THE
Four
Last
Things
:
Viz.
-
DEATH
,
-
JUDGMENT
,
-
HEAVEN
,
-
HELL
,
Practically
considered
and
applied
,
In
Several
DISCOURSES
.
By
William
Bates
,
D.
D.
Recommended
as
proper
to
be
given
at
Funerals
.
LONDON
,
Printed
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhil
.
1691.
To
the
Right
Honourable
RACHEL
Lady
RVSSEL
.
MADAM
,
OF
all
Affairs
for
the
compassing
whereof
Men
are
so
diligent
and
sollicitous
,
there
is
none
of
that
absolute
necessity
,
and
high
importance
,
as
the
Preparation
for
Death
and
Judgment
,
and
the
immediate
Consequences
of
them
,
Heaven
and
Hell
,
to
obtain
the
one
,
and
escape
the
other
.
This
requires
the
whole
Man
in
his
best
vigour
,
and
should
be
the
Work
of
the
Day
,
but
't
is
usually
delayed
till
the
melancholy
Evening
of
Age
,
or
the
twilight
of
Death
.
The
Trifles
of
this
World
divert
them
from
that
main
business
,
to
which
all
other
things
should
be
subordinate
.
It
equally
deserves
Wonder
and
Compassion
,
that
Death
which
is
so
constantly
in
Mens
view
,
should
be
so
seldom
the
matter
of
their
application
,
when
all
are
of
the
same
Glass
,
made
of
the
same
frail
natural
Principles
;
and
no
Argument
is
more
frequently
&
pathetically
urged
upon
them
.
'T
is
not
strange
that
deep
Truths
,
that
by
the
strength
and
exercise
of
the
mind
are
drawn
like
Gold
out
of
the
Mines
,
have
no
efficacy
upon
those
that
are
not
capable
of
understanding
them
:
but
the
Doctrines
of
Death
and
Judgment
,
Heaven
and
Hell
,
are
plain
Truths
,
by
Na-Natural
,
Moral
,
and
Divine
Evidence
known
to
all
;
yet
no
more
affect
Men
,
than
a
Paradox
of
incredible
Novelty
.
If
the
Doctrine
of
Eternal
Judgment
were
but
a
probable
Opinion
,
controverted
with
equal
Arguments
,
yet
't
is
a
matter
of
such
vast
concernment
,
that
Reason
requires
all
our
possible
diligence
to
avoid
an
eternal
evil
that
may
be
,
the
loss
of
Celestial
Glory
,
and
the
Torments
of
Hell
:
But
since
't
is
an
infallible
Truth
,
as
certain
as
the
Word
of
God
,
't
is
a
Miracle
to
astonish
Heaven
and
Earth
,
that
Men
live
as
carelesly
as
if
they
should
never
die
,
and
die
as
securely
as
if
they
should
not
live
in
the
next
state
,
to
receive
the
just
punishment
of
their
Sins
.
They
are
fearless
whilst
Death
is
far
off
in
their
thoughts
:
and
when
Age
has
snowed
upon
their
heads
,
that
no
Marks
of
decaying
Nature
should
appear
,
make
their
own
Winter
to
flourish
with
anothers
Spring
.
But
't
is
in
vain
,
for
Death
knows
them
under
their
disguise
,
and
will
not
stay
beyond
the
appointed
time
.
And
in
that
decisive
hour
,
Infidelity
or
Presumption
hardens
Men
to
pass
as
quietly
and
boldly
in
appearance
into
another
world
,
as
unfeigned
Faith
,
and
a
regular
lively
Hope
in
the
Promises
of
the
Gospel
.
But
as
deceitful
Physick
stops
the
Fit
for
the
present
,
that
will
return
more
violently
and
fatally
afterwards
▪
So
a
counterfeit
short
Peace
transmits
them
to
everlasting
Sorrows
.
The
design
of
the
following
DISCOURSE
is
to
awaken
Men
,
that
they
may
be
wise
and
consider
their
latter
end
:
to
secure
an
interest
in
our
Redeemer
,
who
has
disarmed
Death
of
its
Sting
,
and
made
that
Enemy
our
Friend
:
and
to
practise
dying
every
day
,
by
withdrawing
their
hearts
from
the
vanities
of
this
transient
World
,
that
have
such
a
pernicious
influence
to
excite
the
carnal
Appetites
,
and
stupify
the
Conscience
,
which
are
the
true
causes
of
their
sin
and
Misery
.
And
what
can
be
more
powerful
to
render
them
temperate
and
sober
in
the
use
of
present
things
,
vigilant
and
serious
in
their
preparations
for
their
great
and
final
Change
,
than
the
remembrance
that
Death
is
immediately
attended
with
Judgment
,
and
Judgment
with
Blessedness
or
Misery
for
ever
.
I
know
this
Argument
is
naturally
displeasing
,
but
the
usefulness
should
recommend
it
to
our
most
solemn
and
composed
thoughts
,
before
all
the
vain
entertainments
of
the
Fancy
and
sensual
Affections
.
As
Herbs
of
Medicinal
virtue
,
that
are
not
pleasing
to
the
sight
or
smell
,
yet
are
valued
by
the
Skilful
as
treasures
of
Health
;
and
preferr'd
before
the
fairest
Flowers
that
are
perfum'd
and
painted
by
Nature
,
so
as
to
excel
the
richest
lustre
of
Solomon's
Glory
.
The
Body
is
in
a
continual
Consumption
,
and
no
Art
can
long
preserve
it
:
but
whilst
the
outward
Man
is
irrecoverably
declining
and
wasting
,
if
the
Inward
Man
be
ascending
and
renewing
to
perfection
,
the
advantage
is
incomparable
.
O
how
comfortable
is
it
to
a
holy
Believer
in
the
parting
hour
to
commit
his
Spirit
into
the
hands
of
his
Heavenly
Father
!
(
for
thus
he
is
authorized
and
encouraged
by
our
Saviour's
Example
)
and
lay
down
the
Flesh
to
rest
in
Hope
:
for
Christ
is
the
Guardian
of
the
Grave
,
has
the
Keys
of
Death
,
and
will
revive
the
Bodies
of
his
Saints
incorruptible
and
immortal
,
the
Copies
of
his
own
glorious
Body
.
The
immediate
Recompences
of
Eternal
Judgment
,
Heaven
and
Hell
,
are
worthy
of
our
most
attentive
and
applicative
Thoughts
,
that
we
obtain
the
one
,
and
escape
the
other
.
Heaven
is
the
true
Happiness
of
the
reasonable
Creature
,
and
is
the
first
and
last
in
the
order
of
things
desireable
;
the
first
for
its
attractive
Excellence
,
the
last
in
its
consummate
Fruition
.
This
may
be
certainly
and
perpetually
enjoyed
by
all
who
sincerely
and
diligently
seek
it
.
If
in
the
very
different
States
of
Life
here
,
there
were
any
uncapable
of
Eternal
Life
,
or
that
have
another
Object
for
their
last
End
,
there
might
be
some
reason
why
they
should
be
coldly
affected
towards
Celestial
Happiness
,
and
to
justify
their
sole
pretentions
to
the
Things
of
Time
,
wherein
their
Interests
are
confin'd
:
but
the
offer
of
Heaven
regards
all
that
upon
God's
Terms
will
accept
of
it
.
The
most
sensible
inequality
,
that
Riches
,
Dignity
,
or
any
temporal
Accident
makes
between
Men
here
,
is
so
true
a
Nothing
in
comparison
of
Eternal
Glory
,
that
it
makes
no
difference
of
one
from
another
as
to
the
obtaining
it
.
For
this
Reason
it
most
nearly
concerns
every
Person
,
First
to
seek
the
Kingdom
of
Heaven
,
and
the
Righteousness
thereof
,
as
the
only
way
to
ascend
to
it
.
The
serious
consideration
of
the
everlasting
Hell
prepared
for
unreformed
Sinners
,
is
most
necessary
and
useful
,
tho
carnal
Men
are
extreamly
averse
from
thinking
on
that
terrible
Object
.
For
this
is
the
first
Motive
that
turns
Men
from
Sin
to
Holiness
.
The
Joys
of
Heaven
being
Spiritual
and
Divine
,
have
no
attractive
influence
upon
the
carnal
Affections
,
would
never
convert
and
reform
any
;
but
the
Torment
of
Fire
being
most
evident
and
vehement
to
Sense
,
is
strongly
represented
by
the
Imagination
,
and
moves
the
Affections
.
How
many
by
solemn
and
believing
Thoughts
of
the
unquenchable
Fire
,
have
felt
the
Miracle
upon
the
three
Children
in
the
Furnace
,
renewed
in
themselves
,
their
strong
Cords
,
the
obstinate
Habits
of
Sin
burnt
asunder
,
and
their
Powers
restor'd
to
the
freedom
of
Duty
,
the
blessed
Liberty
of
Obedience
.
In
this
respect
the
fear
of
the
Lord
is
the
beginning
of
Wisdom
,
that
directs
us
in
the
Way
to
Blessedness
.
Madam
,
I
shall
not
attempt
the
celebrating
your
Ladiship
's
Vertues
,
that
render
you
a
bright
Ornament
of
your
Sex
,
and
more
truly
Honourable
than
your
Noble
Descent
and
Alliance
:
but
direct
my
best
Desires
to
God
,
that
your
Family
may
be
a
singular
and
eminent
Example
of
the
Divine
Favour
:
that
the
fading
Gloss
of
this
World
may
not
deceive
you
,
but
your
Heart
may
be
above
,
where
your
Treasure
is
;
that
you
may
live
to
God
and
your
Soul
,
for
Heaven
and
Eternity
.
I
am
,
Madam
,
Your
Honour
's
very
humble
and
faithful
Servant
,
WILLIAM
BATES
.
The
Bookseller's
Advertisement
.
THE
Four
Last
Things
,
Death
and
Judgment
,
Heaven
and
Hell
,
are
Subjects
of
that
great
Importance
,
and
so
nearly
concerns
all
Persons
,
that
serious
Discourses
publish'd
upon
them
,
deserve
the
Reader
's
best
Attention
and
Application
.
And
that
they
may
be
of
more
diffusive
and
general
Benefit
,
it
will
be
a
proper
Means
,
that
(
according
to
the
Examples
of
some
pious
Persons
)
Books
treating
of
those
solemn
Arguments
BE
GIVEN
AT
FUNERALS
,
AS
A
FUNERAL-LEGACY
:
When
according
to
the
observation
of
the
wise
Preacher
,
The
Living
lay
to
Heart
their
own
Frailty
,
and
are
more
receptive
of
Holy
Counsels
to
prepare
for
their
great
Change
from
Time
to
Eternity
,
and
would
affect
their
Minds
with
the
present
Instance
of
Mortality
,
much
better
than
Wine
,
Sweatmeats
,
Gloves
or
Rings
,
or
unprofitable
Talk
,
as
is
too
usual
at
such
Solemnities
.
All
serious
practical
Books
are
proper
for
this
Design
,
which
may
be
of
any
Price
or
Bigness
:
And
if
Bound
in
Black
,
with
a
Cypher
of
Mortality
,
will
be
very
decent
:
And
some
Memorables
of
the
Life
of
the
Deceased
(
if
desired
)
may
be
printed
on
a
Leaf
,
or
more
,
and
bound
with
it
.
Several
Books
so
bound
,
may
be
seen
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhil
.
B.
A.
OF
DEATH
.
HEB.
2.15
.
And
deliver
them
,
who
through
fear
of
Death
were
all
their
Life-time
subject
to
Bondage
.
IN
the
first
Chapter
of
this
Epistle
,
the
Proofs
of
the
Eternal
Deity
of
Christ
are
produced
with
that
evidence
of
Scripture-Light
,
that
only
a
vailed
Heart
,
obstinate
Infidelity
can
resist
.
The
Medium
which
the
inspired
Pen-man
makes
use
of
,
is
,
the
comparing
him
with
the
Angels
,
the
most
noble
Flower
of
the
Creation
,
and
shewing
that
he
is
infinitely
dignified
above
them
.
This
he
does
by
a
strong
connexion
of
Arguments
:
First
,
By
his
Title
that
is
divinely
high
and
peculiar
to
himself
.
He
is
declared
by
the
Testimony
of
the
eternal
Father
to
be
his
Son
,
begotten
of
him
,
and
therefore
having
the
same
essential
Perfections
of
the
Godhead
in
their
uncreated
Glory
.
But
the
Angels
are
not
dignified
with
this
Name
in
any
Places
of
Scripture
,
where
the
Excellency
of
the
Angels
is
in
the
fullest
Terms
expressed
.
