THe Text relating to something going before, must carry our Eye back to the 13 verse, where we shall find, that the thing, of which these words are affirmed, is Wisdome: A Name by which the Spirit of God was here pleased to express to us Religion, and thereby to tell the [Page 2] world, what before it was not aware of, and perhaps will not yet believe, that those two great things that so engross the desires and de­signes of both the Nobler and Ignobler sort of mankind, are to be found in Religion; namely, Wisdom and Pleasure; and that the former is the direct way to the latter, as Religion is to Both.

That Pleasure is mans chiefest good, (be­cause indeed it is the perception of Good that is properly pleasure) is an assertion most cer­tainly true, though under the common accep­tance of it, not only false, but odious: for ac­cording to this, pleasure and sensuality pass for terms equivalent; and therefore, he that takes it in this sence, alters the Subject of the dis­course. Sensuality is indeed a part, or rather one kind of pleasure, such an one as it is. For Pleasure in general, is the consequent appre­hension of a sutable Object, sutably applied to a rightly disposed faculty; and so must be conversant, both about the faculties of the Body, and of the Soul respectively; as being the result of the fruitions belonging to Both.

Now amongst those many Arguments, used to press upon men the exercise of Religion, I [Page 3] know none that are like to be so successful, as those that answer, and remove the prejudices that generally possess, and barr up the Hearts of men against it: amongst which, there is none so prevalent in Truth, though so little owned in Pretence, as that it is an Enemy to mens pleasures, that it bereaves them of all the sweets of Converse, dooms them to an absurd and perpetual Melancholy, designing to make the world nothing else but a great Monastery. With which notion of Religion, Nature and Reason seems to have great cause to be dissa­tisfied. For since God never Created any faculty, either in Soul or Body, but withal prepared for it a sutable object, and that in or­der to its gratification; can we think that Re­ligion was designed onely for a Contradiction to Nature? and with the greatest and most ir­rational Tyranny in the World to tantalize, and tie men up from enjoyment, in the midst of all the opportunities of enjoyment? to place men with the furious affections of hunger, and thirst in the very bottome of Plenty; and then to tell them that the envy of Providence has sealed up every thing that is sutable under the Character of Unlawful? For certainly, first [Page 4] to frame appetites fit to receive pleasure, and then to interdict them with a Touch not, tast not, can be nothing else, then onely to give them occasion to devour, and prey upon themselves; and so to keep men under the perpetual Tor­ment of an unsatisfied Desire: a thing hugely contrary to the natural felicity of the Creature, and consequently to the wisdom, and goodness of the great Creator.

He therefore that would perswade men to Religion, both with Art and efficacy, must found the perswasion of it upon this, that it in­terferes not with any rational pleasure, that it bids no body quit the enjoiment of any one thing that his Reason can prove to him, ought to be enjoyed. 'Tis confessed, when through the cross circumstances of a mans temper or con­dition, the Enjoyment of a pleasure would cer­tainly expose him to a greater inconvenience, then Religion bids him quit it; that is, it bids him prefer the endurance of a lesser evil before a greater, and Nature it self does no less. Re­ligion therefore intrenches upon none of our Priviledges, invades none of our Pleasures; it may indeed sometimes command us to change, but never totally to abjure them.

[Page 5] But it is easily foreseen, that this Discourse will in the very beginning of it be encountred by an Argument from Experience, and there­fore not more obvious than strong; namely, that it cannot but be the greatest trouble in the world for a man thus (as it were) even to shake off himself, and to defie his Nature, by a perpe­tual thwarting of his innate Appetites and De­sires; which yet is absolutely necessary to a severe and impartial prosecution of a Course of Piety: nay, and we have this asserted also, by the Verdict of Christ himself, who still makes the Disciplines of self-denial and the Cross, those terrible blows to flesh and blood, the in­dispensable requisites to the being of his Di­sciples. All which being so, would not he that should be so hardy as to attempt to per­swade men to Piety from the pleasures of it, be lyable to that invective taunt from all man­kind, that the Israelites gave to Moses; Wilt thou put out the eyes of this People? Wilt thou perswade us out os our first Notions? Wilt thou demon­strate, that there is any delight in a Cross, any Comfort in Violent abridgments, and which is the greatest Paradox of all, that the highest Pleasure is to abstain from it?

[Page 6] For answer to which, it must be confest, that all Arguments whatsoever against Expe­rience are fallacious; and therefore in order to the Clearing of the Assertion lay'd down, I shall premise these two Considerations.

