A SERMON.
DEUT. vi. 24. ‘—To fear the Lord our God, for our good always.’

ONE age is diſtinguiſhed from an⯑other by no circumſtance more remarkably, than by the particu⯑lar vices which are predominant, and the particular virtues which are unfa⯑ſhionable in it. There is no vice which marks the character of the preſent age more ſtrongly than irreligion. Piety is very ge⯑nerally diſregarded, or allowed to have on⯑ly a ſmall degree of worth; the moſt un⯑affected expreſſions of it are ſtudiouſly a⯑voided by many, and profeſſedly ridiculed by ſome. Yet the moſt natural ſentiments of the human heart proclaim, in very intel⯑ligible language, that piety is the firſt and nobleſt of the virtues, and has a peculiar prerogative above all the reſt. We are ur⯑ged [4] to the practice of ſome virtues by our ſtrong ſenſe of their inviolable obligation: we are allured to the love of other virtues by the high approbation of their excellence, which riſes in every well-diſpoſed mind. But piety is equally inforced by both theſe ſentiments. Its obligation is indiſpenſable, and its excellence is ſupreme: it is at once our ſtrict duty, and the greateſt glory of hu⯑man characters. It has thus a witneſs of its ſingular dignity in the breaſt of every man.

IT is not difficult to diſcover the cauſes of that perverſion of ſentiment, which has ſunk piety ſo far below its genuine rank, in the opinion of the preſent generation. It is more difficult to find a remedy for this baſe perverſion. It is doubtleſs, however, worth while to try every method which is likely to have any force. This generation of men lay claim to a great degree of public ſpirit, and deſire to be thought deeply concerned for the intereſts of ſociety: will it then be unallowable, on this occaſion, to addreſs that generous concern for the public good, [5] which all profeſs to entertain, in favour of piety, which ſome deſpiſe, and many totally neglect? Were a perſon to at⯑tempt erecting piety at once on its ge⯑nuine foundation, many would think the attempt unworthy of their notice. Were we to inſiſt on the obligation and proprie⯑ty of paying ſome regard to infinite perfec⯑tion; were we to repreſent the excellence of a temper which implies the love of good⯑neſs, and the ſoundneſs of the whole conſti⯑tution of the ſoul; were we to diſplay the refined joys which are inſeparable from the exerciſe of devout affections, or to ſpeak of the eternal happineſs with which God will reward them that diligently ſeek him ^*; our arguments might, perhaps, be addreſſed to principles of the human mind which many pretend not to poſſeſs. But when we propoſe to ſhow, that true piety has the ſtrongeſt tendency to promote the public in⯑tereſts of ſociety, we beſpeak a principle of action which none would willingly be thought to want; we may reaſonably expect [6] a favourable hearing from all who have tru⯑ly public ſpirit: and if this principle, or any other principle, ſhould bring men once to regard piety without prejudice, they would ſoon be captivated with its native charms, and become ſolicitous to cultivate it in their hearts.

IN the text, Moſes informs the people of Iſrael, that the Lord commanded them to fear the Lord their God, for their good always, for their national proſperity. The republic of Iſrael was a theocracy, a polity under the immediate protection of Jehovah; who go⯑verned it by a ſpecial providence, and was, in a peculiar ſenſe, the king of this people. But it was not only on this account that piety was conducive to their national proſpe⯑rity; it is in its own nature unchangeably conducive to the happineſs of every nation. We may exhort every people under heaven to fear the Lord for their good.