And
that
this
Name
is
taken
from
his
Nature
,
is
clearly
proved
:
because
Adoration
is
due
to
him
upon
this
account
,
even
from
the
Angels
of
the
highest
Order
.
When
he
bringeth
in
the
first-begotten
into
the
World
,
he
saith
,
And
let
all
the
Angels
of
God
worship
him
.
Divine
Worship
is
a
Prerogative
inseparably
annex'd
to
the
Deity
,
both
upon
the
account
of
the
supream
Excellencies
of
the
Nature
of
God
,
and
his
Relation
to
Angels
and
Men
as
Creator
and
Preserver
,
the
Fountain
of
their
Being
and
Happiness
.
This
without
the
most
open
defiance
of
his
Authority
,
cannot
be
given
to
a
meer
Creature
;
Of
the
Angels
he
saith
,
Who
maketh
his
Angels
Spirits
,
and
his
Ministers
a
flame
of
Fire
.
They
are
the
prime
Instruments
of
his
Providence
,
most
zealous
and
active
to
accomplish
his
Pleasure
.
But
the
Son
is
God
,
not
by
Analogy
and
Deputation
as
Princes
are
,
nor
with
a
limitation
and
diminution
,
as
Moses
was
made
a
God
to
Pharaoh
,
but
absolutely
and
really
as
subsisting
in
the
Divine
Nature
:
And
consequently
he
is
the
Supreme
King
,
and
to
him
the
Ensigns
of
Majesty
divinely
Royal
are
ascribed
:
But
unto
the
Son
he
saith
,
Thy
Throne
,
O
God
,
is
for
ever
and
ever
;
a
Scepter
of
Righteousness
is
the
Scepter
of
thy
Kingdom
:
Whereas
the
Scepters
of
Earthly
Kings
are
often
unrighteously
manag'd
,
and
their
Thrones
ruinously
fall
.
There
is
a
further
Confirmation
from
his
Works
,
that
are
divinely
great
and
glorious
,
wherein
no
Creature
has
any
share
of
Efficiency
.
The
making
of
the
World
is
ascribed
to
him
.
Thou
,
Lord
,
in
the
beginning
hast
laid
the
Foundation
of
the
Earth
,
and
the
Heavens
are
the
Works
of
thy
Hands
.
The
Divine
Attributes
,
the
peculiar
Character
of
the
Deity
belong
to
him
:
Eternity
and
Immutability
.
The
most
solid
parts
of
the
visible
Creation
shall
perish
and
be
changed
:
but
thou
remainest
,
and
art
the
same
.
His
Life
is
an
intire
,
uniform
,
unchangeable
Perfection
.
His
Glory
and
Felicity
are
in
the
same
invariable
Tenor
for
ever
possess'd
by
him
.
Lastly
,
the
Son
sits
in
that
quality
at
the
right
Hand
of
the
Father
,
are
ministring
Spirits
,
employed
for
the
defence
and
benefit
of
the
Church
.
From
this
summary
account
we
may
understand
how
firmly
the
Divinity
of
Christ
is
establish'd
in
the
Scripture
.
For
those
Passages
of
the
Prophets
,
that
speak
of
the
God
of
Israel
as
Creator
,
and
the
sole
Object
of
Adoration
,
are
directly
referr'd
to
Jesus
Christ
.
And
the
Name
Jehovah
,
This
being
establish'd
,
the
Apostle
proceeds
to
give
an
account
of
the
Son
of
God's
assuming
the
Humane
Nature
,
and
submitting
to
Sufferings
and
Death
.
This
is
a
Divine
Secret
so
miraculously
strange
,
that
the
Contrivance
was
without
the
Compass
of
the
Angelical
Minds
,
and
the
discovery
of
it
is
only
by
supernatural
Revelation
;
but
when
revealed
,
the
account
of
it
is
so
open
and
consentaneous
to
Reason
,
as
being
the
most
congruous
Means
for
the
illustration
of
God's
Glory
in
the
saving
lost
Men
,
that
the
humane
Mind
,
if
not
deeply
corrupted
with
the
tincture
of
Prejudice
,
must
consent
to
it
as
worthy
of
all
Acceptation
.
The
substance
of
his
reasoning
is
this
,
That
it
was
the
product
of
the
most
wise
,
merciful
,
and
righteous
Counsel
of
God
,
that
the
Saviour
of
Men
should
have
Communion
with
them
in
their
Nature
,
that
he
might
have
a
Right
to
redeem
them
by
his
Alliance
and
Propinquity
:
for
he
that
sanctifies
,
and
they
that
are
sanctified
,
are
all
one
:
and
that
he
might
undergo
Sufferings
,
even
to
death
,
for
the
price
of
their
Redemption
,
and
the
remedy
of
their
Infirmities
:
Forasmuch
as
the
Children
are
partakers
of
Flesh
and
Blood
,
he
also
likewise
took
part
of
the
same
,
that
through
Death
he
might
destroy
him
that
had
the
Power
of
Death
,
that
is
the
Devil
:
And
deliver
them
who
through
fear
of
Death
,
were
all
their
Lives
subject
to
Bondage
.
The
Devil
is
said
to
have
the
Power
of
Death
.
1.
Because
he
induces
Men
to
commit
Sin
,
that
meritoriously
renders
them
liable
to
Death
.
He
tempted
the
first
Man
cum
effectu
,
and
was
a
Murderer
from
the
beginning
.
2.
In
that
he
inspires
them
with
furious
Thoughts
,
and
inflames
their
Passions
,
from
whence
proceed
Strifes
and
Wars
,
that
efficiently
cause
Death
.
He
is
supream
in
all
the
Arts
of
Mischief
,
and
always
intent
upon
Evil.
'T
is
by
his
Instigation
that
Men
become
like
raging
Beasts
,
animated
and
bent
on
mutual
Slaughter
.
3.
Because
he
is
many
times
the
Executioner
of
God's
Wrath
,
and
inflicts
Death
upon
rebellious
and
incorrigible
Sinners
.
'T
is
recorded
by
the
Psalmist
,
That
God
cast
upon
the
Egyptians
the
fierceness
of
his
Anger
,
Wrath
,
Indignation
,
and
Trouble
;
by
sending
evil
Angels
:
Those
Princes
of
the
Air
,
the
Instruments
of
the
Thunder
and
fiery
Storm
of
Hail
that
destroyed
them
.
4.
Because
he
makes
Death
more
formidable
to
Sinners
,
by
heightning
their
guilty
Fears
of
God's
Tribunal
.
The
false
Spirit
tempts
Men
to
sin
by
many
Blandishments
,
but
afterward
he
is
a
severe
Accuser
of
them
to
God
,
and
to
themselves
.
Lastly
,
This
Title
may
signify
his
tormenting
Sinners
with
unrelenting
Cruelty
in
Hell
,
which
is
the
second
Death
.
Now
these
Evils
being
the
penal
Consequence
of
Sin
,
our
Saviour
by
his
Death
appeas'd
the
injur'd
Justice
of
God
,
and
thereby
destroyed
the
cruel
Tyranny
of
the
Devil
.
As
the
Lamb
of
God
,
in
the
notion
of
a
Sacrifice
,
he
overcomes
our
spiritual
Enemies
.
Sin
,
Satan
and
Death
,
lie
vanquish'd
at
the
foot
of
his
Cross.
Besides
,
our
Saviour
having
felt
such
Sorrows
and
Infirmities
as
are
usual
to
his
People
,
by
that
correspondence
and
resemblance
between
them
,
is
compassionately
inclin'd
to
relieve
them
.
I
shall
now
insist
upon
the
blessed
Priviledg
of
Believers
set
down
in
the
Text
,
viz.
That
Jesus
Christ
by
his
Death
frees
his
People
from
the
servile
tormenting
fear
of
Death
.
In
prosecuting
the
Point
,
I
shall
,
1.
Consider
the
Account
the
Scripture
gives
of
Death's
entrance
into
the
World
.
2.
Shew
what
the
fear
of
Death
includes
,
and
the
Bondage
consequent
to
it
.
3.
How
the
Death
of
Christ
frees
us
from
the
thraldom
of
that
Fear
.
4.
Who
are
partakers
of
this
blessed
Priviledg
.
And
then
apply
it
.
I.
The
Scripture
gives
an
account
of
Death's
entrance
into
the
World
,
in
a
threefold
Respect
.
1.
As
the
Desert
of
Sin
.
2.
As
the
Effect
of
the
divine
Decree
.
3.
As
the
Sentence
of
the
Law
.
1.
As
the
Desert
of
Sin
.
The
first
Design
of
the
Creator
was
his
own
Glory
in
conjunction
with
the
Happiness
of
Man
.
He
was
made
accordingly
holy
in
Perfection
,
placed
in
Paradise
,
and
his
State
contained
all
the
Ingredients
of
Felicity
proper
to
his
Nature
.
He
was
capable
of
dying
,
as
sad
Experience
proves
,
yet
no
Accident
from
without
,
no
Distemper
from
within
had
impair'd
his
Vigour
,
and
made
him
actually
subject
to
Death
without
Sin
.
Whilst
innocent
he
was
immortal
,
not
from
everlasting
Principles
of
Nature
,
but
by
Divine
Preservation
,
of
which
the
Tree
of
Life
was
the
ordained
Means
and
sacramental
Pledg
.
For
God
unchangeably
loves
his
own
Image
:
and
though
by
his
Sovereignty
and
absolute
Power
he
may
resume
the
Being
he
gives
,
yet
his
Goodness
and
Covenant
were
a
sacred
assurance
that
Mans
happy
Life
should
run
parallel
with
his
perseverance
in
his
Duty
.
This
Immortality
was
not
the
singular
Priviledg
of
Adam's
Person
,
but
had
been
the
Inheritance
of
all
his
Progeny
.
But
he
soon
revolting
from
his
just
Obedience
,
of
Immortal
became
Mortal
,
and
according
to
the
original
Establishment
of
Propagation
,
transmitted
his
Nature
with
the
guilt
and
poison
of
Sin
to
all
his
Posterity
.
Thus
by
one
Man
Sin
entred
into
the
World
,
and
Death
by
Sin
,
and
so
Death
passed
upon
all
Men
,
for
that
all
have
sinned
.
As
his
Obedience
had
been
rewarded
,
so
his
Rebellion
is
punish'd
in
all
that
naturally
descend
from
him
.
From
hence
it
is
,
that
so
numerous
a
part
of
Mankind
are
cut
off
before
the
commission
of
actual
Sin
.
Death
enters
into
the
Forge
of
Life
,
and
destroys
the
Conception
that
newly
began
to
live
.
And
what
is
more
righteous
than
that
Man
when
he
disobeyed
the
Author
of
Life
,
should
forfeit
his
Life
and
Blessedness
.
The
Soul
voluntarily
lost
the
spiritual
Life
by
forsaking
God
,
the
Wages
of
Sin
is
Death
,
not
only
that
of
the
Body
,
Hac
lege
intraverant
,
ut
exiirent
.
Senec.
They
judged
it
to
be
the
primary
necessity
and
condition
of
Nature
,
fix'd
by
irresistible
Fate
:
and
not
understanding
the
true
and
just
reason
of
its
coming
into
the
World
,
they
could
not
apply
a
sufficient
Remedy
against
its
Evil.
2.
As
the
Effect
of
the
divine
Decree
respecting
Sin
.
This
is
discovered
by
Revelation
in
the
Word
of
God
,
and
by
the
real
execution
of
it
.
It
is
appointed
to
Men
once
to
die
.
One
Generation
passeth
away
,
and
another
Generation
cometh
:
like
the
ebbing
and
flowing
of
the
Sea
in
its
stated
Periods
.
Nothing
can
interrupt
or
frustrate
this
Appointment
.
There
are
divers
Conditions
of
Men
,
and
various
ways
of
living
in
the
World
;
some
are
high
in
Dignity
,
others
are
level
with
the
Earth
:
some
walk
in
a
Carpet-way
smooth
and
easy
,
others
in
a
thorny
and
troublesom
:
some
walk
on
the
golden
Sands
,
others
on
the
Mire
:
but
the
same
uncontroulable
necessity
of
dying
involves
all
.
And
whatever
the
way
be
,
whether
pleasant
or
doleful
,
yet
every
one
passes
in
it
with
equal
Steps
,
measured
by
the
same
invariable
spaces
of
Hours
and
Days
,
and
arrive
at
the
same
common
End
of
Life
.
