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is the very End of God's bestowing Riches upon us, the Pretence of our desiring them, and the beit Use we can poflibly make of them ; we certainly must be self-condemned, if, to please a vitiated Imagination of our own, or attract the Eyes of others, we lay them out in such extravagant Manner upon ourselves, as to defraud many poor and needy Creatures of the necessary Comforts of Life. 3. That our Dress and Attire be such, as shall neither naturally, nor designedly serve to the Purposes of Looseness and Immnodefty in ourselves, nor minister Temptations to the unwary Hearts, or the heated and depraved Imaginations of others. 4. That too much of our Time be not taken up in dressing and adorning ourselves, because Time is not our own, and must not be expended, as we think fit. And, 5. That, when we are never so richly and elegantly dressed, we be nor fo conceited, and highly opinionated of ourselves, as to look down upon others, that make not the like Appearance, with Contempt and Derision. For, since Dress adds no real Value to any Person, the Vanity must be egregious, to spend any considerable Part, either of our Thoughts, or Time, or Wealth, or Esteem, about them.

3. Once more; there is a Temperance in the Matter of our Recreations. For, though these are not only useful, but, many Times, necessary, to breathe our Spirits, after they have been almost stilled in a Crowd of Business, and so divert our wearied Thoughts, which, like the Strings of a Lute, by being slackened now and then, will found the sweeter, when they come to be wound up again ; yet we must take great Care, that we turn not our Phyfick into Food, and make that our Business, which should be our Diverfion ; that our Recreations be short, and apt to refresh, but not to steal U 2


away our Minds from severer Employments. For long Sports and Recreations are like a large Entry to a little House; they take up so much Room in the narrow Compass of our Time, that there is not Space enough left in it for the more useful Apartments ; and, so far as our Sports do exceed the Meatures of necessary and convenient Recreation, they are unwarrantable Incroachments either upon our Calling, or our Religion. The like Care we must take, to make our Recreations a liberal Exercise to amuse and recreate us, and not a sordid Trade to get Money. For some Money indeed we may be allowed to play, as much, as will be neither any great Concern to the Loser, nor Triumph to the Winner ; but he, that proposes to adventure any confiderable Sum this Way, runs him self manifeftly into the Danger either of Covetousness, and an eager Desire of winning, or of Rage, and Anger at his ill Fortune, if he happens to lose ; both of which will naturally engage him in other Commissions. Covetousness will tempt him to cheat and cozen, and Anger to swear and curse, as common Experience shews : The Man therefore, who plays deep, may every Time be said to set his Soul, together with his Money, to stake, and is sure to lose all Sense of the Sport and Recreation, which he pretends to aim at; because, all the while that he plays, he is convulsed with alternate Passions, and has, at one Time, the Desires and Fears of the Covetous, and, anon, the Impatience and Rage of the furious Man, boiling in his Breast.

These are some of the chief Instances of that Virtue of Temperance, which concerns our Bodies, and we have only hitherto considered the Transgressions of them, in Point of Excess. There is another Evil, says the Royal Preacher, which I have seen under the Sun, and it is common among Men; a Man, to whom God hath given Riches,




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Wealth, and Honour, so that he wanteth nothing for bis Soul of all that be desireth ; yet God giveth him not Power to eat thereof. Miserable Creatures ! who cannot find in their Hearts to borrow so much from their Chests, as may fill their Bellies, or cloath their Backs; who are so intent upon the World, so moiling and drudging in it, that they cannot afford themselves competent Times for Sleep, much less for Recreations : This is Vanity, and it is an evil Disease. And therefore he very justly concludes, it is good and comely for one to eat and drink, meaning in Moderation, and to enjoy the Good of all the Labour, that he taketh under the Sun, all the Days of his Life, which God giveth him ; for this is bis Portion, and the Gift of God.

