PART II. OF THE DUTIES OF THE CHRISTIAN RELIGION. ΤΗ CHAPTER I. Of Piety. HE things which pertain to God, and his worship, are diftinguished by the name of piety, or godlinefs: in like manner as our duty towards our neighbour is contained under the names of justice and charity and that towards ourselves is called temperance. It is the firft of these, viz. piety, which I have here attempted to delineate. Piety by many is faid (and that justly) to denote the whole Chriftian religion, because that is a doctrine according to godlinefs, and the whole duty which God requires of us, under that appellation; according to St. Paul, who fays, in the 4th chapter of his firft epiftle to Timothy, Godliness is profitable unto all things, having the promise of the life that now is, as well as that which is to come. In all things our duty towards God ought to be regarded as our principal end; whom indeed we ferve and obey by difcharging the offices of juftice and charity due to our neighbour. Piety, or the worship of God, is beneficial in procuring the health and peace of the foul, and in promoting and increasing the reward of future glory. It is also a probable means, by our example, to bring others over to the faith and belief of those things which make for our falvation. In fhort, it's ufes are very many, and may be faid to be the fountain from whence all virtues flow. Hence St. Aguftine defines piety to be the true worship of the true God; all the duties of good living being derived from it. In piety the Emperor Theodofius placed the felicity of a Chriftian, and at his death recommended nothing fo ftrongly to his fons, as that they fhould preferve true piety; because from the practife thereof peace and all good things come. If happinefs and comfort do not refult from virtuous actions, is it to be fuppofed that they accompany a life of wickednefs? for that is a condition which is feldom free from internal corroding reflections, that are hard to be stifled even in the greatest profufion of worldly worldly splendour. But it may be objected, that pious perfons are oftentimes poor and miferable, linger ont their earthly course in a needly fubiitence, or perhaps die for want. To this I anfwer, that it now and then, nay frequently, happens; but then God fully compenfates their deficiency of wordly joys, by fupplying them with spiritual gifts, and filling their minds with comfortable hopes of eternal delights. True piety confifts in the fincere worfhip of God, and in promoting his honour and glory. Alfo, in the love of our neighbour, having a heart always difpofed to execute thofe offices which Chriftianity and humanity dictate. And in regard to ourselves, it confifts in temperance, in the denial of worldly things, and in fubduing our paffions. St. Paul, in his ist epistle to Tim. ift chap. and 27th verfe, fays, Pure religion and undefiled before God and the Father is this, to vifit the fatherless and the widows in their affliction, and to keep himself unspotted from the world. There are some who argue, that piety is inconfiftent with the business and pleasures of life, which things are fo neceffary to our well-being here: they alledge, that it takes up too much of their time and thoughts; that it fits heavy upon the fpirits, is an obftruction obftruction to fuccefs in commercial affairs, and renders them unfit and unacceptable to fociety and good company. But this plea is foon confuted, by confidering the object of our piety, and the means proposed by it, and contained in it. The object of our piety or devotion is that Divine Being who has revealed himself in the fcriptures, manifefted himself by his works of creation and providence, who made heaven and earth, by whofe goodness we enjoy the genial warmth and fruitfulness of fpring and fummer, and by whose power we experience the awful horrors of winter; it is that God who made a covenant with Abraham and his pofterity, who delivered the Ifraelites from the Egyptian bondage, who made known his will to them in the law and the prophets, and, by the merciful act of redemption, has put it in the power of his creatures to obtain falvation and an heavenly inheritance upon moft gracious terms, eafy and neceffary to be observed for the peace and happiness of fociety. The means contained in piety, and the end propofed by it, are promifes of a quiet life here, and an eternal reft with God in heaven. Whatever frightful and abfurd notions men may entertain of religion, and of the restraints that a virtuous life puts them upon with refpect to worldly pleasures, yet : yet they are groundless and without foundation for fo far is piety from obstructing the joys and comforts of life, that it enables us to enjoy life to greater perfection. Neither does it retard the fuccefs of our temporal affairs, for it's precepts enjoin truth, juftice, moderation or temperance; virtues which not only are apt to beget reverence and respect from all with whom we have intercourfe, but likewise are a natural means of profperity and fuccefs. Moreover the practice of piety and virtue is the end we were fent into the world for, that so we may be qualified to enter upon that great and bleffed eftate in heaven, for which God has defigned us. Unspeakable and transporting pleasures cannot fail to fpring up in the minds of those perfons whofe conduct gives them hopes that they are in God's favour, and have a fair profpect for happiness in the other world. Unutterable must be the joys of their hearts, when they contemplate that they are foon to afcend up into heaven, to be received with congratulation by their Saviour into the friendship of the powerful Monarch of the World, to be present with and to be known by angels and archangels, and that their continuance there is to be for ever. Such meditations (which confcious innocence always produces) will difpel far off the |