Those
who
are
regarded
as
visible
Deities
amongst
Men
,
that
can
by
their
Breath
raise
the
Low
,
and
depress
the
Lofty
,
that
have
the
Lives
of
Millions
in
their
Power
;
yet
when
the
ordained
Time
is
come
,
as
they
cannot
bribe
the
accusing
Conscience
for
a
minute's
Silence
,
so
neither
delay
Death
.
I
have
said
ye
are
Gods
,
but
ye
shall
die
like
Men.
3.
Death
is
to
be
considered
as
the
Sentence
of
the
Law
.
The
reasonable
Creature
was
made
under
a
Law
the
Rule
of
his
Actions
.
The
moral
Law
directed
him
how
to
continue
in
his
holy
and
blessed
State
:
To
which
was
annex'd
the
Precept
of
not
eating
of
the
Tree
of
Knowledg
of
Good
and
Evil
,
only
as
a
mark
of
his
Subjection
,
and
for
the
trial
of
his
Obedience
.
This
Precept
had
an
infallible
Sanction
by
the
most
high
Law-giver
:
In
the
day
thou
eatest
thereof
,
thou
shalt
die
the
Death
.
Man
did
not
keep
this
Command
of
so
easy
Observation
,
and
justly
incurr'd
its
doom
.
As
Sin
is
the
violation
of
the
Law
,
so
Death
is
the
violation
of
the
Sinner
in
his
Nature
and
Felicity
retorted
from
the
Law
.
The
Deaths
of
Men
are
very
different
in
their
kinds
;
and
are
comprised
in
the
words
of
David
concerning
Saul
;
The
Lord
shall
smite
him
,
or
his
Day
shall
come
to
die
,
or
he
shall
descend
into
the
Battel
,
and
perish
.
Sometimes
they
are
cut
off
by
the
immediate
flaming
Hand
of
God
,
for
the
more
exemplary
revenge
of
Sin
;
sometimes
by
surprising
Accidents
;
sometimes
by
bloody
Contentions
;
sometimes
by
consuming
Diseases
.
But
though
Death
be
not
uniform
,
yet
't
is
always
the
execution
of
the
Law
upon
Offenders
.
As
of
those
who
are
condemned
by
humane
Justice
,
some
suffer
a
more
easy
and
honourable
Death
,
others
a
more
disgraceful
and
torturing
;
some
are
beheaded
,
others
are
crucified
,
yet
all
die
as
Malefactors
.
Thus
some
die
a
natural
Death
,
others
a
violent
;
some
by
a
gentle
preparing
Sickness
without
reluctation
,
others
die
upon
the
Rack
by
sharp
Pains
:
some
die
attended
with
their
Friends
,
and
all
Supplies
to
sweeten
their
Passage
,
others
forsaken
of
all
Comforters
:
yet
Death
is
the
same
Sentence
of
the
Law
upon
all
Men.
And
this
,
if
duly
considered
,
makes
it
terrible
in
whatever
shape
it
appears
.
II.
The
next
Thing
to
be
considered
is
,
What
the
fear
of
Death
includes
,
and
the
Bondage
that
is
consequent
to
it
.
This
I
shall
explain
and
amplify
,
by
considering
four
Things
.
1.
The
nature
of
Fear
in
general
,
as
applicable
to
the
present
Subject
.
2.
The
particular
Causes
that
render
Death
so
fearful
.
3.
The
degree
of
this
Fear
express'd
by
Bondage
.
4.
How
it
comes
to
pass
that
Men
are
not
always
under
the
actual
fear
of
Death
,
but
subject
to
the
Revolutions
of
it
all
their
Lives
.
1.
I
will
consider
the
nature
of
Fear
in
general
,
as
applicable
to
the
present
Subject
.
Fear
is
a
Passion
implanted
in
Nature
,
that
causes
a
flight
from
an
approaching
Evil.
Three
things
are
requisite
to
qualify
the
Object
,
and
make
it
fearful
.
(
1.
)
The
Evil
must
be
apprehended
.
Knowledg
,
or
at
least
Suspicion
,
excites
Fear
,
by
representing
an
Evil
that
is
likely
to
seize
upon
us
.
Till
the
Mind
discern
the
Danger
,
the
Passions
are
unmoved
:
and
imaginary
Evils
by
the
mere
apprehension
,
are
as
strongly
fear'd
as
real
.
(
2.
)
The
Evil
must
be
future
.
For
the
naked
Theory
of
the
most
pernicious
Evil
does
not
wound
the
Soul
,
but
the
apprehension
of
falling
under
it
.
If
Reason
can
open
an
Expedient
to
prevent
an
Evil
,
this
Passion
is
quiet
.
And
Fear
precisely
regards
its
Object
as
to
come
.
Present
Evils
induce
Grief
and
Sorrow
:
past
Evils
by
reflection
affect
with
Joy
,
and
give
a
quicker
relish
to
present
Felicity
.
Approaching
Evils
alarm
us
with
Fear
.
(
3.
)
The
Evil
must
be
apprehended
as
prevalent
to
make
it
fearful
.
For
if
by
comparison
we
find
our
Strength
superior
,
we
either
neglect
the
Evil
for
its
levity
,
or
determine
to
encounter
it
;
and
resistance
is
the
proper
effect
of
Anger
,
not
of
Fear
.
But
when
an
impendent
Evil
is
too
hard
for
us
,
the
Soul
shrinks
and
recoils
from
it
.
Now
all
these
Qualifications
that
make
an
Object
fearful
,
concur
in
Death
.
1.
'T
is
an
Evil
universally
known
.
The
frequent
Funerals
are
a
real
demonstration
that
speaks
sensibly
to
our
eyes
,
that
Death
reigns
in
the
World
.
On
every
side
Death
is
in
our
view
,
and
the
shadow
of
it
darkens
our
brightest
Days
.
2.
'T
is
certainly
future
.
All
the
wretched
Accidents
of
this
Life
,
such
as
concern
us
in
our
Persons
,
Relations
,
Estates
and
Interests
;
a
thousand
Disasters
that
a
jealous
Fear
and
active
Fancy
will
extend
and
amplify
;
as
they
may
,
so
they
may
not
happen
to
us
.
And
from
this
mixture
of
contrary
Possibilities
,
from
the
uncertainty
of
event
,
Hope
,
that
is
an
insinuating
Passion
,
mixes
with
Fear
,
and
derives
Comfort
.
For
as
sometimes
a
sudden
Evil
surprizes
not
forethought
of
;
so
often
the
Evil
that
was
sadly
expected
,
never
comes
to
pass
.
But
what
Man
is
he
that
lives
,
and
shall
not
see
Death
?
Who
is
so
vain
as
to
please
himself
with
an
imagination
of
Immortality
here
?
Though
Men
are
distinguish'd
in
the
condition
of
Living
,
yet
all
are
equal
in
the
necessity
of
Dying
.
Humane
Greatness
in
every
kind
,
Nobility
,
Riches
,
Empire
cannot
protect
from
the
sudden
and
Sovereign
Hand
of
Death
,
that
overthrows
all
.
The
most
conspicuous
difference
in
this
World
is
between
the
Victorious
,
and
the
Vanquish'd
prostrate
at
their
Feet
:
but
Death
makes
them
equal
.
Then
the
wretched
Captive
shall
upbraid
the
proud
Conqueror
,
Art
thou
become
weak
as
we
?
Art
thou
become
like
us
?
The
Expressions
of
Scripture
concerning
the
frailty
of
Man
are
often
literally
and
precisely
verified
:
He
is
like
the
Grass
,
in
the
morning
it
flourishes
and
groweth
up
,
in
the
evening
it
is
cut
down
and
withereth
.
Death
is
a
prevalent
insuperable
Evil
,
hence
the
proverbial
Expression
,
Strong
as
Death
that
subdues
all
,
cruel
as
the
Grave
that
spares
none
.
'T
is
in
vain
to
struggle
with
the
pangs
of
Death
.
No
Simples
in
Nature
,
no
Compositions
of
Art
,
no
Influence
of
the
Stars
,
no
Power
of
Angels
,
can
support
the
dying
Body
,
or
retain
the
flitting
Soul
.
There
is
no
Man
hath
power
over
the
Spirit
to
retain
the
Spirit
;
neither
hath
he
power
in
the
day
of
Death
:
and
there
is
no
discharge
in
that
War
.
The
Body
sinks
in
the
Conflict
,
and
Death
feeds
on
its
prostrate
Prey
in
the
Grave
.
2.
I
shall
consider
more
particularly
the
Causes
that
render
Death
so
fearful
to
Men
:
1.
In
the
apprehension
of
Nature
.
2.
In
the
apprehension
of
Conscience
.
1.
In
the
apprehension
of
Nature
,
Death
hath
this
Name
engraven
in
its
forehead
,
Vltimum
terribilium
,
the
Supreme
of
terrible
things
,
upon
several
accounts
.
1.
Because
usually
Sickness
and
Pains
languishing
or
tormenting
,
make
the
first
Changes
in
the
Body
,
and
the
natural
Death
is
violent
.
This
Hezekiah
complained
of
with
a
mournful
accent
,
He
will
cut
me
off
with
pining
Sickness
:
from
day
even
to
night
thou
wilt
make
an
end
of
me
.
I
reckoned
till
morning
,
that
as
a
Lion
,
so
will
he
break
all
my
Bones
.
A
Troop
of
Diseases
are
the
forerunners
of
this
King
of
Terrors
.
There
is
a
preceding
Encounter
,
and
sometimes
very
fierce
,
that
Nature
feels
the
cruel
Victory
before
it
yields
to
this
Enemy
.
As
a
Ship
that
is
tost
by
a
mighty
Tempest
,
and
by
the
concussion
of
the
Winds
and
Waves
loses
its
Rudder
and
Masts
,
takes
in
water
in
every
part
,
and
gradually
sinks
into
the
Ocean
:
So
in
the
shipwrack
of
Nature
,
the
Body
is
so
shaken
and
weakned
by
the
violence
of
a
Disease
,
that
the
Senses
,
the
animal
and
vital
Operations
decline
,
and
at
last
are
extinguish'd
in
Death
.
2.
Death
considered
in
the
strictest
propriety
,
as
destructive
of
the
natural
Being
,
that
is
our
first
and
most
valuable
Good
in
the
order
of
Nature
,
is
the
just
object
of
Fear
.
The
Union
between
Soul
and
Body
is
very
intimate
and
dear
,
and
like
David
and
Jonathan
they
part
unwillingly
.
Nature
has
a
share
in
the
best
Men
,
and
works
as
Nature
.
St.
Paul
declares
,
we
would
not
be
unclothed
,
not
finally
put
off
the
Body
,
but
have
it
glorified
in
conjunction
with
the
Soul
.
Our
blessed
Saviour
,
without
the
least
impeachment
of
the
Rectitude
and
Perfection
of
his
Nature
,
express'd
an
averseness
from
Death
,
and
with
submission
to
the
divine
Will
desired
a
freedom
from
it
.
His
Affections
were
holy
and
humane
,
and
moved
according
to
the
quality
of
their
Objects
.
3.
The
natural
Consequents
of
Death
render
it
fearful
.
Life
is
the
foundation
of
all
natural
Enjoyments
;
and
the
Loss
of
it
induces
the
loss
of
all
for
ever
.
'T
is
from
hence
that
such
Evils
that
are
consistent
with
Life
,
and
deprive
us
only
of
some
particular
Content
and
Pleasure
,
are
willingly
chosen
rather
than
Death
.
The
forfeiture
of
Estate
,
the
degrading
from
Honour
,
the
confinement
to
a
perpetual
Prison
,
the
banishing
from
our
native
Country
,
are
less
Penalties
than
Death
.
There
is
a
natural
love
of
Society
in
Man
,
and
Death
removes
from
all
.
The
Grave
is
a
frightful
Solitude
.
There
is
no
Conversation
in
the
Territories
of
Darkness
.
This
also
Hezekiah
in
his
apprehensions
of
Death
speaks
of
with
Tears
:
I
shall
see
Man
no
more
in
the
Land
of
the
Living
.
The
Psalmist
saith
of
Princes
,
Their
Breath
goeth
forth
,
they
return
to
the
Earth
,
in
that
very
day
their
Thoughts
,
their
glorious
compassing
Thoughts
,
perish
.
This
the
Historian
observes
was
verified
in
Julius
Cesar
:
After
his
assuming
the
Imperial
Dignity
,
he
thought
to
reduce
the
numerous
Laws
of
the
Romans
into
a
few
Volumes
,
comprising
the
Substance
and
Reason
of
all
;
to
enrich
and
adorn
the
City
of
Rome
,
as
was
becoming
the
Regent
of
the
World
:
to
epitomise
the
Works
of
the
most
learned
Grecians
and
Romans
for
the
publick
Benefit
.