1. That Pleasure is in the Nature of it a Relative thing, and so imports a peculiar Re­lation and Correspondence to the [...]tate and con­dition of the Person to whom it is a Pleasure. For as those who Disco [...]rse of Atoms affirm that there are Atoms of all forms, some round, some triangular, some square, and the like; all which are continually in motion, and never settle till they fall into a fit circumscription or place of the same figure: So there are the like great diversities of Minds and Objects; whence it is, that this Object striking upon a mind thus or thus disposed, flyes off, and re­bounds without making any impression; but [...]he same luckily hapning upon another of a Disposition as it were framed for it, is pre­sently catcht at, and greedily clasped into the nearest Unions and Embraces.

2. The other thing to be considered, is this, That the Estate of all men by Nature is more or less different from that estate, into which, [Page 7] the same persons do, or may pass by the exer­cise of that which the Philosophers called Vir­tue, and into which men are much more effe­ctually and sublimely translated by that which we call Grace; that is, by the supernatural o­verpowring operation of Gods Spirit. The dif­ference of which two estates consists in this; that in the former the sensitive appetites rule and domineer; in the latter the Supream fa­culty of the Soul, called Reason, sways the Scepter, and acts the whole man above the irregular demands of Appetite and Affe­ction.

That the distinction between these two is not a meer figment, framed only to serve an Hypothesis in Divinity; and that there is no man b [...]t is really under one, before he is under the other, I shall prove, by shewing a Reason why it is so, or rather indeed why it cannot but be so. And it is this: Because every man in the begin­ning of his life, for several years is capable only of exercising his sensitive faculties and desires, the use of Reason not shewing it self till about the Seventh Year of his Age, and then at length but (as it were) dawning in very im­perfect Essays and Discoveries. Now it be­ing [Page 8] most undeniably evident that every Faculty and Power grows stronger and stronger by exer­cise; is it any wonder at all, when a man for the space of his first six years, and those the years of ductility and impression, has been wholly ruled by the propensions of sence, at that age very eager and impetuous; that then after all, his Reason begining to exert and put forth it self, finds the man prepossess'd and under ano­ther power: so that it has much adoe by ma­ny little steps, and gradual conquests, to reco­ver its prerogative from the usurpations of ap­petite, and so to subject the whole man to its Dictates: the difficulty of which is not con­quered by some men all their Dayes. And this is one true ground of the Difference between a state of Nature, and a state of Grace, which some are pleased to scoff at in Divinity, who think that they confute all that they laugh at, not knowing that it may be solidly evinced by meer Reason and Philosophy.

These two considerations being premised, namely, That Pleasure implyes a proportion and agreement to the respective States and Conditions of men; and that the state of men by Nature is vastly different from that estate [Page 9] into which Grace or Vertue transplants them; all that Objection levelled against the foregoing Assertion is very easily resolveable.

For there is no doubt, but a man, while he resignes himself up to the Bruitish guidance of sence and appetite, has no relish at all for the Spiritual, refined delights of a Soul Clarifyed by Grace and Vertue. The pleasures of an Angel can never be the pleasures of a Hogg. But this is the thing that we contend for; that a man having once advanced himself to a state of Superiority over the Control of his inferior Appetites, finds an infinitely more solid and sublime pleasure in the Delights proper to his Reason, then the same person, had ever con­veyed to him by the bare ministry of his Sen­ses. His tast is absolutely changed, and there­fore that which pleased him formerly, be­comes flat and insipid, to his Appetite now grown more Masculine and severe. For as age and maturity passes a real and a marvellous Change upon the Dyet and recreations of the same person; so that no man at the Years and Vigour of Thirty, is either fond of Suger­plums or Rattles: In like manner, when Rea­son, by the assistance of Grace, has prevailed [Page 10] over, and outgrown the encroachments of Sence, the delights of Sensuality are to such an one but as an Hobby-horse would be to a Councellour of State; or as tastless, as a bundle of Hay to an Hungry Lyon. Every alteration of a mans Condition infallibly inferrs an alteration of his Pleasures.

The Athenians laught the Physiognomist to Scorn, who pretending to read mens minds in their foreheads, described Socrates for a crab­bed, lustful, proud, ill-natured Person; they knowing how directly contrary he was to that Dirty Character, But Socrates bid them for­bear laughing at the man; for that he had given them a most exact acconnt of his nature; but what they saw in him so contrary at the pre­sent, was from the conquest that he had got over his Natural disposition by Philosophy. And now let any one consider, whether that Anger, that Revenge, that Wantonness and Am­bition, that were the proper pleasures of Socra­tes, under his Natural temper of crabbed, lust­ful, and Proud, could have at all affected or enamour'd the mind of the same Socrates, made gentle, chast and humble by Philosophy.

