him, and puts him upon taking unwarrantable methods for compaffing his defigns. As to thofe duties which refpect God; it is impoffible that a covetous, ambitious, or voluptuous perfon, fhould perform them acceptably to God, or with comfort to himself: for whilft his affections are placed upon other objects, he doth but mock God by the fervices which he pays› him, and lay himself open to the lafhes of his own confcience;, which cannot fail of reproaching him with hypocrify, all the time he is performing thofe fervices.

And as to thofe duties which refpect our fellow creatures, fuch a perfon is not much better qualified for the performance of them. Covetoufnefs naturally indifposes men both for acts of piety and devotion, and for works of mercy and charity, and fometimes pushes them on to acts of injuftice and oppreffion. Where ambition prevails, there will be either no religion at all, or at beft but a form of it. For whilft worldly honour, and the applaufe of men are a perfon's ultimate defign, 'tis impoffible that he should be truly pious: because

true

true piety implies in it a fupreme love to God, and a regard to his glory as our chief end. Nor can it be expected that fuch a perfon fhould be constant in the difcharge of thofe duties which he owes to his fellow creatures: for it can scarce happen but that his ambitious defigns muft, at fome time or other, interfere with fome of thofe duties; and then no wonder if he re nounces his obligation to them, and makes them ftoop to that which is the predominant paffion of his foul.or

Intemperance and impurity have a natural uglinefs and deformity in them. To practise them, is to be guilty of an abuse of the good creatures which God hath given us. It is to give up ourfelves to the conduct of vile affec tions. It is to dethrone reafon, which ought always to rule; and to place appetite in its ftead, which ought always to be kept in fubjection. It is to debafe ourfelves below that rank and order which we hold in the creation, and fink ourselves down to a level with the beafts that perifh. Nay, it is to debase ourselves even below the beafts themselves: for whilft they

obey

obey their appetites, they do but follow their nature, having no fuperior principle of reafon or religion to check and restrain their appetites, as we have. And yet, even without this principle, we do not find that they glut or intoxicate themselves as men do. Then as to the confequences of intemperance and impurity, they are no lefs pernicious than the things themselves are odious. They impoverish a man's fubftance; they expofe him to fhame and contempt, and to bodily pains and diseases: but, which is worst of all, they cloud and darken his mind, and render him incapable of fpiritual exercises, and unfit for those duties which he owes to God and men. How can a man whose brain is diforder'd with liquor, or whofe mind is defiled with impure defires, perform any act of religious worship? How incapable muft fuch a man be of contemplation about the best things; how unfit for communion with his maker, and for receiving any tokens of his favour? O miferable state of the foul! which indifpofes it for its highest privileges and fublimeft plea

fures!

As

As to focial virtues; tho it fometimes happens that men who are addicted to thefe vices perform them tolerably well; yet it is oftner found that they are defective in them. Nor need we wonder at it for when men get a habit of intemperance and impurity, and are obftinately bent upon the gratification of their carnal appetites, they foon forget the obligations of justice, truth, and goodness; at least they will not scruple to break thro' them whenever they ftand in competition with their lufts. They will acquit themfelves well in their feveral characters and relations, as long as they can discharge the duties of them without the pains of mortification: but when once thofe duties infringe upon their pleasures, they will caft off all regard to them, and dare to be unjust, deceitful, and cruel; thereby manifefting to the world that their former good behaviour towards their fellow creatures was not genuine and fincere, proceeding from any virtuous principle, but from humour, or compulfion, or fome finifter view.

If, on the other hand, we confider the virtues of fobriety and purity, we fhall find that they are directly condu

cive to the health both of the body and mind, and are as great a help to us in the other parts of our duty, as the contrary vices are a hinderance. By the practice of them the body is preferved in its natural ftrength and vigour, and the mind is fitted for the exercise of its faculties. When it is difburden'd of those fumes which fenfuality is apt to cloud it with; then it is at liberty to exercise itself freely about the best and nobleft objects; then it can with pleasure contemplate the perfections of God, and apply itself to the ftudy of his will. Purity of heart is an excellent preparative for acts of piety and devotion. When a man is conscious to himself of being free from the ftains of fenfual practices and impure defires, he can with confidence lift up his foul to God, and implore the communications of his favour. Such a one is in good difpofition for communion with a being who is perfectly pure; and may with great freedom pour out his heart before him in expreffions of reverence; love, and thankfulness, and in defires after conformity to him, and the enjoyment of him. Such an oné