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A SERMON PREACHED AT COURT, &c. PRO-VERBS 3. 17. Her Wayes are Wayes of Pleasantness.
A SERMON PREACHED AT COURT, etc. PRO-VERBS 3. 17. Her Ways Are Ways of Pleasantness.
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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:
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 Wisdom:
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A Name by which the Spirit of God was here pleased to express to us Religion,
A Name by which the Spirit of God was Here pleased to express to us Religion,
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and thereby to tell the 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;
and thereby to tell the 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 designs of both the Nobler and Ignobler sort of mankind, Are to be found in Religion;
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namely, Wisdom and Pleasure; and that the former is the direct way to the latter, as Religion is to Both.
namely, Wisdom and Pleasure; and that the former is the Direct Way to the latter, as Religion is to Both.
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That Pleasure is mans chiefest good, (because indeed it is the perception of Good that is properly pleasure) is an assertion most certainly true,
That Pleasure is men chiefest good, (Because indeed it is the perception of Good that is properly pleasure) is an assertion most Certainly true,
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though under the common acceptance of it, not only false, but odious: for according to this, pleasure and sensuality pass for terms equivalent;
though under the Common acceptance of it, not only false, but odious: for according to this, pleasure and sensuality pass for terms equivalent;
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and therefore, he that takes it in this sence, alters the Subject of the discourse.
and Therefore, he that Takes it in this sense, alters the Subject of the discourse.
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Sensuality is indeed a part, or rather one kind of pleasure, such an one as it is.
Sensuality is indeed a part, or rather one kind of pleasure, such an one as it is.
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For Pleasure in general, is the consequent apprehension of a sutable Object, sutably applied to a rightly disposed faculty;
For Pleasure in general, is the consequent apprehension of a suitable Object, suitably applied to a rightly disposed faculty;
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and so must be conversant, both about the faculties of the Body, and of the Soul respectively;
and so must be conversant, both about the faculties of the Body, and of the Soul respectively;
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as being the result of the fruitions belonging to Both.
as being the result of the fruitions belonging to Both.
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Now amongst those many Arguments, used to press upon men the exercise of Religion, I know none that are like to be so successful,
Now among those many Arguments, used to press upon men the exercise of Religion, I know none that Are like to be so successful,
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as those that answer, and remove the prejudices that generally possess, and barr up the Hearts of men against it:
as those that answer, and remove the prejudices that generally possess, and bar up the Hearts of men against it:
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amongst which, there is none so prevalent in Truth, though so little owned in Pretence,
among which, there is none so prevalent in Truth, though so little owned in Pretence,
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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.
as that it is an Enemy to men's 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.
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With which notion of Religion, Nature and Reason seems to have great cause to be dissatisfied.
With which notion of Religion, Nature and Reason seems to have great cause to be dissatisfied.
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For since God never Created any faculty, either in Soul or Body, but withal prepared for it a sutable object,
For since God never Created any faculty, either in Soul or Body, but withal prepared for it a suitable Object,
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and that in order to its gratification;
and that in order to its gratification;
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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,
can we think that Religion was designed only for a Contradiction to Nature? and with the greatest and most irrational Tyranny in the World to tantalize,
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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 tie men up from enjoyment, in the midst of all the opportunities of enjoyment? to place men with the furious affections of hunger,
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and thirst in the very bottome of Plenty;
and thirst in the very bottom of Plenty;
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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,
and then to tell them that the envy of Providence has sealed up every thing that is suitable under the Character of Unlawful? For Certainly,
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first to frame appetites fit to receive pleasure, and then to interdict them with a Touch not, tast not, can be nothing else,
First to frame appetites fit to receive pleasure, and then to interdict them with a Touch not, taste not, can be nothing Else,
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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:
then only to give them occasion to devour, and prey upon themselves; and so to keep men under the perpetual Torment of an unsatisfied Desire:
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a thing hugely contrary to the natural felicity of the Creature, and consequently to the wisdom,
a thing hugely contrary to the natural felicity of the Creature, and consequently to the Wisdom,
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and goodness of the great Creator.
and Goodness of the great Creator.
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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.
He Therefore that would persuade men to Religion, both with Art and efficacy, must found the persuasion of it upon this, that it interferes not with any rational pleasure, that it bids no body quit the enjoyment of any one thing that his Reason can prove to him, ought to be enjoyed.
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'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,
It's confessed, when through the cross Circumstances of a men temper or condition, the Enjoyment of a pleasure would Certainly expose him to a greater inconvenience,
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then Religion bids him quit it; that is, it bids him prefer the endurance of a lesser evil before a greater,
then Religion bids him quit it; that is, it bids him prefer the endurance of a lesser evil before a greater,
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and Nature it self does no less. Religion therefore intrenches upon none of our Priviledges, invades none of our Pleasures;
and Nature it self does no less. Religion Therefore intrenches upon none of our Privileges, invades none of our Pleasures;
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it may indeed sometimes command us to change, but never totally to abjure them.
it may indeed sometime command us to change, but never totally to abjure them.
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But it is easily foreseen, that this Discourse will in the very beginning of it be encountred by an Argument from Experience,
But it is Easily foreseen, that this Discourse will in the very beginning of it be encountered by an Argument from Experience,
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and therefore not more obvious than strong;
and Therefore not more obvious than strong;
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namely, that it cannot but be the greatest trouble in the world for a man thus (as it were) even to shake off himself,
namely, that it cannot but be the greatest trouble in the world for a man thus (as it were) even to shake off himself,
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and to defie his Nature, by a perpetual thwarting of his innate Appetites and Desires;
and to defy his Nature, by a perpetual thwarting of his innate Appetites and Desires;
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which yet is absolutely necessary to a severe and impartial prosecution of a Course of Piety:
which yet is absolutely necessary to a severe and impartial prosecution of a Course of Piety:
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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.
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.
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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,
All which being so, would not he that should be so hardy as to attempt to persuade men to Piety from the pleasures of it, be liable to that invective taunt from all mankind, that the Israelites gave to Moses; Wilt thou put out the eyes of this People? Wilt thou persuade us out os our First Notions? Wilt thou demonstrate, that there is any delight in a Cross, any Comfort in Violent abridgments,
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and which is the greatest Paradox of all, that the highest Pleasure is to abstain from it?
and which is the greatest Paradox of all, that the highest Pleasure is to abstain from it?
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For answer to which, it must be confest, that all Arguments whatsoever against Experience are fallacious;
For answer to which, it must be confessed, that all Arguments whatsoever against Experience Are fallacious;
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and therefore in order to the Clearing of the Assertion lay'd down, I shall premise these two Considerations.
and Therefore in order to the Clearing of the Assertion laid down, I shall premise these two Considerations.
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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.
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.