Aristotle says, that were it Possible to put a [Page 11] Young mans eye into an Old mans head, he would see as plainly and cleerly as the other; so could we infuse the inclinations and princi­ples of a Vertuous person into him that prose­cutes his debauches with the greatest Keeness of desire, and sence of Delight, he would loath and reject them as heartily, as he now pursues them. Diogenes being asked at a Feast, why he did not continue eating as the rest did, answered him that asked him with another question, Pray why do you eat? Why saies he, for my pleasure; why so, saies Diogenes, do I abstain for my Pleasure; and therefore the vain, the Vitious and Luxurious person argues at an high rate of inconsequence, when he makes his particular desires, the general mea­sure of other mens delights. But the case is so plain, that I shall not upbraid any mans under­standing by endeavouring to give it any farther Illustration.

But still, after all, I must not deny that the change and passage from a state of Nature, to a state of Vertue, is laborious, and conse­quently irksome and unpleasant: and to this it is, that all the forementioned expressions of our Saviour do allude. But surely the [Page 12] baseness of one condition, and the generous ex­cellency of the other is a sufficient Argument to induce any one to a change. For as no man would think it a desireable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distem­per; so neither can any man, that would be faithful to his Reason, yield his Ear to be bo­red through by his domineering appetites, and so choose to serve them for ever, only for those poor, thin gratifications of sensuality that they are able to reward him with. The ascent up the hill is hard and tedious, but the serenity and fair prospect at the Top, is sufficient to incite the Labourer of undertaking it, and to reward it being undertook. But the difference of these two conditions of men, as the foundation of their different pleasures, being thus made out; to press men with arguments to pass from one to the other, is not directly in the way, or de­sign of this Discourse.

Yet before I come to declare positively the pleasures that are to be found in the wayes of Religion: one of the grand duties of which is stated upon Repentance; a thing expressed to us by the grim names of Mortification, Cru­cifixion, [Page 13] and the like: and that I may not pro­ceed onely upon absolute Negations, without some Concessions; we will see, whether this so harsh, dismal, and affrighting duty of Repen­tance is so entirely Gall, as to admit of no mix­ture, no allay of sweetness, to reconcile it to the Apprehensions of Reason and Nature.

Now Repentance consists properly of two things,

• 1. Sorrow for Sin.
• 2. Change of Life.

A word briefly of them both.

1. And first for Sorrow for Sin: Usually, the sting of Sorrow is this, that it neither re­moves nor alters the thing we sorrow for; and so is but a kind of reproach to our Reason, which will be sure to accost us with this Di­lemma. Either the thing, we sorrow for, is to be remedied, or it is not: If it is, why then do we spend the time in mourning, which should be spent in an active applying of Re­medies? but if it is not; then is our Sorrow Vain and Superfluous, as tending to no real Effect. For no man can weep his Father or his Friend out of the Grave, or mourn himself out of a Bankrapt condition. But this Spi­ritual [Page 14] Sorrow is effectual to one of the grea­test and highest Purposes, that mankind can be Concerned in. It is a means to avert an im­pendent wrath; to disarme an offended Omni­potence; and even to fetch a Soul out of the very jawes of Hell. So that the End and Con­sequence of this sorrow, sweetens the sorrow it self: and as Solomon sayes, In the midst of laughter, the heart is sorrowful; so in the midst of sorrow here, the heart may rejoyce: for while it mourns, it reads, That those that mourn shall be comforted; and so while the Penitent weeps with one Eye, he views his Deliverance with the other. But then for the External Expressions, and vent of Sorrow; we know that there is a certain pleasure in weeping; it is the Discharge of a big and a swelling grief, of a full and a strangling discontent: and there­fore he that never had such a burden upon his heart, as to give him opportunity thus to ease it, has one pleasure in this World, yet to Come.

