eternity to give nothing to opinion or example. Indeed, the upright is every where represented to us in the holy writings, as a judicious and prudent man, who calculates, who compares, who examines, who discriminates, who tries whatever may be the most proper, who does not lightly believe every fancy, who carries before him the torch of the law, that his steps may be enlightened, and that he may not be in danger of mistaking his way. The sinner, on the contrary, is there held out as a foolish man, who marches by chance, and who, in the most dangerous passes, advances forward with confidence, as if he was travelling in the straightest and most certain path.
Now, my brethren, such is the situation of almost all men in the affair of salvation. In every other matter, prudent, attentive, diffident, active to discover any errors concealed under the common prejudices, — it is in salvation alone that nothing can equal our credulity and imprudence. Yes, my brethren, we tell you every day, that the life of the world, which is to say, that life of amusement, of inutility, of vanity, of show, of effeminacy, exempt even from great crimes, — that this life, I say, is not a Christian one, and consequently is a life of reprobation and infidelity: it is the doctrine of that religion in which you were born; and since your infancy you have been nourished in these holy truths. The world, on the contrary, affirms this to be the only life which persons of a certain rank can lead; that not to conform themselves to it, would betray a barbarity of manners, in which there would be more singularity and meanness than reason or virtue.
I even consent that it may still be considered as dubious, whether the world or we have reason on our side, and that this grand dispute may not yet be decided; nevertheless, as a horrible alternative depends upon it, and that any mistake here is the worst of all evils, it appears that prudence requires us to clear it up at least, before we take the final step. It is surely natural to hesitate between two contending parties, particularly where our salvation is the subject of dispute. Now, I ask you, entering into the world, and adopting its manners, its maxims, and its customs, as you have adopted them, have you begun by examining whether it had reason on its side, and if we were wrong and false deceivers? The world wishes you to aspire to the favours of fortune, and to neglect neither cares, exertions, meannesses, nor artifices, to procure them: you follow these plans; but have you examined if the gospel does not contradict and forbid them? The world boasts of luxury, of magnificence, of the delicacies of the table; and, in matters of expense, it deems nothing excessive but what may tend to derange the circumstances. Have you informed yourselves, whether the law of God does not prescribe a more holy use of the riches which we hold only from him? The world authorizes continual pleasures, gaming, theatres, and treats with ridicule whoever dares venture even to doubt their innocence. Have you found this decision in the sorrowful and crucifying maxims of Jesus Christ?
The world approves of certain suspicious and odious ways of