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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;
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;
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all which are continually in motion, and never settle till they fall into a fit circumscription or place of the same figure:
all which Are continually in motion, and never settle till they fallen into a fit circumscription or place of the same figure:
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So there are the like great diversities of Minds and Objects;
So there Are the like great diversities of Minds and Objects;
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whence it is, that this Object striking upon a mind thus or thus disposed, flyes off,
whence it is, that this Object striking upon a mind thus or thus disposed, flies off,
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and rebounds without making any impression;
and rebounds without making any impression;
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but •he same luckily hapning upon another of a Disposition as it were framed for it, is presently catcht at,
but •he same luckily happening upon Another of a Disposition as it were framed for it, is presently catched At,
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and greedily clasped into the nearest Unions and Embraces.
and greedily clasped into the nearest Unions and Embraces.
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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, the same persons do,
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, the same Persons do,
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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;
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;
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that is, by the supernatural overpowring operation of Gods Spirit. The difference of which two estates consists in this;
that is, by the supernatural overpowering operation of God's Spirit. The difference of which two estates consists in this;
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that in the former the sensitive appetites rule and domineer;
that in the former the sensitive appetites Rule and domineer;
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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.
in the latter the Supreme faculty of the Soul, called Reason, sways the Sceptre, and acts the Whole man above the irregular demands of Appetite and Affection.
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That the distinction between these two is not a meer figment, framed only to serve an Hypothesis in Divinity;
That the distinction between these two is not a mere figment, framed only to serve an Hypothesis in Divinity;
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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,
and that there is no man b•t is really under one, before he is under the other, I shall prove, by showing a Reason why it is so,
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or rather indeed why it cannot but be so. And it is this:
or rather indeed why it cannot but be so. And it is this:
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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,
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 showing it self till about the Seventh Year of his Age,
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and then at length but (as it were) dawning in very imperfect Essays and Discoveries.
and then At length but (as it were) dawning in very imperfect Essays and Discoveries.
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Now it being most undeniably evident that every Faculty and Power grows stronger and stronger by exercise;
Now it being most undeniably evident that every Faculty and Power grows Stronger and Stronger by exercise;
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is it any wonder at all, when a man for the space of his first six years,
is it any wonder At all, when a man for the Molle of his First six Years,
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and those the years of ductility and impression, has been wholly ruled by the propensions of sence, at that age very eager and impetuous;
and those the Years of ductility and impression, has been wholly ruled by the propensions of sense, At that age very eager and impetuous;
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that then after all, his Reason begining to exert and put forth it self, finds the man prepossess'd and under another power:
that then After all, his Reason beginning to exert and put forth it self, finds the man prepossessed and under Another power:
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so that it has much adoe by many little steps, and gradual conquests, to recover its prerogative from the usurpations of appetite,
so that it has much ado by many little steps, and gradual conquests, to recover its prerogative from the usurpations of appetite,
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and so to subject the whole man to its Dictates: the difficulty of which is not conquered by some men all their Dayes.
and so to Subject the Whole man to its Dictates: the difficulty of which is not conquered by Some men all their Days.
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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.
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 mere Reason and Philosophy.
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These two considerations being premised, namely, That Pleasure implyes a proportion and agreement to the respective States and Conditions of men;
These two considerations being premised, namely, That Pleasure Implies a proportion and agreement to the respective States and Conditions of men;
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and that the state of men by Nature is vastly different from that estate into which Grace or Vertue transplants them;
and that the state of men by Nature is vastly different from that estate into which Grace or Virtue transplants them;
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all that Objection levelled against the foregoing Assertion is very easily resolveable.
all that Objection leveled against the foregoing Assertion is very Easily resolvable.
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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.
For there is no doubt, but a man, while he resignes himself up to the Brutish guidance of sense and appetite, has no relish At all for the Spiritual, refined delights of a Soul Clarified by Grace and Virtue.
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The pleasures of an Angel can never be the pleasures of a Hogg. But this is the thing that we contend for;
The pleasures of an Angel can never be the pleasures of a Hogg. But this is the thing that we contend for;
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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,
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,
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then the same person, had ever conveyed to him by the bare ministry of his Senses.
then the same person, had ever conveyed to him by the bore Ministry of his Senses.
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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.
His taste is absolutely changed, and Therefore that which pleased him formerly, becomes flat and insipid, to his Appetite now grown more Masculine and severe.
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For as age and maturity passes a real and a marvellous Change upon the Dyet and recreations of the same person;
For as age and maturity passes a real and a marvellous Change upon the Diet and recreations of the same person;
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so that no man at the Years and Vigour of Thirty, is either fond of Sugerplums or Rattles:
so that no man At the years and Vigour of Thirty, is either found of Sugerplums or Rattles:
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In like manner, when Reason, by the assistance of Grace, has prevailed 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;
In like manner, when Reason, by the assistance of Grace, has prevailed over, and outgrown the encroachments of Sense, the delights of Sensuality Are to such an one but as an Hobbyhorse would be to a Counselor of State;
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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.
or as tasteless, as a bundle of Hay to an Hungry lion. Every alteration of a men Condition infallibly infers an alteration of his Pleasures.
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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;
The Athenians laughed the Physiognomist to Scorn, who pretending to read men's minds in their foreheads, described Socrates for a crabbed, lustful, proud, ill-natured Person;
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they knowing how directly contrary he was to that Dirty Character, But Socrates bid them forbear laughing at the man;
they knowing how directly contrary he was to that Dirty Character, But Socrates bid them forbear laughing At the man;
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for that he had given them a most exact acconnt of his nature;
for that he had given them a most exact acconnt of his nature;
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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.
but what they saw in him so contrary At the present, was from the conquest that he had god over his Natural disposition by Philosophy.
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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.
And now let any one Consider, whither 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 enamoured the mind of the same Socrates, made gentle, chaste and humble by Philosophy.
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Aristotle says, that were it Possible to put a Young mans eye into an Old mans head, he would see as plainly and cleerly as the other;Aristotle Says, that were it Possible to put a Young men eye into an Old men head, he would see as plainly and clearly as the other;
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so could we infuse the inclinations and principles of a Vertuous person into him that prosecutes his debauches with the greatest Keeness of desire,
so could we infuse the inclinations and principles of a Virtuous person into him that prosecutes his Debauches with the greatest Keenness of desire,
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and sence of Delight, he would loath and reject them as heartily, as he now pursues them.
and sense of Delight, he would loath and reject them as heartily, as he now pursues them.
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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;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 Says he, for my pleasure;
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why so, saies Diogenes, do I abstain for my Pleasure;
why so, Says Diogenes, do I abstain for my Pleasure;
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and therefore the vain, the Vitious and Luxurious person argues at an high rate of inconsequence,
and Therefore the vain, the Vicious and Luxurious person argues At an high rate of inconsequence,
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when he makes his particular desires, the general measure of other mens delights.
when he makes his particular Desires, the general measure of other men's delights.
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But the case is so plain, that I shall not upbraid any mans understanding by endeavouring to give it any farther Illustration.
But the case is so plain, that I shall not upbraid any men understanding by endeavouring to give it any farther Illustration.
