Life are more gratifying and affecting, than to any fenfual or wicked Man. For fuch a one, as he is more capable of enjoying them, fo do they come to him likewife without the mixtures of those uneafy, troublesome, bitter Reflexions, that other Men feel in the very beft of their Enjoy

ments.

Let no Man therefore apprehend any lofs of his pleasures by entirely devoting himfelf to God's Service, and ufing his liberty in that careful way I have been recommending. Let him not think that he shall hereby be too much straitned and confined. For certainly this is the true means, not only to keep him for ever from being a Slave to any thing, but also mightily to improve and encrease his Liberty.

For by thus exercifing himself, all the Powers of his Soul will be vaftly enlarged, and he will hereby attain both leisure and will to employ all his rational Faculties about the best and the nobleft objects in the World, which will yield him the greatest pleasure that is to be had on this fide Heaven. Whereas if he had given up himself to be govern'd by any of his fenfual Appetites, he had been a poor narrow confined Creature indeed, not capable of any greater fatisfactions or pleafures, than what the Brutes do enjoy as well as himself, but with lefs ureafinefs, and fewer disturbances.

It is true indeed, a fenfual Man hath nos

notion of this kind of pleasures, no more than a Beast hath of the pleasures of a Man: And therefore it is no wonder that such Men entertain all talk about them as little better than meer Cant and Jargon. But I seriously appeal to all Men that have ever made any trials in the way of Religion and Vertue, whether the Contentments and Satisfactions they have received from the rational use of their Liberty, and the thoughts and reflexions that hereby they do approve themselves to God, and live in hopes of his Favour, and have a fair profpect of a glorious Immortal Sate in another world: I fay, Whether they do not find the pleasures and contentments that arife from hence, to be infinitely more folid, and substantial, and durable, than any of those that they receive from the gratification of their fenfual Appetites in a vitious unreasonable Manner.

Oh therefore, Let none of us make any fcruple of devoting our felves entirely and without referve to God Almighty's Service. Let none of us be afraid to put reasonable restraints upon our Paffions and Appetites. Affuredly the thus using our Liberty, is the certain way to preferve and encrease it, and with it, the pleasure and comfort of our Lives; and not only fo, but to render us Everlastingly Happy and Bleffed in the other World.Which that we may all be, God of his infinite Merch grant, &c. SERMON

SERMON IX

Preached before the

House of Commons,

A T

St. Margaret's Westminster,

On the 21st of May, 1690.

Deut. v. 29.

O that there were fuch an Heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their Children for ever.

T

Hefe are the words of God to Mofes concerning the Children of Ifrael. And two things may be gathered from them.

I. His ferious defire of their Happiness.

173

II. The means whereby that Happiness is to be attained.

The first of these is imported in that folemn wifh into which the Text is framed: O that there were fuch an Heart in them, &c. that it might be well with them, and with their Children for ever.

The fecond is imported in the way of connecting the former part of the wifh with that which follows: O that there were fuch an heart in them, what then? That they would fear me, and keep all my Commandments always, and why fo? It follows, That it might be well with them, and with their Children for ever. Which plainly implies, That the way to have things well with them, and with their Children, is to fear God, and keep all his Commandments always.

I have but one thing more to obferve concerning the Text, and that is this: That the wifh or defire that God here expreffes of Ifrael's Vertue and Happiness, doth not fo much relate to the Ifraelites, confidered fingly, and as particular Perfons, (though it cannot be denied, but it doth extend to them, even under that notion) but it chiefly relates to the Children of Ifrael confidered collectively, that is to fay, under the notion of a People or Nation. God here expreffes his care of the whole Nation, and feriously wishes they may be a happy People, they and their Children after them.

Two

Two points then we have from this Text very proper to be infifted on, upon this Occafion, which therefore I fhall make the Heads of my following Difcourfe.

First, That God is feriously concerned for the good and happiness of Nations and Kingdoms, as well as that of particular Perfons; and more efpecially of thofe Nations that profefs his true Religion.

Secondly, That the Happiness and Profperity of Nations is to be attained the fame way that any particular Man's happiness is, that is to fay, by fearing God, and keeping his Command

ments.

I. I begin with the firft, That God is ferioufly concerned for the good and happiness of Nations and Kingdoms, as well as that of particular Perfons; and more especially of thofe Nations that Profefs his true Religion.

I do not think this is much doubted of by any Christian, and therefore I need not infift on a laborious proof of it.

That God who doth not overlook the meanest and the moft inconfiderable Creatures that he hath made; but fo far concerns himself in taking care of them, and providing for them, that not fo much as a Sparrow (if we may believe our Saviour) doth fall to the ground without his will: Can it be imagined, that he is not more concerned for the happiness and well-being of the noblest part of the vifible Creation, Mankind, who bear