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' self-denials; that we may have the better,

and more habitual Mastery over our Appe<tites; and be able to watch and resist more

easily, the first Motions of Sin, in which the

whole strength of a Christian lies: For ' who is Master of himself, without a Mira

cle, if these are once consented to ? Where: 'fore the Holy Psalmist Cries out, after he ç had pray'd God, to cleanse him from secret

Sins, of Infirmity and Surprise; Keep back

thy Servant from presumptuous Sins; from $ Sins that flow from an ungovernable Will,

against the preceeding Checks of his conscience, tho in never so little Instances : For shou'd he at all give way to these, his

Appetites would gain such Mastery, and his ( Will be so chain'd to them, (for Will and

Appetite are very near a-kin; we hardly know the Line, that bounds and distinguish'their Natures; only that Will is a kind of

spiritual Appetite; and Appetite a fort of corporeal Will; that he cou'd not hope to be long < innocent and free from the great Offence;

that finishing sin, which bringeth forth • Death.

The Meditation that here follows, is upon the same Argument, the benefit of Self denial in things of leffer Moment, and that are indifferent in their own nature.

Mv Soul, you will be apt to say, This is an innocent Desire ; why shou'd I put my self ' to the trouble of thwarting it?

Were it un' lawful, I hope I shou'd refuse it, how much Self

denial soever it requir’d. God docs not regrire

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Ms to make our Life uneasy, nor to render his Service irksome and unpleafant to us. He permits us to indulge our felves a modest freedom in innocent Things: And it is Superstition to think, he is pleas’d with the Sacrifice of Trifles. But fancy that thou hearest thy God 'ihus speaking to Thee: My Child, I know

that this is a great Snare; for it is not the ' Matter thou refusest, that is weighed by but the Act of Refusing:

I refuse not the Day of small Things; don't Thou despise them. But thou art farther advanc'd, as thou thinkest ; and wou’dst fain leave this Liffon, 'to Beginners. But he that advances, with out laying a good Foundation, will be again to begin. He that begins in the middle of a Book of Mathematicks, because the b2ginning is full of plain and evident Axioms and Propositions, that seem to be fo easy, as to be of no use, will soon find the want of these first Principles; and be glad, with shame, to look back, on what he defpis'd before. So likewife, Thou, when

thou findest thy self uncapable to conflict ' with thy Passions, and to command thy 'Thoughts and Inclinations, wilt then, too

late, consider thy Neglect, in not having

train'd thy Mind by degrees to Self-denial. 'If thou gaineft not the Victory over thy 'self in small Things, how wilt thou be a'ble to do it in greater? Set apart then to

thy self some time ; and say in this time, I ' will deny my self in every thing I have a mind to ; yet do it calmly, without Super

ftition,

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ftition, without Anxiety. This thou wilt " think perhaps, at first, a ftrange Task: 'Thy inferior Part will repine, and make many Complaints, and thy Body be fick, at such fudden Checks and Contradictions. But mind none of these, My Son; sinile at

thy foolish sensitive Part, for it does not (understand that this is even for its eternal ( Benefit. In a little time, this very Denial

will grow a Pleasure, bicause it will have little of Reluctance in it; and the Pleasure

of triumphing over thy own Inclinations, ' will make the remaining Trouble isfensible.

Then thou may'st advance to consider, what things of Moment thou hast a mind to; and there apply thy Discipline, and teach thy Mind to obey ;. and in general, take this for a certain Rule, To fu!pect thy self in whatever I bou haft a forong inclination to.

Here's the great Point of Self-Denial, to to deny our Thoughts, and turn them from

Objects to which they incline, to others. Our Actions have something Gross and

Perceptible in them; but our Thoughts are Refin’d; not to be observ’d, but by nice Application. This is the true source ; get the Mastery of these, and you command

all the rest. It is in vain to think, to de(ny our felves in Actions, if we can't do it in “Thoughts; nor to command our Passions, if

we can't govern our Thoughts. Pallion lives in the Thoughts, and the Effect of it is, to engage and determine our thoughts; but if we have an habitual Command of

these,

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these, and us'd our felves to deny them 3 to turn and wind them as we please : We

Inall easily govern our Passions too, and a(void any Actions we are prompted to by "them. Why shou'd it then seemn hard to

Thee, O my Soul, or a matter worthy to be once namd; to deny thy self in Trivial and indifferent Concerns, that thou may'st

gain the Mastery of thy Will in greater? <if thou standest in the presence of a Prince, thou hast lost all thy Will in these things. If thou hast a mind, to see any thing particularly in the Room; yet the Will Dyes as soon as Born; so much does a Prince's presence awe thee. Is not thy Chamber, O my Soul, the Presence Chamber of Almighty God? (O that thou wert more sensible, and more worthy of such an Honour!) And yet here can thy Will live, so much as to give thee the least mock, when thou de

niest thy self an indifferent thing thou hast "a mind to, that thou may'st with the greater Ease and Chearfulness, give up thy self to the Will of God. Herein appears the admirable Wisdom

of God. God saw that the Contempt of i Outward things, of the Pleasures of Sense,

of Riches, and Glory, and the like, (which are the Baits, the Devil lays for us, and whereby he drowns many Souls in Perdition,) was necessary for Man, in order to his being restor'd to Bliss; what course therefore did the Divine Wisdom take to

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<embiteer these things to Man; and mike

their contraries, that is, Chastity, Poverty,

Humility, Patience, and the Contempt of " the World, Plealing and Easie? God hiin

self came down from Heaven, and taking

upon him the form of a Servant, did by his cown Example, make this Medicine. (so ne

cessary to Sick Men, but withal, so bitter and loathsome,) become so pleasing, and delightful, that good Men now love Fafting, more than worldly Men do Excess; Poverty more than Riches; and Mortification, more than sensual Pleasures.

But as Mr. Bonnell had noble and exalted thoughts of God, and a flaming Love to his Maker and Redeemer; as he was Meek and Lowly, Mortifid and Patient; so these Divine Graces, led him to all necessary Acts of Devotion. I shall therefore now consider, How he discharg'd the Duty of Prayer,both Publick and Private: How constant and Devout a Guest he was, at the Lord's Table! How Religiously he observ'd the Lord's-Day, and the

Feasts and Fasts of the Church. How he dif As to the Duty of Prayer, it was his conchargʻd the stant and daily Work, and most delightful Dury of Pray- Entertainment; and he discharg'd every

part of it in so exact and regular a way, that his Private Devotions were not omitted for the sake of the Prayers of the Church ; nor did any Constancy at the former, make him Neglect being daily at These. His Practice from his Youth, was to begin the day with God, and consecrate to Him his earliest

Thoughts

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