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SERMON VI.

On LUXURY and LICENTIOUSNESS.

ISAIAH V. 12.

The harp and the viol, the tabret and pipe and wine are in their feafts; but they regard not the work of the Lord neither confider the operation of his bands.

VI.

T appears from many paffages in the SER M. writings of this prophet, that in his days great corruption of manners had begun to take place among the people of Ifrael. Originally a fober and a religious nation, accustomed to a fimple and paftoral life, after they had enlarged their territories by conquest, VOL. IV.

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SER M. and acquired wealth by commerce, they gradually contracted habits of luxury; and luxury foon introduced its usual train of attending evils. In the hiftory of all nations, the fame circulation of manners has been found; and the age in which we live refembles, in this respect, the ages which have gone before it. Forms of iniquity may vary; but the corrupt propenfities of men remain at all times much the fame; and revolutions from primitive fimplicity to the refinements of criminal luxury have been often exhibited on the ftage of the world. The reproof directed in the text to the Jews of that antient age, will be found equally applicable to the manners of many, in modern times. In difcourfing from it, I fhall first confider the character of thofe who are defcribed in the text, and show the guilt that is involved in it. I fhall next confider the duties which perfons of that character are fuppofed to have neglected;

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VI.

neglected; to regard the work of the SERM. Lord, and to confider the operation of his bands.

I. WHEN We take into view the character pointed at in the text, it is evident that what the prophet means to reprove is, the spirit of inconfiderate diffipation, of intemperate indulgence, and irreligious luxury. It is not the feaft and the wine, the harp and the viol, which he means to condemn. Mufic and wine are, in themselves, things of innocent nature: Nay, when temperately enjoyed, they may be employed for useful purposes; for affording relaxation from the oppreffive cares of life, and for promoting friendly intercourse among men. The opulent are not prohibited from enjoying the good things of this world, which providence has bestowed upon them. Religion neither abolishes the diftinction of ranks, (as the vain philosophy of fome would teach us to do), nor interferes with a modeft and decent indulgence of pleasure.It is the

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SER M. criminal abufe of pleasure which is here cenfured; that thoughtless and intemperate enjoyment of it which wholly abforbs the time and attention of men; which obliterates every ferious thought of the proper bufinefs of life; and effaces the fense of religion and of God. It may be proper to remark, that it is not open and direct impiety, which is laid to the charge of the perfons here characterised. It is not faid, that in their feafts they fcoffed at religion, or blafphemed the name of God. To this fummit of wickedness these persons had not yet arrived; perhaps, the age in which they lived gave not its countenance to this wantonnefs of impiety. It is merely a negative crime of which they are accufed; that they regarded not the work of the Lord, neither confidered the operation of his hands. But this abfence of all religious impreffions is here pointed out, as fufficient to ftigmatife their characters with guilt. As foon as the fenfe of a Supreme Being is loft, the great check is taken.

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VI.

off which keeps under restraint the paf- SERM. fions of men. Mean defires, and low pleasures, take place of the greater and nobler fentiments which reafon and religion infpire. Amidst the tumult of the wine and the feaft, all proper views of human life are forgotten. The duties which as men, they have to perform, the part they have to act in the world, and the diftreffes to which they are expofing themselves, are banished from their thoughts. To-morrow fhall be as this day, and more abundantly, is the only voice. Inflamed by fociety, and circulated from one loose companion to another, the spirit of riot grows and fwells, till it end in brutal excefs.

Were fuch diforders rare and occafional merely, they might perhaps be forgötten and forgiven. But, nourished by repetition and habit, they grow up among too many, to become the bufnefs and occupation of life. By thefe unfortunate votaries of pleasure, they are accounted effential to happiness. Life appears to stagnate without them.

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