And
whilst
he
was
designing
and
pursuing
these
,
Talia
agentem
atque
meditantem
mors
praevenit
.
Sueton.
and
other
vast
and
noble
Things
,
Death
surprised
him
,
and
broke
off
all
his
Enterprises
.
At
the
terrible
Gate
that
opens
into
Eternity
,
Men
are
stripp'd
of
all
their
Honours
and
Treasures
,
and
as
naked
as
they
come
into
the
World
,
go
out
of
it
.
Be
not
thou
afraid
when
one
is
made
rich
,
when
the
Glory
of
his
House
is
increased
.
For
when
he
dieth
,
he
shall
carry
nothing
away
;
his
Glory
shall
not
descend
after
him
.
Death
equally
vilifies
,
makes
loathsom
and
ghastly
the
Bodies
of
Men
,
and
reduces
them
to
sordid
Dust.
In
the
Grave
the
[
*
](A26786-e2220-b)
*
As
our
Divine
Poet
expresses
it
.
The
brags
of
Life
are
but
a
nine
days
wonder
;
And
after
Death
the
Fumes
that
spring
,
From
private
Bodies
make
as
big
a
Thunder
,
As
those
that
rise
from
a
huge
King
.
Herbert
.
Dust
is
as
precious
and
powerful
of
one
as
of
another
.
Civil
Distinctions
are
limited
to
the
present
time
.
The
prodigious
Statue
in
Nebuhadnezzar's
Vision
,
Dan.
2.32
,
33
,
34
,
35.
while
it
was
upright
,
the
Parts
were
really
and
visibly
distinct
:
The
Head
was
of
fine
Gold
,
the
Breast
and
Arms
of
Silver
,
the
Belly
and
Thighs
of
Brass
,
the
Legs
of
Iron
,
the
Feet
part
of
Iron
and
part
of
Clay
:
but
when
the
Stone
cut
out
without
hands
,
smote
the
Image
upon
the
Feet
,
then
was
the
Iron
,
the
Clay
,
the
Brass
,
the
Silver
,
and
the
Gold
,
broken
to
pieces
together
,
and
became
like
the
Chaff
the
Wind
carries
away
.
Who
can
distinguish
between
Royal
Dust
taken
out
of
magnificent
Tombs
,
and
Plebean
Dust
from
common
Graves
?
Who
can
know
who
were
rich
,
and
who
were
poor
;
who
had
Power
and
Command
,
who
were
Vassals
,
who
were
remarkable
by
Fame
,
who
by
Infamy
?
They
shall
not
say
this
is
Jezebel
:
The
Worm
is
spread
under
thee
,
and
the
Worms
cover
thee
.
In
short
,
Death
separates
Men
from
all
their
admired
charming
Vanities
.
Now
considering
Man
merely
in
the
Order
of
Nature
,
what
Reflection
is
more
fearful
and
tormenting
,
than
the
necessity
,
that
cannot
be
over-ruled
,
of
parting
for
ever
with
all
the
Delights
of
Life
?
Those
who
have
ascended
to
the
Throne
,
that
are
arrived
at
the
height
of
Temporal
Happiness
,
what
a
melancholy
Prospect
is
before
them
of
Death
and
the
dark
Grave
?
When
all
things
conspire
to
make
Men
happy
here
,
the
sensitive
Faculties
and
their
Fruitions
are
ebbing
and
declining
,
till
then
sink
into
Death
,
the
Whirlpool
that
will
shortly
swallow
them
up
for
ever
.
This
renders
the
Thoughts
of
Mortality
so
frightful
,
and
checks
the
freest
enjoyments
of
carnal
Pleasures
.
2.
Death
is
fearful
in
the
apprehension
of
Conscience
,
as
't
is
the
most
sensible
mark
of
God's
Wrath
,
that
is
heavier
than
Death
,
and
a
Summons
to
give
an
account
of
all
Things
done
in
this
Life
,
to
the
righteous
Judg
of
the
World
.
'T
is
appointed
to
all
Men
once
to
die
,
and
afterward
the
Judgment
.
The
Penal
Fear
is
more
wounding
to
the
Spirit
than
the
Natural
.
When
the
awakened
Sinner
presently
expects
the
Citation
to
appear
before
the
Tribunal
above
,
where
no
Excuses
,
no
Supplications
,
no
Priviledges
avail
,
where
the
Cause
of
eternal
Life
or
Death
must
be
decided
,
and
the
awards
of
Justice
be
immediately
executed
;
O
the
Convulsions
and
Agonies
of
Conscience
in
that
hour
!
when
the
diseased
Body
cannot
live
,
and
the
disconsolate
Soul
dare
not
die
,
what
Anxieties
surround
it
?
This
redoubles
the
Terrors
of
Death
,
that
the
first
transmits
to
the
second
that
was
figured
by
it
.
O
the
dismal
aspect
of
Death
riding
on
a
pale
Horse
,
with
Hell
the
black
Attendant
following
.
This
Fear
surprized
the
Sinners
in
Sion
.
Who
among
us
can
dwell
with
devouring
Fire
?
who
among
us
can
remain
with
everlasting
burnings
?
This
made
a
Heathen
,
the
Governor
of
a
Province
,
to
tremble
before
a
poor
Prisoner
:
While
Paul
discoursed
of
Righteousness
,
Temperance
,
and
Judgment
to
come
,
Felix
trembled
.
'T
is
a
fearful
thing
to
fall
into
the
Hands
of
the
living
God
,
who
lives
for
ever
,
and
can
punish
for
ever
.
None
is
so
powerful
as
God
,
nothing
so
fearful
as
the
guilty
Conscience
.
3.
The
Degrees
of
this
Fear
are
express'd
by
Bondage
.
This
Passion
when
regular
in
its
Object
and
Degree
,
is
excellently
useful
:
't
is
a
wise
Counsellor
and
faithful
Guardian
,
that
plucks
off
the
Mask
from
our
Enemies
,
and
keeps
Reason
vigilant
and
active
to
prevent
a
threatning
Evil
,
or
to
sustain
it
in
the
best
manner
.
'T
is
observable
in
the
brute
Creatures
,
that
the
Weak
and
Fearful
are
most
subtile
and
ingenious
to
secure
themselves
,
and
supply
the
want
of
Strength
with
Artifice
.
But
when
Fear
is
inordinate
,
't
is
a
tyrannous
Master
,
that
vexes
the
weary
Soul
,
and
hinders
its
free
and
noble
Operations
.
Cesar
chose
rather
to
be
expos'd
to
sudden
death
,
[
‖
](A26786-e2600-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
8.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Tim.
1.7
.
the
Spirit
of
Fear
,
and
the
Spirit
of
Bondage
,
are
equivalent
.
Ishbosheth
,
when
Abner
provok'd
by
the
Charge
about
Saul's
Concubine
,
imperiously
threatned
to
translate
the
Kingdom
to
David
,
was
struck
with
such
a
fear
,
that
he
could
not
answer
Abner
a
word
,
2
Sam.
3.10
,
11.
The
sudden
Passion
stifled
his
Reply
,
and
reduc'd
him
to
a
defenceless
Silence
.
Now
the
fear
of
Death
,
as
't
is
remiss
or
vehement
,
such
are
the
degrees
of
Bondage
from
it
.
1.
It
embitters
the
enjoyments
of
the
present
Life
,
and
makes
the
most
prosperous
in
the
World
,
even
in
the
fulness
of
their
sufficiency
,
to
be
in
straits
.
Though
the
Senses
are
pleased
with
the
quick
sweetness
of
Change
from
one
Object
to
another
,
yet
the
Soul
cannot
have
a
delightful
undisturbed
Fruition
,
foreseeing
that
the
stream
of
Pleasure
will
issue
into
the
dead
Sea
.
Truly
Light
is
sweet
,
and
't
is
a
pleasant
thing
to
behold
the
Sun
.
But
how
short
is
this
Life
with
all
its
Pleasures
,
in
comparison
of
the
Days
of
Darkness
that
follow
.
Now
though
't
is
our
best
Wisdom
and
truest
Liberty
,
to
rejoice
in
this
World
as
if
we
rejoiced
not
,
and
frequently
to
meditate
on
the
cooling
Doctrines
of
Death
and
Judgment
,
to
repress
the
transports
of
the
voluptuous
Appetite
;
yet
since
the
Comforts
of
this
Life
are
liberally
indulged
to
us
by
the
Love
of
God
,
to
be
the
Motives
of
our
grateful
and
affectionate
Obedience
,
to
sweeten
our
passage
to
Heaven
,
we
may
with
tranquillity
of
Spirit
make
a
pure
and
chearful
use
of
them
in
his
Service
;
and
't
is
an
oppressing
bondage
,
when
the
disquieting
anxious
Fears
of
Death
hinder
our
temperate
enjoyment
of
his
Favours
and
Blessings
.
2.
The
fear
of
Death
oppresses
the
Souls
of
Men
under
a
miserable
Bondage
to
the
Devil
;
for
his
Dominion
is
maintain'd
by
the
Allurements
and
Terrors
of
the
World
.
Though
Men
do
not
explicitly
acknowledg
his
Soveraignty
,
yet
by
voluntary
yielding
to
his
pleasing
Temptations
,
they
are
really
his
Slaves
.
And
the
apprehension
of
temporal
Evils
,
especially
of
Death
,
dress'd
up
in
a
frightful
representation
with
its
bloody
Pomp
,
that
choose
Iniquity
rather
than
Affliction
,
The
Fearful
are
excluded
from
Heaven
,
and
cast
into
the
Lake
of
Fire
and
Brimstone
for
ever
.
3.
The
extream
fear
of
Death
and
Judgment
,
dejects
and
discourages
the
Soul
from
the
use
of
means
to
prevent
eternal
Misery
,
and
induces
a
most
woful
Bondage
.
Fear
anticipates
and
exasperates
future
Evils
:
for
as
Knowledg
excites
Fear
,
so
Fear
encreases
Knowledg
,
by
the
uncessant
working
of
the
Thoughts
upon
terrible
Objects
.
The
fearful
Mind
aggravates
the
foreseen
Evil
,
and
distils
the
Poison
from
all
the
Circumstances
and
Consequences
of
it
.
And
when
the
Evil
is
apprehended
as
insuperable
and
indeclinable
,
all
endeavours
to
escape
are
cut
off
.
What
a
Philosopher
observes
of
an
Earthquake
,
Nullum
malum
sine
effugio
.
Senec.
compared
with
other
destructive
Evils
,
is
true
in
this
case
.
There
may
be
a
safe
retreat
from
Fire
,
from
Inundations
,
from
Storms
,
from
War
,
from
Pestilence
,
but
an
Earthquake
astonishes
with
so
violent
a
perturbation
,
that
stops
our
flight
from
the
imminent
Danger
:
flying
from
the
Wrath
to
come
.
These
Fears
are
more
heavy
by
the
suggestions
of
Satan
,
who
represents
God
so
terrible
in
his
Majesty
,
inexorable
in
his
Justice
,
and
unchangeable
in
his
Threatnings
,
that
all
Hopes
of
obtaining
his
Favour
are
lost
.
As
the
Egyptian
Darkness
was
not
meerly
from
the
absence
of
the
Sun
,
but
from
feculent
Vapours
condensing
the
Air
▪
that
it
might
be
felt
:
So
these
dark
and
fearful
expectations
of
the
Divine
Wrath
are
not
only
from
the
withdrawing
the
Light
of
God's
Countenance
,
but
from
the
Prince
of
Darkness
that
foul
Spirit
.
And
as
we
read
of
the
Egyptians
,
that
no
Man
arose
from
his
place
for
three
days
;
as
if
they
had
been
buried
in
that
Darkness
,
and
deprived
of
all
active
Power
and
Motion
:
so
the
despairing
Soul
sits
down
mourning
at
the
Gates
of
Death
,
totally
disabled
from
prosecuting
the
Things
that
belong
to
its
Peace
.
'T
is
Hope
inspires
and
warms
us
with
alacrity
,
encourages
our
Endeavours
:
Despair
blunts
our
edg
and
industry
.
The
Soul
suffers
the
hardest
Bondage
,
and
the
Condition
is
unexpressibly
sad
under
the
tyranny
of
this
Fear
.
O
how
enthralled
,
how
desolately
miserable
!
Despair
does
meritoriously
and
effectually
ruin
the
Soul
.
