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different nature: if fo, and vanity never urged more, I fay, there can be nothing more clear, than fince they acknowledge their great abufe, that they are wholly to be forfaken: for fince they may as well be let alone, as done at any time, furely they fhould then of duty be let alone, when the use of them is an abetting the general excefs, and a mere exciting others to continue in their abuse, because they find perfons reputed fober, to imitate them, or otherwife give them an example. Precepts are not half fo forcible as examples.

. III. Every one that pretends to feriousness ought to infpect himfelf, as having been too forward to help on the excefs, and can never make too much hafte out of thofe inconveniencies, that by his former example he encou raged any to; that by a new one he may put a feasonable check upon the intemperance of others. A wife parent ever withdraws those objects, however innocent in themselves, which are too prevalent upon the weak senses of his children, on purpose that they might be weaned: and it is as frequent with men to bend a crooked ftick as much the contrary way, that they might make it ftraight at laft. Thofe that

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have more fobriety than others, fhould not forget their stewardfhips, but exercise that gift of God to the fecurity of their neighbours. It was murdering Cain, that rudely asked the Lord, was be his brother's keeper?" every man is neceffarily obliged thereto; and therefore fhould be fo wife, as to deny himself

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the use of fuch indifferent enjoyments, as cannot be used by him, without too manifest an encouragement to his neighbour's folly.

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§. IV. God hath fufficiently excited men to what is faid; for in the cafe of the brazen ferpent, which was an heavenly inftitution, and type of Chrift, he with great displeasure enjoined it fhould be broke to pieces, because they were too fond and doating upon it. Yes, the very groves themselves, however pleafant for fituation, beautiful for their walks and trees, must be cut down: and why? Only because they had been abused to idolatrous uses. And what is an idol, but that which the mind puts: an over estimate or value upon? None can benefit themselves fo much by an indifferent thing, as others by not using that abused liberty.

§. V. If thofe things were convenient in themselves, which is a ftep nearer neceffity, than mere indifferency, yet when by circum ftances they become prejudicial, fuch conve niency itself ought to be put off; much more what is but indifferent fhould be denied. People ought not to weigh their private fatisfactions more than a public good; nor please themfelves in too free an ufe of indifferent things, ar the cost of being fo really prejudicial to the public, as they certainly are, whofe ufe of them, if no worse, becomes exemplary to others, and begets an impatiency in their minds to have the like. Wherefore it is both reasonable and incumbent on all, to make only fuch things neceffary, as tend to life and godliness, and to

< 2 Kings xviii. 3, 4.

employ their freedom with most advantage to their neighbours. So that here is a two-fold obligation; the one, not to be exemplary in the use of fuch things; which though they may use them, yet not without giving too much countenance to the abuse and exceffive vanity of their neighbours. The other obligation is, that they ought fo far to condefcend to fuch religious people, who are offended as these fashions, and that kind of converfation, as to reject them.*

§. VI. Now thofe, who notwithstading what I have urged, will yet proceed; what is it, but that they have fo involved themselves and their affections in them, that it is hardly poffible to reform them; and that for all their many protestations against their fondness to fuch fop peries, they really love them more than Chrift and his crofs. Such cannot feek the good of others, who do fa little refpect their own. For, after a ferious confideration, what vanity, pride, idleness, expence of time and estates, have been, and yet are? How many perfons. debauched from their first fobriety, and women from their natural sweetness and innocency, to loofe, airy, wanton, and many times more enormous practices? How many plentiful eftates have been over-run by numerous debts, chastity enfnared by accurfed luftful intrigues; youthful health overtaken by the hasty seizure of unnatural diftempers, and the remaining days. of fuch spent upon a rack of their vices procuring, and fo made flaves to the unmerciful,

* 2 Pet. i. 3

• Rcm. xiv. I. to the end.

but neceffary effects of their own inordinate pleasures? in which agony they vow the greatest temperance; but are no fooner out of it, than in their vice again.

§. VII. That these things are the cafe, and almost innumerable more, I am perfuaded no ingenious perfon of any experience will deny: how then, upon a ferious reflection, any that pretend confcience, or the fear of God Almighty, can longer continue in the garb, livery, and converfation of those, whofe whole life tends to little elfe than what I have repeated, much lefs join with them in their abominable excefs, I leave to the juft principle in themfelves to judge? No furely! this is not to obey the voice of God, who in all ages did loudly cry to all, Come out of, of what? The ways, fashions, converse, and spirit of Babylon." What is that? The great city of all thefe vain, foolish, wanton, fuperfluous, and wicked prac tices, against which the fcriptures denounce moft dreadful judgments; afcribing all the intemperance of men and women to the cup of wickednefs the hath given them to drink whofe are the things indifferent, if they muft be fo. And for witness, John in his revelation fays in her description; How much the hath glorified herself, and lived deliciously, fo much torment and forrow give her. And the kings of the earth, who have lived deliciously with her, fhall bewail her and lament her; and the Lam. iv. 5. Job xxi. 13, 14. Pf. lv. 23. Pf. xxxvii. 10. Eccl. viii. 12. Pf. xxxvii. I, 2.

Ifa. iii. 13. to 16.

Jer. xvi. 5, 6, 7, 8,

Prov. ii. 22.

9.

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Jer. 1.8. Ch. xv. 6, 7. Amos vi. 3, 4, 5, 6, 7.

merchants of the earth fhall weep and mourn over her; for no man buyeth her merchandize any more; the merchandize of gold and filver, and precious ftones, and of pearls, and fine linen, and purple, and filk, and fcarlet, and thyine wood, and all manner of vessels of ivory, and all manner of veffels of moft precious wood, and of brafs, and iron, and marble; and cin-` namon, and odours, and ointments, and frankincenfe, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and flaves, and fouls of men.' Behold the character and judgment of luxury and though I know it hath a farther fignification than what is literal, yet there is enough to fhew the pomp, plenty, fulness, idleness, eafe, wantonnefs, vanity, luft, and excess of luxury, that reign in her. But at the terrible day, who will go to her exchange any more? Who to her plays? Who will follow her fashions then? And who fhall traffic in her delicate inventions? Not one; for fhe fhall be judged. No plea fhall excufe, or refcue her from the wrath of the Judge; for ftrong is the Lord, who will perform it. If these reasonable pleas will not prevail, yet however I fhall caution fuch, in the repetition of part of Babylon's miferable doom: mind, my friends, more heavenly things, haften to obey that righteous principle, which would exercife and delight you in that which is eternal; or elfe with Babylon, the mother of luft and vanity, the fruits that your fouls luft after fhall depart

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1 Rev. xviii. 7, 9, 11, 12, 13.

Rev. xviii. 8.

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