hard and uncomfortable our lots are, our wants and miferies cannot be of long continuance, but muft foon be terminated by death. (6.) That the best of men, even the Son of God himself, have been in worse prefent circumftances than we are; and yet were perfectly contented; from whofe examples we fhould learn this grace.

ESSAY XXXII.

CHASTITY and the contrary VICES

1. GOD hath implanted in the fexes fuch

appetites and affections towards each other as are neceffary for the propagation of our kind, and without which, probably the firft command, "Multiply and replenish the earth," would not have been readily obeyed. And it is here worth obferving, as a proof of the divine wisdom. and goodness, that a natural pleasure is annexed to thofe actions by which our kind is propagated, and life fupported and fuf

tained.

2. Chastity confifts in the regulation of thefe appetites, and defires between the fexes.

3. As God hath implanted no natural appetites in his creatures, for which he hath not provided lawful gratifications; fo

the appetites between the fexes, may be gratified in a lawful manner. Wherefore, chastity confifts not in eradicating these natural appetites, but in regulating them; reftraining them within the bounds of moderation, and directing them to right objects. Hence appears the unreasonablenefs of celibacy, and a monastic life.

4. Although brutes, generally speaking, are remarkably moderate in the gratification of thefe appetites, yet they cannot be called chaste, having no confcience, and being under no moral or divine law. Chastity therefore is a human and christian virtue, arifing from reason, reflection, and fubmiffion to the authority of a divine law.

5. Reafon and reflection will quickly convince us that the loofe and unbounded gratification of the appetites between the fexes, would be productive of the greatest mifchiefs in human fociety; and therefore marriage, (the only remedy against this mischief) has been held facred and venerable among almoft all nations, who have had little elfe than the dictates of natural reafon for their guide. Indeed, other gratifications of these appetites have been tolerated among fome of them. And the more brutish thefe nations have been, the more unbounded and unrestrained have they been in the gratifications of thefe appetites, (witness the ancient Britons.)

6. The chriftian revelation has limited the gratification of thefe appetites to one woman and one man, in a state of marriage, during the life of either of the parties; and has ftrictly, and upon the feverest penalties, forbid the gratification of them in any other way The reafons of which limitation and prohibition, are very wife, and fufficiently obvious: Hence we may learn what is unchastity, in deed, word and thought.

7. Unchastity in deed, is when fingle and unmarried perfons do at all actually gratify thefe appetites; or when married perfons at all actually gratify them, with any other perfons than their own husbands or wives; and is diftinguifhed into fins of fornication, adultery, incest, polygamy, sodomy, and self-pollution.

8. Unchaftity in thought or defire, is when one of either fex, looketh upon one of the contrary fex, which is a forbidden object, fo as to luft after them, or defire criminal converfe with them. them. And how much more criminally unchafte muft it be, fo to inflame the heart with an abfent, forbidden object, as to act over the guilty fcene in imagination?

9. Unchastity in word, is when we ufe fuch filthy obfcene language, as has a tendency to excite unchafte thoughts and defires, either in ourfelves, or others. In order to maintain and preferve our chaftity,

the following things feem neceffary and ufeful :-(1.) To pray for, and endeavor after true conversion, or a new, clean, and pure heart; for while we have a corrupt nature, our paffions and appetites will ever be inordinate and ungovernable.—(2.) To fhun all unneceffary intimacy and familiarity with forbidden objects of the different fex, by which we may infenfibly contract unlawful defires, which may in time lead to criminal actions; or, where a friendship is cultivated between the fexes, to improve it to the promoting of purity and virtue.(3.) To choose and confort with fuch companions of our own fex, as are most chafte and modeft in their language and deportment; and on the contrary, to fhun all lewd, immodeft, profligate companions, who will foon vitiate our tafte, and corrupt our manners.-(4.) To be much in reading the fcriptures, and fuch other books, as tend to purify the mind, and inspire chafte and holy thoughts; and cautiously to shun the perufal of loose plays, fongs, romances, and fuch trafh as corrupt and debauch the mind.-(5.) Often to examine our own hearts, and meditate on the extreme evil and danger of unckaftity; how unlike it renders us to the pure and holy Gon; how unfit for his enjoyment, and how obnoxious to his vengeance; that burning lufts, are fuel to kindle unquenchable flames, in the

place of torment.--(6.) Fafting and prayer, have been found excellent and effectual remedies for unchaítity; and indeed, all the inftrumental duties of religion fhould be ufed in this view.-(7.) Chastity agrees well with diligence and fobriety, and often dwells under the fame roof with them.(8.) Marriage is to many, the only remedy for unchastity; and it is a lawful and honorable one.-(9.) But, in fhort, without a new and divine nature, and grace in exercife, nothing will effectually fecure either married or fingle from unchastity, either in thought, word, or action.

ESSAY XXXIII.

HUMILITY, and the opposite VICES.

1.HUMILITY confists in a right judgment of ourselves, compared with other beings; and is oppofed to the vices of pride, arrogance, self-righteousness, selfconceit, vanity, and boasting and glorying in one's felf, with a contempt of others.

2. Humility, like all the other chriftian graces, must be feated in the mind, and thence display and manifeft itself in our words and outward deportment; and therefore the apoftle exhorts chriftians to "put on "humblenefs of mind."