pera ooh aoteiw . tut Tact p (etal Siakeonteton rier stint sty | fw os tenths ver 5) re a , ot! > : "= —sPat Go| ota ha Lorelneeapgittrtoartes te ae * ao er wairtaghoays - Pit . si t nt . Kcmebemeva ae pymttht S 4 Cnacsapoitareeetde rate ovite “etal we" = rind acne bere he Sete ROR eee Apres he ahehaiy bebe srabcaneehr sabe oe New DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY | SELECT SERMONS, TRANSLATED FROM THE ORIGINAL FRENCH OF LOUIS BOURDALOUE. HARLOW : PRINTED BY B. FLOWER: FOR T. CONDER, BUCKLERSBURY; VERNOR AND Ii00D, POULTRY; M. JONES, PATERNOSTER-ROW, LONDON; AND J. DEIGHTON, CAMBRIDGE. 1806. 2S xr, f PREFACE. 276%: FREQUENTLY as we hear the celebrated name of BourpDALovrE, the writings of that great man are probably unknown to the. majority of english readers. It is hoped that this selection from his Sermons will be acceptable to many who may not wish to possess so large a work.as the fifteen french volumes, as well as to them who from being unacquainted with the language in which these sermons are written, can obtain only the inferior pleasure of reading them in a_trans- lation. When we consider the antichristian errors and innumerable absurdities of that system in which Bourdaloue was educated, we cannot too highly estimate the purity of his doctrines, and the practi- cal nature of his exhortations. “ The best sermons I “ever read,” says Bishop Warburton, “ were preach- “ed by one of the members of the worst church in S- i =a Te iv PREFACE. ** Christendom—the Romish; and of the worst sect “in that worst church—the Jesuits.”. In many of these sermons we meet with little which reminds us that the Bible alone was not the religion of the preacher ; and even in those which tend directly to the support of Romish superstitions, we behold. a spirit of sincere piety; and an invariable desite to promote the practice of virtue. In the composi- tions of a monk we waturally expect to find seclu- sion from the world represented as almost the only mean of salvation; the strict observance of religious rites, as the fulfilment of the divine laws; and the indulgence of wild, enthusiastic ardors, as the purest and most elevated piety: in the writings of Bourdaloue, on the contrary, active and social duties are clearly delineated and zea- lously enforced, nor is any argument used to se- duce them into indolent retirement who are useful- ly employed in public life: and the performance of ceremonial religion, or the cultivation of abstract feelings, to the neglect of moral obligations and influential piety, isever condemned as hypocrisy or self-delusion. PREFACE. Wr It is needless, however, to enlarge on the merit of these sermons ; the selection contained in this volume will enable the reader to judge of the au- thor’s sentiments ; although the difference of idiom in different languages would, in many cases, render it impossible for a more able translation than the present, to make them acquainted with the appro- priate beauties of his style. The translator has omitted a few passages in some of the discourses consisting chiefly of the peculiar sentiments of the church of Rome, but as they were not connected with the main arguments, it was considered unnecessary to interrupt the reader by acknowledging where the omissions were made. The life of our author was congenial with his writings : — his piety was heartfelt ; his virtue active and useful. Louts Bourpatoue was born at Bourges, “on August 20th. 1632. His family ranked amongst the most distinguished inhabitants of that city : at the age of ‘fifteen he entered the community Vi PREFACE. , of the Jesuits. From that time, he passed eigh- teen years in the usual course of study, and in teaching philosophy and theology. In every pur- suit, he evinced great capabilities and superiority of understanding. Finding an equal facility in the acquirement of science and the composiuon of theological dis- courses, he was at first undecided with respect to the occupation which would render his talents most useful to mankind; but he was induced by the superiors of his Society to devote himself to preaching, in consequence of the applause be- stowed on many of the sermons he delivered in the course of his theological instructions. Bourdaloue was not permitted to continue many years in the country. Paris became the scene of his exertions and his popularity. He was en- dowed by nature with those advantages, without which the most eminent piety and superior abil- ities are sometimes confined to a very limited sphere of usefulness: his voice was sonorous, yet ‘flexible and harmonious; his pronunciation im- PREFACE. vil pressive and animated ; his action suited to the energy of his feelings. From his first appearance in the capital, every sermon encreased his. repu- tation ; he was equally admired by the higher and the lower classes of society, by the learned and by the illiterate: yet this popularity was evidently obtained by talents and zeal; for Bourdaloue practised no dishonest arts to conciliate the favour of his hearers: to men of every rank he addressed the language of faithful reproof and earnest exhor- tation; ever in the midst of the court, (where he occasionally preached upwards of thirty years,) he strongly inculcated the most arduous duties of religion, condemned the idle pageantry of great- ness, and the peculiar vices of his audience; and shewed that moral worth alone is estimable in the sight of God.