quently wrong, in various ways, those whose happiness they were bound, and perhaps had engaged, principally to consult; they entice others into sin, and leave them afterwards exposed to wretchedness; they introduce dissentions and dishonour into families, they disorder and weaken human society. And the wrongness of their conduct is so evident, that they are usually forced by a variety of arts to banish reflection; that they may, if possible, be ignorant of their own guilt, or at least inattentive to it. For would they but consider at all seriously, and without palliating, what unkind and cruel things they do, what good and worthy actions their course of life obliges them to omit, and how strongly their example tends to make others perhaps worse than themselves; they could not fail to see, that whatever pretences, and sometimes plausible ones, there may be to the contrary, no two things upon earth are in reality more inconsistent, than good nature and debauchery.

Indeed great numbers will acknowledge this; who yet strenuously plead, that provided they do nothing prejudicial to others, there can be no harm in diverting and delighting themselves to the utmost in whatever suits their fancy. But besides the prudential objections to this scheme, it ought surely to be observed, that in point of duty we are bound to live and act agreeably to the nature given us. If passions and appetites had been the whole of our inward frame, we might allowably have indulged them to the full, like the rest of our fellow-brutes. If being also blest with reason, we were taught nothing more by it, than to abstain from hurting each other; so long as we observed that caution, it could not condemn us. But we feel ourselves qualified for better and worthier occupations, than the most innocent indulgences of sense.

We

experience a higher order of affections, endued with a rightful authority over the rest. These it is our business to cultivate' cre, in order to reap the fruit of them for ever hereafter. And all attachments to worldly objects, which make us overlook the worth, and neglect the improvement of our own souls, though they were not in the least injurious to others, are improper and criminal debasements of ourselves. Be they vehement pursuits or light amusements, grosser pleasures or more refined ones; that we should live to them, and fill up our time and our thoughts with them, as multitudes commonly do, is altogether unsuitable to creatures evidently formed for attentions and impressions of another sort, rational, moral, religious. And though our present situation upon earth subjects us to many low employments, and offers to us many low gratifications, neither of which we are to disdain, since they are appointed for us; yet we must habituate ourselves to a superiority over them, by fit exercises of self-denial; and both consider and use them, only as being subservient to nobler purposes; ever fixing our chief regard on the duties of life, the state of our own hearts, the relation which we bear to God, the spiritual and eternal bliss, for which he designs us. Else far from being unspotted by this world, we shall be so immersed in it, as not to be meet for the inheritance of the saints in light.*

Accordingly the Scripture, which, coming from him, who best knows what is good for us, ought surely to be obeyed, were it ever so implicitly, both restrains our sensual enjoyments within certain limits, and requires a great disengagement from the most allowable of earthly satisfactions and advantages, that we may have room in our breast, for purer joys. Our Lord

* Col. i. 12.

himself hath told us; No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.* And his Apostles have enjoined us, Set your affections on things above, not on things on the earth.† Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father. That is; immoderate fondness for the pleasures of sense, unreasonable delight in beholding the increase of our wealth, haughty complacency in pre-eminence and power, are not dispositions proceeding from God, nor consistent with a spirit of true religion. We cannot indeed preserve ourselves from being solicited, perhaps from being moved and disquieted, by some or other of the temptations that surround us but from yielding to them, through divine assistance, we may.

Nor is it necessary for this purpose, either to retire out of society, or live uncomfortably in it. The duties of our stations and several professions we must faithfully perform, as part of the service, which we owe to God, for he will accept the commonest labour as such, if it flows from that principle. The natural gratifications, which he hath provided for us, are neither unthankfully to be condemned, nor beyond reason suspected as unsafe. And they, who run into such extremities, make religion appear uninviting to others, and lay a heavier burthen on themselves, than they will be able to bear, at least without souring their tempers: a grievous fault: and in that case the less excusable, as it is of their own bringing on, by going * Matth. vi. 24. + Col. iii. 2.

↑ 1 John ii, 15, 16.

out of their way: whereas going forward in it would have entitled them both to surer protection and easier pardon.

But still over-free indulgence is much more general and usually more hazardous, than over-strict abstinence. And all persons, especially all who enter far into the world, should frequently and impartially examine, whether they are indeed so innocent, as they are apt to imagine; whether they are not growing vain and thoughtless, languid in their sentiments of true honour and virtue, infrequent or spiritless in their devotions, unmindful of past sins and future improvements, forgetful of their latter end. And proportionably as they discover any of these bad symptoms, they should take most serious heed to themselves, lest their hearts be overcharged with the cares, the pursuits, the diversions, of this life; and so that day come upon them unawares.*

Let us all therefore determine, neither to fly from such trials of our virtue, as Providence hath designed to strengthen and perfect it; nor yet run or be led into such as may probably overset it but use the good and bear the evil of this world with moderation; and prepare for the rewards of the next with diligence.

Having thus explained the two comprehensive duties of benevolence and self-government, prescribed in the text, I come now to shew

III. That they are principal parts of pure and undefiled religion.

Indeed without them there can be nothing, that deserves the name. Religion is not a system of speculative opinions, nor a ritual of forms and ceremonies: but it consists in that love to God, as a being perfectly

• Luke xxi. 34.

holy in himself and good to us; and that dutifulness to him, as the Author and Ruler of the universe; which engage men to seek his favour by imitating his nature and obeying his laws. If then we neither become such as he is, nor do such things as he commands, what pretence have we to call ourselves pious persons? "We believe in him." And so do the devils."* "We worship him." But utterly in

vain,† while we continue to be, what he must for ever continue to hate; unkind to our fellow-creatures or immoral in the conduct of ourselves. Indeed what desire can we have of the reward, which he promises, heavenly happiness; when the temper, necessary to qualify us for enjoying it, is directly contrary to that, which we indulge? But a person humane in his heart, and careful in the government of his appetites and passions cannot, ordinarily speaking, be far from the kingdom of God. He hath no worldly motive to prejudice him against religion: but all imaginable reasons to hope and believe it is true. His knowledge of what is right and fit will help to give him just conceptions of God: his esteem for it will teach him to honour God: and the sense, which he must have, of his many failures in it, will powerfully tend to make him humble and penitent, solicitous for pardon and assistance, in what manner soever bestowed; and ambitious of that blessed state, where he shall sin no more, but his weak habits of goodness will attain their maturity and bring forth their fruit in perfection.

Thus do virtuous dispositions conduct men to religion and in return, one main business of religion is to strengthen and improve virtuous dispositions. Doubtless the love of God is the first and great Commandment:§ but the love of our neighbour, and of ✦ James ii. 19. † Matth. xv. 9. † Mark xii, 34. § Matth. xxii. 38.