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wholesome Leffons, we could not do them greater fervice than by making fuch Dehortations the perpetual Subject of our Sermons.

All that is in the World, is the luft of the flesh, and the luft of the eyes, and the pride of life, faith the great Divine, 1 Joh. 2. 16. Whatever outward object ferves to gratifie Senfe, whatever here below is most commonly defired and lufted after, whatever makes for fatisfaction of the flesh, or of our fenfual appetite, all is comprehended under this name.

And indeed it is with thefe worldly comforts, as it is with the Garden of Eden; fome are for food, fome for trial; fome to keep our Bodies ferviceable to our Souls; fome to prove our Souls, whether they'll reft on thefe broken Reeds, or feek Reft and Acquiefcence in him that is the Creator of all. And accordingly the Almighty thought fit to limit the use of these terrestrial Felicities, and to fignifie in his Word, that his intent in giving them, was, that they should be our Servants, not our Masters; that he defigned them as Advantages to us, not hindrances, in admiring and adoring the immenfe Goodness and Bounty of God; that he appointed them for our ufe no farther than they would ferve to promote his Glory, and the Eternal Felicity of our immortal Souls. This the Saints of old understood, who therefore were very sparing in the use of thefe outward Comforts, for fear of being deluded by them into Fondness: Nay, fome fo dreaded falling in love with these Allectives, that they did totally deny themselves in the use of them, as St. John the Baptift, who

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had no House but the Defart, no Chamber but the hole of a Rock; he fowed not, neither did he reap, neither gather into Barns; he used no Wine, no Table, no delicious Couch, no Bed made of the fofteft Plumes; his Form, his Table,and his Bed-chamber were the cold Ground. His Wild-Fowl was Locufts, his Cake wild Honey, the rich Cup he drank in, the Hollow of his Hand, and his Wine was Water of the neighbouring Brook. He took notice indeed of the Creator's Wisdom in these outward Objects, but was afraid to put them in his Bofom, for fear, like Snakes warm'd by his vital Heat, they fhould fting him into an Epidemical Sickness. But here we find Men generally live the reverse of God's Designs and Intentions, and instead of ufing these visible Comforts in order to a greater end, they make that their Home which was intended only for their Inn, and are for erecting Tabernacles to dwell there, which God defigned only as a Thorowfare.

And to this unhappiness, preposterous Education, which most Men are subject to, doth very much contribute. For whereas we should be educated into Reason, and a right apprehenfion of things, we are usually educated into Sense and Deceptions; and those that have the Care of us, and should teach us Self-denial in these outward things, and by that means engage our Souls to fix on nobler Objects, do commonly prefent us with nothing but fenfual Satisfactions. All their Discourses to us are of the World, and of the Magnificence, Greatnefs, Splendor, and Ravishing Afpects of these outward

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ward Gaities; and the first Principles they teach us, are, how to please Sense, and to pamper our Appetite; and though now and then they teach us fome little Notions of Divinity, yet it is in fuch a fenfual way, that it amounts to no more than a Formality and Divertisement, and being a thing that's taught by the bye, it makes little or no Impreffion upon our Affections. The first thing we fhould be taught, fhould be Poverty in the midst of Plenty, and the Art of being contented without carnal eafe and fatiffaction, of bearing Injuries and Reproaches, of doing things contrary to our natural defires, and of defpifing all things that make for the pampering of the Flesh. We fhould be educated into a love of Sackcloth and Ashes, and doing that which Flesh and Blood hath the greatest averfion from. So the ancient Chriftians taught their Children, and that made them fuch excellent Saints; but our first Instructions are things of a different nature. This fine Coach, and thofe rich Trappings. This curious Garden, and that commodious Seat. This Necklace of Pearl, and that glittering Diamond. This French Dish, and that pungent Sawce. This filk Coat, and that velvet Cap. This Man's stately Train, and the other's fplendid Retinue. This Man's Feathers, and the other's coftly Veftment. These are the things we are first of all inftru&ted to gaze on, and to worship.

But whatever difadvantages Men lie under upon the account of their fenfual Education,one would think, when they come to the full use of their Reason, and are capable of understanding

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the vanity, emptiness, unconftancy of these lower Objects, and of apprehending that they were only intended as Ladders, to raise them into contemplations of their great Benefactor in Heaven, when they arrive to this ripeness of understanding, come out of their Apprenticefhip, fet up for themselves, become as it were their own Masters, and enter upon the poffeffion of that Eftate, which before was managed by others: One would think, I fay, they should then begin (as there is commonly an alteration of our temper, upon the alteration of our conditions and fortunes) to rectifie those fenfual principles, which their Nurfes and Tutors have led into them, and wash away the stains those fond Masters (as indeed Men may be kill'd by kindneffes, and, like that Olympian Victor, be ftifled with Pofies) have unluckily imprinted on their Souls.

But alas! there are so very few, that having gone thus far, ftop, and attempt to captivate their Appetites to the obedience of Reafon and Religion, or feek to elevate their Souls above the dung and trouble of the World, according to the intent of their Maker; that most Men fink deeper and deeper into the gulph of fenfual Defires, open the Gates wider, make the Door larger for fenfual Satisfaction to enter in; nay, if it be modeft and loth to enter, compel it to come in,and give their Spirits an infufion of carnality; water and keep warm the feed of Worldly Inclinations, and find out ways to increase their Thirst; add heat to their Fever, provoke their fenfual Appetite to enlarge it felf as Hell, and fearing

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fearing they have not been fufficiently, or faithfully enough inftructed in the Enjoyment of these worldly Felicities, they try Experiments and Conclufions to find out new Satisfactions, and thus plunge themselves into the main Sea, being charmed by the Sun-Beams playing and glittering upon the Waters, and curling of the Waves; and the Impreffions which were made on the Wax when foft and tractable, remain when it is grown harder; and now by a continual Hurry of worldly Cares and Bufineffes, which they are content to admit of, they make their Souls the leaft Object of their Solicitude: And were they asked as that prophane Duke, What they think of Heaven? it's like they would answer in his Language, or think fo, or at least act as if they thought fo, That they have so much Business on Earth, that they cannot think of Heaven. Thus their Spirits become Flesh, and their Souls turn to Earth as well as their Bodies. And the Tincture of Carnality in them is fo ftrong, that like petrefying Waters, which turn all things thrown into them into Stone, or a lapideous Substance, it makes all the Thoughts that come into their Minds fubfervient to their worldly Intereft.

Whence it comes to pass that their Minds being altogether fenfual, impregnated with worldly Cares and Satisfactions, and all their Faculties imployed in contriving how to get a greater fhare of Earth than they have already, or at least to keep and preferve what they have, there is no room for this Confideration of their Spiritual Estate or Condition. They hearken to nothing

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