—His faithfulness as a court preach- er, was, if equalled, never surpassed. Although Bourdaloue was much engaged in the labours of the pulpit, he devoted a large portion of time to the less public functions of his profes- sion. He was indefatigable in visiting the sick, and paying the last services of piety and friend- ship to the dying—He was likewise often. em- Vili PREFACE. ployed during many hours successively in hear- ing confessions: and in this office he was doubt- less actuated by the best motives; “any one who _ “was acquainted with him,” says his biographer, “ will be easily convinced that nothing buta con- “ sideration of the will of God, and the salvation “of souls could render this patience compatible “‘ with his natural vivacity.” He was resorted to by numbers who were highly distinguished by rank and fortune, but the obscure and the indigent were equally the objects of his assiduous and bene- volent attention. He banished, by his gentleness and condescension, the fears of them who awed by his celebrity and talents, timidly approach- ed him ; and his willing visits carried instruction and comfort to them who were confined to their — wretched abodes. Bourdaloue was not less esteemed as a com- panion than asa teacher of religion. With feel- ings naturally vivid, he was never dogmatical nor ungentle. His conversation was interesting ; his deportment at once easy and dignified; his friendship unobtrusive, yet watchful and zea- lous. > ‘ PREFACE. 4 Although Bourdaloue bad preached at Paris four and thirty years, his popularity was still undiminished; but finding his health decline, he was desirous of forgoing his public labors, and spending the last days of his life in meditation and retirement. His repeated and urgent request for permission to quit the metropolis was, how- ever, ineffectual: the Superiors of his Society considered it unjustifiable to deprive the public of abilities which were so usefully employed, Bourdaloue submitted to their decision, and con- tinued his ministry with renewed zeal and di- - ligence. But his exertions were soon to termi- nate: whilst the energy of his mind was unim- paired, he became every day more oppressed by corporeal infirmity. During several weeks he had suffered greatly from a cold, which at length produced:a malignant fever. On Sunday, May the 11th, after he had performed the service of the day with extreme difficulty, his illness sen- sibly increased, and he felt that his last hour was approaching. -He desired to be informed, with- out reserve, of the nature of his malady: the an- swer confirming his own pre-sentiment, he exclaim- ed, “ Tis enough; I comprehend you: I must s "| a“ = x PREFACE, “now practise that which I have so often recom- “mended to others.” His firmness of mind was unshaken by the contemplation of death: he ac- quiesced not only with humility, but with cheer- fulness, in the will of Heaven. The following morning he set his papers in order, and with perfect calmness prepared him- self for the awful moment which was soon to arrive. In the latter part of the day, some favourable symptoms induced his friends to hope that his disorder would not prove fatal ; but their hopes were soon changed to disappointment and erief. After a few hours, the fever returned with such violence that he became delirious; in which state he expired early the next morning, ‘May 13, 1704. He died in the seventy second year of his age. Till within two days of his death, he continued, without intermission, those labours of benevolence and piety, in which his heart was so much engaged, and in which so large a portion of his life was “spent. CONTENTS. sw AHI ODPSGDIGIII 6 am ——_—$§ SERMON I. On True and False Piety. Mar. v. 18. Page --- SERMON II. On the Love and Fear of Truth. Joun xvi. 13. Page -: SERMON III. os 33° On the Afflictions of the Righteous and the Prosperity of the Wicked. MATTHEW vill. 23, 24, 25, 26. Page---- SERMON IV. On Prayer. MATTHEW xv. | Page --:- fos) SERMON V. On the Recompense of the Saints, MatTrHew v. 12. Page enoe 101 135 CONTENTS. SERMON VI. On Love to our Neighbour. LuKE x. 33, 34. Page ---- 167 SERMON VIL On the Forgiveness of Injuries. Marruew xviii. 32, 33, 34. Page +--+ 202 SERMON VIII. ; On Providence. Joun vi. 5, 6. ” Page --+-+« 235 — SERMON IX. On the Fear of Death. Luke wii 19,13 | Page ---- 263 SERMON X. On the Prayer of Jesus Christ in the Garden. MaTTHEw xxvi. 39. Wer Page ---+ 297 SERMON XI. On the last Judgment. Luxe xxi..27,. . |e Page “ : + 324 SERMON I. ON TRUE AND FALSE PIETY. “if MATTHEW V. 20. For I say unto you, that except your righteous- ness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the _ kingdom of Heaven. SUCH is the high opinion which Jesus Christ teaches us to form of the purity of the christian law. You know, my dear hearers, what the Pha- risees were amongst the Jews: they were men of solitary and retired habits, who withdrew from the multitude, and detached themselves from the com- merce of the world; men who were regarded as saints, equally revered by the rich and the poor, and whose exemplary lives at once excited the ad- miration and improved the morals of the public: but strange as it may seem, notwithstanding their sanctity, the Son of God declares in his gospel, that if our righteousness shall not gagecd the righ- teousness of these devotees of the : synagogue, we shall not be received into the kingdom of heaven ; that the most eminent of their virtues did not raise them to the lowest degree of christian perfection ; and that to rise merely to their level would not be A ‘a 2 On true and false piety. performing our duties or fulfilling our vocation.* This assertion of the Son of God, seems calcula- ted to discourage our hopes, and lead us to des- pair; but this, my brethren, was not the intention of the Saviour of the world: when he pronounces his decrees, they are meant to inform, not to de- stroy us ; when he speaks, it is as our master, not as our judge; and when he directs our attention to the conduct of the Pharisees, it is only to point out, and teach us to avoid, the vices which may de- base a character apparently exalted by devotion. This is a subject of infinite importance; and per- haps of all the subjects which it is my duty to dis- cuss, and which I have ever selected for discussi- on, no one is so highly moral and beneficial. We are all placed on the earth that we may serve the Almighty : to his service is attached our salvation, and our eternal happiness or misery: but we meet with stumbling-blocks from which we are ‘in danger, in this service; how important is it then that we should be fully aware of them, to pre~ serve ourselves in safety. As the most brilliant gold is not always the most baal BP) 7 free from alloy; so the most splendid piety is not always the most solid and pure. Can we desire a * This declaration of our Saviour, must have greatly surprised his hearers, as itwas a common proverb among the Jews, that “if but “ two men were to enter into the kingdom of heaven, one of them «€ would be a Scribe, and the other a Pharisee.” Ep. On true and false piety. 