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** lj circumstantiated, allowable to human nature % "such as the sweet reflexion on, the success of our' f political management—the general tribute of "honour and respect for our policy and wit, *nd "that ample testimony thereof, our acquisition "of. power and riches; that great fatisfaction of "foiling and bearing down our enemies, and *' obliging and making sure our more serviceable *' friends: To which sinally you may add all the "variety of mirth and pastime, that fleih and "blood can entertain itself with, from either music, wine, or women." 1mm. as the i>ouL 3u- ii- Ch. 1$. Sect. 9.

Dr. Goodniatt) in his Winter Evening Confer*. tnceS. a book received with general applause, and pow in every one's hands, represents one of the. persons in his Dialogue speaking as follows: "It "is plain, that nothing but the hope of another "and better world at last, can enable a man to^« "lerably to enjoy himselfin this present—Nothing "but eternal life is a sufsicient antidote against the l' sears of death. And all these are the effects "and benesits of religion. Therefore if this be uncomsortable, mankind must needs be the "most deplorably-unhappy kind of Being in the "whole world. For though other fort of crea"tures are in some sort fellow-sufferers in the "common calamities of this world; yet, besides w that their share is ordinarily not so great as his, "it is evident that they fear nothing for the future, "but only feel the present evil; and they have "no restraint upon them for what they desire, V nor any remorse for what they have done. •* Therefore, if mankind have not the glory of

"his conscience, when he doth well, to set "against the checks and girds of it when he doth "amiss; and if he have not hopes to counterbalance '•his fears, and a reward hereafter for his /elf"denial at pr,sent, his cond'tioi is sar the worst *' of any creature in the wor ld." Past iii. p. 43.

In like manner {Part ii. pi 1 14.) after allow* ing, that "Several sorts of brute creatures con** tinue longer in the world, and have as well a "quicker fense of pleasure, as a more unlimited s* and uncontrolled enjoyment of It," he makes the fame inference from hence that 1 have done; "That upon these very considerations, there is •* great reason to believe that there is such a thing "as another world, wherein man may have "amends made him, for whatever was amiss or "defecti ve in this, For it is not credible with "me, that such powes arid wisdom, as is plainly "displayed in the constitution of man, should "be so utterly destitute of goodness, as to con"trive things so ill, that the noblest Being should "be finally the most unfortunate."

Bishop sVilkins, in his Princ, of Nat. Religt "p. 159, 160. " There is a strong aversion among "men against a dark state of annihilation, which "no man can think of without great regret of "mind; and likewise a natural desire in all men "after a state of happiness and perfection. And "no natural desire is in vain. All other things "have somewhat to fatisfy their natural appetites. ** And if we consider the utter impossibility of at"taining to any such condition in this life, this *' will render it highly credible, that there must '* be another state wherein this happiness is attain

VoL. II. i "able j ** able: Otherwise mankind must fail of his chief "end, being, by a natural principle, most strong"ly inclined to such a state of happinness as he "can never attain to ; as if he were purposely u framed to be tormented betwixt these two pas"sions, desire and despair ; an earnest propentioit "after happiness, and an utter incapacity of enV joying it; as if nature itself, whereby all other "things are disposed to their perfection, didserve *• only, in mankind, to make them m'Jl mi/erable. "And, which is yet more considerable, the "better and wiser any man is, the more "earnest desires and hopes hath he after such a "state of happiness. And if there be no such thing, not only nature, but virtue likewise, must *' contribute to make men mi/erable."

I have searched the Volumes of Sermons published by Divines here in England, and sind as yet but two on the fame text with mine; one preached by the learned and pious Mr. Pemblet the other by Dr. Straaling, the late worthy Dean of Chichester; and both of them full of the fame points of doctrine, and the fame ways of explaining those points, as I have employed. I refer the reader to the Sermons themselves, and shall mention here but a pasfage or two out os them.

Mr. Pemble's sirst position is, that "True "Christians are more unhappy than other men, if "their happiness be confined to this life only—are in a worse state than Epicures and Atheists, and

f nature of true religion which they profess, *' which agrees not with the good liking of the *< world, and therefore it [.the worldj cannot

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"agree *' agree with that, nor with them that sincerely

•* profess it. They are men of another gene

** ration, their lives are not like other men's, and, ** therefore the world wonders at them—and "always fees, in their well-doing, a reproof or "their own evil-doing," &rc. He concludes thus

« We fee then the point to be plain enoughs "that true Christians, barred in their hope in, '* Christ for the life to iomc, are more miserable * than other men ; because all are alike hereafter; *' and for this life, the godly miss of those con** tentments which the wicked enjoy; nay, are ** more miserable, not only than men, but than beasts « also?— p. 480.

Dr Stradling's second head is, "That, upon ** supposition of no better hope [than this life affords]' "all good Christians should be not only miserable *, ** but of all men msi miserablemore unhappy thant "the most' brutish men, yea, thin the beasts that "perish. For whereas these feel their misery when *' it comes, but do not anticipate it, ire. p. 474.' M Christians make themselves yet more miserable, "by their severe principles of mortisication and "self denial, debarring themselves of those com*' sorts and fatisfactions which others enjoy, p.478. —" They lose the good tidings here, and fail of 4' those hereafter." p. 479.

To these modern instances from our own writers, I shall add that of Mr. Calvin, who savs t, d 2 «that

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t Sapienriifime apud Piutarcbum Gr)H»s rariociaitur, dum homincs affirmat, fi ab eorum vita semel abfi' religio, non modo bxnris pecudibu* nihil curlier*, fed mulrit partibus csse

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