For
whereas
there
is
no
Attribute
more
Divine
,
no
clearer
Notion
of
the
Deity
than
Love
and
Mercy
;
this
Passion
disparages
his
Mercy
,
as
if
Sin
were
more
omnipotent
,
than
his
Power
to
pardon
;
and
all
the
Tears
that
flow
from
it
,
are
so
far
from
expiating
,
that
they
encrease
Guilt
:
and
whereas
the
believing
view
of
Christ
would
as
compleatly
and
presently
recover
the
Soul-wounded
Sinner
,
as
the
Israelites
were
by
looking
to
the
ordained
visible
Sign
of
their
Salvation
;
Despair
turns
away
the
Eye
from
our
Deliverer
,
and
fixes
it
upon
Misery
as
remediless
and
final
.
4.
How
comes
it
to
pass
that
Men
are
not
always
under
the
actual
fear
of
Death
,
but
subject
to
the
revolutions
of
it
all
their
Lives
?
The
Seeds
of
this
Fear
are
hid
in
the
guilty
Breasts
of
Men
,
and
at
times
,
especially
in
their
Calamities
,
break
forth
and
kindle
upon
them
.
In
their
Leisure
and
Retirement
,
intercurrent
thoughts
of
Death
and
Judgment
sting
them
by
fits
,
and
make
them
uneasy
.
The
flashes
of
Conscience
,
like
moments
of
Lightning
,
startle
them
,
but
they
relapse
into
their
habitual
stupidity
.
And
the
account
of
it
will
be
clear
,
by
considering
the
following
Particulars
.
1.
Men
are
apt
to
flatter
themselves
with
the
hopes
of
long
Life
,
and
look
upon
Death
at
a
great
distance
.
Tho
there
be
a
dying
disposition
in
the
youngest
and
strongest
Persons
,
though
we
live
in
a
World
of
Casualties
,
and
Death
lie
in
ambush
to
surprize
us
every
day
,
yet
we
are
secure
:
because
Evils
affect
us
according
to
their
apprehended
nearness
.
A
petty
Constable
that
is
troublesom
and
vexatious
,
is
more
fear'd
by
his
Neighbours
,
than
the
Grand
Signior
with
all
his
Executioners
.
As
remote
Objects
,
though
of
vast
bigness
,
are
lessen'd
to
our
sight
;
so
through
the
supposed
interval
of
many
years
,
Death
is
look'd
on
with
a
diminution
of
its
Terror
.
But
when
Death
presents
it self
before
Men
ready
to
dispatch
them
,
how
formidable
is
its
appearance
!
Saul
though
renowned
for
his
Valour
,
yet
when
he
understood
by
Revelation
,
that
to
morrow
he
and
his
Sons
should
be
in
the
state
of
the
Dead
,
there
was
no
strength
in
him
;
but
he
fell
straitway
all
along
on
the
Earth
;
struck
through
with
fear
before
he
was
wounded
by
the
Arrows
of
the
Philistines
.
Belshazzar
in
the
midst
of
his
luxury
and
jolity
,
attended
with
a
thousand
Lords
,
Herd
of
Concubines
,
inflam'd
with
Wine
,
and
therefore
less
capable
of
fear
,
yet
upon
the
sight
of
the
fatal
Hand
writing
on
the
Wall
a
few
unknown
Characters
,
which
his
guilty
Conscience
(
before
the
Prophet
Daniel
came
)
interpreted
to
be
the
Sentence
of
present
Death
,
how
fearfully
was
his
Countenance
changed
pale
as
a
Carcass
?
How
suddenly
did
his
Blood
congeal
,
and
his
warmest
quickest
Spirits
die
in
his
Heart
?
His
whole
Body
was
seized
by
such
a
vehement
trembling
,
that
his
Joints
were
loosed
,
and
his
knees
smote
one
against
another
.
This
is
a
representation
of
those
who
bid
defiance
to
Death
at
a
distance
;
but
when
the
fatal
Hour
is
come
,
and
they
hear
the
Sentence
decreed
against
them
,
God
has
numbred
thy
days
,
and
finish'd
them
:
thou
art
weighed
in
the
ballance
,
(
all
thy
Words
and
Actions
,
thy
Thoughts
and
Affections
)
and
art
found
wanting
:
and
thy
Soul
shall
be
divided
from
thy
Body
,
the
one
sent
to
Hell
to
suffer
the
undying
Worm
of
Conscience
,
the
other
to
the
Grave
,
to
be
a
Prey
to
the
Worms
of
Corruption
;
how
are
they
overcome
with
horror
!
2.
The
continual
succession
of
the
Pleasures
and
Business
of
the
World
divert
the
Mind
from
the
attentive
strong
contemplation
of
Death
,
and
the
Consequences
of
it
.
Pensive
Thoughts
are
unwelcome
,
and
we
studiously
endeavour
to
cancel
the
memory
of
such
things
as
afflict
us
.
'T
is
said
of
the
Wicked
,
that
God
is
not
in
all
their
Thoughts
.
The
consideration
of
the
holy
Inspector
and
Judg
of
their
Actions
is
tormenting
,
therefore
they
fill
their
Minds
with
earthly
Imaginations
,
to
exclude
the
Divine
Presence
.
We
read
of
those
,
put
far
away
the
evil
Day
,
chaunted
to
the
sound
of
the
Viol
,
and
drank
Wine
in
Bowls
.
They
are
rock'd
asleep
with
the
motion
of
phantastick
Vanities
.
And
Sleep
takes
away
Fear
,
but
gives
no
safety
.
'T
is
recorded
of
Marius
,
3.
Some
are
so
hardned
in
Infidelity
,
that
the
Powers
of
the
World
to
come
make
no
Impression
on
their
Hearts
.
They
mind
but
little
,
and
are
less
affected
with
invisible
things
.
They
fortify
themselves
with
gross
Thoughts
,
that
the
Spirit
of
Man
vanishes
with
his
Breath
,
that
Death
is
the
end
of
this
Life
,
and
not
the
beginning
of
another
,
and
feed
without
Fear
.
Place
one
in
the
midst
of
destructive
Evils
,
but
unseen
or
not
believed
,
and
he
is
as
fearless
as
a
blind
Person
walking
on
the
brink
of
a
deep
Pit
.
Indeed
there
are
none
less
disturbed
with
the
Terrors
of
Death
,
than
the
eminently
Good
,
or
the
extremely
Bad
:
for
the
one
sort
have
a
blessed
Hope
that
Death
will
be
to
them
an
entrance
into
Life
,
and
live
like
the
Angels
,
with
a
Joy
unspeakable
and
glorious
.
The
others
are
as
sensual
and
secure
as
the
Beasts
that
perish
,
having
extinguish'd
the
fear
of
eternal
future
Evils
,
which
is
the
proper
passion
of
Reason
.
The
Apostle
declares
,
That
knowing
the
Terror
of
the
Lord
,
we
perswade
Men
to
be
reconcil'd
to
him
,
before
the
Season
of
Mercy
be
expired
.
But
those
who
have
suppress'd
the
natural
Notions
of
Eternal
Judgment
,
as
they
think
it
beneath
their
Wisdom
to
be
perswaded
by
the
Promises
of
Heaven
,
so
beneath
their
Courage
to
be
terrified
with
the
Threatnings
of
Hell
,
and
triumph
over
the
Ruines
of
Conscience
.
But
though
wicked
Infidels
slight
the
Threatnings
,
they
shall
not
escape
the
Vengeance
of
God
.
Noah
,
That
being
warned
of
God
of
things
not
seen
as
yet
,
moved
with
fear
,
he
prepared
an
Ark
for
the
saving
of
his
House
.
His
Fear
was
the
native
issue
of
his
Faith
.
But
the
profane
World
,
in
whom
Sense
was
predominant
,
that
despised
the
Oracle
,
and
trembled
at
no
Judgments
but
what
were
acting
on
the
visible
Stage
,
they
ate
and
drank
,
married
,
and
were
given
in
marriage
,
till
swept
away
by
the
unfeared
Inundation
.
We
read
that
Lot
being
certified
by
an
embassy
of
Angels
,
that
a
Deluge
of
Fire
would
in
a
few
hours
pour
down
from
Heaven
upon
Sodom
,
he
most
earnestly
sollicited
his
Sons-in-Law
,
Arise
,
depart
out
of
this
Place
,
for
the
Lord
will
destroy
this
City
:
but
they
entertained
his
compassionate
Advice
with
derision
,
he
seemed
to
them
as
one
that
mocked
,
and
were
surprised
by
those
fearful
Flames
that
dispatch'd
them
from
a
Temporal
Hell
to
that
which
is
Eternal
.
Thus
't
was
prophesied
,
That
in
the
last
days
there
shall
come
Scoffers
,
walking
after
their
own
Lusts
,
and
saying
,
Where
is
the
Promise
of
his
coming
?
But
let
them
blaspheme
and
scorn
the
most
sacred
and
terrible
Truths
,
let
them
perpetuate
their
excess
of
Riot
,
and
wild
Mirth
while
they
live
,
Death
will
come
,
and
Judgment
as
sure
as
Death
.
III.
I
now
come
to
shew
how
the
Death
of
Christ
frees
us
from
the
tormenting
fear
of
Death
.
For
the
clearing
this
,
we
are
to
consider
,
that
Sin
,
Satan
and
Death
,
are
Enemies
in
combination
against
Man
in
his
mortal
State
;
and
the
destructive
Power
of
Satan
,
and
Death
,
is
from
Sin
.
When
Man
renounced
his
Creator
and
natural
Lord
,
he
was
judicially
given
up
to
Satan
as
the
Executioner
of
Vengeance
,
and
to
the
Power
of
Death
.
Such
is
the
Order
,
rather
the
Confusion
in
the
World
by
Sin
.
The
Empire
of
Satan
and
Death
is
built
on
the
Ruins
of
our
Innocence
.
Now
the
Son
of
God
came
from
his
Throne
in
Heaven
to
deliver
us
:
And
whereas
there
are
two
ways
of
obtaining
freedom
from
Captivity
,
either
by
Ransom
,
or
by
Power
and
Rescue
,
in
both
respects
our
deliverance
from
Bondage
to
these
Capital
Enemies
,
is
ascribed
to
the
Death
of
Christ
.
'T
is
called
our
Ransom
,
and
that
in
its
strict
Notion
has
a
respect
to
Captivity
.
There
is
one
God
,
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
;
who
gave
himself
a
Ransom
for
all
.
His
Life
was
the
full
price
of
our
Liberty
and
Salvation
.
God
does
not
pardon
Sin
,
and
release
from
Punishment
by
a
pure
absolute
Act
of
his
Will
and
Authority
,
as
a
Creditor
forgives
a
Debtor
;
but
in
such
a
way
as
to
preserve
the
Rights
of
Justice
inviolate
.
Therefore
when
Man
was
devoted
to
Death
,
our
Redeemer
exchang'd
Conditions
with
him
,
and
offer'd
up
his
precious
Blood
,
as
our
Ransom
to
God
,
eternal
Redempt●●●
for
us
.
Now
when
God
the
supreme
Jud●●
satisfied
,
Satan
forfeits
the
right
he
〈◊〉
to
torment
us
,
and
is
divested
of
h●●
Dominion
over
our
Wills
;
which
th●
justly
permitted
,
was
an
usurpation
upon
God's
Right
in
Man
that
can
neve●
be
extinguish'd
.
'T
is
said
by
the
Apostle
,
blotting
out
the
hand-writing
of
Ordinances
that
was
against
us
,
which
was
contrary
to
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
Cross
:
He
abolish'd
the
use
of
the
Ceremonial
Law
,
that
was
an
Evidence
and
Enditement
of
their
Guilt
who
performed
it
,
and
the
Curse
of
the
Moral
Law
:
It
follows
,
and
having
spoiled
Principalities
and
Powers
,
he
made
a
shew
of
them
openly
,
triumphing
over
them
in
it
.
Our
Saviour
died
victoriously
;
the
Tree
of
Infamy
on
which
he
suffered
,
was
the
Trophy
of
his
Conquest
.
His
Death
disarm'd
Satan
of
his
Weapons
,
whereby
he
subdued
Us
,
Sin
,
the
Law
,
and
Death
;
for
though
his
actual
Triumph
was
in
his
Resurrection
and
Ascension
to
Glory
,
yet
it
is
justly
ascribed
to
his
Death
;
for
that
meritoriously
open'd
the
Grave
at
his
Resurrection
,
and
Heaven
at
his
Ascension
.
And
here
by
the
way
't
is
most
worthy
of
observation
,
that
our
Deliverance
from
our
spiritual
and
most
deadly
Enemies
is
equally
righteous
,
as
admirable
and
glorious
:
for
our
suffering
Saviour
appeas'd
the
Wrath
of
God
,
and
broke
the
Powers
of
Darkness
.
