The Political Advantages of Godliness

A true Copy of Record, Examined,

By SAMUEL WYLLYS, Sec'ry.

ELECTION SERMON.

—GODLINESS is profitable unto all things, having promise of the life that now is, and of that which is to come.

IN all situations and conditions of life, true religion is of the first importance. It is the solace of those, who are placed in the vale of poverty and affliction; the sweetener of all the unambitious enjoyments, of the middle walks of private life; and the highest ornament to the persons, and characters of the rich, the honorable, and the great. Without it, no man can be either truly, or lastingly happy. Were this divine guest to be banished from the society of men, this world would become but the abode of folly and wretchedness; and man, with all his boasted reason and superiority, inferior, in point of real enjoyment, to the herds who graze the fields.

THE sentiments of St. Paul on this subject, are clearly expressed in our text and context. After cautioning Timothy to avoid perplexing himself and p. 6others, with the fabulous traditions of the Jews, and their endless genealogies, and exhorting him, like the athleticks in the Grecian games, to exert his uttermost labor and diligence, in pursuing and promoting the doctrines and duties of true piety, as an argument to enforce the ◊hole he introduces the words of our text. Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

THESE motives to godliness, though first addressed to Timothy, apply with equal force and propriety to all men, of every age and condition. The import of the text is briefly this, "Godliness is every way advantageous. Whoever shall experience the power of it, will thence derive a rich harvest of gain. Beside the crown of immortal glory, which it infallibly secures to its possessor, it will produce the highest satisfaction, of which the human mind is capable, in the present state of existence. Its advantages are eminent in all stations, and situations, and in the prosecution of every business, proper to engage the attention of mankind."

p. 6IF then godliness have promises of good to be enjoyed in this life, as well as in that which is to come, if it be profitable unto all things, we may doubtless with safety conclude, that effectual aid may be derived from it, in the administration of civil government; and that, if generally and faithfully practised, it would most essentially contribute toward obtaining for, and securing to a community, all the important ends of its institution.

To illustrate this observation, is the proposed object of the present discourse. Preparatory to which, a concise view of the nature of godliness, and of the ends of civil government will first be taken.

p. 7GODLINESS is a term used in two senses; the one limited, and the other more general. In its limited sense, it includes only the duties of piety toward God. In its general sense, it comprises all the duties prescribed by the christian religion; those which we owe to our fellow-men, and to ourselves, as well as those which we owe to God. The apostle, in our text, uses the term in its most general sense, as appears from the extensive benefits, which, he assures us, will flow from a faithful practice of its various duties. These duties cannot now be minutely detailed. It may however be proper to observe in general, that they may be divided into four classes, the duties we owe to God, to Christ, to our fellow-men, and to ourselves.

IN the first of these, are comprised supreme love to God, a fixed dependance on, and a humble trust in him, a cordial submission to his providential dispensations, together with conformity to his revealed will.

IN the second, are included faith in the mediator, accompanied with a daily and sincere attention to him, considered as our teacher, our example and lawgiver, our advocate and intercessor with the father.

IN the third, are contained universal love to mankind, mercy, justice, beneficence, truth and the forgiveness of injuries.

THE fourth, comprehends the graces of humility, meekness, prudence, fortitude and self-government.

p. 7ALL the before mentioned virtues are briefly comprehended, by our divine master, in the following expressive words. "Thou shalt love the Lord thy God, with all thy heart, and thy neighbour as thyself" These unitedly constitute that godliness, which p. 8is urged on us in our text, as being every way conducive to the advancement, of all the important interests of mankind.

BUT in order to determine, how far godliness contributes to the obtainment of the great ends of civil institutions, it will be necessary to enquire what those ends are? Or what are the great objects, all governments ought to pursue, and which all good governments actually do pursue, though with different degrees of success? These, it is supposed, may be all comprehended in the following particulars.

1. THE primary object of civil institutions is to prevent those evils, which, considering the depravity of mankind, would certainly result from a state of nature.

SELFISHNESS is the predominant principle of fallen man. This, by being supreme, necessarily excludes the fear of God, and benevolence to our fellow-men. And among a number of individuals, ununited by any social compact, would produce a state of constant mutual hostility. In such a situation, jarring interests would at once enkindle the fire, and constantly fan the flame of discord; and of course banish peace and security. No protection, except what may be derived from personal prowess, can be obtained by individuals, in a state of nature. Life and property are equally insecure. Indeed without some kind of civil association, the last must be extremely limited. The power of an individual, unassisted by those arts, which flourish only under the protection of civil government, is wholly incompetent to the acquisition of more property, than a bare sufficiency for a scanty subsistence. But admitting the possibility of acquiring considerable property in a state of nature, still it would only serve to invite plunder, and lawless invasion. The more one possessed, p. 9the greater would be his danger. And if his strength should prove sufficient, to resist a single invader, it must unavoidably yield to the superior force of a combination of those, who would choose to live by rapine, rather than submit to the toils of daily labor.