To fear the Lord, is to be truly pious and religious. In the place of religion men ſub⯑ſtitute, ſometimes idle ſuperſtition, conſiſting [7] in groundleſs terrors, and ſolicitude about things indifferent; and ſometimes bold en⯑thuſiaſm, implying unaccountable and un⯑meaning fervour. But true piety is diſtinct from both. It is founded on juſt ſentiments of the nature and perfections of God, derived both from his works and from his word, and cheriſhed and rendered habi⯑tually preſent to the mind by frequent medi⯑tation. It is a temper compounded of reve⯑rence, love, gratitude, and ſubmiſſion, to⯑wards the greateſt and the beſt of beings, prevailing habitually in the ſoul, and ex⯑preſſed in ſincere and regular devotion. The Chriſtian religion repreſents the character of God as in the higheſt degree worthy of all our pious regards, by aſſuring us that he is God our ſaviour ^*, by informing us of the ſtupendous diſpenſation of grace for the re⯑demption of the apoſtate world, which he has carried on. It therefore requires theſe regards, raiſed to the greateſt purity and ar⯑dor, and exerted in the moſt ſpiritual exer⯑ciſes of worſhip, addreſſed to God in the [8] name of Jeſus Chriſt, and animated by the influences of the Holy Spirit.

SUCH is Chriſtian piety, which, it is our deſign to prove, has the ſtrongeſt tendency to promote the public intereſts of civil ſo⯑ciety: And after having proved this, we ſhall ſhow what influence the conſideration of it ought to have on all ranks of men.

Firſt, WE ſhall prove, that piety has the ſtrongeſt tendency to promote the public intereſts of civil ſociety.

THE great end of religion, doubtleſs, is to fit men for eternity: but it likewiſe fits them for all the duties of the preſent life. The preſent and the future ſtate of human beings are two parts of the ſame whole. We can be rendered happy in the latter only by being uſeful in the former. To employ an appearance of religion as a means of ac⯑compliſhing ſecular deſigns, is a baſe proſti⯑tution of religion: but religion ſincerely embraced and ſteadily adhered to for its own ſake, will be the moſt powerful inſtru⯑ment [9] of promoting every real worldly inter⯑eſt. While it ſeems to aim directly only at rendering the perſon who practiſes it virtu⯑ous and happy, it ſpreads peace and felicity through ſociety. The influence of religion on the peace and order of the world is ſo conſpicuous, that its enemies have affected to repreſent it as a mere contrivance of poli⯑ticians for preſerving peace and order. From its acknowledged uſefulneſs, they have at⯑tempted to raiſe an hypotheſis for overturn⯑ing its truth. It has been often proved, that the attempt is vain, and the hypotheſis abſured; but the attempt could not have been made, if the ſingular uſefulneſs of re⯑ligion in ſociety had not been obvious and undeniable.

THERE is reaſon to doubt, whether a ſo⯑ciety could at all ſubſiſt for any conſider⯑able time, if its members were generally deſtitute of all religious impreſſions. If we examine the ſtate of the moſt barbarous nations, we ſhall find, that their peace and order reſult, in a great meaſure, from ſome religious ſentiments, however imperfect, [10] the want of which could not be ſupplied by any other principle. Were it poſſible to eradicate all ſenſe of religion from the minds of men, ſcarce any thing would be left on which human laws could take hold. When men have any regard to God, the ſupreme governor of the world, they will be ſubject to the powers that are ordained of God, not only for wrath, but alſo for con⯑ſcience ſake ^*. But when they ceaſe to re⯑gard rulers as the miniſters of God ^†, there can be no longer any ſubjection to their laws for conſcience ſake; wrath is the only remaining motive to ſubjection; and even this motive will be greatly weakened. The ſevereſt ſanctions can have little influence on thoſe who have no ſenſe of God, or of a future ſtate. How inconſiderable is the force of capital puniſhments, when men re⯑gard death as only a tranſient pain, the end of all trouble and calamity? Can a perſon have a degree of reſolution ſufficient to qua⯑lify him for doing any important ſervice to mankind, who would be reſtrained by the [11] fear of death, if he conſidered it only in this light? The religion of Japan propoſes no future ſtate of rewards and puniſhments. There deſpotic government, ever cruel, ever horrid, has ſurpaſſed itſelf in cruelty. Every law is enacted with unparallelled ſeverity, and executed with ſhocking barbarity. Yet the laws are deſpiſed, and diſcover their impotence moſt, when they attempt to ex⯑ert their greateſt force. Without religion, this would be the ſtate of every nation: nothing could make the laws to be revered but the moſt dreadful tortures. Tortures, which chill us with horror, have been ſome⯑times inflicted on atrocious criminals. But if religion had not conſiderable power even over the generality of mankind, it would be neceſſary, and perhaps inſufficient like⯑wiſe, to inflict the moſt exquiſite tortures on every criminal. Can any perſon be in⯑ſenſible, how valuable a bleſſing it is to ſociety, that mild and moderate puniſh⯑ments are ſufficient to preſerve its peace? Need I explain the value of this bleſſing to any of the inhabitants of Britain, the happy land which has enjoyed it ſo long? Man⯑kind [12] owe the bleſſing only to religion. Is it neceſſary to mention, that even a weak ſenſe of religion ſecures the general practice of many duties, which could never be ſuc⯑ceſsfully inforced by human laws? What, except religion, can reſtrain men from ſecret crimes? Did not religion ſupply and oath for confirmation ^* of human teſtimony, how little could teſtimony often be depended on? And if truth were not regarded as ſacred, in how many inſtances would life, and property, and reputation, be preca⯑rious?