3 more striking exemplification of this truth, than in the Scribes and Pharisees? Their actions appa- rently so holy, were not only worthless in the sight of God, but they were actions which he expressly condemned. What were ‘the causes of this con- -demnation? ‘Three great imperfections we may discover in them, and which I shall endeavour to expose in the three heads of this discourse. In short, what was the piety of the Pharisees? It was hypocritical, false and vicious; first in its sub- _ ject, secondly in its aim, thirdly in its form. False “in its subject, because it affected the most scrupu- lous severity in things of a trivial nature, whilst it neglected the most important duties: false in its ‘aim, because all its exertions were selfish, and arose from worldly considerations ; lastly, false in its form, because it was merely external, and con- sisted in outward performances: for these reasons it was so strongly opposed, and so frequently re- probated by the Son of God. If we, my brethren, are desirous, by sincere and genuine piety, to en- sure our salvation and render ourselves acceptable to God, let us learn to correct in the practice of our religion, these three defects; that is to say, let our piety be perfect; let our piety be disinterested ; and let our piety be internal: perfect, that it may comprehend every thing which enters into the ser- vice of God, whether of more or less importance ; disinterested, that it may have a view to God and Ag A On true and false piety . oa his kingdom, without considering what ‘ete expect to receive from the world; internal, that may influence and dwell in the heart. these distinguishing marks, we prove ourselves | su- perior to the Pharisees ; unless our piety bet extensive, and actuated i a is pe _ risees, ye bhai’ in no case enter into’ of Heaven. Grant me your senton ; 4 a: sue this subject. * ee Pan PART In fe a bs a bas: pone of those which are morein this deficiency would be the effect of a e natural to us, that it appears in some, de cusable. But piety characterized scrupulous attention to thine of little ¢ is the most palpable of all dinsjons 3am arising from the greatest derangement of th derstanding. For of what avail is that z attaches itself to trifles, whilst the plait i ‘mands _" ers are violated i he xe, ue j we On true and false piety. 5 all that is enjoined, we evince a fidelity which is acceptable to God, since we are willing to obey his commands ; but by performing actions that are comparatively useless, to the neglect of his pre- cepts, we waste our time in unprofitable labour, and even become guilty in the sight of God; forwe transeress his adorable will to reach after imagi- nary perfection. ' Yet, my dear hearers, this is one of the most common errors which reigns in the world; I mean in the christian world; and it was this evident and highly reprehensible defect which the Son of God condemned in the Pharisees. Consider the na- ture of it in those jewish sages, that you may be enabled to avoid it yourselves. JVoe unto you Scribes and Pharisees, hypocrites, exclaimed the Saviour of men; all your piety consists in per- forming certain rites, and in paying certain tithes, which are not ordained in the law, and with which you might entirely dispense, whilst you forget the most important duties: ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith. The law commands you to be equitable in your judgments; and every day you commit the most flagrant injustice: the law commands you to be sincere in the intercourse of life; and you are full of artifice and dissimulation; the law instructs you to be charitable, gentle and patient to your neigh- bs ar ate is " ats 2 a3) a Pat ee | » ey PF 44 6 On true and false piety. bour; and.you censure the slightest failings with excessive rigour, and without the least compassion — for human 7a mity. Ye blind guides, which straim at a gnat, and swallow a camel. Thus did the — Son of God address them; for this was ever the vice of the Pharisees. They were superstitiously observant of the Sabbath day; but on the Sabbath day they would conspire against Jesus Christ for his destruction. They considered it criminal of | the apostles to omit washing their hands before they ate; but at the same time they violated the most sacred and indispensable law of nature, that of honouring their parents: they taught children, to treat their father and mother with contempt and — ingratitude, and to refuse them needful assistance. When they were required to enter the judgment- : hall of Pilate, where the deliverer of Israel, the a holiest of the holy, was to be examined and judg- , ed on their accusation, they refused to go in be- cause it was the day before the passover; a day in- which the Jews could not approach a_ ‘heathen without contracting a sort of impurity, which pre- vented them from eating the paschal lamb. Their — am consciences were, doubtless, very tender; ee A were afraid of being defiled by entering Pilate’s — house; yet they were not afraid of being defiled by committing the most sacrilegious, the direst of crimes: they durst not be seen in the house of a heathen judge; but. they had courage enough to persecute and oppress the innocent, to bring false On true and false piety. 