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“ and unsatiable desire of riches, not for any farther

end or use, but only to hoard and preserve, and “ perpetually increase them. The covetous man of so the first kind is like a greedy ostrich, which devour“eth any metal, but it is with an intent to feed upon “ it, and in effect it maketh a shift to digest and excern “ it. The second is like the foolish chough, which “ loveth to steal money, only to hide it. The first « doth inuch harm to mankind, and a little good to “ fomne few : the second doth good to none, no, not to < himself. The first can make no excuse to God or “ angels, or rational men, for his actions: the second “ can give no reason or colour, not to the Devil him“ self, for what he doth : he is a Nave to Mammon “ without wages. The first maketh a shift to be be“ loved, ay, and envied too, by some people: the os second is the universal object of hatred and con

tempt. There is no vice hath been so pelted with

good sentences, and especially by the poets, who “ have pursued it with satires, and fables, and allego« ries, and allusions, and moved (as we say) every “ stone to Aling at it; among all which, I do not re« member a more fine correction, than that which was given it by one line of Ovid's:

Multa “ Luxuriæ defunt, omnia avaritiæ. Which is, Much is wanting to luxury, All to avarice. To which saying I have a mind to add one member, « and render it thus : Poverty wants some, luxury “ many, avarice all things. Somebody faith of a “ virtuous and wise man, that having nothing, he “ hath all. This is just his antipode, who having all " things, yet hath nothing.

And oh! what man's condition can be worse, “ Than his, whom plenty starves, and blessings curse? “ The beggars but a common fate deplore ; “ The rich-poor man's emphatically poor. I wonder how it cometh to pass, that there hạch “ never been any law made againit him : against him, s do I say? I mean, for him. As there are publick Vol. l1.

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a provisions made for all other mad-men, it is very « reasonable that the king should appoint some per“ fons to manage his estate during his life (for his « heirs commonly need not that care) and out of it to « make it their business to see, that he should not want “ alimony befitting his condition; which he could “ never get out of his own cruel fingers. We relieve “ idle vagrants, and counterfeit beggars, but have no " care at all of these really poor men, who are, me" thinks, to be respectfully treated, in regard of their " quality. I might be endless against them; but I “ am almost choaked with the superabundance of the

matter. Too much plenty impoverisheth me, as it “ doth them.” Thus much against avarice, that moth of the soul, and canker of the mind.

CHA P. XIV.

$. 1. Luxury, what it is, and the mischief of it to man

kind. An enemy to the cross of Christ. $. 2. Of luxury in diet, how unlike Christ, and contrary to scripture. $. 3. The mischief it does to the bodies, as well as minds of people. §. 4. Of luxury in the excess of apparel, and of recreations: that sin brought the first coat: people not to be proud of the badge of their misery. $. 5. The recreations of the times enemies to virtue': they rise from degeneracy. §. 6. The end of clothes allowable; the abuse reprehended. $. 7. The chiefest recreation of good men of old, was to serve God, and do good to mankind, and follow honeft vocations, not vain sports and pastimes. §. 8. The heathens knew and did better things. The sobriety of infidels above Chriftians. $. 9. Luxury condemned in the case of Dives. $. 10. The doctrine of the scripture positively against a voluptuous life.

AM now come to the other extreme, and that

is luxury, which is, An excessive indulgence of self in ease and pleasure. This is the last great im

piety

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piety ftruck at in this discourse of the holy cross of Christ, which indeed is much of the subject of its mortifying virtue and power. A disease as epidemical as killing: it creeps into all stations and ranks of men ; the poorest often exceeding their ability to indulge their appetite ; and the rich frequently wallowing in those things that please the lusts of their eye and flesh, and the pride of life; as regardless of the severe discipline of Jesus, whom they call Saviour, as if luxury, and not the cross, were the ordained way to heaven. "What