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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:
But still, After all, I must not deny that the change and passage from a state of Nature, to a state of Virtue, is laborious, and consequently irksome and unpleasant:
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and to this it is, that all the forementioned expressions of our Saviour do allude.
and to this it is, that all the forementioned expressions of our Saviour do allude.
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But surely the baseness of one condition, and the generous excellency of the other is a sufficient Argument to induce any one to a change.
But surely the baseness of one condition, and the generous excellency of the other is a sufficient Argument to induce any one to a change.
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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;
For as no man would think it a desirable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distemper;
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so neither can any man, that would be faithful to his Reason, yield his Ear to be bored through by his domineering appetites,
so neither can any man, that would be faithful to his Reason, yield his Ear to be bored through by his domineering appetites,
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and so choose to serve them for ever, only for those poor, thin gratifications of sensuality that they are able to reward him with.
and so choose to serve them for ever, only for those poor, thin gratifications of sensuality that they Are able to reward him with.
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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,
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,
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and to reward it being undertook.
and to reward it being undertook.
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But the difference of these two conditions of men, as the foundation of their different pleasures, being thus made out;
But the difference of these two conditions of men, as the Foundation of their different pleasures, being thus made out;
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to press men with arguments to pass from one to the other, is not directly in the way, or design of this Discourse.
to press men with Arguments to pass from one to the other, is not directly in the Way, or Design of this Discourse.
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Yet before I come to declare positively the pleasures that are to be found in the wayes of Religion:
Yet before I come to declare positively the pleasures that Are to be found in the ways of Religion:
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one of the grand duties of which is stated upon Repentance; a thing expressed to us by the grim names of Mortification, Crucifixion, and the like:
one of the grand duties of which is stated upon Repentance; a thing expressed to us by the grim names of Mortification, Crucifixion, and the like:
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and that I may not proceed onely upon absolute Negations, without some Concessions;
and that I may not proceed only upon absolute Negations, without Some Concessions;
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we will see, whether this so harsh, dismal, and affrighting duty of Repentance is so entirely Gall,
we will see, whither this so harsh, dismal, and affrighting duty of Repentance is so entirely Gall,
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as to admit of no mixture, no allay of sweetness, to reconcile it to the Apprehensions of Reason and Nature.
as to admit of no mixture, no allay of sweetness, to reconcile it to the Apprehensions of Reason and Nature.
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Now Repentance consists properly of two things, 1. Sorrow for Sin. 2. Change of Life. A word briefly of them both.
Now Repentance consists properly of two things, 1. Sorrow for Sin. 2. Change of Life. A word briefly of them both.
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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;
1. And First for Sorrow for since: Usually, the sting of Sorrow is this, that it neither removes nor alters the thing we sorrow for;
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and so is but a kind of reproach to our Reason, which will be sure to accost us with this Dilemma.
and so is but a kind of reproach to our Reason, which will be sure to accost us with this Dilemma.
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Either the thing, we sorrow for, is to be remedied, or it is not:
Either the thing, we sorrow for, is to be remedied, or it is not:
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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;
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;
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then is our Sorrow Vain and Superfluous, as tending to no real Effect.
then is our Sorrow Vain and Superfluous, as tending to no real Effect.
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For no man can weep his Father or his Friend out of the Grave, or mourn himself out of a Bankrapt condition.
For no man can weep his Father or his Friend out of the Grave, or mourn himself out of a Bankrapt condition.
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But this Spiritual Sorrow is effectual to one of the greatest and highest Purposes, that mankind can be Concerned in.
But this Spiritual Sorrow is effectual to one of the greatest and highest Purposes, that mankind can be Concerned in.
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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.
It is a means to avert an impendent wrath; to disarm an offended Omnipotence; and even to fetch a Soul out of the very Jaws of Hell.
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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 that the End and Consequence of this sorrow, sweetens the sorrow it self: and as Solomon Says, In the midst of laughter, the heart is sorrowful;
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so in the midst of sorrow here, the heart may rejoyce: for while it mourns, it reads, That those that mourn shall be comforted;
so in the midst of sorrow Here, the heart may rejoice: for while it mourns, it reads, That those that mourn shall be comforted;
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and so while the Penitent weeps with one Eye, he views his Deliverance with the other.
and so while the Penitent weeps with one Eye, he views his Deliverance with the other.
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But then for the External Expressions, and vent of Sorrow; we know that there is a certain pleasure in weeping;
But then for the External Expressions, and vent of Sorrow; we know that there is a certain pleasure in weeping;
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it is the Discharge of a big and a swelling grief, of a full and a strangling discontent:
it is the Discharge of a big and a swelling grief, of a full and a strangling discontent:
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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.
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.
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2. As for the other part of Repentance, which is change of life; this indeed may be troublesome in the Entrance;
2. As for the other part of Repentance, which is change of life; this indeed may be troublesome in the Entrance;
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but it is but the first bold onset, the first resolute Violence and invasion upon a vitious habit, that is so sharp and afflicting.
but it is but the First bold onset, the First resolute Violence and invasion upon a vicious habit, that is so sharp and afflicting.
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Every impression of the Lancet Cuts, but it is the first onely that Smarts.
Every impression of the Lancet Cuts, but it is the First only that Smarts.
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Besides, it is an Argument hugely unreasonable, to plead the Paine of passing from a Vitious Estate,
Beside, it is an Argument hugely unreasonable, to plead the Pain of passing from a Vicious Estate,
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unless it were proved, that there was none in the continuance under it:
unless it were proved, that there was none in the Continuance under it:
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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;
But surely, when we read of the Service, the Bondage, and the Captivity of Sinners, we Are not entertained only with the Air of Words, and Metaphors;
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and instead of Truth, put off with Similitudes.
and instead of Truth, put off with Similitudes.
cc av pp-f n1, vvd a-acp p-acp n2.
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Let him that sayes it is a trouble to refrain from a Debauch, convince us, that it is not a greater to undergoe one:
Let him that Says it is a trouble to refrain from a Debauch, convince us, that it is not a greater to undergo one:
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and that the Confessor did not impose a shrewd Pennance upon the Drunken man, by bidding him go and be drunk again:
and that the Confessor did not impose a shrewd Penance upon the Drunken man, by bidding him go and be drunk again:
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and that lisping, raging, redness of Eyes, and what is not fit to be named in such an Audience, is not more toilsome,
and that lisping, raging, redness of Eyes, and what is not fit to be nam in such an Audience, is not more toilsome,
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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.
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 found, being cured, and being recovered.
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But if there be great arguments for Health, then certainly, there are the same for the obtaining of it:
But if there be great Arguments for Health, then Certainly, there Are the same for the obtaining of it:
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and so keeping a due proportion between Spirituals and Temporals, we neither have, nor pretend to greater Arguments for Repentance.
and so keeping a due proportion between Spirituals and Temporals, we neither have, nor pretend to greater Arguments for Repentance.