7 witnesses against him, and to shed his blood on the cross. Is not this, christians, a striking representation of the piety of modern times? We must not con- sider the pharisaical religion as a phantom which has disappeared since the christian revelation ; this religion still exists, and exists even among the pro- fessors of christianity; even in the bosom of the church. Do you require proof? You need only look at what is daily passing around you. You see a man who has regular times appointed for prayer, for reading religious books, and for other pious exercises : such is the course he has prescri- bed for himself ; and he is so much attached to it, that the most important concerns in the world would not induce him to depart from a single rule he had laid down: but listen to his conversation ; it is full of satire and calumny: with an affectation of virtue and piety, he will condemn one, reveal the most secret actions of another, include all in his censure, and, as if he had been sent by hea- ven to effect a general reform, make a solemn protest against the whole human race. Observe his conduct when he imagines himself injured; he will demand the most unbounded reparation, and scarcely can any thing atone for the offence. He will consider his own cause as the cause of God ; or at any rate, it will be impossible ever to con- vince him that he is in any degree blameable, and 8 On true and false piety. that justice is not altogether on his side: from this prejudice he will feel himself authorized to cherish in his heart the most bitter resentment, and to de- fend the most unjust and cruel vengeance. Consider the character of that woman : she is the first in all religious assemblies; she addicts her- self to frequent meditation ; she aspires to the most elevated devotion; she would deem herself un- _ pardonable for deviating in any instance from a certain method which she invariably pursues: but — oppose her on any occasion, you will find her fierce, haughty, impatient, and morose; taking advantage of her regular life and precise manners, to arrogate the right of doing every thing accord- ing to her own inclination. Gain admittance into her family, and then observe her deportment : she is neither courteous to her husband, affectionate to her children, nor watchful over her servants. 7 Every one suffers from her caprice, and alternate-_ : ly endures her ill humour. Provided she has pass- ed some portion of the day before the altar, and been present at certain religious ceremonies, all the affairs of her house may be in confusion, yet scarcely attract her notice. . if I wished to extend my remarks, what might I not say of every condition of life. Is there any one which would not furnish me with evident and frequent instances of such frivolous and mistaken er ee Aa tw’ in i ee ) . gciaa On true and false piety. | 9 piety ? Do not even the ministers of the Lord, who ought to serve as examples to lead the people in his ways, sometimes fall into this fatal error ? How many have we seen ardently zealous in main- taining, or re-establishing the discipline of the church, who are nevertheless ready to make divi- sions in the church, to give offence, and to cherish a spirit of faction? On such occasions, what can I do, my dear hearers, but repeat the anathema pronounced by Jesus Christ ; Woe unto you: not only to you Scribes and Pharisees, but to you christians, unworthy of the name you bear, anc the religion you profess! Woe, not only unto you who live in open licentiousness, and abandon your- selves without reserve to the corruption of the world, but to you who, being by your profession devoted to the service of God, are desirous of rising to the sublimest heights of piety, whilst you neglect the very foundation. What is the foundation of christian piety, of the piety which Jesus Christ himself has inculcated! The example of the young man in the gospel, (Mat. xix.) will inform us. He appeared to be influenced by religious feelings, and anxious to become holy, and to work out his salvation; he therefore went to consult that divine teacher, to whom many resorted from all parts, to hear from his lips the words of eternal truth: and how did the son of God first address him? Did he pro- * * 10 On true and false piety. pose’ an utter renunciation of all that he possess- ed? Did he explain to him the mysterious opera- tions of divine grace ? Did he discourse on the ef- ficacy of extatic devotion? No, my dear hearers: keep the commandments, was his injunction : this above all, is what you are to perform; and unless your religion be founded on obedience, it isahouse buiit on the sand, which will fall, and overwhelm jigs you in its ruins. ra We may then adopt the language of the great apostle: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal : and though I have the gift of prophecy, and under-— standall mysteries, and all knowledge ; and though ‘ Thaveall faith, so that I could remove mountains, and have not charity, I am nothing : and thoughT bestow all my goods to feed the poor, and though rT give my body to be burned, and have not charity, i profiteth me nothing. And how can we pos 2 charity, if we omit what is strictly comman ed by the law of God? The apostle proceeds todeseribe the charity he had been so highly extolling. Cha- rity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; re- — joiceth not in iniquity, but rejoiceth in the truth ; beareth all things, believeth all things, hopeth all — Ld 8 ee On true and false piety. 11 things, endureth all things. Hence it follows, that if I cannot moderate my feelings in a dispute, and, according to the scriptural expression, 7 pa- tience possess my soul ; if I have not that gentle- ness which is needful to maintain peace in a fa- amily or neighbourhood ; if instead of a disposition to oblige and give pleasure to all, I encourage a secret envy of one, and a declared antipathy to ano- ther; if 1 am ready to harbour suspicions and pre- judices hurtful to the character of those with whom Ilive, or who areunder my authority ; if, regarding the inspiration of blind zeal as the dictate of jus- tice, I secretly endeavour to grieve, oppose, and humble a fellow creature, and if his distress with which I ought to sympathize, isa subject of rejoi- cing to me, itis in vain that I multiply acts of de- votion, and repeat prayer after prayer ; all my piety vanishes away like smoke, and is as nothing in the sight of God. . But ought we then to omit every pious action which is