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Of Mortification,
VER since the first Corruption of our Na-

ture, our Bodies are become the Instruments of Sin, and the Desires and Appetites, that arise from thence, are in a great Measure our Prompters and Seducers to it. These are the Lufts, which war against the Soul, as the Apostle declares; and yet they have the good Luck to be thought our dearest Friends, and looked upon as a Part of ourselves. In them, when accomplished, we account ourselves happy ; in them, when crossed, we account ourselves miserable, and in them, when unheard, we account ourselves affronted. We allow them indeed to do any Thing with us; they can put out our Eyes, and be welcome ; they can blind our Judgments, and make Stupidity please us. Our holy Religion however teaches us another Lesson : It informs us, that, notwithstanding this dear Union and Commerce between Soul and Body, there are no two in the World at greater Enmity with one another ; none, that drive on


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such different Interests, as they. Our fleshly Lusts are'in a State of Rebellion against our Reason; and to listen to them is to be Confederates to our own Ruin. Some of them are ałtually evil, and the rest are inclinable to be so ; and therefore the Business of Religion is to destroy the one, and restrain the other ; from whence arise the two great Christian Duties of Mortification and Self-denial.

1. The Apostle, speaking of what we have hinted above, viz. that the Flesh lufteth against the Spirit, and the Spirit against the Flesh, and that these are contrary the one to the other, gives us a long Muster-Roll of that formidable Army of Wickedness, against which we engaged ourselves at our Baptism to contend. The Works of ihe Flesh, says he, are manifejt, which are ikese: Adultery, Fornication, Uncleanzejs, Lafciviou ness, Idolctry, Witchcraft, Haired, Variance, Emulation, Wrath, Strife, Seditions, Heresies, Enryings, Murthers, Drunkenness, Revellings, and such-like. Noiv, to some, or more, of these, every one of us, by our depraved Nature, is inclined, and perhaps have run great Lengths in the Commission of them. The Inclination or Appetite therefore, whereby we have been initigated to do these Things, we must so totally extirpate and destroy, as to leave no Remains of it in our Nature. For it is not enough that we neither pratise any of these Sins, nor consent to the Practice of them, unless we make it our constant Endeavour likewise to wean and abstract ourselves from those evil Tendencies and Inclinations, which we have contracted by our adhering to them. These Inclinations indeed are no farther our Sins, than we yield our Consent to them; yet, while we patiently harbour them in our Borom, without endeavouring to smother and extinguish them, they are in some Measure chosen and voluntary, and may be said to have in them the



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Bane and Formality of Sin. Though we should not think it proper, for Instance, to run into the the same Acts of Lasciviousness, that we have formerly done ; yet, while we retain, with Delight, our Inclination towards it, we are still incontinent in the Sight of God. We must not think therefore, that our Sin is mortified, because we neither practise, nor consent to the Practice of it ; for, while we have any Inclinations to it remaining in us, we must strive to subdue and conquer them ; otherwise we have only forced our Enemy into his last Retreat, where, by our own Neglect, we give him an Opportunity to rally, and re-inforce himself against us. Our Sin Itill lives in our Inclination to Sin, and will soon, if it be not beaten thence, recover its broken Forces, and become as formidable again as ever. If ever therefore we mean to mortify our vicious Inclination, we must not only abstain from the Sin itself, but avoid all Occasions, that lead to it; deny ourselves those lawful Liberties, that too nearly approach it, and impose upon ourselves such voluntary Restraints and Severities, as have a natural Tendency to starve and root it out.

How much it is every Christian's Duty, in this Sense of the Word, to mortify his evil and corrupt Affections, needs not surely to be told him, when he remembers, how, at his first Initiation into the Service of Christ, he renounced all the finful Lufts of the Flesh, and, at the sacred Altar, when he ratified his baptismal Vow, offered and presented unto God bimself his soul and Body, to be a reasonable, boly, and lively Sacrifice unto him : When he reflects, how frequently, in the Old Testament, he is called upon to cease to do Evil, and learn to do well; to circumcise bimself to the Lord, and to take away the Fore-skin of his Heart ; and how inces. fantly, in the New, to purge out the old Leaven, in


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