The
Wisdom
and
Love
of
God
had
their
Designs
in
his
Death
,
as
well
as
the
Malice
and
Rage
of
Satan
;
as
Lines
,
that
are
opposite
in
the
Circumference
,
meet
in
the
Centre
.
And
as
from
the
Tyranny
of
Satan
,
so
the
Death
of
our
Redeemer
is
our
redemption
from
Death
,
as
to
the
Curse
and
final
Dominion
of
it
;
nay
,
has
made
it
a
blessed
Advantage
to
us
.
1.
The
Curse
is
removed
.
Death
considered
as
the
Wages
of
Sin
,
is
all
sting
and
poison
,
the
consequent
of
the
spiritual
Death
,
and
the
introduction
to
eternal
Death
.
The
sting
of
Death
is
Sin
,
and
the
strength
of
Sin
is
the
Law
.
Death
hath
its
wounding
Power
from
Sin
,
and
Sin
from
the
Law
,
that
forbids
it
,
that
discovers
its
Nature
,
and
enhanses
the
measure
of
its
Guilt
,
and
denounces
condemnation
for
it
.
Now
our
Saviour
having
in
our
stead
,
subjected
himself
to
Death
,
the
penalty
of
the
Law
for
Sin
,
There
is
no
condemnation
to
those
that
are
in
Christ
Jesus
.
Christ
hath
redeemed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
.
The
Lord
laid
on
him
the
Iniquities
of
us
all
.
'T
is
indeed
still
a
declaration
of
God's
holy
Displeasure
against
Sin
,
for
that
originally
open'd
the
way
of
its
coming
into
the
World
;
and
sometimes
by
the
immaturity
or
manner
of
it
,
't
is
a
chastisement
upon
good
Men
for
Sin
;
that
is
,
to
make
them
renew
their
Repentance
,
and
mortify
their
carnal
Affections
that
fasten
them
to
the
World
.
For
though
after
the
last
act
of
Expiration
there
is
no
place
for
Repentance
;
yet
in
the
approaches
of
Death
,
the
Soul
is
strongly
excited
by
the
Call
of
God
to
review
its
State
,
and
make
solemn
preparation
to
be
found
of
him
in
Peace
.
But
't
is
not
in
a
strict
sense
the
malediction
and
vengeance
of
the
Law
executed
upon
them
.
The
Serpent
is
turn'd
into
a
Rod
of
Correction
in
the
hands
of
our
Heavenly
Father
for
their
good
.
fallen
asleep
,
that
when
we
are
judged
,
we
are
chastened
of
the
Lord
,
that
we
may
not
be
condemned
with
the
World
.
A
Believer
shall
not
be
hurt
of
the
second
Death
.
From
hence
it
is
,
that
in
the
Book
of
Life
,
the
Scriptures
,
the
Death
of
the
Saints
is
called
a
Sleep
.
Saint
Paul
argues
,
If
we
believed
that
Jesus
died
and
rose
again
;
even
so
them
also
that
sleep
in
Jesus
,
will
God
bring
with
him
.
'T
is
observable
how
the
Apostle
varies
the
expression
,
Jesus
died
,
and
the
Saints
sleep
in
him
:
for
he
sustained
Death
with
all
its
Terrors
,
that
it
might
be
a
calm
Sleep
to
his
People
.
Annon
longe
gloriosius
fuit
,
quandoquidem
totum
pro
nobis
agebatur
,
ut
non
modo
passio
corporis
,
sed
etiam
cordis
affectio
pro
nobis
faceret
?
Et
quos
vivificabat
mors
,
nihilominus
&
trepidatio
robustos
,
&
moestitia
laetos
&
taedium
alacres
&
turbatio
quietos
facecet
,
&
desolatio
consolatos
?
Bern.
Serm.
1.
de
S.
Andr.
Isa.
57.1
,
2.
They
enjoy
as
perfect
a
Rest
in
the
Beds
of
Dust
,
as
ever
in
the
softest
Down
.
Stephen
in
the
midst
of
a
shower
of
Stones
fell
asleep
.
Believers
die
in
Peace
.
The
Righteous
is
taken
from
the
Evil
to
come
;
he
enters
into
Peace
.
Being
reconciled
to
God
through
the
Blood
of
Christ
,
they
are
not
terrified
at
his
Call
,
but
with
sweet
tranquillity
resign
their
Souls
unto
him
.
Lord
,
now
let
thy
Servant
depart
in
Peace
,
for
mine
Eyes
have
seen
thy
Salvation
.
There
is
a
vast
difference
in
God's
account
,
between
the
Death
of
the
Righteous
and
the
Wicked
.
As
the
Tabernacle
in
the
Wilderness
was
taken
down
with
care
upon
their
change
of
station
,
and
delivered
to
the
Levites
charge
,
in
order
to
the
raising
of
it
again
with
honour
;
but
the
House
incurably
infected
with
the
Leprosy
,
was
pluck'd
down
with
violence
,
and
thrown
into
an
unclean
place
with
execration
:
Thus
the
death
of
the
Saints
is
precious
in
the
sight
of
the
Lord
,
their
Bodies
are
kept
in
the
bosom
of
the
Earth
,
to
be
raised
in
Glory
;
and
the
death
of
the
Wicked
is
accurs'd
.
In
short
,
as
the
Wood
that
Moses
cast
into
the
Waters
of
Marah
,
by
a
miraculous
virtue
sweetned
them
:
so
the
Cross
of
Christ
has
taken
away
the
malignity
and
bitterness
of
Death
.
2.
Death
is
a
blessed
Advantage
,
and
enriching
Gain
to
a
Believer
:
it
brings
him
to
the
possession
of
that
Good
that
incomparably
exceeds
the
Evil
that
remains
in
it
.
For
the
Death
of
a
Saint
is
not
total
;
but
as
in
the
Ceremony
of
Purification
from
Leprosy
,
one
Bird
was
killed
,
and
the
other
let
fly
in
the
open
Air
,
the
mysterious
shadow
of
the
Lepers
being
restored
to
a
state
of
Liberty
:
Thus
when
the
Body
dies
and
returns
to
the
Earth
,
the
Spirit
returns
to
God
,
the
Father
of
Spirits
,
and
Fountain
of
Life
.
Our
Saviour
told
the
Jews
,
I
am
the
living
Bread
that
came
down
from
Heaven
:
if
any
Man
eat
of
this
Bread
,
he
shall
live
for
ever
;
and
the
Bread
that
I
will
give
is
my
Flesh
,
that
I
will
give
for
the
Life
of
the
World
.
The
Heavenly
Divine
Life
,
that
is
communicated
by
the
Spirit
of
Christ
to
Believers
,
remains
entire
when
the
sensitive
Life
is
lost
.
The
natural
Order
is
,
There
is
a
time
to
be
born
,
and
a
time
to
die
:
the
supernatural
is
,
there
is
a
time
to
die
,
and
a
time
to
be
born
.
The
Death
of
a
Saint
is
a
[
†
](A26786-e4140-b)
†
Dies
iste
quem
tu
tanquam
supremum
reformidas
,
aeterni
natalis
est
.
Senec.
new
Birth
;
the
pains
of
the
dying
Body
are
as
Throws
,
whereby
the
ripen'd
Soul
is
delivered
into
the
Land
of
the
Living
.
The
happiness
of
a
Saint
after
Death
,
more
particularly
will
appear
by
considering
;
1.
The
freedom
he
obtains
from
all
afflicting
Evils
that
are
numberless
here
,
and
from
Sin
the
worst
in
its
nature
,
and
the
cause
of
all
the
rest
.
The
present
World
is
a
Labyrinth
of
Thorns
,
in
every
state
we
meet
with
something
to
vex
us
.
You
may
as
well
count
the
Waves
of
the
Sea
when
inraged
by
a
Tempest
,
as
the
Troubles
to
which
in
this
mortal
open
state
we
are
expos'd
.
Man
that
is
born
of
a
Woman
,
is
of
few
days
,
and
full
of
Trouble
.
A
short
Life
,
and
many
Miseries
.
O
our
unhappy
Capacity
!
the
Body
is
liable
to
as
many
Diseases
as
there
are
Members
;
Our
sweetest
Comforts
have
hidden
Stings
:
and
whatever
is
most
pleasing
,
may
occasion
bitter
grief
.
And
usually
holy
Men
have
a
greater
portion
of
Afflictions
here
:
sometimes
by
the
malignity
and
violence
of
the
Wicked
;
as
under
the
Law
,
the
Lamb
and
the
Dove
were
Sacrifices
,
the
Emblems
of
Innocence
,
and
Purity
,
and
Meekness
,
whilst
the
Vulture
and
the
Lion
,
the
greedy
Devourers
,
escaped
.
This
the
Apostle
declares
of
the
Elect
,
They
are
predestinated
to
be
conformed
to
the
Image
of
God's
Son
,
who
trac'd
out
the
Way
to
Heaven
in
his
own
Blood
,
and
by
the
Cross
ascended
to
the
Throne
.
Sometimes
more
immediately
Divine
Providence
afflicts
them
,
to
preserve
their
Spirits
from
the
tainted
Pleasures
of
the
World
,
and
for
other
holy
Ends
:
but
there
is
a
Rest
for
the
People
of
God
in
Heaven
.
Besides
,
there
are
Relicks
of
Sin
in
the
best
of
the
Saints
here
.
Indeed
Sin
is
depos'd
from
Sovereignty
and
Rule
;
the
imperious
Lusts
are
crucified
,
but
not
quite
expir'd
.
As
those
that
were
nail'd
to
the
Cross
in
their
Hands
and
Feet
,
the
parts
least
vital
and
most
sensible
,
died
a
painful
lingring
Death
.
Still
the
Flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
Flesh.
As
there
is
a
complexion
of
Humours
in
humane
Bodies
,
always
jarring
when
they
are
in
the
soundest
Health
;
and
where
there
is
not
this
active
contrariety
,
either
the
Body
is
without
a
Soul
,
a
meer
Carcass
,
or
a
glorified
Body
in
Heaven
.
So
where
there
is
not
this
internal
Combat
between
Grace
and
Sin
,
either
the
Man
is
wholly
[
*
](A26786-e4290-b)
*
Omnes
homines
aut
sunt
penitus
caro
,
&
nihil
habent
spiritus
,
ii
sunt
infideles
sine
regeneratione
.
Aut
sunt
tantum
spiritus
sine
carne
.
Ii
sunt
sancti
;
qui
jam
in
Coelo
aeterna
fruuntur
pace
sine
pugna
.
Aut
sunt
partim
spiritus
,
partim
caro
.
Ii
sunt
omnes
renati
per
Spiritum
Sanctum
in
Christo.
Aug.
cont.
Jul.
carnal
,
dead
in
Sins
and
Trespasses
;
or
wholly
spiritual
,
reigning
in
Heaven
.
And
there
is
nothing
more
works
on
the
tender
Affections
of
a
Saint
,
than
to
find
in
himself
what
is
displeasing
to
God
;
that
still
he
is
under
a
sad
necessity
of
sinning
.
What
is
said
concerning
an
old
Man
wasted
and
decayed
in
his
drooping
Years
,
that
the
Grashopper
is
a
burden
to
him
,
is
true
of
the
new
Man
in
a
Christian
;
the
Sins
that
are
counted
light
in
the
valuation
of
the
World
,
are
a
heavy
weight
to
him
.
Vain
Thoughts
,
idle
Words
,
irregular
Passions
,
unprofitable
Actions
,
are
motives
of
heart-breaking
Sorrow
.
Now
Death
is
to
a
Believer
an
universal
Remedy
against
all
the
Evils
of
this
Life
:
it
frees
him
from
all
Injuries
and
Sufferings
,
and
from
Sin
in
all
its
degrees
,
from
all
inclinations
and
temptations
to
it
.
He
that
is
dead
,
ceaseth
from
Sin
.
Death
is
the
Passage
from
this
Wilderness
to
the
true
Canaan
the
Rest
above
,
that
flows
with
better
Milk
and
Hony
,
with
Innocence
and
Happiness
for
ever
.
There
nothing
can
disturb
the
Peace
,
or
corrupt
the
Purity
of
the
Blessed
.
3.
Besides
the
privative
advantage
,
the
freedom
from
all
the
Effects
of
God's
Displeasure
,
and
the
resentments
of
it
,
there
is
the
highest
positive
Good
obtained
by
Death
;
The
Spirits
of
just
Men
are
made
perfect
in
Heaven
.
The
Soul
is
the
Glory
of
Man
,
and
Grace
is
the
Glory
of
the
Soul
,
and
both
are
then
in
their
Exaltation
.