not commanded in express terms? Ah! christians, such is our blindness! we are ever prone to vicious extremes, and to avoid the middle course in which virtue consists. Restricting our piety to the fulfilment of express commands, and omittingthose generous acts which flow from chris- tian zeal, is another mistake, injurious to God, hurt- ful to ourselves, and extremely dangerous in its con- sequence ; for the neglect of small things, soon leads — 12 On true and false piety. us to neglect those of more importance. What, then, is requisite to true piety? The union of one with the other ; that perfection of obedience which embraces the whole will of God. Such is the ex- ample that Jesus Christ, our Saviour and our mo- del, has given us. John, his divine precursor, when his master presented himself to receive his baptism, overcome with surprise at his humility, refused to baptize him: suffer it to be so now, replied our Lord; for thus it becometh us to fulfil all righteousness. Again: the son of God proposed his own conduct as the subject of our mstruction and imitation, when he told the Jews, thathe was not come to destroy the law but to fulfil it: and_ afterwards explaining what it was to fulfil the law, he adds, that ove got or one tittle should in no wise pass, till all was fulfilled. He has given usanex- cellent rule ina few words, which from its brevity forms a sort of abstract of christian duty : Dhese ought ye to have done, and not to leave the other undone. Because this is commanded, you ought to do it first, and in preference to every thing else ; and the other you ought to perform from a holy and zealous wish to please your God, and to advance in the path of holiness... If it were necessary to choose which you should do, the first would incon-_ testably claim the preference; but one is perfectly consistent with the other, and true piety effects this surprising union. Piety that is perfect with respect to its evtent ; and likewise disinterested in- 16 elles On true and false piety. 13 its aim ;—another point in which it is superior to the piety of the Pharisees, as we shall see under our second head. PART. IT. II. Of all the passions, not one is more general, nor more deeply rooted in the heart of man than sel- fishness. Selfishness is an universal passion, which mixes with all the rest and gives them form and activity. Who knows not the extent of self-love, and the manner in which it insinuates itself into every thing? Under what pretence does the vin- dictive man pursue his enemy with violence, and attempt his destruction ?--That of satisfying his re- venge. ‘This I consider the effect of selfishness: and it is the same with the libertine, the volup- -tuary, and all the other descriptions of vicious men: but, christians, we cannot feel sufficient re- gret, on the consideration that our piety itself has not been proof against the influence of selfishness, and that this vice continually debases all that is most pure and holy in christianity. Selfishness was the predominant passion of the Pharisees ; and according to the testimony of the evangelists, their religion and good works had two __ principal objects in view: they were desirous of : . acquiring honour; and notwithstanding their af- fected austerity, they wished to be abundantly ee oe ial ats: LS 14 On true and false piety. » supplied with all that could contribute to the x ibe state and pleasure of life. They aspired after a aa of affluence, and an absolute dominion over the: i minds of others : and what did they do in order — to attain these objects? They made choice of a state of retirement ; they passed whole days — and even nights in the temple: they spent the — greater part of their time at the altar, in singing the praises of God, or in addressing him in num- berless petitions ; they expressed nothing but peni- tence and humiliation ; they talked of nothing but abstinence and fasting; they condemned every thing they saw, and perpetually mourned oyer the de- pravity of the age. The consequence was, what has too frequently happened since that time; that the multitude, credulous and easily seduced by ap- pearances, conceived the highest veneration for _ them. A great number of pious women, influen- — ced by good motives, but from a weakness too common to their sex, led to estimate devotion by its apparent austerity, and prepossessed with ideas which simple minds are equally ready toad it, and unwilling to resign, declared themselves favourers of their cause, and invested them at the same time — with the care of their souls,and the management of their property; enriching them at their own ex pence, and-exhausting themselves for their sup- port : they imagined they were making a sacrifice : to God, when, by ample contributions, they ena- bled men so holy, so great, so perfect, to devote ' { On true and false piety. 15 themselves to his service: of this we are inform- ed by the Evangelist. Nor is this all: the gene- ral prepossession in their favour produced ano- _ ther effect not less advantageous, nor less con- formable to the ambition of these haughty devo- tees; for thereby they acquired a reputation which gave them authority on every occasion: they go- verned and directed the affairs of whole families, and peremptorily interposed in every conversation : im the synagogue, on public occasions, and in pub- lic places, they were treated with profound respect, and with all those marks of distinction after which they aspired, and which highly flattered their va- nity. All this they derived from their reputation for piety ; and this, as the son of God told them, was the reward of their prayers; their frequent, their protracted, their selfish prayers. ° Amongst every species of false piety, there is none so contemptible as this selfish, mercenary pi- ety: it is equally criminal in the sight of God, who penetrates the most secret recesses of the heart; and odious in the sight of men, when they are able to perceive its nature, and draw aside the veil that conceals its deformity. This kind of false piety is, I have said, the most criminal and hateful in the sight of God ; for it is most profane and sacrilegi- ous thus to misapply, not only holy things, but ho- liness itself. Had we carried the vessels out of the temple and defiled them, as the king of Babylon 16 On true and false piety. ey formerly did, we should have been guilty of a crime worthy of severe punishment: why? Because . those vessels were holy. But what was the holi- ness of those vessels, compared with that holiness __ whichis, or ought to be found in our hearts? The . 