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seasonable. This tho'disguis’d well enough and carry'd off in Company yet still ftings within, and even in the midst of Laughter the Heart is Sorrowful. For we should be very grossly miftaken, if we should conclude that all those that seem to us fo Sprightly and Free, so full of Mirth and unacquainted with Care, are the most Happy Men and Easy within themselves. Nay it often happens, which is the greateft Misfortune can befall a Man, that all this extraordinary Jollity and reputed good Humour, is but only the laft Refuge from the unquietness of those Thoughts, that they are so afraid to meet and converse with at home in their own Bosom. And if one of these Men would but venture to grow once cool and consider, if he would but dare to come to hiinself; he would then own, how weary he has often been of that which he was forc'd to call Pleasure, because forc'd to repeat it in his own defence; what wretched Shifts he has been put to, to invent new devices for spending the Time, when all the Old ones have been worn out and lost their relish; how soon the new pleasure cloy'd and the old was taken up again; and in what a giddy Circle he has been driven round and hurry'd blindfold by those Tyrannous Vices, that us’d him as ill, as the Philistins did Samson, when they put out his Eyes and
made made him grind. Then he would ascribe all, that in his long fit of Debauchery he mistook in earnest for Pleasure, to his Heat and Phrenzy, not his Judgment; and be convinc'd that a mad Man may be as much pleas'd with his Disease, as the most Voluptuous Epicure with his Sensual Delights; which are as really Diseases, tho’of another Name, but more destructive Nature.
If therefore these Sins that gratify the Sense, that pretend & promise so mach satisfaction, and are 'embrac’d by the generality of Mankind with fo much eagerness and affection, prove so vo
so void of all true Joy; nay more, so full of Trouble and Disquiet; if the choicest and most sweet of them fatiate and clog in the very enjoyment, and convince us that the chiefest pleasure of 'em was more in the expectation and desire than in the Possession; if these acquit themselves so ill of their promis'd delight; what is to be expected from those Sins of a more malicious and unquiet Nature, from Envy and Revenge, from Hatred and Anger, and all those violent Distracters of the Mind, that are so far from having any lhew of Pleasure or Satisfaction in them; that as they come nearest to the Nature of the Devil and Wicked Spirits, so like them they are their own Tormenters too? How troublesom to itself, as well as to all others, is
Pride? How reftless Ambition? how impatient to obtain that Honour, which obtaind makes it still more uneasy than before? and how painful and laborious is Co. vetousness to heap together wherewithal to Starve? To commit any of these, one would think there should not be so much as a pretence to any Charm or Enticement; and in truth how strong and prevalent foever their Temptations may be, whatever unaccountable Pleasure, whatever secret Fruit, they who are miserably engag‘d in the guilt of them may at that present enjoy ; yet whenever they come seriously to consider and caft up their Accounts, they will be amaz'd with wonder how they could have been so deluded; and will have reason to expoftulate with themselves, What fruit had We even then in those things, whereof we are asbam d? ... Which brings me to my ad. Proposition,
II. That Sin, let it afford what Fruit or Delight soever, is in its own Nature Shameful and Base. · Ift. In that it defaces in us the Image of God, in which we were created, and for the sake of which alone we were invested with Power and Dominion over the reft of the Creation; which alone ennobled us
and let us above the rank of all other Beings upon Earth. And what a Dishonourable Downfal was it, what Horror and Confusion was miserable Man overwhelm'd with; when from being the sole Lord of this Glorious Universe, which God had fo exquisitely Fram'd for him, and with so much Divine delight survey'd and approv'd; for the sake of one only Sin he became the vileft Member of it; and instead of his being the purest and best Creature in the new made World, there was on a suddain Nothing in the whole Creation, except only Man, but was Very Good? what could discover more the De generous and Debafing Nature of Sin, by which that Man whom God had made but little lower than the Angels, and had crown'd him with Glory and Honour, was in a Moment degraded from all this Excellence, and made worse than the Beasts that perish. And as the Natural, the Immediate and Necessary Connection between Sin and Shame was visible in the Sinning of the first Adam, that One Man by whom Sin came into the World; fo was it also in the Suffering of the second Adam, who for Us was made Sin. It was therefore because he bore the Iniquities of Us all
, that He was to be Depised and Rejected of Men. For this it was, that it was written of the Son of Man that he must not only Suffer many things, but be set at nought also. And among the Uses of the Cross of Chrift, one cheifly meant was, by the Ignominy of that moft accursed Infamous Punishment, the Punishment of meaneft Slaves and baseft Criminals, to represent the Vileness of Iniquity, to which shame and Confusion were so due, that there were to be Contumelys as well as Agonys in the Death that was to expiate it. It seem'd not sufficient that the Blood of God should be shed for it, but that Blood too must be stain'd with the Imputation of a Malefactor. Chrift, after having seen a Common Robber preferr'd before him, was to suffer the insulting Scorns and Vilifying of his Crucifiers; his Honour must be sacrific'd as well as his Life; such infinite debasement and contempt being an Essential Ingredient in these Wages of Sin, in the Death of our Lord, which was to atone for the Iniquitys of Mankind.
2dly. The Dishonour and Baseness of Sin appears, in that it brings us into the most wretched Estate of Servitude and Bondage. This is a Subject that even the Wiser Heathens, the Ancient Philosophers, especially the Stoicks, and many of the Poets, with great force of Reason and Sharpness of Wit
ently, and for Men that had no other than the common Light of Nature, nobly ' and Divinely Illustrate. But I the rather choose to infitt upon it because the Apostle