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extinguish the Flames of Luft, iç is certainly better to marry than to burn, as the great Apostle has determind, and the meanest honelt Marriage is rather to be chosen than the most splendid linning; in what Rank soever Men are plac'd Marriage is honourable among all Men, and the Bed undefil'd, but Whoremongers and AdulIerers God will judge, Heb. 13. 4.

How much then is ic'to be lamented, that this facred Institution and ho. nourable State, so necessary to the Happiness of Mankind, and so highly efteem’d, not only by Christians, but by all the wiser Heathens, mould be so much negleated and contemnd (if not ridicul'd) by so many, even of thofe that value themselves for their Honour and Quality, and that promiscuous Lusts and Dalliances, in the peftilent Society of vile Strumpets, hould ever be preferred before all the Safety and Comfort of Conjugal Affections, chaste Conversation, and a legitimate Of spring.

The younger Sons of good Families many times chuse a single Life (tho'it ill agrees with their Conftitution) because they cannot marry to great Fortunes, which may enable them to live as splendidly as their Elder Brother ; they are apt to imagine (as one of them has pleaded) that Marriage will sink their Figure, clog their Circumstances, and keep them from coming near the Port of their Family. But this Conceit often proves the Ruin of Soul, and Body, and Estate, and Honour 100,, when the rejecting the proper and lawful Cure of their youchful Appetites makes them indulge themselves in forbidden Liberties and unbounded Enjoyments, until at leogth they run out into all the flagrant and shame. ful Practices of the most detestable Lewdness.

Upon this Account it were much to be wilhed that our Nobility and Gentry would fec fome Limits to their Grandeur, and moderate their Expences with fucli a prudent and frugal Conduct, as to be able and willing to afford a competent Maintenance to their Youoger Sons as well as the Eldeft, and that they



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would take an early Care to provide suitable Matches for them all, as soon as they be grown up, and before they be corropted by the fashionable Vices of this dirsolute Age, froni which the obliging Affection of a modeft and chafte Wife might in a great measure preserve them.

7. Lastly, To keep you from immoderate Love of and Complacency in the Riches, Honours, and Pleasures of this World, besides reflecting upon what was before suggested concerning the Vanity and Empriness, Uncertainty and Unsatisfactoriness of all Earthly Enjoyments, you may further consider how inconsistent the predominant Love of Temporal Things is with the true Love of God and your immortal Souls. Love nor the World, (fays St. John) neither the Things that are in the World: if any Man love the. World, the Love of the Father is not in him, 1 Joh. 2. 15. Knowo ye not (faith St. James) that the Friendship of the World is Enmity with God? Whosoever therefore will be a Friend of the World is the Enemy of God, James 4. 4. The Love of the World and the Love of God are like the Scales of a Ballance, as the one falls the other rises; not that every Degree of Love to the Things of the World is repugnapt to the Love of God, but when we love them more than God, or indeed with an Equality to him, when we put our Trust in Riches, make Gold our Hape, and the fine Gold our Confidence, when we love the Praise of Men more than the Praise of God, and act with more Res. gard to worldly Applause than to crye Honour, justice, and Rules of Duty, or when we are Lovers of Pleasure more aban Lovers of God, placing our chief Joy and Felicity in licentious and riotous Living, or at belt in gratifying the Senses with the molt refined way of Voluptuousnefs, with the Pomp and Splendor of Life, and the choicest Delicacies of Art and Nature; fuch an immoderate Affection for any worldly Enjoyments evidently proves us to be in a State of Enmity with Gout, and to be no Friends to our owo Souls. And is not this

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Argument enough to disswade you from it ? Can you be willing to be in such a State as will expose you to all pollible Evils, and render you uncapable of enjoying the only valuable Goods, the Delights and Pleasures, which are pure, and perfect, and everlasting, in the Vision and Fruition of God bimself ? For if we fu fix our Affections on Earthly Things as to make them our Portion and Happiness, Heaven can be no Heaven, and God can be no God to us.