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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,
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 ways of Wisdom, can be ways of Pleasantness; for the further prosecution of the matter in hand, I shall show what Are those properties that so peculiarly Set off,
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and enhance the Excellency of this Pleasure.
and enhance the Excellency of this Pleasure.
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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:
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:
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a substance of a boundless comprehension.
a substance of a boundless comprehension.
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The mind of man is an Image, not only of Gods Spirituality, but of his Infinity.
The mind of man is an Image, not only of God's Spirituality, but of his Infinity.
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It is not like any of the Sences, limited to this or that kind of object:
It is not like any of the Senses, limited to this or that kind of Object:
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as the sight intermedles not with that which affects the smell; but with an universal superintendence, it arbitrates upon, and takes them in, all.
as the sighed intermeddles not with that which affects the smell; but with an universal superintendence, it arbitrates upon, and Takes them in, all.
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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 (as I may so say) an Ocean, into which all the little Rivulets of Sensation, both External and Internal, discharge themselves.
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It is framed by God to receive all and more then Nature can afford it;
It is framed by God to receive all and more then Nature can afford it;
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and so to be its own motive to seek forsomething above Nature, Now this is that part of man, to which the Pleasures of Religion properly belong:
and so to be its own motive to seek forsomething above Nature, Now this is that part of man, to which the Pleasures of Religion properly belong:
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and that in a double respect. 1. In reference to Speculation, as it susteins the name of Understanding. 2. In reference to Practice,
and that in a double respect. 1. In Referente to Speculation, as it sustains the name of Understanding. 2. In Referente to Practice,
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as it susteins the name of Conscience. 1. And first for Speculation:
as it sustains the name of Conscience. 1. And First for Speculation:
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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.
the pleasures of which have been sometime so great, so intense, so engrossing of all the Powers of the Soul, that there has been no room left for any other Pleasure.
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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.
It has so called together all the Spirits to that one Work, that there has been no supply to carry on the Inferior operations of Nature.
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Contemplation feels no Hunger, nor is sensible of any Thirst, but of that after knowledge.
Contemplation feels no Hunger, nor is sensible of any Thirst, but of that After knowledge.
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How frequent and exalted a Pleasure did David find from his Meditation in the Divine Law!
How frequent and exalted a Pleasure did David find from his Meditation in the Divine Law!
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all the day long it was the Theam of his Thoughts.all the day long it was the Theam of his Thoughts.
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The affairs of State, the government of his Kingdom, might indeed employ, but it was this only that refresh'd his mind.
The affairs of State, the government of his Kingdom, might indeed employ, but it was this only that refreshed his mind.
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How short of this are the delights of the Epicure! how vastly disproportionate are the Pleasures of the Eating, and of the Thinking man!
How short of this Are the delights of the Epicure! how vastly disproportionate Are the Pleasures of the Eating, and of the Thinking man!
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indeed as different, as the silence of an Archimedes in the study of a Problem, and the stillness of a Sow at her wash.
indeed as different, as the silence of an Archimedes in the study of a Problem, and the stillness of a Sow At her wash.
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Nothing is comparable to the pleasure of an Active, and a prevailing thought:
Nothing is comparable to the pleasure of an Active, and a prevailing Thought:
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a thought prevailing over the difficulty and obscurity of the Object, and refreshing the Soul with new discoveries, and images of things;
a Thought prevailing over the difficulty and obscurity of the Object, and refreshing the Soul with new discoveries, and Images of things;
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and thereby extending the Bounds of Apprehension, and (as it were) enlarging the Territories of Reason.
and thereby extending the Bounds of Apprehension, and (as it were) enlarging the Territories of Reason.
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Now this pleasure of the Speculation of Divine things, is advanced upon a double Account. 1. The Greatness. 2. The newness of the Object.
Now this pleasure of the Speculation of Divine things, is advanced upon a double Account. 1. The Greatness. 2. The newness of the Object.
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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.
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.
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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.
For the Eye of Reason, like that of the Eagl, directs it self chiefly to the Sun, to a glory that neither admits of a Superior, nor an Equal.
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Religion carries the Soul to the study of every Divi•e Attribute. It poses it with the amazing thoughts of Omnipotence;
Religion carries the Soul to the study of every Divi•e Attribute. It poses it with the amazing thoughts of Omnipotence;
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of a Power able to fetch up such a Glorious Fabrick, as this of the world, out of the Abyss of Vanity and Nothing,
of a Power able to fetch up such a Glorious Fabric, as this of the world, out of the Abyss of Vanity and Nothing,
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and able to through it back into the same Origiral Nothing again. It drowns us in the speculation of the Divine Omniscience;
and able to through it back into the same Original Nothing again. It drowns us in the speculation of the Divine Omniscience;
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that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and certainly know that, which does not certainly exist.
that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and Certainly know that, which does not Certainly exist.
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It confounds the greatest subtilties of Speculation, with the Riddles of Gods Omnipresence; that can spread a single Individual substance through all spaces;
It confounds the greatest subtleties of Speculation, with the Riddles of God's Omnipresence; that can spread a single Individu substance through all spaces;
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and yet without any commensuration of parts to any, or circumscription within any, though totally in every one. And then for his Eternity;
and yet without any commensuration of parts to any, or circumscription within any, though totally in every one. And then for his Eternity;
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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 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;
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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.
which shall prey upon the sinner for ever, satisfying it self by a perpetual Miracle, rendering the Creature immortal in the midst of the flames; always consuming, but never consumed.
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With the like wonders we may entertain our Speculations from his Mercy; his Beloved, his Triumphant Attribute;
With the like wonders we may entertain our Speculations from his Mercy; his beloved, his Triumphant Attribute;
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an Attribute, if it were possible, something more then Infinite;
an Attribute, if it were possible, something more then Infinite;
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for even his Justice is so, and his Mercy transcends, that, Lastly, we may contemplate upon his supernatural, astonishing wo•ks;
for even his justice is so, and his Mercy transcends, that, Lastly, we may contemplate upon his supernatural, astonishing wo•ks;
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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;
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;
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as also the greatness & strangeness of the Beatifick Vision;
as also the greatness & strangeness of the Beatific Vision;
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how a created Eye should be so fortifyed, as to bear all those Gloryes that stream from the fountain of uncreated Light;
how a created Eye should be so fortified, as to bear all those Glories that stream from the fountain of uncreated Light;
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the meanest expression of which Light, is, that it is unexpressible.
the Meanest expression of which Light, is, that it is unexpressible.
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Now what great and high Objects are these for a Rational Contemplation to busy it self upon!
Now what great and high Objects Are these for a Rational Contemplation to busy it self upon!
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Heights that scorn the reach of our Prospect; and Depths in which the tallest Reason will never touch the Bottom:
Heights that scorn the reach of our Prospect; and Depths in which the Tallest Reason will never touch the Bottom:
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yet surely the pleasure arising from thence is Great and Noble;
yet surely the pleasure arising from thence is Great and Noble;
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for as much, as they afford perpetual matter and imployment to the inquisitiveness of Humane Reason;
for as much, as they afford perpetual matter and employment to the inquisitiveness of Humane Reason;
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and so are large enough, for it to take its full scope and range in.
and so Are large enough, for it to take its full scope and range in.