RELIGION has been often debaſed by the groſſeſt corruptions, which have very much weakened its influence on mankind. But the greateſt corruptions of religion could never totally deſtroy its power. A little truth, though almoſt ſtifled by the abſurdeſt tenets, and the vileſt ſuperſtitions, with which it was loaded, has, in ſome meaſure, diſplayed the power of religion to render men good members of ſociety. [13] Some depravations of religion have a very pernicious tendency. Innumerable miſ⯑chiefs have ariſen from them. But could we find, in any age, or in any region of the world, an example of a community deſtitute of all religion, we ſhould ſoon be convinced, that the miſchiefs of irreligion are incomparably greater, and more de⯑ſtructive to ſociety, than all the bad effects which can be charged on falſe religion. We have frequent opportunity to obſerve the operation of ſuperſtition in multitudes. This excites our zeal againſt it, a zeal honeſt and laudable in itſelf. But being apt, like every other principle, to become exceſſive or irregular, it makes us often regard with too much indulgence, the far greater hor⯑rors of irreligion; which never prevails uni⯑verſally; and which acts, for the moſt part, in diſguiſe, and with reſerve, even among the few who give up themſelves to its abſolute ſway. A long catalogue of the ill conſequences of falſe religion may doubt⯑leſs be produced; but could we ſet in op⯑poſition to it a complete enumeration of the benefits which ſociety has actually derived [14] from very corrupt religions, we ſhould find them more numerous and important than thoſe which it derives from any other ſource.

RELIGION is exhibited in the goſpel of Jeſus, perfectly pure, ſeparated from all corruptions and foreign mixtures. But its purity is debaſed by the imperfections which cleave to its profeſſors in the preſent ſtate; and it is but ſlightly embraced, and incom⯑pletely practiſed by them. On this account the Chriſtian religion does not reſtrain and govern men ſo much as might be juſtly expected. It has really, notwithſtanding, much greater influence on the generality, than is commonly imagined. We are ac⯑cuſtomed to obſerve things going on in a certain courſe. By this means they become ſo familiar to us, that we never inquire from what cauſes they proceed. We ſee men ſubmitting inſenſibly to many reſtraints, without which they could not live together in ſociety. We ſeldom inquire, whence theſe reſtraints ariſe. But if they were tra⯑ced to their origin, it would appear that [15] very many of them ariſe from religion.—We are naturally diſpoſed to fix a certain ſtandard of every virtue that enters into a character, and to conſider perſons who fall much below this ſtandard as wholly deſti⯑tute of the virtue. We conſider thoſe alone as intitled to the character of piety, who are poſſeſſed of a greater regard to religion than the generality of mankind. We overlook the lower degrees of this regard, which are to be found in every breaſt. But many who have not a degree of piety ſufficient for the eternal ſalvation of their own ſouls, have yet ſome regard to the reſtraints of religion, by which their behaviour in ſociety is in⯑fluenced. All men have ſome imperfect ſenſe of religion, which renders them much fitter for the duties of ſociety than they could be without it. A ſenſe of religion, as it were, grows up with the human mind, and is, if I may uſe the expreſſion, incor⯑porated with it in its very growth. It mixes with our ſeveral operations unperceived, and often actuates our conduct, when we are inſenſible of its force. It eſtabliſhes an habitual turn of mind, which, without our [16] reflecting on it, reſtrains us from many crimes hurtful to ſociety, and prediſpoſes us for ſubmitting to thoſe laws by which the happineſs of the community is ſecured. Civil laws control only our external ac⯑tions; but the laws of religion kill the ſeeds of thoſe principles, which, when they are cheriſhed, ſpring up ſlowly and gradually into crimes. Civil laws regulate only that one ſpecies of conduct with reſpect to which they are profeſſedly enacted; but the laws of religion extend their influence to all our principles of action at once.

