whatfoever may gratify the defires of the eye, the lutt of the filesh, and the pride of life;' that they might be regenerated in their minds, changed in their affections, and have their whole hearts fet on things that are above, where moth nor ruft can never pass, or enter, to harm or destroy.

f. XII. But it is a manifeft fign of what mould and make the perfons are, who practife and plead for such shameful Egyptian rags, as pleasures. It is to be hoped that they never knew, or to be feared they have forgot, the humble, plain, meek, holy, felf-denying, and exemplary life, which the eternal Spirit fanctifies all obedient hearts into; yea, it is indubitable, that either fuch always have been ignorant, or elfe that they have loft fight of that good land, that heavenly country, and bleffed inheritance, they once had fome glimmering profpect of." O that they would but withdraw a while, fit down, weigh and confider with themselves, where they are, and whose work and will they are doing! that they would once believe, the devil hath not a ftratagem more pernicious to their immortal fouls, than this of exercising their minds in the foolish fashions and wanton recreations of the times? Great and grofs impieties beget a detestation in the opinion of fober education and reputation; and therefore fince the devil rightly fees. fuch things have no fuccefs with many; it is his next, and fataleft defign, to find fome other entertain1- John ii. 15, 16. "Gal. v. 22, 23, 24, 25. Eph. v. 8, 9, 10, 11, 15, 16.

ments, that carry lefs of infection in their looks (though more of fecurity, because lefs of fcandal) and more of pleasure in their enjoyment, on purpose to bufy and arreft people from a diligent fearch and enquiry after those matters which neceffarily concern their eternal peace:* that being ignorant of the heavenly life, they may not be induced to prefs after it; but being only formally religious, according to the traditions and precepts of others, proceed to their common pleasures, and find no check therefrom, their religion and converfation for the moft part agreeing well together, whereby an improvement in the knowledge of God, a going on from grace to grace, a growing to the mea fure of the ftature of Jefus Christ himself, is not known; but as it was in the beginning at seven, so it is at feventy; nay, not fo innocent, unless by reafon of the old faying, Old men are twice children."

O! the mystery of godlinefs, the heavenly life, the true Chriftian, are another thing." Wherefore we conclude, that as the defign of the devil, where he cannot involve and draw into grofs fin, is to bufy, delight, and ́ allure the minds of men and women by more feeming innocent entertainments, on purpose that he may more eafily fecure them from minding their duty and progrefs, and obedience to the only true God, which is eternal life;" and thereby take up their minds from heavenly and eternal things; fo thofe who would be

delivered from thefe fnares, fhould mind the holy, juft, grave, and felf-denying teachings of God's grace and spirit in themselves, that they may reject, and for ever abandon the like vanity and evil; and by a reformed converfation, condemn the world of its intemperance: fo will the true difcipleship be obtained; for otherwise many enormous confequences and pernicious effects will follow. It is to encourage fuch impious perfons, to continue and proceed in the like trades of feeding the people's lufts; and thereby fuch make themfelves partakers of their plagues, who by continual fresh defires to the like curiofities, and that way of spending time and eftate, induce them to spend more time in ftudying how to abuse time; left, through their pinching and fmall allowance, thofe prodigals fhould call their father's houfe to mind: for whatfoever any think, more pleafant baits, alluring objects, grateful entertainments, cunning emiffaries, acceptable fermons, infinuating lectures, taking orators, the crafty devil has not ever had, by which to entice and enfnare the minds of people, and totally to divert them from heavenly reflections and divine meditations, than the attire, fports, plays, and pastimes of this godless age, the school and shop of fatan, hitherto fo reasonably condemned.

CHAP. XVIII.

§. 1. But if these cuftoms, &c. were but indifferent, yet being abused, they deferve to be rejected. §. 2. The abufe is acknowledged by thofe that use them, therefore should leave them. §. 3. Such as Such as pretend to seriousness, should exemplarily withdraw from fuch latitudes: a wife parent weans his child of what it dotes: too much upon; and we should watch over ourfelves and neighbours. §. 4. God, in the cafe of the brazen ferpent, &c. gives us an example to put away the use of abused things. §. 5. If these things were fometimes convenient, yet when their fe is prejudicial in example, they fhould be difufed. §. 6. Such as yet proceed to love their unlawful pleasures more than: Chrift and his cross; the mifchief they have brought to perfons and eftates, bodies and fouls. §. 7. Ingenious people know this to be true: an appeal to God's witnefs in the guilty their fate, that of Babylon. §. 8. But temperance in food, and plainnefs in apparel, and fober, converfation, conduce most to good fo the apostle teaches in his epiftles. . 9. Tempe-. rance enriches a land: it is a political good, as well as a religious one, in all governments. §. 1o. When people have done their duty to God, it will be time enough to think of pleafing themfelves. §. 11. An address to the ma giftrates and all people, how to convert their time and money to better purposes.

§. I. BUT fhould these things be as indifferent, as they are proved perniciously unlawful; for I never heard any advance their plea beyond the bounds of mere indifferency; yet fo great is their abuse, fo univerfal the fad effects thereof, like to an infection, that they therefore ought to be rejected of all; efpecially those whofe fobriety hath preferved them on this fide of that excefs, or whofe judgments, though themselves be guilty, fuggeft the folly of fuch intemperance. For what is an indifferent thing, but that which may be done, or left undone? Granting, I fay, this were the cafe, yet doth both reafon and religion teach, that when they are used with fuch an excess of appetite, as to leave them would be a cross to their defires, they have exceeded the bounds of mere indifferency, and are thereby rendered no less than. neceffary. Which being a violation of the very nature of the things themselves, a perfect abuse enters; and confequently they are no longer to be confidered in the rank of things fimply indifferent, but unlawful.

§. II. Now that the whole exchange of things, againft which I have fo earnestly contended, are generally abused by the excess of almoft all ages, fexes, and qualities of people, will be confeffed by many, who yet decline not to conform themfelves to them; and to whom, as I have understood, it only feems lawful, becaufe, fay they, the abuse of others fhould be no argument why we should not use them. But to fuch I anfwer, That they have quite forgot, or will not remember, they have acknowledged these things to be but of an in