2. As for the other part of Repentance, which is change of life; this indeed may be troublesome in the Entrance; but it is but the first bold onset, the first resolute Violence and invasion upon a vitious habit, that is so sharp [Page 15] and afflicting. Every impression of the Lan­cet Cuts, but it is the first onely that Smarts. Besides, it is an Argument hugely unreason­able, to plead the Paine of passing from a Viti­ous Estate, unless it were proved, that there was none in the continuance under it: But surely, when we read of the Service, the Bon­dage, and the Captivity of Sinners, we are not entertain'd only with the Air of Words, and Metaphors; and instead of Truth, put off with Similitudes. Let him that sayes it is a trou­ble to refrain from a Debauch, convince us, that it is not a greater to undergoe one: and that the Confessor did not impose a shrewd Pen­nance upon the Drunken man, by bidding him go and be drunk again: and that lisping, raging, redness of Eyes, and what is not fit to be named in such an Audience, is not more toilsome, then to be clean, and quiet, and discreet, and respect. ed for being so. All the trouble that is in it, is the trouble of being sound, being cured, and being recovered. But if there be great argu­ments for Health, then certainly, there are the same for the obtaining of it: and so keeping a due proportion between Spirituals and Temporals, we neither have, nor pretend to greater Argu­ments for Repentance.

[Page 16] Having thus now, cleared off all, that by way of Objection c anlie against the Truth asserted, by showing the proper Qualificati­ons of the Subject, to whom only the wayes of Wisdom, can be wayes of Pleasantness; for the further prosecution of the matter in hand, I shall show what are those properties that so peculiarly set off, and enhance the Excellency of this Pleasure.

1. The first is, That it is the proper plea­sure of that part of man, which is the largest and most comprehensive of Pleasure, and that is his mind: a substance of a boundless com­prehension. The mind of man is an Image, not only of Gods Spirituality, but of his Infinity. It is not like any of the Sences, limited to this or that kind of object: as the sight intermedles not with that which affects the smell; but with an universal superintendence, it arbitrates upon, and takes them in, all. It is (as I may so say) an Ocean, into which all the little Rivolets of Sensation, both External and Internal, dis­charge themselves. It is framed by God to re­ceive all and more then Nature can afford it; and so to be its own motive to seek forsomething above Nature, Now this is that part of man, [Page 17] to which the Pleasures of Religion properly belong: and that in a double respect.

• 1. In reference to Speculation, as it susteins the name of Understanding.
• 2. In reference to Practice, as it susteins the name of Conscience.

1. And first for Speculation: the pleasures of which have been sometimes so great, so in­tense, so ingrossing of all the Powers of the Soul, that there has been no room left for any other Pleasure. It has so called together all the Spi­rits to that one Work, that there has bin no sup­ply to carry on the Inferior operations of Na­ture. Contemplation feels no Hunger, nor is sensible of any Thirst, but of that after know­ledge. How frequent and exalted a Pleasure did David find from his Meditation in the Di­vine Law! all the day long it was the Theam of his Thoughts. The affairs of State, the government of his Kingdom, might indeed employ, but it was this only that refresh'd his mind.

How short of this are the delights of the E­picure! how vastly disproportionate are the Pleasures of the Eating, and of the Thinking man! indeed as different, as the silence of an [Page 18] Archimedes in the study of a Problem, and the stillness of a Sow at her wash. Nothing is comparable to the pleasure of an Active, and a prevailing thought: a thought prevailing o­ver the difficulty and obscurity of the Object, and refreshing the Soul with new discoveries, and images of things; and thereby extending the Bounds of Apprehension, and (as it were) enlarging the Territories of Reason.

Now this pleasure of the Speculation of Divine things, is advanced upon a dou­ble Account.

• 1. The Greatness.
• 2. The newness of the Object.

1. And first for the greatness of it. It is no less then the great God himself, and that both in his Nature, and his Works. For the Eye of Reason, like that of the Eagle, directs it self chiefly to the Sun, to a glory that neither ad­mits of a Superior, nor an Equal. Religion carries the Soul to the study of every Divi [...]e Attribute.

