To this I answer, First, That there are many Things in Religion, which are indeed difficult and laborious, but this doth not presently argue them to be unpleasant and grievous. Some of the greatest Pleasures of this Life are fo; and that is scarce held a Pleasure which is not heightned and commended by Labour. The Pleasantnefs of Religion and Piety confifts not in fupine Sloth and Negligence. There must be earnest Endeavours, Strivings and Strugglings to the uttermost. To a generous Mind, as a Christian's is, nothing can be more pleafant than Victory and Conqueft, which cannot be atchieved without contending for it. The whole Life of a Christian is a continual Warfare. Now that which makes the Name of War fo dreadful, is only the Uncertainty of Succefs. Who is there fo cowardly and faint-hearted, that were he fure of Victory and Triumph would be afraid of the Encounter? Why, Victory it felf is lifted under a Chriftians Command. Other Conquerors have found it very fickle and unconftant. When they have levied Armies, and fhaken Nations, yet they could never make Succefs take Pay under them. But herein a Christian is more than a Conqueror, because he is alway fure of Conqueft, if himfelf

Q 2

himself will. And whenfoever we go forth to the Combat, if we be not extremely base and perfidious to our own Souls, we may be fure to return adorned with Wreaths, and loaden with Spoils. The Mortification of our Lufts is confeffedly the most uneafy, as it is the most neceffary part of our Religion: And yet what are they but Shadows caft upon your Fancies, flitting, airy, and empty Nothings? We are to conflict with our own Defires, our own Paffions, our own Wills; and what more is required to a Conqueft over thefe, befides a firm and undaunted Refolution. That Man fhall certainly be Master of himself, that will but dare to be fo. What though it may coft Pains, and Striving; though it may make the Heart pant, and the Soul run down with Sweat: Yet to fee your Enemies fall by Heaps before your Sword, to tread upon the Slain, and to dip your Foot in their Blood; this Certainty of Conqueft will make the Combat pleasant, though it be laborious. And he who cannot think this an incomparable Pleafure, hath not Spirit enough to be a Christian.

Secondly, Since all Pleasure arifeth from the Suitableness of Objects and Actions to our Natures, we must confider that

there

there is a twofold Nature in every Christian, his Corrupt, and his Divine Nature: He is not all of a Piece, but hath two contrary Parties ftruggling within him. There is the Flesh lufting against the Spirit, and the Spirit against the Flesh; and what is pleasing to the one, is a Vexation and Torment to the other. Now all those rigorous Duties of Religion that have been objected, are only fo to thy corrupt and finful Inclinations; but they are a Joy and Pleasure to thy renewed and fanctified Nature. Thou must therefore of Neceffity grieve and displease one Part of thy felf, and why then fhould it not be that which is thy vile and fordid Part? Give thy Noble and Heaven-born Self the Pleafure and Divertisement of thwarting and over-ruling thy Senfual Defires: Yea, this indeed, if thou art a Chriftian, is thy true and proper felf; the other is but thy Slave and Vaffal. Grace is that which gives a Christian his Individuation and Denomination; and the New and Divine Nature, of which thou partakeft, ought. to be the commanding Principle within thee, as being a Participation of God, and therefore cannot without the highest practical Blafphemy be fubjected to thy Q 3

2

Lufts

Lufts and Corruptions, which are the Portion of the Devil. And therefore the Apostle diftinguifheth between his unrenewed Part, and himself, Rom. 7. 17. It is no more I, but Sin that dwelleth in me. So that those which are accounted the greatest Rigours and Severities of Religion, and which fright fo many from embracing it, are really the Pleasures and Entertainments of a pious Soul: Yea, I will be bold to say, that a true Christian more indulgeth himfelf by Mortification, more gratifieth himself by denying himfelf, enjoys more true Pleasure and Satisfaction in thofe Things which are look'd upon as the Aufterities of an holy Life, than all the Voluptuaries of the World can, in abandoning themselves over to all the profufe Delights of a finful and wicked Life. For even where there is no true Grace to make a conquering Refiftance, yet there is a natural Confcience to make a murmuring and a troublesome one. All the Disturbance that a true Christian finds, is only in the Conflict and when that is ended, he fits down, and enjoys the bleffed Fruits of his Victory in Peace and Satisfaction. But in wicked Men, the Pleasure of Sinning makes many fowre Returns upon them; them; and there are

not

not only fome Stings mingled with their Honey whilft it is yet in their Mouths, but afterwards it turns all to Sting in their Confciences, and Gall and Wormwood in their Bowels. Now let me leave it to you to judge; which enjoyeth a more pleasant and quiet Life, either they that cross their Corruptions, and afterwards rejoice that they have done it; or they that crofs their Confciences, and are afterwards vex'd and tormented for it? The one indeed conflicts with his Lufts, buffets his Slaves when they rebel against him, but afterwards finds that Peace and Joy which more than compenfates his Labour: The other conflicts with his Light, and after he hath offered horrid Violence to his natural Sentiments, is tormented with fuch Pangs and Horrors, that he becomes a Burden and Executioner to himself. And this puts him upon far greater Abominations, that he may quite extinguish that glowing Spark within him; that he may murder that troublefome Monitor, his own Confcience, and, if it be poffible, may attain to the highest Perfection both of his Pleasure, and Misery, even to fin quietly.