to remove us from such pleasures and ways of life, as nourish and support a wrong state of our souls.

If dying sinners, that go out of the world under a load of guilt, could see what brought them into that state, it would often be found, that all their sins, and impieties, and neglects of duty, were solely owing to their diversions; and perhaps were they to live their lives over again, there would be no other possible way of living better than they had done, but renouncing such ways of life as were only looked upon as diversions and amusements.

People of fashion and quality have great advantage above the vulgar; their condition and education gives them a liveliness and brightness of parts, from whence one might justly expect a more exalted virtue. How comes it then, that we see as ill morals, as open impiety, as little religious wisdom, and as great disorders among them, as among the most rude, uneducated part of the world? It is because the politeness of their lives, their course of diversions and amusements, and their ways of spending their time, as much extinguishes the wisdom and light of religion as the grossness and ignorance of the dullest part of the world. A poor creature that is doomed to a stupid conversation, that sces nothing but drudgery, and eating, drinking, and sleeping, is as likely to have his soul aspire to God, and aim at an exalted virtue, as another that is always in the brightness and gaiety of polite pleasures. It is the same thing whether the good seed be burnt up with the heat and brightness of the sun, or be lost in the mud. Many persons that live and die in a mine, that are confined to drudgery and darkness, are just so fatally destroyed by their way of life, as others that live in a circle of pleasures and polite engagements are destroyed by their way of life. Every one sees and owns the effects of such a gross way of life; it is not usual to expect any thing wise, or holy, or truly great, from persons.

that live and die digging coals. But then it is not enough considered, that there are other ways of life of a contrary appearance, that as certainly and unavoidably produce the same effects. For a heart that is devoted to polite pleasures, that is taken up with a succession of vain and corrupt diversions, that is employed in assemblies, gaming, plays, balls, and such like business of genteel life, is as much disposed of, and taken as far out of the way of true religion, and a divine and holy life, as if it had been shut up in a mine. These are plain and certain truths, if there is any thing plain and certain, either in the nature of religion, or the nature of man. Who expects piety from a tapster, that lives amongst the rudeness, noise, and intemperance of an alehouse? Who expects Christian holiness from a juggler, that goes about with his cups and balls? Yet why is not this as reasonable as to expect piety and Christian holiness from a fine gentleman that lives at a gaming-table? Is there any more reason to look for Christian fortitude, divine tempers, or religious greatness of mind, in this state of life? Had such a one been born in low life, with the same turn of mind, it had, in all probability, fixed him in an alehouse, or furnished him with cups and balls.

The sober, honest employments of life, and the reasonable cares of every condition in the world, makes it sufficiently difficult for people to live enough to God, and to act with such holy and wise tempers as religion requireth. But if we make our wealth and fortunes the gratifications of idle and disordered passions, we may make it as difficult to be saved in a state of politeness and gentility as in the basest occupations of life.

Religion requires a steady resolute use of our reason, and an earnest application to God for the light and assistance of his Holy Spirit.

It is only this watchful temper, that is full of

attention to every thing that is right and good, that watches over our minds, and guards our hearts, that loves reason, that desires wisdom, and constantly calls upon God for the light and joy of his Holy Spirit: it is this temper alone that can preserve us in any true state of Christian holiness. There is no possibility of having our minds strengthened and fixed in wise and reasonable judgments, or our hearts full of good and regular motions; but by living in such a way of life, as assists and improves our reason, and prepares and disposes us to receive the Spirit of God. This is as certainly the one only way to holiness, as there is but one God that is holy. Religion can no more subsist in a trifling, vain spirit, that lives by humour and fancy, that is full of levity and impertinence, wandering from passion to passion, giddy with silly joys, and burdened with impertinent cares, it can no more subsist with the state of the soul than it can dwell in a heart devoted to sin.

Any way of life therefore that darkens our minds, that misemploys our reason, that fills us with a trifling spirit, that disorders our passions, that separates us from the Spirit of God, is the same certain road to destruction; whether it arise from stupid sensuality, rude ignorance, or polite pleasures. Had any one therefore the power of an apostle, or the tongue of an angel, he could not employ it better than in censuring and condemning those ways of life, which wealth, corruption, and politeness have brought amongst us. We indeed only call them diversions; but they do the whole work of idolatry and infidelity, and fill people with so much blindness and hardness of heart, that they neither live by reason, nor feel the want of it, but are content to play away their lives, as regardless of every thing that is wise, and holy, and divine, as if they were mere birds, or animals; and as thoughtless of death, and judgment, and eternity, as if these were things that had no relation to human life.

Now all this blindness and hardness of heart is owing to that way of life which people of fortune generally fall into. It is not gross sins, it is not murder, or adultery; but it is their gentility and politeness that destroys them: it fills them with such passions and pleasures as quite extinguish the gentle light of reason and religion. For, if religion requireth a sober turn of mind; if we cannot be reasonable but by subduing and governing our blind tempers and passions; if the most necessary enjoyments of life require great caution and sobriety, that our souls be not made earthly and sensual by them; what way of life can so waste and destroy our souls, what can so strengthen our passions, and disorder our hearts, as a life of such diversions, entertainments, and pleasures, as are the business of great part of the world?

If religion is to reform our souls, to deliver us from the corruption of our nature, to restore the divine image, and fill us with such tempers of purity and perfection, as may fit us for the eternal enjoyment of God; what is the polite part of the world a doing? For how can any one more renounce such a religion as this; how can he more resist the grace of God, and hinder the recovery of the divine image, than by living in a succession of such enjoyments as the generality of people of fashion are devoted to? For no one, who uses the stage, has any more reason to expect to grow in the grace of God, or to be enlightened and purified by his Holy Spirit, than he that never uses any devotion. So that it is not to be wondered at, if the spirit and power of religion is wanted, where people so live, as neither to be fit to receive, nor able to co-operate with the assistance and light of God's Holy Spirit.

We are taught that charity covereth the multitude of sins; and that alms shall purge away sins. Now let this teach some people how to judge of the guilt of those gifts and contributions, which are

given contrary to charity. I do not mean such money as is idly and impertinently squandered away; but such gifts and contributions as are to support people in a wicked life. For this is so great a contradiction to charity, that it must certainly have effects contrary to it: it must as much cover our virtues as charity covereth our sins.

It is no strange thing to hear of ladies taking care of a benefit-night in the playhouse. But surely they never reflect upon what they are doing. For if there is any blessing that attends charity, there must be as great a curse attend such liberalities as are to reward people for their wickedness, and make them happy and prosperous in an unchristian profession. How can they expect the blessings of God, or to have their virtues and charities placed to their account; when they have blotted them out, by their contributions and generosities to the most open enemies of the purity and holiness of Christ's religion? He that is thus with the playhouse is most openly against God; and is as certainly opposing religion as he that rewards those that labour in the cause of infidelity.

It is no uncharitable assertion, to affirm, that a player cannot be a living member of Christ or in a true state of grace till he renounces his profession with a sincere and deep repentance. Christianity no more allows such plays and players as ours are, than it allows the grossest vices. They are objects of no other charity or kindness, than such as may reduce them to a sincere repentance. What a guilt therefore do they bring upon themselves, who make players their favourites, and public objects of their care and generosity; who cannot be in the favour of God, till they cease to be such as they encourage them to be; till they renounce that life, for which they esteem and reward them?

When an object of distress is offered to people, it is common to see them very scrupulous in their