All
the
Faculties
of
the
Soul
are
rais'd
to
the
highest
degrees
of
Natural
and
Divine
Perfection
.
In
this
Life
Grace
renews
the
Faculties
,
but
does
not
elevate
them
to
their
highest
pitch
:
it
does
not
make
a
mean
Understanding
pregnant
,
nor
a
frail
Memory
strong
,
nor
a
slow
Tongue
eloquent
,
but
sanctifies
them
as
they
are
.
But
when
the
Soul
is
releas'd
from
this
dark
Body
of
Earth
,
the
Understanding
is
clear
and
quick
,
the
Memory
firm
,
the
Will
and
Affections
ardent
and
vigorous
.
And
they
are
enrich'd
with
Divine
Light
,
and
Love
,
and
Power
,
that
makes
them
fit
for
the
most
noble
and
heavenly
Operations
.
The
Lineaments
of
God's
Image
on
the
Soul
are
first
drawn
here
,
but
then
it
receives
his
last
Hand
.
All
the
Celestial
Colours
are
added
,
to
give
the
utmost
life
and
lustre
to
it
.
Here
we
are
advancing
,
but
by
Death
we
arrive
at
Perfection
.
We
shall
in
Heaven
be
join'd
to
the
Assembly
of
Saints
and
Angels
,
our
best
Friends
.
Love
is
the
Law
of
that
Kingdom
,
and
perfectly
obeyed
there
.
Now
how
charming
is
the
Conversation
of
one
that
is
wise
and
holy
,
especially
if
the
sweetness
of
Affability
be
in
his
Temper
?
How
pleasantly
does
Time
slide
away
in
the
company
of
our
beloved
Friends
?
We
are
not
sensible
of
its
flight
.
But
what
dear
satisfaction
is
it
to
be
united
to
that
chosen
consecrated
Society
Above
,
who
love
one
another
as
themselves
?
Though
the
Angels
and
Saints
have
different
degrees
of
Glory
,
yet
every
one
is
perfectly
happy
and
pleased
.
As
the
strings
of
an
Instrument
differ
in
the
size
and
sound
;
some
are
sharp
and
high
,
some
grave
and
deep
,
others
a
mean
,
and
from
that
variety
results
the
Harmony
and
Musick
,
so
that
if
every
string
had
Judgment
and
Election
,
it
would
chuse
to
be
what
it
is
:
so
from
the
different
degrees
of
Glory
in
Heaven
,
the
most
amiable
and
equal
Order
of
the
Divine
Wisdom
appears
,
that
satisfies
every
one
.
We
shall
be
in
the
glorious
Presence
of
God
and
Christ
,
where
is
fulness
of
Joy
,
and
infinite
Pleasures
for
ever
.
'T
is
said
of
Abraham
,
he
rejoic'd
to
see
the
Day
of
Christ
,
two
thousand
Years
before
his
coming
.
When
by
Faith
he
saw
the
Incarnation
of
the
Son
of
God
,
in
order
to
the
redemption
of
Men
,
it
put
him
into
an
exstasy
.
Yet
then
our
Saviour
was
born
to
Sorrows
and
Miseries
.
But
how
ravishing
is
the
sight
of
our
Redeemer
,
set
down
on
the
right
Hand
of
the
Majesty
on
high
,
having
purged
our
Sins
by
himself
,
and
accomplish'd
our
Salvation
?
Now
we
are
absent
from
God
,
yet
in
believing
his
infallible
Promises
,
we
rejoice
with
a
Joy
unspeakable
and
glorious
:
But
how
much
more
joyful
is
the
fruition
of
them
?
Here
the
Divine
Goodness
is
derived
to
us
through
secondary
means
,
that
weaken
its
efficacy
,
but
in
Heaven
the
Consolations
of
the
Creator
are
most
purely
dispensed
,
and
his
immediate
Excellencies
are
made
known
.
This
Blessedness
exceeds
all
our
Thoughts
and
explicite
Desires
,
and
requires
the
eloquence
and
experience
of
an
Angel
to
set
it
forth
.
The
bright
Sum
of
it
is
this
,
We
shall
see
God
in
his
Glory
,
face
to
face
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
And
that
which
crowns
all
is
,
that
the
Life
above
is
Eternal
.
This
satisfies
all
our
Desires
,
and
excludes
all
our
Fears
:
for
Unchangeableness
is
an
inseparable
Attribute
of
perfect
Felicity
.
The
Blessed
are
in
full
Communion
with
God
,
the
Fountain
of
Life
,
and
Christ
the
Prince
of
Life
.
Because
I
live
,
saith
our
Saviour
,
ye
shall
live
also
.
What
can
interrupt
,
much
less
put
an
end
to
the
Happiness
of
the
Saints
?
The
Love
of
God
is
immutably
fix'd
upon
them
,
and
their
Love
upon
him
.
Here
their
Love
is
subject
to
decays
,
and
gradual
alienations
;
as
the
Needle
in
the
Compass
,
though
it
always
has
a
tendency
to
the
North-Pole
,
yet
sometimes
it
declines
and
has
its
variations
.
But
in
Heaven
the
Love
of
the
Saints
is
directly
and
constantly
set
upon
God
.
The
Light
of
his
Countenance
governs
all
their
Affections
.
'T
is
as
impossible
to
divert
their
Desires
from
him
,
as
to
cause
one
that
is
inflam'd
with
Thirst
,
to
leave
a
clear
flowing
Spring
for
a
noisom
Puddle
.
In
short
,
Heaven
is
filled
with
eternal
Hallelujahs
:
for
there
is
no
appearance
of
Sin
,
no
shadow
of
Death
there
:
all
Miseries
are
vanish'd
,
and
all
that
is
desirable
is
possess'd
by
the
Saints
:
the
Circle
of
their
Employment
is
to
enjoy
and
praise
the
Divine
Goodness
for
ever
.
Now
is
not
the
blessed
Exchange
a
Christian
makes
of
the
present
Life
,
for
that
which
is
infinitely
better
,
sufficient
to
make
Death
not
fearful
,
nay
desirable
to
him
?
The
regular
well-grounded
hope
of
this
will
compose
the
Thoughts
in
the
nearest
Approach
and
Apprehension
of
Death
:
No
other
Principles
or
Resolutions
are
able
to
vanquish
the
Terrors
of
our
last
Enemy
.
And
this
Happiness
was
purchas'd
for
us
by
the
everlasting
Treasure
of
our
Saviour's
Blood
.
The
Satisfaction
of
his
Sufferings
was
meritorious
,
as
the
Merits
of
his
active
Obedience
was
satisfying
.
Before
I
proceed
to
the
third
Head
,
I
shall
resolve
a
Question
,
How
it
comes
to
pass
,
since
Believers
are
freed
from
the
Sting
of
Death
,
that
they
die
,
and
remain
in
the
State
of
Death
for
a
time
.
For
this
there
are
several
Reasons
.
1.
By
this
means
all
the
sinful
Frailties
that
cleave
to
the
Sains
in
this
Life
,
are
abolish'd
.
The
Body
is
dead
because
of
Sin
:
And
what
is
more
becoming
the
wise
and
Holy
Providence
of
God
,
than
that
as
by
Sin
Man
was
at
first
made
subject
to
Death
,
so
by
Death
Sin
dies
entirely
for
ever
.
Thus
as
in
Sampson's
Riddle
,
Out
of
the
Devourer
comes
Meat
;
and
our
worst
Enemy
is
conquer'd
by
his
own
Weapons
.
2.
Death
is
continued
to
the
Saints
,
for
the
more
eminent
Exercise
and
Illustration
of
their
Graces
,
for
the
Glory
of
God
,
and
in
order
to
their
future
Reward
.
[
‖
](A26786-e4640-b)
‖
Poterat
autem
Christus
etiam
hoc
donare
credentibus
,
ut
nec
istius
experi●entur
corporis
mortem
:
sed
si
hoc
fecisset
carni
quaedam
foelicitas
adderetur
,
minueretur
fidei
fortitudo
.
Quid
enim
magnum
erat
vivendo
eos
non
m●●i
qui
crederent
se
non
morituros
?
Quanto
est
majus
quanto
fortius
quanto
laudabilius
ita
credere
,
ut
se
speret
moriturus
sine
fine
victurum
?
Aug.
de
pecc
.
Mort.
Lib.
2.
Faith
,
and
Love
,
and
Patience
,
are
declared
in
their
most
powerful
Operations
in
our
Encounter
with
Death
.
If
every
Saint
were
visibly
and
entirely
translated
to
Heaven
,
after
a
short
course
of
Holy
Obedience
;
if
the
Wicked
did
visibly
drop
down
quick
into
Hell
,
Faith
would
be
resigned
to
Sight
here
.
This
would
confound
the
Militant
State
of
the
Church
with
the
Triumphant
.
Therefore
now
Death
happens
to
the
Good
as
well
as
to
the
Wicked
.
In
the
next
State
they
shall
be
separated
by
a
vast
Gulph
,
and
an
amazing
Difference
.
Now
Faith
,
whatever
the
kind
of
Death
be
that
a
Christian
suffers
,
sees
through
the
thickest
Clouds
of
Disgrace
and
Misery
,
the
glorious
Issue
.
As
the
illustrious
Confessor
who
was
crucified
with
our
Saviour
,
proclaim'd
his
Eternal
Kingdom
in
the
midst
of
insulting
Infidels
.
And
our
Love
to
God
then
appears
in
its
Radiancy
and
Vigour
,
when
we
are
ready
for
the
Testimony
of
his
Truth
,
and
advancing
his
Glory
,
to
suffer
a
violent
Death
:
or
when
it
comes
in
a
gentler
manner
,
for
't
is
even
then
terrible
to
Nature
,
we
are
willingly
subject
to
Dissolution
,
that
we
may
be
united
to
God
in
Heaven
.
And
our
Patience
has
never
its
perfect
Work
,
and
is
truly
victorious
,
till
this
last
Enemy
be
subdued
.
Death
is
the
Seal
of
our
Constancy
and
Perseverance
.
Now
the
righteous
Rewarder
will
crown
none
but
those
that
strive
lawfully
,
and
are
compleat
Conquerors
.
3.
Our
Saviour
by
his
unvaluable
Obedience
and
Sufferings
,
has
procur'd
for
Believers
a
Celestial
Divine
Life
,
of
which
the
natural
Body
is
not
capable
.
The
Apostle
saith
,
Flesh
and
Blood
cannot
enter
into
the
Kingdom
of
Heaven
.
The
exigencies
and
decays
of
the
sensitive
Nature
require
a
continual
Relief
by
Food
and
Sleep
,
and
other
material
Supplies
:
but
the
Life
above
is
wholly
spiritual
,
and
equal
to
that
of
the
Angels
.
Therefore
till
this
earthly
Animal
Body
be
reformed
and
purified
,
't
is
not
capable
of
the
Glory
reserv'd
in
Heaven
.
This
is
so
absolutely
requisite
,
that
those
Believers
,
who
are
sound
alive
at
the
last
Day
,
shall
in
the
twinkling
of
an
Eye
be
changed
,
that
they
may
be
qualified
for
it
.
Now
herein
the
Wisdom
of
God
is
wonderful
,
that
Death
which
by
the
Covenant
of
Works
was
the
deserved
Penalty
of
Sin
,
by
the
Covenant
of
Grace
should
be
the
Instrument
of
Immortality
.
That
as
Joseph
by
a
surprising
Circuit
was
brought
from
the
Prison
to
the
Principality
;
so
a
Believer
by
the
Grave
ascends
to
Heaven
.
This
the
Apostle
in
his
Divine
Disputation
against
Infidels
,
proves
in
a
most
convincing
manner
;
Thou
Fool
,
that
which
thou
sowest
,
is
not
quickned
except
it
die
.
As
the
rotting
of
the
Corn
in
the
Earth
is
necessary
to
the
reviving
and
springing
of
it
up
:
so
we
must
die
,
and
the
Image
of
the
Earthly
Adam
be
abolish'd
,
that
we
may
be
transformed
into
the
Image
of
the
Heavenly
One
.
And
to
the
other
part
of
the
Question
,
Why
the
Saints
remain
in
the
state
of
Death
for
a
time
?
there
is
a
clear
Answer
.