It poses it with the amazing thoughts of Omnipotence; of a Power able to fetch up such a Glorious Fabrick, as this of the world, [Page 19] out of the Abyss of Vanity and Nothing, and a­ble to through it back into the same Origiral Nothing again. It drowns us in the speculation of the Divine Omniscience; that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and certainly know that, which does not certainly exist. It confounds the greatest subtilties of Speculation, with the Riddles of Gods Om­nipresence; that can spread a single Indivi­dual substance through all spaces; and yet with­out any commensuration of parts to any, or cir­cumscription within any, though totally in eve­ry one. And then for his Eternity; which non­plusses the Strongest and the Clearest Conce­ption, to comprehend how one single Act of Duration, should measure all Periods and Por­tions of time without any of the distinguishing parts of Succession. Likewise for his Justice; which shall prey upon the sinner for ever, satis­fying it self by a perpetual Miracle, rendring the Creature immortal in the midst of the flames; alwayes consuming, but never consu­med. With the like wonders we may entertain our Speculations from his Mercy; his Beloved, his Triumphant Attribute; an Attribute, if it [Page 20] were possible, something more then Infinite; for even his Justice is so, and his Mercy transcends, that, Lastly, we may contemplate upon his su­pernatural, astonishing wo [...]ks; particularly in the Resurrection, and reparation of the same numerical Body, by a reunion of all the scatte­red Parts, to be at length disposed of into an estate of Eternal woe or Bliss; as also the greatness & strangeness of the Beatifick Vision; how a created Eye should be so fortifyed, as to bear all those Gloryes that stream from the fountain of uncreated Light; the meanest ex­pression of which Light, is, that it is unexpres­sible. Now what great and high Objects are these for a Rational Contemplation to busy it self upon! Heights that scorn the reach of our Prospect; and Depths in which the tallest Reason will never touch the Bottom: yet sure­ly the pleasure arising from thence is Great and Noble; for as much, as they afford per­petual matter and imployment to the inqui­sitiveness of Humane Reason; and so are large enough, for it to take its full scope and range in. Which when it has suck'd and dreined the ut­most of any Object, naturally layes it aside, and neglects it as a dry and an Empty thing.

[Page 21] 2. As the things belonging to Religion entertain our Speculation with great Objects, so they entertain it also with new. And novelty we know is the great parent of pleasure; upon which account it is, that men are so much pleased with Variety, and Variety is nothing else but a continued No­velty. The Athenians, who were the profest and most diligent Improvers of their Reason, made it their whole b [...]siness to hear or to tell some new thing: For the truth is, Newness especially in great matters, was a worthy entertainment for a searching mind; it was (as I may so say) an High Tast fitt for the relish of an Athenian Reason. And thereupon the meer unheard of strangeness of Jesus and the Resurrection, made them desirous to hear it discoursed of to them again, 17. Acts 23. But how would it have employed their search­ing Faculties, had the Mystery of the Trinity, and the Incarnation of the Sonn of God, and the whole Oeconomy of mans Redemption, been explained to them! For how could it ever enter into the tho [...]ghts of Reason, that a sa­tisfaction could be paid to an Infinite Justice? Or, that two Natures so unconceivably dif­ferent, [Page 22] as the Humane and Divine, could unite into one person? The knowledge of these things could derive from nothing else but pure Revelation, and consequently must be purely New to the highest discourses of meer Nature. Now that the Newness of an Object so excee­dingly pleases and strikes the mind; appears from this one consideration; that every thing pleases more in expectation then fruition: and expectation supposes a thing as yet new, the hoped for discovery of which is the Pl [...]asure that entertains the expecting, and enquiring mind: Whereas Actual discovery (as it were) rifles and deflours the Newness and Freshness of the object, and so for the most part makes it Cheap, Familiar and Contemptible.

It is cleer therefore, that, if there be any pleasure to the mind from speculation; and if this pleasure of speculation be advanced by the greatness and newness of the things contem­plated upon; all this is to be found in the wayes of Religion.

2. In the next place, Religion is a pleasure to the mind, as it respects Practice, and so susteins [...]he Name of Conscience. And Conscience undoubtedly is the great Repository and Maga­zine [Page 23] of all those pleasures that can afford any solid refreshment to the Soul. For when this is calm, and serene, and absolving, then proper­ly a man enjoys all things, and what is more, Himself, for that he must do, before he can enjoy any thing else. But it is only a Pious life, lead exactly by the rules of a severe Religion, that can authorize a mans Conscience to speak comfortably to him: It is this that must word the sentence, before the Conscience can pro­nounce it; and then it will do it with Majesty and Authority; It will not whisper, but pro­claim a Jubilee to the mind. It will not drop, but pour in oile upon the wounded heart. And is there any pleasure comparable to that which springs from hence! The Pleasure of Consci­ence is not only greater then all other Pleasures, but may also serve instead of them: for they only please and affect the mind in Transitu, in the pittiful narrow compass of actual fruition; whereas that of Conscience entertains and feeds it a long time after with durable, lasting re­flections.

And thus much for the first ennobling pro­perty of the Pleasure belonging to Religion, namely, that it is the pleasure of the mind, [Page 24] and that both, as it relates to Speculation, and is call'd the Understanding; and as it relates to Practice, and is called the Conscience.

