skins and goat-skins, being deftitute, afflicted, tormented. But then these are fuch

particular exempt Cafes, as are not suitable to the most ufual and general Courfe of Things, And befides, fuch as are good Men, may fometimes be defective in feveral of thofe Duties which Religion doth oblige them to, Diligence, Caution, &c. And the Poverty of fuch may justly be afcrib'd to their Defect in Religion.

2. As for that Scripture, that God hath chofen the poor in this world; It is not to be understood in the more abfolute Senfe, for fuch as want Neceffaries, because 'tis plain from other Texts, that though fome of the Primitive Believers, were by reafon of the Perfecution of thofe Times reduced to great Exigencies; yet the Generality of the rest were very liberal in their Contributions towards them. But it must be understood in the relative Senfe, concerning fuch as might bestiled comparatively Poor; (i.e.) fuch as are of a lower Rank and meaner Condition than others, and confequently had lefs Temptation to corrupt and feduce them, than those that did more abound in these earthly Things.

CHAP.

CHAP. V.

How Religion conduces to the Happiness of the Outward-man in refpect of Pleasure; or the chearful Enjoyment of outward Blessings.

Fo

Ourthly, Religion is the most proper Means to promote the Interest of Pleafure.

In the handling of this, I fhall first endeavour to state the true Nature of Pleafure, and to fhew what is the most proper Notion of it. Now Pleafure doth confift in that Satisfaction which we receive in the Ufe and Enjoyment of the Things we poffefs. It is founded in a Suitableness and Congruity betwixt the Faculty and the Object. Those are called pleasant Tastes and Smells which are apt to excite fuch a gentle Motion as is agreeable to the Nerves appointed for thofe Functions. Now it cannot be denied, but that Beafts and Infects may be faid to be capable of Pleasure proper to their Kind, as well as Men. Only this must withal be granted, that the more noble and the more capacious the Faculties and the Objects are, the greater will the Delights be

that

that flow from the Union of them. Upon which Account all intellectual Delights, do far exceed thofe that are fenfual; and amongst Persons that are capable of intellectual Pleafures, their Enjoyments must be greateft, whofe Faculties are most enlarged and most vigorous. 'Tis true indeed, Men of vitiated and depraved Faculties, though they are thereby disabled for paffing a true Judgment upon the Nature of Things, being apt to mistake fowre for fweet; yet will it not thence follow, that they are incapable of Pleasure They may have fuch peculiar kinds of Gufts, as will be able to find a Satisfaction and Sweetnefs in fuch things as appear nauseous and loathfome to others. And 'tis the Congruity of things, that is the Foundation of Pleafure. But then fuch Perfons are beholden to their Ignorance and their Delusion, to the Distemper of their Faculties, for their Relifh of these things. None but those that are foolish and deceived, and Tit. 3. 3. under the Servitude of divers lufts, devoting themselves to fuch kind of things for Pleafures. Suppofing a Man to have found healthy Faculties, fuch an one will not be able to find any true Satisfaction and Complacence, but only in those things which have in them a natural Goodness and Rectitude. They must be regular Objects, that have in them a Suitableness to regular Faculties.

This being premised by way of Explication, I fhall proceed to prove, that Religion is the most proper means for the promoting of this Intereft; and this it doth

Morally.
Naturally.

1. Morally; as it is one of the Rewards belonging to Virtue, which alone upon its own Account doth deferve all fuch Advantages, as may render its Condition pleasant and comfortable in this World.

Befides the feveral Affertions and Promises in Scripture to this purpose. Prov. 3. 17, fpeaking of Religion under the Name of Wifdom, it is faid, that her ways are ways of pleasantness. The yoke of it is eafie, xensos Mat. 11. gracious and fweet, and the burden light, 30. The commandments of it not grievous. The 1 Joh. 5. fruits of it are love, and joy, and peace. Gal. 5.2%. The Duties of Religion are in feveral Places of Scripture compared to Mufick and to Feasting; and are faid to be sweeter than the honey and the honey-comb. I delight to do thy will, O my God, Pfal. 40. 8.

2. Religion is the Natural Cause of Pleafure. Which I fhall endeavour to make out by reafon and Experience.

1. By Reafon: Religion hath a natural Efficacy in promoting the Interest of Pleafare, teaching a Man a chearful liberal Ufe

of

3.

of the things he enjoys, how to make his foul enjoy good in his labour; how to sweeten and allay all the Difficulties and Troubles of this Life. Nor doth it restrain Men from any fuch fenfible Pleafures, as are agreeable to Reafon, or our true Interests. It only prohibits Mistakes and Excesses about them, teaches us fo to regulate our felves in the use of them, that they may truly dederve the Name of Pleafure: how to provide against that natural Emptiness and Vanity, which there is in all fuch Things, whereby they are apt quickly to fatiate and weary us; and upon this Account it may be faid to promote rather than hinder the Intereft of Pleasure.

As for the Pleasures of the Appetite, these abide no longer than till the Neceffities and Conveniencies of Nature are fatisfied; and fo far Religion doth allow of them. When our Hunger and Thirst is well appeased, all that follows after is but a faint kind of Pieafure, if it be not rather to be stiled Satiety and a Burden.

As for thofe kind of Things, which we call by the Name of Sports and Diverfions, Religion doth likewife admit of a moderate Ufe of thefe; and what is beyond fuch a moderate Ufe, doth rather tire Men, than recreate them: It being as much the Property of fuch Things, to weary a Man when he is once fufficiently refreshed by them, as

it