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Which when it has suck'd and dreined the utmost of any Object, naturally layes it aside,
Which when it has sucked and drained the utmost of any Object, naturally lays it aside,
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and neglects it as a dry and an Empty thing.
and neglects it as a dry and an Empty thing.
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2. As the things belonging to Religion entertain our Speculation with great Objects, so they entertain it also with new.
2. As the things belonging to Religion entertain our Speculation with great Objects, so they entertain it also with new.
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And novelty we know is the great parent of pleasure;
And novelty we know is the great parent of pleasure;
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upon which account it is, that men are so much pleased with Variety, and Variety is nothing else but a continued Novelty.
upon which account it is, that men Are so much pleased with Variety, and Variety is nothing Else but a continued Novelty.
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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:
The Athenians, who were the professed and most diligent Improvers of their Reason, made it their Whole b•siness to hear or to tell Some new thing:
dt njp2, r-crq vbdr dt j-vvn cc av-ds j n2 pp-f po32 n1, vvd pn31 po32 j-jn n1 pc-acp vvi cc pc-acp vvi d j n1:
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For the truth is, Newness especially in great matters, was a worthy entertainment for a searching mind;
For the truth is, Newness especially in great matters, was a worthy entertainment for a searching mind;
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it was (as I may so say) an High Tast fitt for the relish of an Athenian Reason.
it was (as I may so say) an High Taste fit for the relish of an Athenian Reason.
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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 thereupon the mere 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,
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and the Incarnation of the Sonn of God, and the whole Oeconomy of mans Redemption, been explained to them!
and the Incarnation of the Son of God, and the Whole Oeconomy of men Redemption, been explained to them!
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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, as the Humane and Divine, could unite into one person? The knowledge of these things could derive from nothing else but pure Revelation,
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 Nature's so unconceivably different, as the Humane and Divine, could unite into one person? The knowledge of these things could derive from nothing Else but pure Revelation,
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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;
and consequently must be purely New to the highest discourses of mere Nature. Now that the Newness of an Object so exceedingly Pleases and strikes the mind; appears from this one consideration;
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that every thing pleases more in expectation then fruition:
that every thing Pleases more in expectation then fruition:
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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:
and expectation supposes a thing as yet new, the hoped for discovery of which is the Pl•asure that entertains the expecting, and inquiring mind:
cc n1 vvz dt n1 c-acp av j, dt j-vvn p-acp n1 pp-f r-crq vbz dt n1 cst vvz dt vvg, cc vvg n1:
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Whereas Actual discovery (as it were) rifles and deflours the Newness and Freshness of the object,
Whereas Actual discovery (as it were) riffes and deflowers the Newness and Freshness of the Object,
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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 so for the most part makes it Cheap, Familiar and Contemptible. It is clear Therefore, that, if there be any pleasure to the mind from speculation;
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and if this pleasure of speculation be advanced by the greatness and newness of the things contemplated upon;
and if this pleasure of speculation be advanced by the greatness and newness of the things contemplated upon;
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all this is to be found in the wayes of Religion.
all this is to be found in the ways of Religion.
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2. In the next place, Religion is a pleasure to the mind, as it respects Practice,
2. In the next place, Religion is a pleasure to the mind, as it respects Practice,
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and so susteins •he Name of Conscience.
and so sustains •he Name of Conscience.
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And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is calm,
And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is Cam,
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and serene, and absolving, then properly a man enjoys all things, and what is more, Himself,
and serene, and absolving, then properly a man enjoys all things, and what is more, Himself,
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for that he must do, before he can enjoy any thing else.
for that he must do, before he can enjoy any thing Else.
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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:
But it is only a Pious life, led exactly by the rules of a severe Religion, that can authorise a men Conscience to speak comfortably to him:
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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 is this that must word the sentence, before the Conscience can pronounce it; and then it will do it with Majesty and authority;
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It will not whisper, but proclaim a Jubilee to the mind. It will not drop, but pour in oile upon the wounded heart.
It will not whisper, but proclaim a Jubilee to the mind. It will not drop, but pour in oil upon the wounded heart.
pn31 vmb xx vvi, cc-acp vvb dt n1 p-acp dt n1. pn31 vmb xx vvi, cc-acp vvb p-acp n1 p-acp dt j-vvn n1.
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And is there any pleasure comparable to that which springs from hence!
And is there any pleasure comparable to that which springs from hence!
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The Pleasure of Conscience is not only greater then all other Pleasures, but may also serve instead of them:
The Pleasure of Conscience is not only greater then all other Pleasures, but may also serve instead of them:
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for they only please and affect the mind in Transitu, in the pittiful narrow compass of actual fruition;
for they only please and affect the mind in Transitu, in the pitiful narrow compass of actual fruition;
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whereas that of Conscience entertains and feeds it a long time after with durable, lasting reflections.
whereas that of Conscience entertains and feeds it a long time After with durable, lasting reflections.
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And thus much for the first ennobling property of the Pleasure belonging to Religion, namely, that it is the pleasure of the mind, and that both,
And thus much for the First ennobling property of the Pleasure belonging to Religion, namely, that it is the pleasure of the mind, and that both,
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as it relates to Speculation, and is call'd the Understanding; and as it relates to Practice, and is called the Conscience.
as it relates to Speculation, and is called the Understanding; and as it relates to Practice, and is called the Conscience.
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2. The second ennobling property of it is, that it is such a pleasure as never satiates, or wearies:
2. The second ennobling property of it is, that it is such a pleasure as never satiates, or wearies:
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for it properly affects the Spirit, and a Spirit feels no weariness, as being priviledged from the causes of it.
for it properly affects the Spirit, and a Spirit feels no weariness, as being privileged from the Causes of it.
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But can the Epicure say so of any of the pleasures that he so much dotes upon? Do they not expire,
But can the Epicure say so of any of the pleasures that he so much dotes upon? Do they not expire,
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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!
while they satisfy? and After a few minutes refreshment, determine in loathing and unquietness? How short is the Interval between a pleasure and a Burden!
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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;
how undiscernible 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;
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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.
and then all that follows, is a load and an oppression. Every morsel to a satisfied Hunger, is only a new Labour to a tired Digestion.
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Every draught to him that has quencht his Thirst, is but a further quenching of Nature;
Every draught to him that has quenched his Thirst, is but a further quenching of Nature;
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a provision for Rheums and Diseases; a drowning of the quickness, and activity of the Spirits.
a provision for Rheums and Diseases; a drowning of the quickness, and activity of the Spirits.