2. The second ennobling property of it is, that it is such a pleasure as never satiates, or wearies: for it properly affects the Spirit, and a Spirit feels no weariness, as being priviledged from the causes of it. But can the Epicure say so of any of the pleasures that he so much dotes upon? Do they not expire, while they satisfie? and after a few minutes refreshment, determine in loathing and unquietness? How short is the Interval between a pleasure and a Burden! how undiscernable the Transition from one to the other! Pleasure dwells no lon­ger upon the Appetite, then the necessities of Nature, which are quickly, and easily provi­ded for; and then all that follows, is a load and an oppression. Every morsel to a satisfy­ed Hunger, is onely a new Labour to a tired Digestion. Every draught to him that has quencht his Thirst, is but a further quench­ing of Nature; a provision for Rheums and Di­seases; a drowning of the quickness, and activity of the Spirits.

He that prolongs his meals, and sacrifices [Page 25] his Time, as well as his other Convenien­ces, to his Luxury, how quickly does he out-sit his Pleasure? and then how is all the following time bestowed upon Cere­mony and Surfet! till at length after a long fatigue of Eating, and Drinking, and Bab­ling, he concludes the great work of Dine­ing Gentilely, and so makes a shift to rise from Table, that he may lye down upon his Bed: Where, after he has slept himself into some ufe of Himself, by much adoe he staggers to his Table again, and there acts over the same Bruitish Scene: so that he passes his whole life in a dozed Con­dition between sleeping, and waking, with a kind of drowsiness, and confusion upon his Sences; which, what pleasure it can be, is hard to conceive; all that is of it, dwels upon the tipp of his Tongue, and within the compass of his Palat; a worthy prize for a man to purchase with the loss of his Time, his Reason, and Himself.

Nor is that man less deceived, that thinks to maintain a constant tenure of Pleasure, by a continual pursuit of Sports and Recreations: For it is most certainly [Page 26] True of all these things, that as they re­fresh a man when he is weary, so they weary him when he is refresh'd; Which is an evi­dent Demonstration that God never de­signed the use of them to be continual; by putting such an emptiness in them, as should so quickly fail and lurch the expe­ctation.

The most Voluptuous, and loose per­son breathing, were he but tyed to follow his Hawks, and his Hounds, his Dice, and his Courtships every day, would find it the greatest Torment, and Calamity that could befal him; he would flie to the Mines and the Gallyes for his Recreation, and to the Spade and the Mattock for a Diversi­on from the misery of a Continuall un-inter­mitted Pleasure.

But on the contrary, the Providence of God has so ordered the Course of things, that there is no Action, whose usefulness has made it the matter of Duty, and of a Profession, but a man may bear the con­tinual pursuit of it, without Loathing or Satiety. The same Shop and Trade, that employes a man in his Youth, employes [Page 27] him also in his Age. Every morning he rises fresh to his Hammer and his Anvil; he passes the Day singing: Custome has naturalized his Labour to him: His Shop is his Element, and he cannot with any enjoyment of himself live out of it. Whereas, no custome can make the pain­fulness of a Debauch easy, or pleasing to a man; since nothing can be pleasant that is Unnatural. But now, if God has in­terwoven such a pleasure with the works of our ordinary Calling; how much su­perior and more refined must that be, that arises from the survey of a Pious and well governed Life! Surely, as much as Christianity is nobler then a Trade.

And then, for the Constant fresh­ness of it; it is such a pleasure as can never cloy or overwork the mind: for, surely no man was ever weary of thinking, much less of thinking that he had done well or vertuously, that he had con­quered such and such a Temptation, or offered Violence to any of his Exorbitant Desires. This is a delight that grows and improves under thought and reflexion: [Page 28] and while it exercises, does also endear it self to the mind; at the same time imploy­ing and inflaming the Meditations. All pleasures that affect the Body, must needs weary, because they transport, and all Transportation is a Violence; and no Vio­lence can be lasting, but determines upon the falling of the Spirits, which are not able to keep up that height of motion, that the Pleasure of the Senses raises them to. And therefore how inevitably does an immode­rate laughter end in a sigh? which is only Na­tures recovering it self after a force done to it. But the Religious Pleasure of a well dis­posed mind, moves gently, and therefore con­stantly; it does not affect by Rapture a [...]d Extasie; but is like the pleasure of Health, which is Still and Sober, yet Greater and Stronger, then those that call up the Senses, with grosser and more affecting impressions. God has given no man a Body as strong as his Appetiets; but has corrected the Boundlessness of his Voluptuous desires, by stinting his strengths, and contracting his Capacities.

