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of Holiness. For as these States of Life have the utmost Contrariety to Religion, fo every Approach towards them, is in a certain Degree partaking of them.

A MAN that lives in fuch a State, as not to be called either a Glutton, or a Drunkard, may yet be fo near them, as to Partake of thofe Tempers and Inclinations, which are the Effects of Gluttony and Drunkenness.

FOR there are fuch Degrees in these, as in other Ways of Life. A Man may be vain and uncharitable, yet not so as to be remarkable for his Vanity and Uncharitableness, fo he may be alfo under the Guilt and evil Effects of Eating and Drinking, though not fo as to be efteemed either a Glutton or Intemperate.

So that the only Security for a good Chriftian, is to make it the Care of his Life, to refift all Enjoyments that cherish Vanity and Uncharitablenefs, not only in fuch Degrees as are fcandalous and visible in the Eyes of Men, but fuch as inwardly hurt the Humility and Charity of his Mind.

IN like manner as to eating and drinking, he is constantly to practice fuch Abftinence, as may fecure him not only from Senfuality in the Sight of the World, but fuch as may best Alter, Purify, and Humble R 3

his

his Body, and make it the holy Habitation, of a Soul devoted to a fpiritual Life.

ST. PAUL faith, I therefore fo run, not as uncertainly; fo fo't I, not as one that beateth the Air. But I keep under my Body, and bring into fubjection, left that by any Means when I have preached to others, I my felf fhould be a Caft-away (a).

LET it here be obferved, that the Apoftle practiced this Self-denial and Mortification, not only as a good and advisable Thing, and fuitable to Holiness, but as of the laft Neceffity. It was not, as he was an Apoftle, and that he might be fitter for the miraculous Gifts of the Holy Ghoft, but it was to fecure his Salvation, left when he had preached to others, he fhould be a Caft-away.

LET it be confidered that this Apostle, who lived in Infirmities, in Reproaches, in Neceffities, in Perfecutions, in Diftreffes for Chrift's Sake, who was also full of Signs, and Wonders and mighty Deeds, and who had been caught up into the third Heavens, yet reckons all his Virtues as unfecure, and his Salvation in Danger, without this severity of Self-denial; he thought all his other

(a) 1 Cor. ix.

Advance

Advancements in Piety, without this, to be as vain a Labour, as beating the Air (b).

So run I, faith he, not as uncertainly, by which he plainly teacheth us, that he who does not thus run, who does not thus mortify the Body, runs uncertainly, and fighteth to as little Purpose, as he that beateth the Air.

CAN they therefore who live in Ease, and Softnefs, and bodily Indulgences, who study and seek after every Gratification, be faid to be of St. Paul's Religion, or to be govern'd by that Spirit, which govern'd him?

AN Apostle preaching the Gospel with Signs and Wonders in the midst of Distress and Perfecution, thought his own Salvation in Danger, without this Subjection of his own Body, and fhall we who are born. in the Dregs of Time, who have no Works like his to appeal to, think it safe to feed and indulge in Eafe and Plenty?

A MAN may indeed practice the outward Part of a Chriftian, he may be Orthodox in his Faith, and regular in the Forms of Religion, and yet live in Eafe and Indulgence. But if he would put on Christ,

(b) 2 Cor. xii.

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and be cloathed with the Humility and Meekness of his true Difciples, if he would love his Enemies and be in Chrift a new Creature, if he would live by Faith and have his Converfation in Heaven, if he would be born again of God, and overcome the World, he muft lay the Foundation of all these Graces in the Mortification and Subjection of his Body. For not only Religion, but Reason, can fhew us, that almost every ill Temper, every Hindrance of Virtue, every Clog in our Way of Piety, and the Strength of every Temptation, chiefly arises from the State of our Bodies.

CHAP. VIII.

The Subject of Self-denial further continued.

HERE are no Truths of Christianity more plainly delivered in the Scriptures, or more univerfally acknowledged by all Christians, than thefe two, viz. the general Corruption of human Nature, and the abfolute Neceffity of divine Grace. Now these two Doctrines make the Reason and Neceffity of a continual Self-denial, plain and obvious to the meaneft Capacity; and extend it to all thofe Things or Enjoyments, which either ftrengthen the Corruption of our Nature, or grieve the Holy Spirit of God, and caufe him to leave

us.

LET any one but reflect upon the Nature of these two fundamental Truths, and he will find himself foon convinc'd,

that

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