4 vessels were not in themselves holy; they had merely a relative, and, if 1 may so express myself, metaphorical holiness: but that which dwells in our bosoms is absolute holiness, the source of all other holiness, the very unction of divine or ce Judge then what is your guilt in the eyes of God, when you debase this holiness by worldly views; when you employ it togratify your avarice or am- bition; when by an unnatural union, you attempt — to join together religion and cupidity: religion, which of all things is the most estimable, the most — 2 pure, and cupidity, which is altogether oe : i: gross. 9 _ ‘ah ie Salvien declares, he could not imagine a greater ra affront to the Almighty. ‘To serve the world, said ‘ten this prelate, for the sake of God is virtuous; oe serve the world for its own sake is wr ong; but ser- ving God for the sake of the world, is it not the most signal outrage we can commit against that a A great Being? Such is the insult offered to him by ‘ a selfish piety, in which interest is our only object; and God considered only a mean by which it is to be advanced ; therefore, as the means are not pro- moted by the object, but the object by the means, * On true and false piety. 17 instead of serving God by piety of this nature, we require God to serve us; to serve the cause of our avarice, of our luxuriousness, of our vanity and pride, as he justly complains by the Prophet Isaiah : thou hast made me to serve with thy sins. False piety is not only criminal in the sight of God, but hateful in the sight of men. It excites detestation on whatever occasion it is perceived ; nor is this strange, since nothing is more dangerous, nor more to be feared than devotion debased, and guided by selfishness. A selfish devotee is capa- ble of every folly ; because in the first place, he covers the greatest defects, sometimes even the greatest crimes, with an appearance of piety; an - appearance which deceives himself, and which he would be very unwilling to see in a true point of view. Secondly, he is capable of every folly ; be- cause his piety, or rather because the esteem at- tracted by his ostentatious piety, enables him to succeed in every undertaking that passion may | suggest: Has he formed some project of revenge ? No one will resist him. Is he resolved to supplant an adversary? He is all powerful. Is he dis- posed to blast the reputation of his neighbour? His testimony alone will overwhelm the innocent with disgrace. And is it not by the help of false piety (I speak without apprehension, since it is not my design to bring true religion into discredit, God forbid that it should; but strongly to repro- B 18 On true and false piety. bate the abuses which in eyery period have crept into it,) is it not by the help of false piety, that — the weakest persons have raised themselves to the most elevated ranks ; men the least deserving to be favoured and recommended, haye obtained the greatest favour and recommendation ; and without any merit except the pretence of being reformers, have been preferred to all their competitors, and intruded themselves into. the highest offices? Is there any thing more repugnant to our natural, feelings; more calculated to excite disgust and in- dignation ? Let us not deceive ourselves, my brethren; it is, selfishness which has been the reproach of religion _ in all ages, and which has disgraced it, if 1 may so speak, inthe world. It is the discovery of this — vice amongst the most revered characters, which : has rendered the ungodly so eloquent in their cen- sures. They have observed, that men who were thought pre-eminently pious, had entered the church from interested motives, for the sake of ob- taining an honourable establishment, or rising to situations of dignity and splendour; like those mentioned by the Psalmist, who said, let us take, to ourselves the houses of God in possession. They engage in the sacred office for the aggrandizement of their families, and esteem their employment only in proportion to its revenue and profits. The. avarice which is so apparent in some ecclesiastics, utes ae On trie and false piety. — 19 their eagerness to reap temporal, where they have sown spiritual blessings; their care to proportion their labours to the emolument they may derive ; the ardent and restless desire ot others to obtain power; constituting themselves sovereigns, and secking honours, whilst they profess to be entirely devoted to the care of souls -—-these, my brethren, are subjects of reproach, of which the enemies of the church have availed themselves, in order to triumph over us. And even at the present time, what idea do men of the world form of religion; and in what way do they talk of it? Prejudiced by the various instances they have remarked to its disadvantage, and from these instances forming a general opinion, they imagine that pious persons have always a sinister motive for their piety; that one is endeavouring to insinuate himself into the good opinion of some great man; that another is providing a support which he apprehends will be needful; that a third is bent on the acquirement of power and authority; that a fourtli has other objects of pursuit, still more criminal. Such is their judgment, and you know with what contempt it is avowed; so that, from our lamentable dege- neracy, that which ought to be an honour is turned into a reproach; and the term a pious man, or a pious woman, which in its true signification expresses all that is venerable in christianity, is often considered a disgraceful appellation. B 2 20 On true