Every one ought fo to use the good things of the world, of which, by the bleffing of God, he is poffeffed, that may beft conduce to their own health, ftrengthen their body, and enable them to perform the offices of life with alacrity. Temperance, which preferves a mediocrity between abstinence and excess, must here be our guide; and we must be aware, left by luxury and indulgence, and over pampering the body, we deprefs and weaken the mind, and render ourselves unfit for the meditation of divine things. This caution our Saviour alfo enjoins, in the 21ft chapter of St. Luke and 34th verfe, Take heed to yourfelves, left at any time your hearts be overcharged with furfeiting and drunkennefs. And the apostle St. Peter, in his first epistle, 5th chapter, 8th verfe, fays, Be fober, be vigilant as if, without fobriety and temperance, it was impoffible to watch.

Neither must we feed our appetite with over nice delicacies, for that is not agreeable to the purpose of God's allowing us nourishment. This is mentioned as a crime in the parable of the rich glutton in the gospel, St. Luke, the 16th chapter, who fared fumptuously every day.

Another fpecies of this virtue is chastity; which directs that we should not defire unlawful

lawful pleasures, and that we should be moderate even in those that are allowable. If we would practice true chastity, we must not indulge ourselves in the fight of that which is unlawful; holy David prays that God would turn away his eyes, left they behold vanity-Pfalm 119th, verfe 37th. And Solomon defcribes the danger of not avoiding temptation, in Prov. 7th chapter, verse 6th.

We must also avoid learning obfcene words, which are tokens of an impure heart; for out of the abundance of the heart the mouth fpeaketh. Indecent pictures, likewise, and reading obfcene books, are incitements to luft and enemies to this virtue. Let us fly from every thing that is immodeft, and be continually employed in fome honeft occupation or useful study: for nothing kindles carnal defires more than idlenefs, and is defervedly faid to be the root of every impure thought, and depraved imagination. Let us frequently and ardently pray to God, that he would inspire us with his Holy Spirit, that fo we may be free from vicious ideas. The frequent reading and meditating the holy fcriptures, and other good books, will be very helpful to the preservation of chastity, will drive impure thoughts from the mind, and will

lead

lead us in the pleasant paths of innocence and happiness.

T

CHAPTER VII.

Of Contentment.

RUE contentment is not to be obtained by the acquifition of tranfitory and worldly goods, as is vainly imagined by many. The foul being immortal, and of a nature exceedingly noble and worthy, cannot find happiness and peace in things fo much inferior to itself. It's origin is cæleftial, and therefore can receive no enjoyment from vile and earthly things. Its happiness then must proceed from having conformed to the will of the Creator; and left natural impreffions, and the dictates of reafon fhould prove infufficient for this purpose, Almighty God has declared in the gofpel, what we are to do for our happiness and content, both here and hereafter. In that merciful revelation, and in an obedience to the precepts therein contained, true joy confifts.

The greatest affluence of wealth, cannot afford quiet and content; because terrene and finite things cannot fatisfy the foul's

defire,

defire, which, being the image of God, can only be fatisfied with that infinite good, from whom all that is truly defirable flows, Neither riches, nor any thing external, can produce or reftore tranquillity of mind; this can only proceed from fome internal cause. For by the act of death we are to bid a farewell to all things in the world; and this one reflection is a great allay to all it's fhort-liv'd pleasures. Often in the course of our lives do riches and good fortune forfake us, but this is always the cafe in death. We can carry nothing away with us when we die, neither can our pomp follow us.

Many feek for happiness and contentment in the pleasures of fenfe, but as they afford delectation to the body only, they are unfatisfactory; and forrow and remorfe generally follow as an immediate confequence. Corporal joys have respect only to the prefent world; and as the foul of man is created for higher and nobler purposes, every thing therefore that is not conducive thereto, must fall fhort of gratifying and producing content.

True content is only to be experienced in the walks of religion, and in a confcientious discharge of our duty to God: and whenever fuch pleafing reflections spring up in our minds, then we are in poffeffion

of

of this great treafure. If we are zealous to do the will of God, and are anxious to obtain an everlasting inheritance in his heavenly kingdom, we fhall but little trouble ourfelves in the affairs of life, any more than neceffity and prudence require. After the example of our great Mafter and his apoftles we shall acquiefce and be contented in the ftation in which providence has placed us. They who live according to the precepts of the gospel, and whofe chief aim is to prepare themselves for futurity, are the truly rich and happy: having their minds cultivated in the word of God, and refined from the polluting joys of the prefent life. Thus fays the apoftle, Contentment with godliness is great gain. Free from the anxiety and trouble which deftroys the comfort of the ambitious, they are furnished with sentiments of a nobler fort, which they are careful to cherish; fenfible of their importance in producing tranquillity here, and of the eternal benefit that will accrue to them from fuch a practice hereafter.

Thus have I fhewn you what contentment is, viz. that it is a quiet temper of mind, arifing from the comfortable reflections of a pious life, which render a man contented and happy in any station and circumstances. I will next proceed to

thew