But to look upon those pleasures also, [Page 29] that have an higher object than the Body; as those that spring from honour and grandeur of Condition; yet we shall find, that even these are not so fresh and con­stant, but the Mind can nauseate them, and quickly feel the thinness of a popu­lar Breath. Those that are so fond of Applause, while they pursue it, how lit­tle do they tast it when they have it! Like lightning, it only flashes upon the face and is gone, and it is well if it does not hurt the man. But for greatness of Place; though it is fit and necessary, that some persons in the world should be in love with a splendid servitude, yet certainly they must be much beholding to their own fancy, that they can be pleased at it. For he that rises up early, and goes to bed late, only to re­ceive Addresses, to read and answer Pe­titions, is really as much tied and abridg­ed in his freedom, as he that waits all that time to present one. And what pleasure can it be to be encumbred with Depen­dances, throng'd and surrounded with Pe­titioners? and those perhaps sometimes all Suitors for the same thing: whereupon all [Page 30] but one will be sure to depart grumbling, because they misse of what they think their due: and even that one scarce thankful, because he thinks he has no more than his due. In a word, if it is a pleasure to be envied and shot at, to be maligned standing, and to be despised fal­ling, to endeavour that which is impossi­ble, which is to please all, and to suffer for not doing it; then is it a pleasure to be great, and to be able to dispose of mens fortunes and preferments.

But further to proceed from hence, to yet an higher degree of Pleasure, indeed the highest on this side that of Reli­gion; which is the pleasure of Friend­ship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal en­joyments. Yet has not this also its flaws, and its dark side? For is not my Friend a man, and is not Friendship subject to the same Mortality and Change that men are? And in case a man loves, and is not loved again, does he not think that he has cause to hate as heartily, and ten [Page 31] times more eagerly then ever he loved? and then to be an Enemy, and once to have bin a Friend, does it not embitter the Rupture, and aggravate the Calami­tie? But admitting that my Friend con­tinues so to the end; yet in the mean time, is he all Perfection, all Vertue, and Discretion? Has he not humours to be endured, as well as kindnesses to be enjoyed? And am I sure to smell the Rose, without sometimes feeling the Thorn?

And then lastly for Company; though it may Reprieve a man from his Melancho­ly, yet it cannot secure him from his Con­science, nor from sometimes being alone! And what is all that a man enjoyes, from a weeks, a months, or a years converse, comparable to what he feels for one hour, when his Conscience shall take him aside, and rate him by himself!

In short, run over the whole Circle of all Earthly Pleasures, and I dare affirm, that had not God secured a man a solid pleasure from his own Actions, after he had rolled from one to another, and en­joyed [Page 32] them all, he would be forced to complaine, that either they were not in­deed Pleasures, or that Pleasure was not Satisfaction.

3. The third ennobling Property of the Pleasure that accrews to a man from Re­ligion, is, that it is such an one as is in no bodies power, but onely in his that has it; so that he that has the Propriety, may be also sure of the Perpetuity. And tell me so of any outward enjoyment, that Mortality is capable of. We are gene­rally at the mercy of mens Rapine, Ava­rice, and Violence, whether we shall be happy or no. For if I build my felicity upon my Estate or Reputation, I am hap­py as long as the Tyrant, or the Railer will give me leave to be so. But when my concernments take up no more room or compass, then my self; then so long as I know where to breath, and to exist, I know also where to be happy: for I know I may be so in my own Breast, in the Court of my own Conscience, where, if I can but prevail with my self to be In­nocent, I need bribe neither Judge nor Of­ficer [Page 33] to be pronounced so. The pleasure of the Religious man, is an easie and a por­table pleasure, such an one as he carries about in his bosome, without alarming either the Eye or Envy of the world. A mans putting all his pleasures into this one, is like a Travellers putting all his goods into one Jewel: the Value is the same, and the Convenience greater.

There is nothing that can raise a man to that generous absoluteness of conditi­on, as neither to cringe, to sawn, or to depend meanly; but that which gives him that happiness within himself, for which men depend upon others. For surely I need salute no great mans Thre­shold, sneak to none of his Friends or Servants, to speak a good word for me to my Conscience. It is a noble, and a sure Defiance of a great Malice, backt with a great Interest; which, vet can have no advantage of a man, but from his own Expectations of something that is without himself. But if I can make my Duty my delight; if I can feast, and please, and caresse my mind with the pleasures [Page 34] of worthy Speculations, or vertuous pra­ctices, let Greatness and Malice vex and abridge me if they can: my Pleasures are as free as my Will; no more to be con­trolled then my Choice, or the unlimi­ted range of my Thoughts and my De­sires.