IF religion has in its very nature ſo great a tendency to ſtrengthen all the ties of civil government, and if ſociety does actually de⯑rive ſo great advantages from very corrupt religions, or from the imperfect regard to religion which even the generality of man⯑kind have; what happineſs would not ariſe from the univerſal prevalence of that exalted piety which Chriſtianity requires? Were this true, unadulterated religion, heartily em⯑braced, perfectly complied with, uniform⯑ly acted upon, it would render ſociety hap⯑pier [17] than we can eaſily imagine. Suppoſe the hearts of men poſſeſſed by thoſe pious regards which are due to infinite perfec⯑tion; ſuppoſe theſe regards animated by a lively ſenſe of the manifold diſplays of infi⯑nite perfection in the ſyſtem of nature; ſup⯑poſe them refined and elevated by a vigo⯑rous and habitual conception of our Sa⯑viour's ſtupendous and gracious undertaking for the ſalvation of mankind; ſuppoſe them raiſed to all that ſtrength and firmneſs to which they may be raiſed by the inflùences of the ſpirit of grace, earneſtly implored and carefully improved; ſuppoſe them conti⯑nually cheriſhed by the exerciſe of ſincere devotion; ſuppoſe them to rule within, and to produce that character which they natu⯑rally tend to produce; would not the tem⯑per which they form, imply ingenuous reve⯑rence and fear of the Moſt High, more effec⯑tual to govern the conduct, than the ſlaviſh dread of any earthly ruler? Would not this temper imply nobler ambition than any that can ariſe from political diſtinctions, ambi⯑tion to pleaſe and to reſemble God? Would not this temper lead to purer and more ſo⯑lid [18] virtue, than can reſult from or be ſup⯑ported by the beſt-conſtituted form of go⯑vernment? How powerful would civil laws become, were their influence ſtrength⯑ened in every heart, by a ſteady regard to the laws, and to the judgment of the ruler of the world? Would not civil laws, in⯑deed, be almoſt unneceſſary? A temper of true Chriſtian piety would reſtrain men ef⯑fectually from every degree of all thoſe crimes which diſturb the peace, or obſtruct the proſperity of a nation. If it were uni⯑verſally diffuſed, only neceſſary laws would be enacted, and every law would be chear⯑fully and conſtantly obeyed. Every indivi⯑dual would be ſolicitous to act his part in ſociety in the beſt manner; the wiſdom of all would be united in contriving, and the endeavours of all would be combined in executing every meaſure of public utility; all thoſe virtues which contribute moſt to the happineſs of ſociety, cheriſhed by piety, would flouriſh in abſolute maturity. Accu⯑ſtomed as we are to the preſent degeneracy of the human race, it is not eaſy to ſtretch our imaginations ſo far, as to form an idea [19] of the proſperity of a nation, in which the people were all righteous ^*, in which virtue directed and added force to the united power of the whole community; which, ſecure from every internal evil, were regarded with awe and reverence by nations more corrupted, and conſequently weaker. But were Chriſtian piety univerſally practiſed in any nation, that nation would experience in its infallible conſequences, this high proſpe⯑rity, which is, at preſent, even inconceive⯑able: and the favour of God, who loveth righteouſneſs, and hateth iniquity ^†, would beſtow higher proſperity on that nation, than all which could reſult from the natu⯑ral conſequences of their own piety.