and false piety. From reflections like these, the Son of God} when he sent his apostles to preach the gospel, 4 . . % enjoined them to act in the most disinterested manner, forbidding them to take two coats on their journey, or any fund for their subsistence ; or to aspire after honour, dignity, and precedency, in the christian church; explaining to them that true greatness consists in the most profound humility : he that is greatest among you, said he, let him be as the younger; and he ihat is chief, as he that doth serve. The apostles, obeying the divine in- structions of their adorable master, were particu- larly cautious, in the exercise of their ministry, to avoid all appearance of selfishness ; convinced that — without such caution, they would be unable to be- nefit souls ; and that from the moment their audi- tors should perceive any interested motive for their apostolic la bours, their confidence would be de- stroyed, and they would refuse to hear their exhor- . tations. For this reason St. Paul in particular when writing to the Corinthians, took so much > pains to prove the disinterestedness which divested him of all worldly views in his apostleship. My brethren, said he, examine our conduct, observe — our condition, and judge whether we are actuated by vain glory, or the hope of temporal advantage: we instruct you in the faith, and according to the ia? faith we are your fathers in Christ J esus; but i in the opinion of the world, we are the meanest efmen. You are christians; you, nevertheless, ie On true and false piety. ai are placed in offices, and remain in statiens, which, confer distinction : but we, we are nothing: we are weak, but ye are strong, ye are honourable, but we are despised. Even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour, working with our own hands: being re- viled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the earth, and are the offscouring of all things unto this day. ‘The holy apostle concludes by asserting, that he wrote not these things to re- proach or shame them, but to prove, that in la- bouring amongst them, all his labours were inten- ded for their advantage, and not for his own. Thus spake the apostle of the gentiles, and what effect might not be produced by his perfect disin- terestedness? Christians, let us imitate his tem- per, then will all men acknowledge the reality of our religion, and honour our sincerity. But with- out regarding the judgment of the world, let us consider that we shall then be holy in the sight of God; our prayers will rise up before his throne as fragrant incense, pure and acceptable unto him. Happy the man, who in his religion seeks God, and God alone! Observe both these characteris- ticks, he seeks God, and God alone: he is, if I may use the expression, doubly sealed with the seal of the living God. Not to seek God shews 99 On true and false piety. an indifference towards him, which is the greatest outrage. And how can he accept us, unless we) offer ourselves to him? The pursuit of any other ‘object, in conjunction with God, is a division which . offends him, for, as you have been repeatedly told, the God we serve, (or ought to serve, ) is a jealous God; and in a heart like ours, wholly formed by his hand, will admit no competitor: this he has declared in both the old and the new testament: ; he has told us by his prophets, that he is too great to dwell in a divided heart; and by the mouth of his Son, our Saviour, he has expressly said; zo man can serve two masters ; for either he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Whom, Lord, can we wish to serve but thee? What interest can we have but that of finding and possessing thee? In seek~ ing thee, and thee only, we have no disappointment to fear; we shall find our God ; we shall possess — him to all eternity. Art not thou enough to satisfy all our desires; and after what other object can our hearts aspire? We will then repeat the words of the Psalmist, and with the spirit in which he ut- tered them: whom have I in heaven but thee? and there is none upon earth that I desire beside thee. What can heaven and earth present me with more dear to me than my God, or so dear to me as my God? Thou, my God, shalt henceforth be all my treasure, and all my glory ! 2 ; : ‘ ‘. On true and false piety. 23 It remains, my brethren, to be shewn, that your” piety ought to be internal, instead of resembling that of the Pharisees, which consisted merely in outward form. This is the subject of our third head. PART III. III. Itwas a question agitated by the fathers of the church; why God, having judged men indi- vidually at their death, will re-judge them at the end of the world.—They have given various an- swers: the most satisfactory, in my opinion, is, that God designs by this universal judgment, to make manifest the principles and the conduct of every man. In the present state, the generality are in appearance entirely the reverse of their true characters: the righteous, from their humility, frequently appear like sinners, and sinners by their hypocrisy, counterfeit the piety of the righteous; by which means the good are, on numberless oc- casions condemned, whilst the wicked are justified and approved. It is just, that divine providence should rectify these disorders, and for which pur- pose the Almighty has appointed a general judg- ment, in which the. secrets of every heart will be revealed, and the virtuous or vicious state of each character be made manifest. Son of man, said the Lord to Ezekiel, (Chap. 8.) Seest thou what they do? Knowest thou what my people do; art thou thoroughly acquainted with their hearts? No: oe 24 On true and false piety. . thou canst not know, for thou seest only the out- wardappearance. But turn thee yet again, and thou shalt see greater abominations. Approach still nearer ; pierce this wall, and thou shalt see all the abominations it conceals: thou believest that this people honour me, because, in the humble posture of suppliants, they place their sacrifices on mine altar; but I say unto thee, these are sacrifi-_ ces