alone, was placed by the Author of Nature as a Curb and Guide to impotent and blind Instinct. And in our use of good, should Reason be silent till the Appetites call to take away, abstinence would then come too late; for sensuality demands much more than the body can dispose of, or properly distribute, for the functions of life and health. Nor is it at all strange, when the Appetites prove thus headstrong, that Reason should call in Law to her assistance; not the Confederate of her usurpation, but the rightful Associate of her Office, to support her just authority, and to correct what she alone was unable to restrain. And if, in so important a circumstance as connubial relation, they have made the tye thus strong, it was done with the highest moral fitness, as it best tended to promote and to improve the benefits of domestic and civil life. Discordancy of temper would never try to reform its own perversities, while so licentious a relief was still at hand.-And what stronger spur to industry, in the distresses of fortune, than the various Charities of conjugal relation? which, when impaired and weakened, by an easy separation, carry away with them all that manly virtue by which both States and private Houses are supported.

As to pleasure in general, the only idea which the Appetites can form of it, are the different degrees, with which the several kinds strike upon the Senses. But admitting the Appetites could go further, and comprehend both its nature and effects, yet still the bribery of those pleasing sensations would so much bias the inclination as to corrupt all integrity of judgment.

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moment.

judgment. Now, in the indulgence of pleasure, many nice and distant respects are to be taken in; which no faculty but Reason can investigate and collect; or when collected, can set together and compare, in order to assign to each its just weight and What faculty but Reason can discern the various effects, which the use of pleasure hath upon the mind and body; or the consequences of it to those with whom we stand related by domestic, civil, or religious connexions? Whether, according to this or that degree of it, it doth not enervate the body, obstruct the agency of the mind, impoverish our Families, debauch the Public, or violate the duties of Religion? All these are necessary considerations; for on these, HAPPINESS, that is real pleasure, essentially depends. Now reason only being capable of forming a true judgment in these matters, we conclude, that she, and not the Appetites, is the proper Director in the pursuit of Pleasure.

Thus have I here adventured to expose the egregious folly, and to unmask the extreme corruption of heart, which can assume the Buffoon or the Philosopher indifferently, to laugh at misery and death, and make a mockery both of Law and Religion. For the Sins, which the fashionable Person commits with so much ease, and confesses with so much gaiety, the Laws both of God and man have been careful to forbid, and vigilant to punish; as actions destructive of our present, as well as future happiness. How both may resent it, these impious Triflers would do well to consider. For there is so much seditious

insolence

insolence with respect to the Civil Magistrate. in making a mock at Sin, that he will probably think the fittest place for them is Bedlam; and so much impiety towards God, that if the place reserved for reprobate Spirits will admit of any other Guests, they must needs be such as those who most resemble them in their Conditions, such as make a jest of Sin and Misery, and a mockery both of God and Man.

SERMON XXIII.

Preached before the King, in Lent, 1765.

1 COR. ix. 24.

KNOW YE NOT THAT THEY WHICH RUN IN A RACE RUN ALL, BUT ONE RECEIVETH THE PRIZE? SO RUN THAT YE MAY OBTAIN.

HE Apostle, proposing to shew to his Converts

THE

of Corinth the advantages which they, who contend for a heavenly prize, have over those who aspire no higher than an earthly one, illustrates his Argument by a similitude taken from their so celebrated Olympic Games; which contains a reasoning to this effect

Worldly attainments (says he) are like the Contentions in your Olympic Games; where, though the Athletes be many, and the struggle great, yet the prizes are extremely few, and the Success very uncertain; for that eyery Adventurer hath an Adversary in every other; who all strive to cross, to retard, to circumvent him in his Course. On the contrary, they, who aspire to that immortal crown, which Religion holds out, as the reward of Faith and Charity,

Charity, are all sure to win, and be victorious; the rewards being many, as coming from the all-bounteous hand of our heavenly Father; and the assistance great, as afforded by the kind encouragement of our Christian Brethren running the same race with us. Therefore (says the Apostle) do you Corinthians put in for this Prize, which no accidents of time or fortune, nor any thing but your own fault, can hinder you from obtaining: and throw behind you all worldly ambition for that agonistic glory, where you have so small chance of coming off either with honour or advantage."

This the Apostle urges as one motive for preferring heavenly pursuits to earthly. In the words which follow my text, he enforces another-And every man (saith he) who striveth for Mastery is TEMPERATE in all things: Now They do it to obtain a corruptible Crown, but We, an incorruptible.For this purpose, adds he, I keep under my body, and bring it into subjection. As much as to say, "The pursuit of a heavenly Crown hath not only these advantages of certainty above that aspired to, at the Olympic Games, but they are without any peculiar drawback, since the preparation for the spiritual prize is not more severe than the preparation for the earthly." If I (says he) a follower of Christ, keep under my body, and bring it into subjection; the Olympic Racer observes as strict, a Discipline-he is temperate in all things.

Such is the force of the Apostle's fine persuasive, to induce the followers of Christ, to prefer the pursuit of spiritual things to things temporal.

All,