be peace." Their present spiritual comforts and enjoyments keep pace with their preparations for heaven. "Light is sown for the righteous, and gladness for the upright in heart." Like the rising light, their path shines brighter and brighter unto the perfect day. Such a life and such pleasures tend to the glory and perfection of our nature.

But all these things are totally disregarded by those who, in the sense of the text, "live in pleasure." It is evident that in these words is introduced a character directly the reverse of that of a well governed mind, temperate and moderate in the enjoyments of sense, and capable of finding pleasure in works of charity and piety, in the exercises of devotion, and an exemplary walk with God. From all these things they are utterly estranged, who give themselves up to the pleasures of sensuality. The Greek word rendered “living in pleasure," refers to a course of living, intemperate, irregular, and dissolute;-in the opinion of Dr. Whitby, to drinking strong and costly liquors. The gratifications of intemperance with their usual accompaniments, are deemed essential to a life of pleasure. Any one vice indeed, when it becomes predominant,

will draw to its standard and enlist under its banner a long train of kindred vices. Whoever falls under the dominion of any one sin, will, in the issue, become the servant of sin in general. The intemperate person cannot, for any length of time, confine himself to this one evil habit. His subjection to this will constrain him to associate with it many other habits equally evil and vicious. It will be next to impossible for him to refrain from joining company with those who are men of strength to mingle strong drink. With them he will tarry long at the wine, till he be overcharged with surfeiting and drunkenness, till all his bad passions are inflamed, and he is prepared to run to an excess of riot. With the complicated vices of his associates he will be soon infected. His eyes will behold strange women, and habits of lewdness, gaming, profaneness, and the hardened contempt of all the rules of decency and sobriety, will succeed and follow in the train of intemperance. They who abandon themselves to any of their sensual passions, may lay their account for a complete depravation of character in the end. Their immoderate love of pleasure will betray them into expenses beyond their income. To support their extravagance and prodigality, dishonourable methods of gain will become necessary. To cover these, recourse must be had to the arts of dissimulation and falsehood. One instance of falsehood must be cloaked by an