feldom begin in Earnest a Fruition of them; ever propofing an End to themselves, and never taking Poffeffion of them.

Secondly, By the Fruition of temporal Pleafures, no Provifion is made for the Happiness of the Soul, the far nobler Part of Man, which ought therefore to be fatisfied in the firft Place. The want of real Happiness in the Soul, may for a time be ftifled by powerful Impreffions of Senfe, but when thofe Motions ceafe, the Soul cannot but be confcious of, and bewail the want of true Happiness. To obtain this, a Happiness agreeable to her Nature, which is Spiritual; and to her Duration, which is Immortal, must be found out. This can never be placed in fenfual Enjoyments which expire with the Perception of Sense; and while continuing, affect not the Soul, unless with Wearinefs in attending the violent Motions of Senfe.

It is the reflex Thoughts of the Soul alone, which render it Happy: When it can reflect upon its own State without Remorse or Sorrow; when it can view all its past Actions and present Condition with a sweet Complacency; when it confiders it felf united to God by executing his Commands, and by a Similitude of Holiness. None of all these Conditions can be found in temporal Enjoyments. For what Satisfaction is it to a Man, after the Enjoyment is paffed, to have gratified this or that Sense? Do we

applaud

applaud our good Fortune for having once enjoyed a Pleasure, the Senfe of which is long fince expired? Or fhall we receive any Comfort after Death, in the Remembrance of having poffeffed Riches and Pleasures when alive? And all this, although our Ufe of those Pleafures and Riches were moderate and lawful; whereas if it was immoderate, the ftings and remorfe of Confcience will perpetually afflict the Soul, when reflecting on it. And in that State it cannot but reflect continually, when it shall not be diverted by rapid Motions of the Body, drowned by Sleep, or ftupified by Senfe; when the fole Object of her Thoughts will be her past Behaviour, and the Confequences of it her prefent Condition.

From this Confideration it will manifeftly appear, how much more conducing Piety and Virtue are to folid Happiness than temporal Prosperity; even although no Rewards or Punishments fhould attend the Soul in another Life. For although Heaven and Earth fhould confpire together to render any Man externally happy in this World; let an uninterrupted Poffeffion of Riches and Pleafure, of Health and Vigor, of Honour and Power be bestowed on him; no one Act of Pleasure, none of all these Bleffings will be of Advantage to him after the Ceffation of the actual Enjoyment of them. Whereas the Satisfaction and Hap pinefs arifing from the Exercife of Piety,

Juftice

Juftice and Charity will continue to all Ages. The fame Complacency which the Soul received, when it first exerted any one of these Actions, the fame it fhall receive for ever, as often as Reflection fhall be made upon it; nay, much greater after Death, when all the Faculties of the Soul will be enlarged, and that which is now a fimple Act of Complacency, will then be advanced into an Extafy of Joy.

Thirdly, Although Haman, when he spoke thefe Words, had no Apprehenfion of being actually deprived of his Riches and Greatness, yet could not he, nor any other in the like Condition deny, but that the Deprivation and Lofs of all their temporal Advantages is at least poffible. The Knowledge of this Poffibility alone, defeats all the Pleasure which may arife from the Fruition of temporal Happiness; at least fuffers it not to become fuch as may fatisfy the Soul of Man. For all must acknowledge, in the midst of their Enjoyments, that they want at least this Satisfaction to compleattheir Happiness, the Affurance of the Continuance of it. The Poffeffors of it are continually diftracted with Fears of lofing ir, with Cares of preferving it; and that very Solicitude proclaims the Imperfection of their Happiness.

This Confideration might abundantly convince Mankind, that true Felicity con

fifts not in the Pleasures of Senfe or fecular Enjoyments. For can we believe that God hath proposed such a Supreme End to Man, as the greatest Part of Men fhall never be able to obtain; fuch as is placed beyond their Power, not poffible to be attained by them? All other Parts of the Creation infallibly fulfil their End; and fhall Man alone be rendred incapable to arrive at that End, which God and Nature proposed to him? Or fhall fuch an Happiness be affigned to him, which a Sickness may defeat, the Malice of an Enemy may ruin, a petty Ac cident may overthrow? Let us not entertain fuch mean Conceptions of our own Nature. If worldly Men will pretend to know no other Happiness, than what arifeth from Senfe, they muft at least confefs the Imperfection of their Happiness from the Poffibility of Deprivation. And what is poffible in this, cannot but be always feared by them, fince they have no Hope left beyond it.

Laftly, Let the Continuance of their prefent Happiness be affured to them, yet can it never be hoped, but little Croffes will intervene; that all their Paffions will not always be gratified; and then, even the leaft Crofs, or the Disappointment of any fingle Paffion, will be fufficient to interrupt their whole Satisfaction, and spoil their Pleasure. Haman enjoyed all which his Senfe, or most extravagant Lufts could

crave, and had Reason to hope the Continuance of it; yet a petty Affront put upon him by Mordecai afflicted him beyond Measure; took away the Satisfaction of his Riches and Honour; and forced him amidst them all to conclude himself unhappy.

Temporal Felicity depends upon a Complication of fo many Causes, that it never can arrive at Perfection, since it is impoffible that fome of those Caufes fhould not miscarry; and the Miscarriage of any one will render the Operation of all the rest ineffectual. It will not in that Case be fufficient to compensate for the Lofs of one, by the Poffeffion of all other temporal Advantages; rather Man will concludé himself more unhappy in the Absence of that, than in the Prefence of all thefe. Nay, the greater Share he obtains of other Benefits of Fortune, the more he will afflict himself for the want of what he in vain defires; fince the Concurrence of fo many Gifts of Fortune most frequently produces a Haughtinefs of Mind, which flatters it felf with a fond Opinion of its own Worth and Greatnefs, and cannot bear the leaft Disappoint

ment.

If then, Men devoted to the Pleasures of this World have concluded themfelves unhappy amidst the affluence of all worldly Enjoyments; if temporal Felicity be unable to fatisfy the Defires of the Soul, to fill its Capacities, or perfect its Nature; if