There are no earthly, sensual, and worldly Enjoy. ments to be found in Heaven; in the Kingdom of Glory there are no Treasures of Gold and Silver, no Marble Scruétores with stately Furniture, no Wardrobes of rich Apparel, no Ivory Tables nor sumptuous Dishes, no luscious Viands nor Falernian Wines, no luxurious Eating and Drinking, no glittering Coaches with fplendid Equipage and costly Trappings, no Crowd of Attendance in gay Liveries, no odoriferous Gardens, Vineyards, and Groves, interwoven with artificial Streams, 110 Stage-Plays nor Balls, no airy Mirth and Jollicy. All the Felicities of that blessed Place are quite of another Nature, most Divine, molt Sacred, and Spiritual, as well as infinitely more beatifick, pleasant, and durable, than any thing this World can afford. If therefore you place your chief Delight and Satisfa&tion in any of the Goods of this world, and make them the prime Objects of your Affe&ion, you will be altogether unqualify'd for the more pure Fruitions of Heaven. If an over great Esteem of and Complacency in your Earthly Riches, Pleasures, and Pomps, continue to be the prevailing Temper of your Souls while you are in this Life, it will doubtless be so in the other too, and that must necessarily render you unspeakably miserable, when you shall be not only separated for ever from all your sensual and earthly Enjoyments, but perfeâly void of all Savour or Relish of the Things of Heaveil, as vomeet to be partakers of the Inheritance of the Saints in Light, as a blind Man is to be pleased with

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bright and orient Colours, or the deaf with harmonious Musick.

In short, if you desire to go to Heaven when you die, and to be in any Capacity of Happiness when you come chither, I must beseech you not to retain too great a Fondness and Passion for this World not to place your chief Content in full Draughts of its intoxicating Pleasures, or in large Portions of its uncertain Riches and fading Glories, but rather to take care while you live to get your Hearts purged from all immoderate Affection to Earthly Things, your Minds enlightened with Divine Knowledge, and your Souls fanctify'd throughout, and wholly inclined unto God, so as to love him, and prefer him above all Things, and make it your highest Ambition to serve, and honour, and please him, unto che End of your Days. Then thall yon go out of this World rightly disposed and fitted to behold the Light of his Counte. nance, and co solace your felves in it as the highest Object of your Desires, and then you may be sure that your Desires shall be fully satisfy'd, and you shall be infinitely more blessed than all the Grandeur of this World can possibly make you.

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Of the Blessings and Advantages the Toung Ģen-

try, enjoy above others, and tbe Way to make an
early and happy Improvement of them.

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ons onto which, most noble and honourable Readers, you that are in the upper part of the World may frequently be exposed, and the Polạbility of overçonjing them, together with the Means whereby they may be conquered, I beg Leave in the last place, with all due Respect, to put you in remembrance what Advantages you have above others, and how you may make an early and auspicious Improvement of them. In these Particulars there is the less need of copiously enlarging, because they have been considered by the pious, learned, and ingenious Author of the Gentleman's CallingBut yet I mall not wholly omic all Discourse of them, becausć that Book is not so generally intelligible to all sorts of Young Gentlemen, as it would have been if it had been wrote with such a natural Clearness of Thought and Expresion as that other Treatise of his, The Whole Duty of Man. For where there is an elabosate Mixture of Wicand Eloquence, with great Variety of Tropes and Figures, it often clouds and obstructs the Évidence of the Reasoning, and the Perfpicuity of the Siile and Phrase. The like may also in some degree be said of his Ladies Calling, some Parts of which do not seem very much accommodated to the UnderNanding of Young Persons, tho' of becter Rank. I menrion not this co discourage any of you from reading the Works of that celebrated Author, which have been so well accepted in the World, but ’ris hop'd that in the Perosal of what is here suggested you will not only

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