I HOPE it is evident from what has been ſaid, that piety contributes greatly to the public happineſs of every nation. Let us next ſhow briefly, what influence the conſi⯑deration of this ought to have on all ranks of men.

[20] IN every nation there are many of ſupe⯑rior and diſtinguiſhed rank. The higher the rank which perſons hold, the greater will be the importance, the more extenſive the influence of their behaviour in ſociety. Any neglect of duty in them is more per⯑nicious to their country, than a ſimilar neg⯑lect in perſons of inferior rank. Since reli⯑gion, therefore, moſt effectually regulates the conduct of every citizen, how neceſſary is it to the happineſs of a nation, that the great be entirely ſubject to the influence of religion? Your country calls upon you, ye great, ye noble, for her ſake; ſhe beſeeches you, for the happineſs which your right be⯑haviour eſpecially will confer on her, to ex⯑cel in piety, that it may, like a living ſpirit, animate you continually in ſeeking her good ^*.—Your piety will tend to make others, as well as yourſelves, good citizens. They who have been leaſt diſpoſed to regard reli⯑gion themſelves, have nevertheleſs acknow⯑ledged the neceſſity of cheriſhing religious impreſſions in the generality. The exam⯑ple [21] of the higher ranks will cheriſh them moſt ſucceſsfully. Should their practice ſhew that they regard religion with indiffer⯑ence, mankind, always eager to imitate their ſuperiors, will ſoon endeavour to free themſelves from the reſtraints which reli⯑gion lays upon their vices. Piety conſiſts chiefly in an inward temper. It is a falſe appearance of it that ſtudiouſly diſplays it⯑ſelf in external ſhow. But inward piety is naturally expreſſed in unaffected devotion, and regular worſhip of God. It is only by being thus expreſſed, that it becomes ob⯑vious to others, or can attract their imita⯑tion. If we would render others pious by our good example, we muſt put forth piety into act on every proper occaſion. But the example of piety will be moſt attractive, when it is exhibited by thoſe whom Divine Providence has placed in an eminent rank. In their conduct piety will ſhine with the greateſt luſtre. When they render their re⯑gard to God conſpicuous and unqueſtionable, the reſt of mankind will be inſenſibly allu⯑red to the practice of religion. It is the privilege of thoſe who are exalted above the [22] many, that they have it in their power to re⯑commend every virtue to mankind, by their example; a noble privilege, which they are ſtrictly obliged to exerciſe. And can the obligation be ſtronger with regard to any virtue, than with regard to piety, which is moſt excellent in itſelf, and moſt beneficial to human ſociety?