shall we eat, what shall we drink, and what shall we put on ?' once the care of luxurious Heathens, is now the practice, and (which is worse) the study, of pretended Christians. But let such be ashamed, and repent; remembering that Jesus did not reproach the Gentiles for those things, to indulge his followers in them. They that will have Christ to be theirs, must be sure to be his, to be like-minded, to live in temperance and moderation, as knowing the Lord is at hand. Sumptuous apparel, rich unguents, delicate washes, stately furniture, coitly cookery,and such diversions as balls, masques, musick-meetings, plays, romances, &c. which are the delight and entertainment of the times, belong not to the holy path that Jesus and his true difciples and followers trod to glory: no, through many ' tribulations (says none of the least of them) must 'we enter into the kingdom of God.' I do earnestly beseech the gay and luxurious, into whose hands this discourse shall be directed, to consider well the reasons and examples here advanced against their way of living; if haply they may come to see how remote it is from true Christianity, and how dangerous to their eternal peace. God Almighty by his grace soften their hearts to instruction, and shed abroad his tender love in their fouls, that they may be overcome to repentance, and to the love of the holy way of the cross of Jesus, the blessed Redeemer of men. For they cannot think that he can benefit them, while they refuse to lay down their fins for the love of him that laid down his life for the love of them; or that he will give them a place in

heaven

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heaven, that refuse him any in their hearts on earth. But let us examine luxury in all its parts.

§. II. Luxury has many parts; and the first that is forbidden by the self-denying Jesus, is the belly: * Take no thought (says he to his disciples) saying, ' what shall we eat, or what shall we drink ?---for after ! these things do the Gentiles seek * ;' as if he had said, the uncircumcised, the Heathen, such as live without the true God, and make a god of their belly, whose care is to please their appetite, more than to seek God and his kingdom: you must not do so, but · seek you first

the kingdom of God, and his righteousness, and all

other things shall be added. That which is convenient for you will follow: let every thing have its time and order.

This carries a serious reprehension to the luxurious eater and drinker, who is taken up with an excessive care of his palate and belly, what he shall eat, and what he shall drink: who being often at a loss what to have next, therefore has an officer to invent, and a cook to dress, disguise, and drown the species, that it may cheat the eye, look new and strange ; and all to excite an appetite, or raise an admiration. To be sure there is great variety, and that curious and costly: the sauce, it may be, dearer than the meat: and so full is he fed, that without it he can scarce find out a stomach; which is to force an hunger, rather than to satisfy it. And as he eats, so he drinks; rarely for thirst, but pleasure; to please his palate. For that purpose he will have divers sorts, and he must taste them all: one, however good, is dull and tiresome; variety is more delightful than the best; and therefore the whole world is little enough to fill his cellar. But were he temperate in his proportions, his variety might be imputed rather to curiosity than luxury. But what the temperate man uses as a cordial, he drinks by full draughts, till, inflamed by excess, he is fitted to be an instrument of mischief, if not to others, always to himself; whom

a Mat. vi. 31, 32.

perhaps perhaps at last he knows not: for such brutality are Tome come to, they will fip themselves out of their own knowledge. This is the luft of the Aesh, that is not of the Father, but of the world : for upon this comes in the music and dance, and mirth, and the laughter which is madness, that the noise of one pleasure may drown the iniquity of another, left his own heart should deal too plainly with him. Thus the luxurious live ; 'they

forget God, they regard not the afflicted.' O that the fons and daughters of men would consider their wantonness and their iniquity in these things ! How ill do they requite the goodness of God in the use and abuse of the plenty he yields them: how cruel are they to his creatures, how lavish of their lives and virtue, how thankless for them; forgetting the giver, and abusing the gift by their lufts; and despising counsel, and casting inftruction behind them. They lose tenderness, and forget duty, being swallowed up of voluptuousness; adding one excess to another. God rebuked this sin in the Jews by the prophet Amos: 'Ye that put • far away the evil day, and cause the seat of violence 'to come near; and lie upon beds of ivory, and stretch

themselves upon their couches, and eat the lambs out of the flock, and the calves out of the stall; and chant to the found of the viol, and invent to them'selves instruments of musick, like David; that drink ' wine in bowls, and anoint themselves with the chief ' ointments : but they are not grieved for the amfiction

of Joseph ?—These, it seems, were the vices of the degenerate Jews, under all their pretence to religion; and are they not of Christians at this day? Yea, they are; and these are the great parts of luxury struck at in this discourse. Remember Dives, with all his sumptuous fare, went to hell: and the apostle pronounces

nes upon those whose God is their belly ;' for
ry in their shamed.'
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s to the courts of worldly kingdo king them unseemly in his

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