which I reject. Yet, Lord, ‘night He, Prophet. reply, they are such as thou hast ordained—No! the sacrifices that I command are those of the heart; real sacrifices, offered by sincere piety: but all the religion of my people, is only an out- ward form which strikes the eye; they appear zealous for me, whilst they possess only an image and vain shew of zeal, Fag A i? hi Ut! y, This, my dear hearers, is the last feature whew a : the Son of God has described in the false piety of ; the Pharisees: a superficial piety, resting on the ; lips, and in the countenance, whilst the heart » is ©) untouched. To what did the Saviour of the world compare these men? To painted sepulchres. If we contemplate only the exterior, all is beautiful; but when we open them and look within, we finde 7” nothing but corruption and death, This compari- son, as St. Chrysostom remarks, is highly natural and proper; for mere external holiness is but a lifeless form of piety, a body without a soul, fit only to be hidden in the graye. In short, what is it — Es eS ee ee oe On true and false piety. 25 that God requires of man? His heart; and ex- cept the heart, what is there in man that is worthy of God? It is then in the heart that this living piety of the good man resides, since it is by the heart that he becomes acceptable to God; with the heart that he loves God, and renders himself worthy of hislove. Take from him this life of the heart, and all the rest, ina spiritual sense, is dead, as in the order of nature, the whole body expires when the heart ceases to beat. Hence the Almighty, when remonstrating by his prophets, against the infidelity of the Jews, complains that their hearts are far from him, that they have estranged their hearts from him, that their hearts are hardened against him. Hence, David, in describing the character of the righte- ous, and the sinner, particularly marks this essen- tial difference ; that the heart of the righteous is upright, that he serves God with his whole heart, that the law of God is written in his heart: but that the wicked man has a vain, a corrupt heart; that his heart is rebellious against God; that he has said in his heart there isno Ged. The royal prophet, in his frequent and earnest addresses to the Almighty, exclaims; examine me, O Lord, and . prove me; try my reins and my heart—Create in me a clean heart, O God; and renew a right spi- rit within me. Sometimes, he animates himself to bless and praise the Lord, with his whole heart ; 26 On true and false piety. or in words expressive of the disposition of his mind, calls him the God of his heart. In fact, I must repeat almost the whole of the sacred wri- tings, were I to notice every expression that — recommends the devotion of the heart. If this heartfelt zeal and affection was a requi- site of true piety under the law, how much more indispensable is it, my brethren, in the gospel, since one of the principal objects of the mission of _ Jesus Christ, was to instruct us in spiritual wor- ship; and such alone he declares is the true wor- _ ship. But the hour cometh and now is, when the true worshippers shall worship the father in spi- rit and in truth, for the Father seeketh such to worship him. We may, then conclude, that all others are but false worshippers, and that all wor-_ ship, in whatsoever it may consist, which | pros ceeds not from the heart, is but false worship. He: ot do not assert that external worship, is inv ts blameable ; I do not say it is absolutely us s that we are authorized to neglect it. I know that 3 there are prayers and religious rites, instituted for. ok the glory of God, and that in them we are requi- Nd red, and enabled to glorify him. But I assert, that the Almighty never considers himself honoured by these things, unless they proceed from the heart : that without this spiritual worship, this turning of the heart to God, he will not accept them, because — they contain nothing suitable to his being and On true and false piety. a7 attributes: for, to repeat the convincing reason given by our Saviour, God is a spirit ; consequently the worship that is suitable to his nature, is spiri- tual; they that worship him, must worship him in spirit. It is evident then, that if we neglect to render him the adoration of the heart, whatever we may do besides, we no longer honour him in truth, but only in appearance. God will not rest satisfied with outward worship; he ts a Spirit, and they that worship him must worship him in spirit and in truth. Believing this my dear hearers, what ought we to think of many things which we practise, or wit- ness among christians, and what good effects can _ we expect from them? Of what value can they be in the sight of God? I am not now speaking of those works which proceed merely from ostenta- tion or selfishness : it is certain that if they procure any reward, it will not be from God, who regards them as crimes. I am speaking Of those actions which are performed without design, without se- ; riousness or reflection ; performed from habit, from convenience, from the requirements of our office, or from worldly motives. These are actions still more common, and we perceive them even in the holiest callings. Reflect seriously on this subject. We repeat devotional compositions, replete with the noblest sentiments of faith, hope, benevolence, and piety; of confidence in God and submission to his will: but perhaps, after we have been thus Lord, a prostrate ourselves with aes: i MA) > _ one moment been influenced by faith, hope, he | ‘rity, confidence, or submiseien: And it 18,4, +» i in ane the least influenced bye chris | EY an 28 a On true and Sasse piety. — | ge mer - employed during whole boda we haven oh for mility ; and possibly in all the time, we have pro- fessed to spend in devotion, we ha ed one act of religious worship ; we have not jifted our hearts to our great Creator; ; nor * felt religion consists not in the attitude of the be eS Bs the humility of the countenance, but i in of heart. Others may visit hospitals and cone the. atic ted, relieve the sick, casions,