AGAIN, becauſe piety has the ſtrongeſt tendency to promote the happineſs of every people, it is particularly incumbent on all who are intruſted with any degree of autho⯑rity and power, on all governors, judges, and magiſtrates, to exerciſe and to encou⯑rage unfeigned and exalted piety. Many of the rulers of every kingdom are naturally of ſuperior rank, and all of them derive im⯑portance from their public character. This will give force and influence to their exam⯑ple.—Rulers are the proper guardians of the peace and order of ſociety. It is chiefly religion that ſupports thoſe connections of individuals, which beſtow order on ſociety, which diſtinguiſh a regular polity from a confuſed multitude, and which produce [23] public peace, proſperity, and power. On this account, all rulers are, by their office, in a peculiar manner, the guardians of reli⯑gion. They cannot exert themſelves in this character, if they be either indifferent about religion, or averſe from it. Without a warm regard to religion prevailing in their own hearts, they will not employ their authority in promoting it. If, therefore, any ruler neglect the duties, or tranſgreſs the laws of piety, he unworthily betrays the higheſt intereſts of ſociety, with the pro⯑tection of which he is intruſted. His prac⯑tice tends, indirectly perhaps, but certainly, to multiply thoſe crimes which it is his buſineſs to correct; it tends to introduce thoſe diſorders into ſociety which his office is inſtituted on purpoſe to prevent.—It is of the higheſt moment to ſociety, that the public functions of rulers be well executed. Rulers are leſs ſubject than others to the reſtraints which ariſe from human laws. They can execute the laws againſt others; but themſelves have many advantages for eluding the force of the laws, from their rank, their authority, and power. The laws [24] of religion alone, regarded and complied with, can ſufficiently control their actions. In thoſe monſtrous governments them⯑ſelves, where the power of rulers is abſo⯑lute, the laws even of falſe and corrupt re⯑ligions lay ſome reſtraint on the will of the rulers, and induce them to act, in many inſtances, with moderation. What happi⯑neſs, then, might not be derived to man⯑kind from their governors, if, in better conſtitutions of government, a purer reli⯑gion united its reſtraints with thoſe under which the civil laws lay the higheſt rulers?—Power is apt to be abuſed, and to pro⯑duce inſolence and ſeverity. The benign ſpirit of Chriſtian piety, thoroughly imbibed by rulers, is the moſt effectual preſervative from the abuſe of power. Religion will beget in the mighty ones of the earth a ſenſe of dependence on the Moſt High, whoſe children and ſubjects all men are; and this ſenſe will be a powerful principle of juſtice, gentleneſs, and clemency to all whom God hath ſubjected to their power. Religion will lead them to conſider their power as derived from the gracious and [25] righteous governor of the world; and to exerciſe it uniformly for the good of all, ac⯑cording to the example of righteouſneſs and benignity which God exhibits in his provi⯑dence towards his creatures. The univer⯑ſal prevalence of Chriſtian piety would have force enough to baniſh from the earth the cruel ſlavery under which a great part of mankind groan at preſent. In fact, where⯑ever Chriſtianity has been embraced, it has prevented many of the horrors of lawleſs deſpotiſm, and introduced ſome degree of moderation into the ſpirit of government. Governors, animated by its genuine power, will ever be the miniſters of God to men for good ^*. Be wiſe now therefore, O ye kings: be inſtructed, ye judges of the earth: ſerve the Lord with fear ^†. Give unto the Lord, O ye mighty, give unto the Lord glory and ſtrength. Give unto the Lord the glory due unto his name; worſhip the Lord in the beauty of holineſs ^‡.

FURTHER, the conſideration of that in⯑fluence [26] which piety has upon the public happineſs, ought to add ſtrength to the en⯑deavours of all the miniſters of Jeſus, for cheriſhing the benign and heavenly ſpirit of religion in the hearts of men. We are bound by the ſtrongeſt ties, my Reverend Fathers and Brethren, we are urged by all poſſible conſiderations, to promote univerſal and ſincere regard to God, whoſe miniſters, for this very end, we are. Should our country find any of us defective in piety, that virtue which is rendered peculiarly incumbent upon us by the relation in which we ſtand to the all-perfect object of it; ſhould our country have reaſon to impute any of the miſchiefs which ſhe cannot fail to ſuffer from the impiety of her ſons, to our indifference about religion; O let us think, what indignation may ſhe not juſtly pour out on us, as the moſt undutiful and abandoned of her children; as wretches, who cannot be reſtrained by conſiderations, moſt ſacred to all, but to us more ſacred than to any others, from being traitors to her moſt important intereſts! True piety is to every nation, like the ſun to this [27] earth; it alone can enlighten, warm, che⯑riſh, or invigorate all its inhabitants. But in the preſent age, the influences of this glorious luminary are often obſtructed, often infected. The impious, as if they dwelt in ſome frozen clime, feel none of its force; the dark clouds of ſuperſtition intercept its rays from others; enthuſiaſm, like a flaſh⯑ing meteor, confounds its light, and con⯑verts its genial warmth into unnatural, ſul⯑try, and ſuffocating heat. To the miniſters of religion is committed the important office of conducting all, as it were, into a happy region, and placing them in a favourable ſituation, where the beams of religion, un⯑obſtructed, pure, and intenſe, may pene⯑trate their hearts. Would we promote the happineſs of men, either in this world or in the next, let us do our utmoſt to lay their ſouls open to the influences of piety, and to prepare them for receiving them. Be it our conſtant care to preſent to the view of our hearers true piety, and ſerious devotion, in its genuine form, neither tainted by en⯑thuſiaſm, nor debaſed by ſuperſtition; let us labour to expreſs the ſecret operation of [28] devout affections in the heart; let us diſ⯑play their beauty and their power, in all the exerciſes of fervent devotion; let us dwell often on the view of divine excel⯑lence, eſpecially as it is manifeſted in the Chriſtian diſpenſation, that men may feel what regards are due to it, that they may perceive the baſe degeneracy of that ſoul which cannot be affected by it; let us endeavour to excite their love to godlineſs, by repreſenting, as far as words can repre⯑ſent, the charms of a temper of devotion, its refined and exquiſite pleaſures, and its happy conſequences; let us uſe all the means we can, to form men to the taſte, and to win them to the purſuit of that real dignity of character, which piety alone can beſtow; let piety eſpecially ſhine forth pure, fervent, and exalted in our own example. By aiming continually at all this, we ſhall beſt perform our duty, not only to God, and to our own ſouls, but alſo to our coun⯑try. If our endeavours prove ſucceſsful, by our means peace ſhall be within her walls, and proſperity within her palaces ^*: for the [29] favour of God ſhall reſt upon her; her children ſhall call us bleſſed among men; and we ſhall ſee her good, we ſhall rejoice in the gladneſs of our nation, and glory with the Lord's inheritance ^*.