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He that prolongs his meals, and sacrifices his Time, as well as his other Conveniences, to his Luxury,
He that prolongs his meals, and Sacrifices his Time, as well as his other Conveniences, to his Luxury,
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how quickly does he out-sit his Pleasure? and then how is all the following time bestowed upon Ceremony and Surfet!
how quickly does he outsit his Pleasure? and then how is all the following time bestowed upon Ceremony and Surfeit!
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till at length after a long fatigue of Eating, and Drinking, and Babling, he concludes the great work of Dineing Gentilely,
till At length After a long fatigue of Eating, and Drinking, and Babbling, he concludes the great work of Dining Gentilely,
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and so makes a shift to rise from Table, that he may lye down upon his Bed:
and so makes a shift to rise from Table, that he may lie down upon his Bed:
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Where, after he has slept himself into some ufe of Himself, by much adoe he staggers to his Table again,
Where, After he has slept himself into Some Life of Himself, by much ado he staggers to his Table again,
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and there acts over the same Bruitish Scene:
and there acts over the same Brutish Scene:
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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;
so that he passes his Whole life in a dozed Condition between sleeping, and waking, with a kind of drowsiness, and confusion upon his Senses;
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which, what pleasure it can be, is hard to conceive;
which, what pleasure it can be, is hard to conceive;
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all that is of it, dwels upon the tipp of his Tongue, and within the compass of his Palat;
all that is of it, dwells upon the Tipp of his Tongue, and within the compass of his Palate;
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a worthy prize for a man to purchase with the loss of his Time, his Reason, and Himself.
a worthy prize for a man to purchase with the loss of his Time, his Reason, and Himself.
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Nor is that man less deceived, that thinks to maintain a constant tenure of Pleasure, by a continual pursuit of Sports and Recreations:
Nor is that man less deceived, that thinks to maintain a constant tenure of Pleasure, by a continual pursuit of Sports and Recreations:
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For it is most certainly True of all these things, that as they refresh a man when he is weary,
For it is most Certainly True of all these things, that as they refresh a man when he is weary,
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so they weary him when he is refresh'd;
so they weary him when he is refreshed;
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Which is an evident Demonstration that God never designed the use of them to be continual;
Which is an evident Demonstration that God never designed the use of them to be continual;
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by putting such an emptiness in them, as should so quickly fail and lurch the expectation.
by putting such an emptiness in them, as should so quickly fail and lurch the expectation.
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The most Voluptuous, and loose person breathing, were he but tyed to follow his Hawks,
The most Voluptuous, and lose person breathing, were he but tied to follow his Hawks,
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and his Hounds, his Dice, and his Courtships every day, would find it the greatest Torment,
and his Hounds, his Dice, and his Courtships every day, would find it the greatest Torment,
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and Calamity that could befal him;
and Calamity that could befall him;
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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.
he would fly to the Mines and the Galleys for his Recreation, and to the Spade and the Mattock for a Diversion from the misery of a Continual unintermitted Pleasure.
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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,
But on the contrary, the Providence of God has so ordered the Course of things, that there is no Actium, whose usefulness has made it the matter of Duty,
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and of a Profession, but a man may bear the continual pursuit of it, without Loathing or Satiety.
and of a Profession, but a man may bear the continual pursuit of it, without Loathing or Satiety.
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The same Shop and Trade, that employes a man in his Youth, employes him also in his Age.
The same Shop and Trade, that employs a man in his Youth, employs him also in his Age.
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Every morning he rises fresh to his Hammer and his Anvil; he passes the Day singing:
Every morning he rises fresh to his Hammer and his Anvil; he passes the Day singing:
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Custome has naturalized his Labour to him:
Custom has naturalized his Labour to him:
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His Shop is his Element, and he cannot with any enjoyment of himself live out of it.
His Shop is his Element, and he cannot with any enjoyment of himself live out of it.
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Whereas, no custome can make the painfulness of a Debauch easy, or pleasing to a man;
Whereas, not custom can make the painfulness of a Debauch easy, or pleasing to a man;
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since nothing can be pleasant that is Unnatural.
since nothing can be pleasant that is Unnatural.
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But now, if God has interwoven such a pleasure with the works of our ordinary Calling;
But now, if God has interwoven such a pleasure with the works of our ordinary Calling;
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how much superior and more refined must that be, that arises from the survey of a Pious and well governed Life!
how much superior and more refined must that be, that arises from the survey of a Pious and well governed Life!
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Surely, as much as Christianity is nobler then a Trade. And then, for the Constant freshness of it;
Surely, as much as Christianity is Nobler then a Trade. And then, for the Constant freshness of it;
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it is such a pleasure as can never cloy or overwork the mind:
it is such a pleasure as can never cloy or overwork the mind:
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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,
for, surely no man was ever weary of thinking, much less of thinking that he had done well or virtuously, that he had conquered such and such a Temptation,
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or offered Violence to any of his Exorbitant Desires. This is a delight that grows and improves under thought and reflexion:
or offered Violence to any of his Exorbitant Desires. This is a delight that grows and improves under Thought and reflection:
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and while it exercises, does also endear it self to the mind; at the same time imploying and inflaming the Meditations.
and while it exercises, does also endear it self to the mind; At the same time employing and Inflaming the Meditations.
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All pleasures that affect the Body, must needs weary, because they transport, and all Transportation is a Violence;
All pleasures that affect the Body, must needs weary, Because they transport, and all Transportation is a Violence;
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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 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.
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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.
And Therefore how inevitably does an immoderate laughter end in a sighs? which is only Nature's recovering it self After a force done to it.
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But the Religious Pleasure of a well disposed mind, moves gently, and therefore constantly; it does not affect by Rapture a•d Extasie;
But the Religious Pleasure of a well disposed mind, moves gently, and Therefore constantly; it does not affect by Rapture a•d Ecstasy;
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but is like the pleasure of Health, which is Still and Sober, yet Greater and Stronger,
but is like the pleasure of Health, which is Still and Sobrium, yet Greater and Stronger,
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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;
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;
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but has corrected the Boundlessness of his Voluptuous desires, by stinting his strengths, and contracting his Capacities.
but has corrected the Boundlessness of his Voluptuous Desires, by stinting his strengths, and contracting his Capacities.
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But to look upon those pleasures also, that have an higher object than the Body; as those that spring from honour and grandeur of Condition;
But to look upon those pleasures also, that have an higher Object than the Body; as those that spring from honour and grandeur of Condition;
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yet we shall find, that even these are not so fresh and constant, but the Mind can nauseate them,
yet we shall find, that even these Are not so fresh and constant, but the Mind can nauseate them,
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and quickly feel the thinness of a popular Breath.
and quickly feel the thinness of a popular Breath.
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Those that are so fond of Applause, while they pursue it, how little do they tast it when they have it!
Those that Are so found of Applause, while they pursue it, how little do they taste it when they have it!
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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;
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;
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though it is fit and necessary, that some persons in the world should be in love with a splendid servitude,
though it is fit and necessary, that Some Persons in the world should be in love with a splendid servitude,
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yet certainly they must be much beholding to their own fancy, that they can be pleased at it.
yet Certainly they must be much beholding to their own fancy, that they can be pleased At it.
