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SERM. certain Times, the Effect be no greater, XVIII. or even less, yet generally it very much

exceeds that Proportion. The Condition of the Mind is of far the greatest Consequence either Way. Without that the Body knows neither Good nor Evil. The Mind, in bearing Crosses and Amictions, Thews its Power or Weakness very notably, as it is evident in the Dejection and Impatience of one, and the Sedateness and Resolution of another, under the same Trial. And many are the Examples of such a calm Constancy in good Men that have all right within, as triumphs over those Sufferings, which quite overwhelm Spirits loaded with Guilt, and broken with the hopeless Expectation of Judgment. But if we consider of the other part, the Fruition of good Things in this Life ; there the right or wrong Disposition of our Mind is still more significant, and vastly outweighs all other Ingredients. Every Man finds, where the Body wants its Health, all the Provisions of the most exquisite Luxury can yield no Relish : But, in all Christian Believers at least, a good Conscience is the Health of their Mind

and

and Soul. And with that therefore even Serm.

XVIII. homely Enjoyments acquire a Delicacy ; and without it the most delicate procure but Loathing. Now let it be suppos’d, that since a religious Man is debarr’d, by the Precept in the Text, from some Pleasures, the Libertine should gain more in Number than he (which yet if we take in the Course of their whole Lives, I have before thew'd to be highly improbable : But suppose it) still the Religious is more than made Amends by the way we have been discoursing. 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 Consciences finful Lusts and to praise the Goodness of God, who has so abundantly furnished us with Inducements to obey his Commandments : Who condescending to our Weakness, because the Things that are eternal are not seen, has given us - fo great experimental Encouragement to

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Serm. our Duty from Things temporal ; and has XVIII. gracioudy 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.

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If thy right Eye offend thee, pluck

it out, and cast it from thee : For it is profitable for thee that one of thy Members bould perish, and not that thy whole Body pould be cast into Hell. And if thy right band offend thee,

cut it off, and caf it from thee : for it is profitable for thee that one of thy Members foould perisb, and not that thy whole Body should be cast into Hell.

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SERM
XIX.

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 seek 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 surpriz'd in a weak and languishing Condition. This End is to be obtained by the Practice of Mortification : Which serves to humble the bodily, and advance the rational Part, and withdraws in Time the Fuel from those 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 Reason alone ; but the Laws of Religion, and the Discipline of the Church, prescribe the same Caution. It iş true, that the Appointments of the latter are extremely neglected by all Ranks,

But

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