FINALLY, let us all, whatever be our rank or ſtation, fear the Lord always, for our good. The enemies of religion impu⯑dently boaſt, that their enlarged views have enabled them to provide for the preſent hap⯑pineſs of the world, by ſetting men free from the uneaſy apprehenſions of a God and a future ſtate. But it may be affirmed with greater truth, that by checking all regard to that great being who alone can beſtow eter⯑nal happineſs, they, at the ſame time, with ſurpriſing narrowneſs of thought, deſtroy the only foundation of preſent peace and happineſs, both to individuals and to ſocie⯑ties. Let us, my Chriſtian brethren, ever regard their attempts with indignation. In ſpight of all the ſophiſtry, and all the ridi⯑cule, by which they would deſtroy a firm [30] faith, and lively ſenſe of God; by which they would diſcourage the fervent exerciſe of devout affections; by which they would overturn our belief of the goſpel of Chriſt, the firmeſt ſupport, the higheſt improve⯑ment of genuine piety; let us be perſuaded, that to fear the Lord will always be our righ⯑teouſneſs ^*. We are all members of ſociety; we are all obliged to promote its peace and happineſs; an argument drawn from its in⯑tereſt ought to be irreſiſtible to us all: let us, therefore, practiſe piety, which is the principal bond of ſocial union. We are ob⯑liged to piety, not only as we are men and Chriſtians, but alſo as we are citizens; it is a duty which each of us owes to his coun⯑try. If we be truly pious, we ſhall, at leaſt, render ourſelves fitter for acting our part well: we ſhall likewiſe contribute to render others more uſeful ſubjects. None of us is ſo obſcure, as to be wholly incapable of promoting religion by an example of regard to it. Princes may recommend religion powerfully by their authority and example: [31] our pious King is ſolicitous to recommend it. They who have laboured in forming his young heart to piety, have influence enough to give extenſive encouragement to this di⯑vine virtue; we truſt they will give it. But the meaneſt of us may aſſiſt their noble ef⯑forts; the meaneſt of us may be religious; the meaneſt of us may ſhow an attractive, living form of piety. We cannot all ſerve our country, by contriving or executing great deſigns; but we may all ſerve it ef⯑fectually by being pious. If we be acted uniformly by piety, our low ſtation may prevent our being celebrated as patriots in the annals of men; but we ſhall be inroll⯑ed patriots in the records of heaven; for we ſhall perform the moſt important duty to our country which any man can perform. Bleſſed is the nation whoſe God is the Lord ^*. He will always be the God of a religious and virtuous nation. Let all the earth, therefore, fear the Lord; let all the inhabitants of the world ſtand in awe of him ^†.