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SERM. jarring paffions, or the galling reproaches of III. a guilty conscience. Who would not prefer

even a moderate fatisfaction which never fails, but is always ready to meet us when we turn our thoughts towards it, to a delight which might for once, or very seldom, be tranfporting; (if that were the case, though really it is not, for the pleasures of the fpiritual kind are the more intense as well as certain) I fay, to an enjoyment, which, if it were very great and even fuperior, is difficult of accefs, requireth a concurrence of various circumstances and events not in our power, and overballanceth all the fatisfaction it yields, with painful delays and vexatious disappointments? Efpecially, if we add, in the next place, that carnal pleasures are but of a fhort continuance, being defigned by the author of nature not to be the chief bufiness and enjoyment of a reasonable being, but for certain particular ends in the animal life, which, when they are answered, the pleasure dies, nay, is often turned into averfion and distaste, and always the review of them is at least infipid. Thus the perfons whom Solomon calleth wine-bibbers and riotous eaters of flesh, have no lafting fatisfaction in that sensual delight they chufe;

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when the ends of nature are obtained, the SERM. appetite palls, fatiety comes in the place of III. pleasure, meats and drinks become nauseous, and the use of them oppreffeth rather than pleaseth. No man is able to recal pleasures of that fort, he rather fhuns a reflection upon them, from a consciousness that they

will not bear the calm examination of his own mind. On the contrary, the pleasantness of wisdom's ways, defigned for the constant exercife, and the conftant entertainment of the mind, never flattens, never becomes taftelefs or burthenfome; it will abide the trial of our coolest thoughts, and the more we examine it, ftill it will be the more delightful, always fresh, always new; and the more we use it, the more it encreafeth, and will ftill encreafe, till the pure ftream endeth in rivers of pleasures which are at God's right hand, as the Pfalmift fpeaketh; and the joy groweth up to that fulness which is in his presence.

Lastly, Thefe are to be accounted the greatest, the noblest, and in all respects the most valuable comforts, which fupport and relieve the mind in its greatest need. Seeing we find ourselves liable to calamities of feveral forts, and particularly to death, which

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SERM. is the most shocking to nature on its own III. account, and is more dreadful to a confide= rate mind, because of its important confequences, certainly it must be our wisdom to make the best provifion we can against the evil day, and to chuse those pleasures, if any fuch there be, which will not fail even then. But no enjoyment of this world, and least of all the pleasures of fin, stand us in any ftead when the hour of distress cometh. What comfort hath the mifer in his treasures, what delight hath the vicious in his debauches, when fickness feizeth the body, and the fear of judgment taketh hold of the foul? But then the religious, the truly wife man, poffeffeth an undisturbed, calm, and a self-applauding triumph, he looketh back on a well-fpent life with joy, appealing to God as Hezekiah did, Remember, Lord, I beseech thee, how I have walked before thee, in truth, and with a perfect heart, and have done that which is good in thy fight. And he looketh forward to a future judgment, and an eternal state, with confidence.

And now, my brethren, these things are fpoken as to wife men, judge ye what is faid; let us calmly confider and judge, whether, abstracting

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abftracting from other arguments, religion SERM, hath not the advantage of superior pleasure on its fide, and even on that account juftly claimeth that we should prefer it to the contrary course. I know the prejudices of men incline them to a different opinion, and it is very ufual for those who are the least acquainted with it, to paint it in their own imagination with a four forbidding aspect. Whatever other arguments may enforce it, and hard neceffity, perhaps, may strongly urge them to it, when they think on a future judgment, yet they muft lay their account to part with all pleasure when they devote themselves to the study of godliness and fobriety; especially, the light in which the New Teftament fetteth the religious exercises which it enjoineth, the duties of repentance, mortification, felf-denial, and patience, carry forrow and severity in the very found of them; and to confirm all this, it is fometimes obferved, that the people who feem to be serious and devout, who have a great appearance of piety, are the most eftranged from joy.

This is a matter worthy of our serious confideration, that we may be able to form a right judgment; but when the objection is allowed

SERM. allowed all its juft weight, I hope it will III. ftill appear that the ways of wisdom are

ways of pleasantnefs. To begin with what was last mentioned as an argument from fact and experience, that fome serious and devout perfons seem to have the least pleafure; not to mention the case of hypocrites, who, as our Saviour faith, disfigure their faces, and are of a fad countenance, which ought not at all to affect the cause of religion, being a mere counterfeit; it must be acknowledged that fome ferious melancholy perfons spend their lives very uncomfortably, almost in continual fear and grief. But whence doth this arife? Pray, take their own teftimony; they will all agree that the true cause is a fufpicion of their infincerity; not only their paft tranfgreffions are the occafion of their present grief, but they are afraid left their compliance with the gospel terms of acceptance be defective, their performance of their duty cometh so far short as they think of what God requireth, and the corruptions of their hearts are so strong, breaking out into fo many trangreffions. Now, can it ever be reasonable to impute that forrow to religion as the proper cause, which by the confeffion of those who suffer

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