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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,
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,
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as he that waits all that time to present one.
as he that waits all that time to present one.
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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:
And what pleasure can it be to be encumbered with Dependences, thronged and surrounded with Petitioners? and those perhaps sometime all Suitors for the same thing:
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whereupon all but one will be sure to depart grumbling, because they misse of what they think their due:
whereupon all but one will be sure to depart grumbling, Because they miss of what they think their endue:
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and even that one scarce thankful, because he thinks he has no more than his due.
and even that one scarce thankful, Because he thinks he has no more than his endue.
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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,
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,
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and to suffer for not doing it;
and to suffer for not doing it;
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then is it a pleasure to be great, and to be able to dispose of mens fortunes and preferments.
then is it a pleasure to be great, and to be able to dispose of men's fortune's and preferments.
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But further to proceed from hence, to yet an higher degree of Pleasure, indeed the highest on this side that of Religion;
But further to proceed from hence, to yet an higher degree of Pleasure, indeed the highest on this side that of Religion;
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which is the pleasure of Friendship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments.
which is the pleasure of Friendship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments.
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Yet has not this also its flaws, and its dark side? For is not my Friend a man,
Yet has not this also its flaws, and its dark side? For is not my Friend a man,
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and is not Friendship subject to the same Mortality and Change that men are? And in case a man loves,
and is not Friendship Subject to the same Mortality and Change that men Are? And in case a man loves,
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and is not loved again, does he not think that he has cause to hate as heartily,
and is not loved again, does he not think that he has cause to hate as heartily,
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and ten times more eagerly then ever he loved? and then to be an Enemy,
and ten times more eagerly then ever he loved? and then to be an Enemy,
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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;
and once to have been a Friend, does it not embitter the Rupture, and aggravate the Calamity? But admitting that my Friend continues so to the end;
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yet in the mean time, is he all Perfection, all Vertue, and Discretion? Has he not humours to be endured,
yet in the mean time, is he all Perfection, all Virtue, and Discretion? Has he not humours to be endured,
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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;
as well as Kindnesses to be enjoyed? And am I sure to smell the Rose, without sometime feeling the Thorn? And then lastly for Company;
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though it may Reprieve a man from his Melancholy, yet it cannot secure him from his Conscience, nor from sometimes being alone!
though it may Reprieve a man from his Melancholy, yet it cannot secure him from his Conscience, nor from sometime being alone!
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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,
And what is all that a man enjoys, from a weeks, a months, or a Years converse, comparable to what he feels for one hour,
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when his Conscience shall take him aside, and rate him by himself!
when his Conscience shall take him aside, and rate him by himself!
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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,
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,
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after he had rolled from one to another, and enjoyed them all, he would be forced to complaine, that either they were not indeed Pleasures,
After he had rolled from one to Another, and enjoyed them all, he would be forced to complain, that either they were not indeed Pleasures,
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or that Pleasure was not Satisfaction.
or that Pleasure was not Satisfaction.
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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,
3. The third ennobling Property of the Pleasure that accrues to a man from Religion, is, that it is such an one as is in no bodies power,
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but onely in his that has it; so that he that has the Propriety, may be also sure of the Perpetuity.
but only in his that has it; so that he that has the Propriety, may be also sure of the Perpetuity.
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And tell me so of any outward enjoyment, that Mortality is capable of.
And tell me so of any outward enjoyment, that Mortality is capable of.
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We are generally at the mercy of mens Rapine, Avarice, and Violence, whether we shall be happy or no.
We Are generally At the mercy of men's Rapine, Avarice, and Violence, whither we shall be happy or no.
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For if I build my felicity upon my Estate or Reputation, I am happy as long as the Tyrant,
For if I built my felicity upon my Estate or Reputation, I am happy as long as the Tyrant,
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or the Railer will give me leave to be so. But when my concernments take up no more room or compass, then my self;
or the Railer will give me leave to be so. But when my concernments take up no more room or compass, then my self;
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then so long as I know where to breath, and to exist, I know also where to be happy:
then so long as I know where to breath, and to exist, I know also where to be happy:
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for I know I may be so in my own Breast, in the Court of my own Conscience, where,
for I know I may be so in my own Breast, in the Court of my own Conscience, where,
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if I can but prevail with my self to be Innocent, I need bribe neither Judge nor Officer to be pronounced so.
if I can but prevail with my self to be Innocent, I need bribe neither Judge nor Officer to be pronounced so.
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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.
The pleasure of the Religious man, is an easy and a portable pleasure, such an one as he carries about in his bosom, without alarming either the Eye or Envy of the world.
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A mans putting all his pleasures into this one, is like a Travellers putting all his goods into one Jewel:
A men putting all his pleasures into this one, is like a Travellers putting all his goods into one Jewel:
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the Value is the same, and the Convenience greater.
the Valve is the same, and the Convenience greater.
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There is nothing that can raise a man to that generous absoluteness of condition, as neither to cringe, to sawn, or to depend meanly;
There is nothing that can raise a man to that generous absoluteness of condition, as neither to cringe, to sawn, or to depend meanly;
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but that which gives him that happiness within himself, for which men depend upon others.
but that which gives him that happiness within himself, for which men depend upon Others.
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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.
For surely I need salute no great men Threshold, sneak to none of his Friends or Servants, to speak a good word for me to my Conscience.
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It is a noble, and a sure Defiance of a great Malice, backt with a great Interest;
It is a noble, and a sure Defiance of a great Malice, backed with a great Interest;
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which, vet can have no advantage of a man, but from his own Expectations of something that is without himself.
which, vet can have no advantage of a man, but from his own Expectations of something that is without himself.
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But if I can make my Duty my delight;
But if I can make my Duty my delight;
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if I can feast, and please, and caresse my mind with the pleasures of worthy Speculations,
if I can feast, and please, and caress my mind with the pleasures of worthy Speculations,
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or vertuous practices, let Greatness and Malice vex and abridge me if they can: my Pleasures are as free as my Will;
or virtuous practices, let Greatness and Malice vex and abridge me if they can: my Pleasures Are as free as my Will;
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no more to be controlled then my Choice, or the unlimited range of my Thoughts and my Desires.
no more to be controlled then my Choice, or the unlimited range of my Thoughts and my Desires.
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Nor is this kind of Pleasure onely out of the reach of any outward Violence;
Nor is this kind of Pleasure only out of the reach of any outward Violence;
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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.
b•t even those things also, that make a much closer impression upon us, which Are the irresistible decays of Nature, have yet no influence At all upon this.
