of diversion to fence it off. One of the greatest troubles in the world to a bad man is to look into himself, and to remember how he has lived. I appeal to the consciences of men whether this be not true.

Now is there not a mighty difference be tween these two courses of life? When we do a thing that is good, if there be any trouble in it, it is soon over, but the pleasure of it is perpetual: when we do a wicked action, the pleasure of it is short, but the trouble and sting of it remains for ever! The reflection upon the good we have done gives a lasting satisfaction, but the remembrance of any evil committed leaves a perpetual discontent.

What is yet more considerable, a religious and virtuous course of life yields most peace and comfort when we most stand in need of it; in times of affliction, and at the hour of death. When a man falls into any great calamity, there is no comfort in the world like to that of a good conscience: this makes all bright within, when there is nothing but obscurity without. So David observes, Unto the upright there ariseth light in darkness, Ps. cxii. 4. All the pious and virtuous actions that we do are so many seeds of peace and comfort sown in our consciences, which will spring up and flourish most in times of outward trouble and distress: Light is sown for the righteous, and gladness for

the upright in heart. And at the hour of death; the righteous hath hopes in his death, saith Solomon. What a seasonable refreshment is it, when the pangs of death are coming on us, and we are just stepping into the other world, to be able to look back upon a religious and well-spent life? Then, if ever, the comforts of a good man overflow, a kind of heaven springs up in his mind, and he rejoiceth in the hopes of the glory of God. And that is a true and solid comfort indeed, which will stand by us in the day of adversity, and stick close to us when we have most need of it.

But with the ungodly it is not so.-When eternity, that fearful and amazing sight! presents itself to his mind, when he feels himself sinking into the regions of darkness, and is every moment in a fearful expectation of meeting with the just reward of his deeds; with what regret does he then remember the sins of his life? How full of rage and indignation is he against himself for having neglected to know, when he had so many opportunities of knowing them, the things that belong to his peace? and which, because he has neglected them, are now, and likely to be for ever, hid from his eyes.

And if this be the true case of the righteous and wicked, I leave it to any man's thoughts which of these he would be. Surely the dif

ference between them is so very plain, that there can be no difficulty in the choice.

But now, though this discourse be very true, yet it will be but fair to consider what may be said on the other side; and the rather, because there are several objections that seem to be countenanced from experience, which is enough to overthrow the most plausible speculations.

As, first, That wicked men seem to have a great deal of pleasure in their vices.

Secondly, That religion enjoins many things which seem to be inconsistent with that pleasure and satisfaction I have spoken of.

Thirdly, That those who are religious are often very disconsolate and full of trouble.

To the first, I deny not that wicked men have some pleasure in their vices; but it is the lowest and meanest kind of pleasure. It is the pleasure of our bodies and our senses, of our worst part; the pleasure of the beast, and not of the man; that which least becomes us, and which we were least of all made for. Those sensual pleasures that are lawful, are much inferior to the least satisfaction of the mind; those that are unlawful are always inconsistent with it. And what is a man profited, if to gain a little sensual pleasure he lose the peace of his own soul? Can we call that pleasure which robs us of far greater and higher satisfaction than it brings? The delights of sense are so far from

being the chief pleasure for which God designed us, that, on the contrary, he intended we should take our chief pleasure in restraining and moderating our sensual desires, and keeping them within the bounds of reason and religion.

And the pleasures of sin are as short as they are low or mean. The fits of mirth which wicked men have, how soon are they over? like a sudden blaze which, after a little flash and noise, is presently gone. It is the comparison of the great and experienced Solomon, Like the crackling of thorns under a pot, so is the laughter of the fool; that is, the mirth of the wicked man: it may be loud, but it lasts not.

-But, what is most considerable, the pleasures of sin bear no proportion to that long and black train of miseries which they draw after them many times poverty and reproach, pains and diseases upon our bodies; indignation and wrath, tribulation and anguish, upon every soul of man that doth evil. So that, if these pleasures were greater than they are, we had better be without them than purchase them at so dear a rate.

Secondly, It is said, that religion enjoins many things, which seem to be inconsistent with that pleasure and satisfaction I have spoken of; as, the bearing of persecution, repentance and mortification, fasting and absti

nence, and many other severities. As to persecution; this discourse does not pretend that religion exempts us from outward troubles; but that, when they happen, it supports us under them better than any thing else. Repentance and mortification chiefly concern our first entrance into religion after a wicked life, which I acknowledge to be very grievous; but though religion may be troublesome at first to some persons whose former sins have made it so, it will yet be pleasant afterwards when they are accustomed to it; and whatever the trouble of repentance be, we should consider it as the means to prevent our being miserable; for except we repent we must perish. Now there is always a rational satisfaction in submitting to a less inconvenience to avoid a greater. As for fasting and abstinence, which is many times very helpful and subservient to the ends of religion, there is no trouble in it, if it be discreetly managed, that is worth speaking of. And as for other severities, which some pretend religion imposes, I have only thus much to say, that if men will play the fool, and make religion more troublesome than God has made it, this is what I cannot help; and that it is a false representation of religion which some in the world have made, as if it chiefly consisted not in pleasing God, but in displeasing and tormenting ourselves.