Nor is this kind of Pleasure onely out of the reach of any outward Violence; b [...]t even those things also, that make a much closer impression upon us, which are the irresistible decayes of Nature, have yet no influence at all upon this. For when Age it self, which of all things in the world, will not be baffled or defy­ed, shall begin to Arrest, Seize, and re­mind us of our Mortality, by Paines, A­ches, deadness of Limbs, and dulness of Sences; yet then the pleasure of the mind, shall be in its full Youth, Vigour, and Freshnesse. A Palsie may as well shake an Oak, or a Feaver dry up a Foun­taine, as either of them shake, dry up, or impair the delight of Conscience. For it lies within, it Centers in the heart, it grows into the very substance of the Soul; [Page 35] so that it accompanies a man to his Grave; he never out-lives it, and that for this cause onely, because he cannot out-live him­self.

And thus I have endeavour'd to describe the Excellency of that Pleasure that is to be found in the wayes of a Religious Wis­dome, by those excellent properties that do attend it; which, whether they reach the Description that has been given them, or no, every man may convince himself, by the best of Demonstrations, which is his own tryal.

Now, from all this Discourse, this I am sure, is a most natural and direct con­sequence, that if the wayes of Religion, are wayes of Pleasantness; then those that are not wayes of Pleasantness, are not truly and properly wayes of Religion. Upon which ground, it is easie to see what judg­ment is to be passed upon all those af­fected, uncommanded, absurd Auste­rities, so much prized, and exercised by some of the Romish Profession. Pil­grimages, going barefoot, Hair-shirts, and Whips, with other such Gospel-Artil­lery, [Page 36] are their onely helps to Devotion: Things never enjoyned, either by the Prophets under the Jewish, or by the A­postles under the Christian Oeconomy; who, yet surely, understood the proper, and the most efficacious Instruments of Piety, as well as any Confessor, or Fryar of all the Order of St. Francis, or any Casuist whatsoever.

It seems, that with them, a man some­times cannot be a Penitent, unless he also turnes Vagabond, and foots it to Jerusa­lem; or wanders over this or that part of the world to visit the Shrine of such or such a pretended Saint; though perhaps in his life, ten times more ridiculous then themselves: thus, that which was Cains Curse, is be­come their Religion. He that thinks to expiate a Sin, by going barefoot, does the Pennance of a Goose; and onely makes one Folly, the Attonement of another. Paul indeed was Scourged and Beaten by the Jewes, but we never read that he Beat or Scourg'd himself: and if they think that his keeping under of his Body imports so much; they must first prove, [Page 37] that the Body cannot be kept under by a Vertuous mind, and that the mind can­not be made Vertuous but by a Scourge; and consequently that Thongs and Whipcord are means of Grace, and things necessary to Salvation. Tne Truth is, if mens Re­ligion lyes no deeper then their Skin, it is possible that they may Scourge themselves into very great Improve­ments.

But they will find that Bodily exercise touches not the Soul; and that neither Pride, nor Lust, nor Covetousness, nor any other Vice was ever Mortifyed by Cor­poral Disciplines: 'tis not the Back, but the Heart that must Bleed for sin: and consequently, that in this whole Course they are like men out of their way; let them Slash on never so fast, they are not at all the nearer to their Journyes end: and howsoever they deceive them­selves and others, they may as well ex­pect to bring a Cart, as a Soul to Heaven by such means. What Arguments they have to beguile poor Simple, unstable Souls with, I know not; but surely the Practical [Page 38] Casuistical, that is, the Principal, Vital part of their Religion savours very little of Spi­rituality.

And now upon the result of all, I suppose that to exhort men to be Reli­gious, is only in other words to exhort them to take their Pleasure. A Plea­sure High, Rational, and Angelical; a Pleasure, embased with no appendant sting, no consequent Loathings, no Re­morses, or bitter farewels. But such an one, as being Honey in the Mouth, ne­ver turns to Gall or Gravel in the Belly. A Pleasure made for the Soul, and the Soul for that; suitable to its Spiri­tuality, and equal to all its Capacities. Such an one as grows fresher upon En­joyment, and though continually Fed up­on, yet is never Devoured. A Pleasure that a Man may call as properly his own, as his Soul and his Conscience; nei­ther lyable to Accident, nor exposed to Injury. It is the fore-taste of Heaven, and the Earnest of Eternity. In a word, it is such an one, as being begun in Grace, passes into Glory, Blessedness and Im­mortality, [Page 39] and those Pleasures ‘that neither Eye has seen, nor Ear heard, nor has it entred into the Heart of Man to Conceive.’

To which God of his Mercy vouchsafe to bring us all: to whom be rendred and ascribed, as is most due, all Praise, Might, Majesty, and Dominion, both now and for evermore. Amen.