SERM. certain Times, the Effect be no greater, XVIII. or even lefs, yet generally it very much exceeds that Proportion. The Condition of the Mind is of far the greatest Confequence either Way. Without that the Body knows neither Good nor Evil. The Mind, in bearing Croffes and Afflictions, fhews its Power or Weaknefs very notably, as it is evident in the Dejection and Impatience of one, and the Sedatenefs and Refolution of another, under the fame Trial. And many are the Examples of fuch a calm Conftancy in good Men that have all right within, as triumphs over thofe Sufferings, which quite overwhelm Spirits loaded with Guilt, and broken with the hopeless Expectation of Judgment. But if we confider of the other part, the Fruition of good Things in this Life; there the right or wrong Difpofition of our Mind is fill more fignificant, and vaftly outweighs all other Ingredients. Every Man finds, where the Body wants its Health, all the Provifions of the most exquifite Luxury can yield no Relish: But, in all Chriftian Believers at least, a good Confcience is the Health of their Mind and and Soul. And with that therefore even SERM. homely Enjoyments acquire a Delicacy; XVIII. and without it the moft delicate procure but Loathing. Now let it be fuppos'd, that fince a religious Man is debarr'd, by the Precept in the Text, from fome Pleafures, the Libertine fhould gain more in Number than he (which yet if we take in the Course of their whole Lives, I have before fhew'd to be highly improbable : But fuppofe it) ftill the Religious is more than made Amends by the Way we have been difcourfing. For Things must be valu'd as well as number'd, if we would compare them to Purpose: And we know 'tis not the Quantity or the Choice of our Meat that gives the true Enjoyment, but the Palate and the Stomach. To conclude therefore, Let me exhort you to keep your Confciences pure from finful Lufts; and to praife the Goodnefs of God, who has fo abundantly furnished us with Inducements to obey his Commandments: Who condefcending to our Weakness, because the Things that are eternal are not feen, has given us fo great experimental Encouragement to Gg 2 our SERM. Our Duty from Things temporal; and has XVIII. graciously antedated great Rewards of well doing, even in the Day of our Trial and Probation. To Him be Glory for ever and ever. SERM. XIX. SERMON XIX. Of Mortification. MAT. V. 29, 30. If thy right Eye offend thee, pluck it out, and caft it from thee: For it is profitable for thee that one of thy Members fhould perish, and not that thy whole Body Should be caft into Hell. And if thy right hand offend thee, cut it off, and caft it from thee for it is profitable for thee that one of thy Members should perib, and not that thy whole Body fhould be caft into Hell. SERM. UR Experience teaches, that the Appetites of our Flesh frequently tempt us to Difobedience against the Laws of God; and are apt to grow over-strong and impetuous for the Government of Reason, which leads us to feek and embrace the Divine Grace, and follow our Duty and true Interest. And this Danger warns our Reason to contrive for a Security before-hand; that it may not be put to encounter these Appetites in their full Strength, and be itself furpriz'd in a weak and languishing Condition. This End is to be obtained by the Practice of Mortification: Which ferves to humble the bodily, and advance the rational Part; and withdraws in Time the Fuel from thofe Fires, that else might gain too great a Head, and devour us before they could be restrained. Neither are we left herein to the Guidance of Reafon alone; but the Laws of Religion, and the Difcipline of the Church, prefcribe the fame Caution. It is true, that the Appointments of the latter are extremely neglected by all Ranks. But |