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For when Age it self, which of all things in the world, will not be baffled or defyed, shall begin to Arrest, Seize,
For when Age it self, which of all things in the world, will not be baffled or defied, shall begin to Arrest, Seize,
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and remind us of our Mortality, by Paines, Aches, deadness of Limbs, and dulness of Sences;
and remind us of our Mortality, by Pains, Aches, deadness of Limbs, and dullness of Senses;
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yet then the pleasure of the mind, shall be in its full Youth, Vigour, and Freshnesse.
yet then the pleasure of the mind, shall be in its full Youth, Vigour, and Freshness.
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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.
A Palsy may as well shake an Oak, or a Fever dry up a Fountain, as either of them shake, dry up, or impair the delight of Conscience.
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For it lies within, it Centers in the heart, it grows into the very substance of the Soul;
For it lies within, it Centers in the heart, it grows into the very substance of the Soul;
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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.
so that it Accompanies a man to his Grave; he never outlives it, and that for this cause only, Because he cannot outlive himself.
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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;
And thus I have endeavoured to describe the Excellency of that Pleasure that is to be found in the ways of a Religious Wisdom, by those excellent properties that do attend it;
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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.
which, whither 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 trial.
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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,
Now, from all this Discourse, this I am sure, is a most natural and Direct consequence, that if the ways of Religion, Are ways of Pleasantness; then those that Are not ways of Pleasantness, Are not truly and properly ways of Religion. Upon which ground, it is easy to see what judgement is to be passed upon all those affected, uncommanded, absurd Austerities,
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so much prized, and exercised by some of the Romish Profession.
so much prized, and exercised by Some of the Romish Profession.
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Pilgrimages, going barefoot, Hair-shirts, and Whips, with other such Gospel-Artillery, are their onely helps to Devotion:
Pilgrimages, going barefoot, Hair-shirts, and Whips, with other such Gospel-Artillery, Are their only helps to Devotion:
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Things never enjoyned, either by the Prophets under the Jewish, or by the Apostles under the Christian Oeconomy;
Things never enjoined, either by the prophets under the Jewish, or by the Apostles under the Christian Oeconomy;
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who, yet surely, understood the proper, and the most efficacious Instruments of Piety, as well as any Confessor,
who, yet surely, understood the proper, and the most efficacious Instruments of Piety, as well as any Confessor,
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or Fryar of all the Order of St. Francis, or any Casuist whatsoever.
or Friar of all the Order of Saint Francis, or any Casuist whatsoever.
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It seems, that with them, a man sometimes cannot be a Penitent, unless he also turnes Vagabond,
It seems, that with them, a man sometime cannot be a Penitent, unless he also turns Vagabond,
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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;
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;
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though perhaps in his life, ten times more ridiculous then themselves: thus, that which was Cains Curse, is become their Religion.
though perhaps in his life, ten times more ridiculous then themselves: thus, that which was Cains Curse, is become their Religion.
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He that thinks to expiate a Sin, by going barefoot, does the Pennance of a Goose;
He that thinks to expiate a since, by going barefoot, does the Penance of a Goose;
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and onely makes one Folly, the Attonement of another.
and only makes one Folly, the Atonement of Another.
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Paul indeed was Scourged and Beaten by the Jewes, but we never read that he Beat or Scourg'd himself:Paul indeed was Scourged and Beaten by the Jews, but we never read that he Beatrice or Scourged himself:
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and if they think that his keeping under of his Body imports so much; they must first prove, that the Body cannot be kept under by a Vertuous mind,
and if they think that his keeping under of his Body imports so much; they must First prove, that the Body cannot be kept under by a Virtuous mind,
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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.
and that the mind cannot be made Virtuous but by a Scourge; and consequently that Thongs and Whipcord Are means of Grace, and things necessary to Salvation.
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Tne Truth is, if mens Religion lyes no deeper then their Skin, it is possible that they may Scourge themselves into very great Improvements.
Tne Truth is, if men's Religion lies no Deeper then their Skin, it is possible that they may Scourge themselves into very great Improvements.
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But they will find that Bodily exercise touches not the Soul;
But they will find that Bodily exercise touches not the Soul;
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and that neither Pride, nor Lust, nor Covetousness, nor any other Vice was ever Mortifyed by Corporal Disciplines:
and that neither Pride, nor Lust, nor Covetousness, nor any other Vice was ever Mortified by Corporal Disciplines:
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'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;
it's not the Back, but the Heart that must Bleed for since: and consequently, that in this Whole Course they Are like men out of their Way;
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let them Slash on never so fast, they are not at all the nearer to their Journyes end:
let them Slash on never so fast, they Are not At all the nearer to their Journeys end:
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and howsoever they deceive themselves and others, they may as well expect to bring a Cart,
and howsoever they deceive themselves and Others, they may as well expect to bring a Cart,
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as a Soul to Heaven by such means. What Arguments they have to beguile poor Simple, unstable Souls with, I know not;
as a Soul to Heaven by such means. What Arguments they have to beguile poor Simple, unstable Souls with, I know not;
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but surely the Practical Casuistical, that is, the Principal, Vital part of their Religion savours very little of Spirituality.
but surely the Practical Casuistical, that is, the Principal, Vital part of their Religion savours very little of Spirituality.
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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.
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.
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A Pleasure High, Rational, and Angelical; a Pleasure, embased with no appendant sting, no consequent Loathings, no Remorses, or bitter farewels.
A Pleasure High, Rational, and Angelical; a Pleasure, embased with no appendant sting, no consequent Loathings, not Remorses, or bitter farewells.
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But such an one, as being Honey in the Mouth, never turns to Gall or Gravel in the Belly.
But such an one, as being Honey in the Mouth, never turns to Gall or Gravel in the Belly.
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A Pleasure made for the Soul, and the Soul for that; suitable to its Spirituality, and equal to all its Capacities.
A Pleasure made for the Soul, and the Soul for that; suitable to its Spirituality, and equal to all its Capacities.
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Such an one as grows fresher upon Enjoyment, and though continually Fed upon, yet is never Devoured.
Such an one as grows fresher upon Enjoyment, and though continually Fed upon, yet is never Devoured.
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A Pleasure that a Man may call as properly his own, as his Soul and his Conscience;
A Pleasure that a Man may call as properly his own, as his Soul and his Conscience;
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neither lyable to Accident, nor exposed to Injury. It is the fore-taste of Heaven, and the Earnest of Eternity.
neither liable to Accident, nor exposed to Injury. It is the foretaste of Heaven, and the Earnest of Eternity.
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In a word, it is such an one, as being begun in Grace, passes into Glory, Blessedness and Immortality, and those Pleasures that neither Eye has seen,
In a word, it is such an one, as being begun in Grace, passes into Glory, Blessedness and Immortality, and those Pleasures that neither Eye has seen,
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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:
nor Ear herd, nor has it entered into the Heart of Man to Conceive. To which God of his Mercy vouchsafe to bring us all:
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to whom be rendred and ascribed, as is most due, all Praise, Might, Majesty, and Dominion, both now and for evermore. Amen. FINIS.
to whom be rendered and ascribed, as is most due, all Praise, Might, Majesty, and Dominion, both now and for evermore. Amen. FINIS.
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