The
Resurrection
of
the
Saints
is
delayed
till
Christ's
coming
to
Judgment
,
partly
for
the
Glory
of
his
Appearance
:
For
what
an
admirable
Sight
will
it
be
,
that
the
Saints
of
all
Ages
shall
at
once
arise
glorified
and
immortalized
to
attend
upon
our
Saviour
in
the
last
Act
of
his
Regal
Office
,
and
then
to
make
a
triumphant
Entry
with
him
into
Heaven
:
And
partly
,
that
the
establish'd
order
of
Providence
may
not
be
disturbed
:
for
the
changing
of
our
Nature
into
Glory
,
in
a
suddain
and
inexplicable
manner
,
cannot
be
without
miraculous
Power
;
and
if
every
Believer
presently
after
Death
,
were
in
his
glorified
Body
translated
to
Heaven
,
the
World
would
be
always
filled
with
Miracles
,
which
were
to
cease
after
the
sufficient
Confirmation
of
the
Gospel
by
them
.
But
how
long
soever
the
Interval
be
to
the
Resurrection
,
it
shall
be
with
them
that
sleep
in
Jesus
,
as
't
is
with
those
that
awake
out
of
a
quiet
natural
Sleep
,
to
whom
the
longest
Night
seems
but
as
a
Moment
:
so
when
the
Saints
first
awake
from
Death
,
in
the
great
Morning
of
the
World
,
a
thousand
Years
will
seem
no
more
to
them
than
to
God
himself
,
but
as
one
day
.
I
now
come
to
prove
the
third
thing
,
That
our
Saviour
will
abolish
the
Dominion
of
Death
over
the
Saints
.
Whilst
the
Bodies
of
the
Saints
remain
in
the
Grave
,
they
seem
to
be
absolutely
under
the
Power
of
Death
.
The
World
is
a
Golgotha
,
fill'd
with
the
Monuments
of
its
Victories
.
And
it
may
be
said
to
this
our
last
Enemy
,
in
the
Words
of
the
Prophet
to
the
bloody
King
,
Hast
thou
killed
,
and
taken
Possession
?
But
we
are
assur'd
by
an
infallible
Word
,
that
the
Power
of
Death
shall
be
abolish'd
,
and
the
Bodies
of
the
Saints
be
reviv'd
incorruptible
and
immortal
.
The
Resurrection
is
a
Terra
incognita
to
the
wisest
Heathens
;
a
Doctrine
peculiar
to
the
Gospel
:
some
Glimmerings
they
had
of
the
Soul's
Immortality
,
without
which
all
Vertue
had
been
extinguish'd
in
the
World
,
but
no
conjecture
of
the
reviving
of
the
Body
.
But
Reason
assists
Faith
in
this
point
,
both
as
to
the
Will
of
God
,
and
his
Power
for
the
performing
it
.
I
will
glance
upon
the
natural
Reasons
that
induce
the
considering
Mind
to
receive
this
Doctrine
,
and
more
largely
shew
how
the
Resurrection
of
the
Just
is
assured
by
our
Redeemer
.
1.
The
Divine
Laws
are
the
Rule
of
Duty
to
the
entire
Man
,
and
not
to
the
Soul
only
:
and
they
are
obeyed
or
violated
by
the
Soul
and
Body
in
Conjunction
.
Therefore
there
must
be
a
Resurrection
of
the
Body
,
that
the
entire
Person
may
be
capable
of
Recompences
in
Judgment
.
The
Soul
designs
,
the
Body
executes
:
the
Senses
are
the
open
Ports
to
admit
Temptations
.
Carnal
Affections
deprave
the
Soul
,
corrupt
the
Mind
,
and
mislead
it
.
The
Love
of
Sin
is
founded
in
bono
jucundo
,
in
sensible
Pleasures
:
and
the
Members
are
the
Servants
of
Iniquity
.
The
Heart
is
the
Fountain
of
Prophaneness
,
and
the
Tongue
expresses
it
.
And
the
Body
is
obsequious
to
the
Holy
Soul
in
doing
or
suffering
for
God
;
and
denies
its
sensual
Appetites
and
Satisfactions
in
Compliance
with
Reason
and
Grace
.
The
Members
are
the
Instruments
of
Righteousness
.
It
follows
then
there
will
be
an
universal
Resurrection
,
that
the
rewarding
Goodness
of
God
may
appear
in
making
the
Bodies
of
his
Servants
gloriously
happy
with
their
Souls
,
and
their
Souls
compleatly
happy
in
Union
with
their
Bodies
,
to
which
they
have
a
natural
Inclination
,
and
his
revenging
Justice
be
manifest
in
punishing
the
Bodies
of
the
Wicked
with
eternal
Torments
answerable
to
their
Guilt
.
And
of
the
Possibility
of
the
Resurrection
,
the
circular
and
continual
Production
of
things
in
the
World
,
is
a
clear
Demonstration
of
the
Power
of
God
for
that
effect
.
There
is
a
pregnant
Instance
that
our
Saviour
and
the
Apostle
made
use
of
as
an
Image
of
the
Resurrection
:
A
Grain
of
Corn
sowed
in
the
Earth
,
corrupts
and
dies
,
and
after
springs
up
entire
:
its
Death
is
a
disposition
to
Life
.
The
Essays
of
God's
Power
in
the
Works
of
returning
Nature
,
Flowers
and
Fruits
in
their
season
,
instruct
us
how
easily
he
can
make
those
that
are
in
the
Dust
to
awake
to
Life
.
If
the
Art
of
Man
,
whose
Power
and
Skill
are
very
narrow
and
limited
,
can
refine
Gold
and
Silver
to
such
a
Luster
,
as
if
their
matter
were
not
[
*
](A26786-e4980-b)
*
Nomen
terrae
in
igni
reliquit
.
Tertul.
Earth
digged
out
of
the
Mines
:
If
from
black
Cinders
it
can
form
Chrystal
Glasses
so
clear
and
shining
,
how
much
more
can
Omnipotency
recompact
our
Dust
,
and
reanimate
it
with
a
glorious
Life
?
Death
that
dissolves
our
vital
Frame
,
does
not
abolish
the
matter
of
our
Bodies
:
and
though
't
is
corrupted
and
changed
by
a
thousand
accidents
,
yet
't
is
unperishing
;
and
under
whatsoever
Colours
and
Figures
it
appears
,
God
perfectly
discerns
,
and
will
separate
it
for
its
proper
use
.
More
particularly
,
I
will
shew
how
the
Resurrection
of
Christ
is
an
assurance
of
the
Resurrection
of
Believers
to
Glory
.
As
our
Surety
he
was
under
the
arrest
of
Death
;
it
becoming
the
holy
Majesty
of
God
,
and
conducing
to
the
ends
of
his
Government
,
not
to
derogate
from
the
dignity
of
his
Law
,
but
to
lay
the
penalty
upon
his
Son
,
who
interposed
for
us
.
Now
having
finish'd
the
Work
of
our
Redemption
by
his
Sufferings
,
his
Resurrection
was
the
just
consequent
of
his
Passion
.
And
't
is
observable
that
his
Resurrection
,
tho
one
entire
Act
,
is
ascribed
as
to
himself
,
so
to
his
Father
,
Whom
God
raised
up
,
having
loosed
the
Pains
of
Death
,
since
it
was
impossible
he
should
be
holden
by
it
.
'T
was
naturally
impossible
upon
the
account
of
the
Divine
Power
inherent
in
his
Person
,
and
legally
impossible
,
because
Divine
Justice
required
that
he
should
be
raised
to
Life
;
partly
to
vindicate
his
Innocence
,
for
he
was
reputed
,
and
suffered
as
a
Malefactor
,
and
principally
because
he
had
fully
satisfied
God
.
Accordingly
the
Apostle
declares
,
he
died
for
our
Sins
,
and
rose
again
for
our
Justification
.
Having
paid
our
Debt
,
he
was
releas'd
from
the
Grave
,
and
the
Discharge
was
most
solemnly
publish'd
to
the
World
.
'T
is
therefore
said
,
the
God
of
Peace
raised
him
from
the
Dead
:
the
Act
is
most
congruously
ascribed
unto
God
,
invested
with
that
Title
,
because
his
Power
was
exerted
in
that
glorious
Work
,
after
he
was
reconciled
by
the
Blood
of
the
Covenant
.
Briefly
,
Our
Saviour's
Victory
over
Death
was
obtained
by
dying
,
his
Triumph
by
rising
again
.
He
foil'd
our
common
Enemy
in
his
own
Territories
the
Grave
.
His
Death
was
a
Counter-poison
to
Death
it self
:
as
a
bruised
Scorpion
is
a
[
*
](A26786-e5140-b)
*
Qui
sibi
ipse
pulcherrimum
medicamentum
.
Celsus
.
noble
Antidote
against
its
Venom
.
Indeed
his
Death
is
incomparably
a
greater
Wonder
than
his
Resurrection
.
For
't
is
apparently
more
difficult
that
the
Son
of
God
,
who
originally
possesses
Immortality
,
should
die
,
than
that
the
humane
Body
united
to
him
,
should
be
raised
to
a
glorious
Life
.
It
is
more
conceivable
that
God
should
communicate
to
the
humane
Nature
some
of
his
Divine
Perfections
,
Impassibility
,
and
Immortality
,
than
that
he
should
submit
to
our
lowest
Infirmities
,
Sufferings
,
and
Death
.
Now
the
Resurrection
of
Christ
is
the
argument
and
claim
of
our
happy
Resurrection
.
For
God
chose
and
appointed
him
to
be
the
Example
and
Principle
from
whom
all
Divine
Blessings
should
be
derived
to
us
.
Accordingly
he
tells
his
Disciples
in
a
fore-cited
Scripture
,
Because
I
live
,
ye
shall
live
also
.
Our
Nature
was
rais'd
in
his
Person
,
and
in
our
Nature
all
Believers
:
Therefore
he
is
called
the
first-fruits
of
them
that
sleep
;
because
as
the
first
Fruits
were
a
pledg
and
assurance
of
the
following
Harvest
;
and
as
from
the
condition
of
the
first
Fruits
being
offered
to
God
,
the
whole
Harvest
was
entitled
to
a
Consecration
;
so
our
Saviour's
Resurrection
to
the
Life
of
Glory
is
the
earnest
and
assurance
of
ours
.
He
is
called
the
first-born
among
the
Dead
,
and
owns
the
Race
of
departed
Believers
as
his
Brethren
,
who
shall
be
restored
to
Life
according
to
his
Pattern
.
He
is
the
Head
,
Believers
are
his
Members
,
and
therefore
shall
have
Communion
with
him
in
his
Life
.
The
effect
is
so
infallible
,
that
now
they
are
said
to
be
raised
up
together
,
and
made
to
sit
in
heavenly
Places
in
Christ
Jesus
.
If
his
Victory
over
our
Enemies
had
been
imperfect
,
and
he
had
saved
himself
with
difficulty
and
hazard
,
[
as
it
were
by
Fire
]
in
the
Apostle's
expression
,
our
Redemption
had
not
been
accomplish'd
:
But
his
Passion
was
triumphant
;
and
is
it
conceivable
,
that
he
should
leave
the
Saints
,
his
own
by
so
many
dear
titles
,
under
the
power
of
Death
?
If
Moses
,
the
Deliverer
of
Israel
from
the
Tyranny
of
Pharaoh
,
not
an
hoof
to
remain
in
the
House
of
Bondage
;
Will
our
great
Redeemer
be
less
perfect
in
his
Work
?
Shall
our
last
Enemy
always
detain
his
Spoils
,
our
Bodies
,
in
the
Grave
?
This
would
reflect
upon
his
Love
and
Power
.
'T
is
recorded
,
to
confirm
our
Hopes
,
how
early
his
Power
was
displayed
in
forcing
the
Grave
to
release
its
chained
Captives
:
And
many
Bodies
of
Saints
which
slept
arose
,
and
came
out
of
the
Graves
after
his
Resurrection
,
and
went
into
the
holy
City
,
and
appeared
unto
many
.
What
better
Earnest
can
we
have
,
that
the
strength
of
Death
is
broken
?
From
what
he
has
done
to
what
he
is
able
to
do
,
the
Consequence
is
clear
.
The
Apostle
tells
us
,
He
will
raise
our
vile
Bodies
,
and
change
them
like
unto
his
glorious
Body
,
by
that
Power
whereby
he
is
able
to
subdue
all
things
to
himself
.
Our
Redemption
will
then
be
compleat
,
Death
shall
be
swallowed
up
in
Victory
,
And
O
the
joyful
reunion
of
those
dear
Relatives
after
such
a
Divorce
!
when
the
Body
that
was
so
long
detained
in
the
loathsome
Grave
,
those
that
wear
rich
Clothing
are
in
Kings
Houses
:
but
what
are
all
the
Robes
of
costly
Folly
wherein
earthly
Courtiers
appear
,
to
the
Brightness
and
Beauty
of
the
Spiritual
Body
wherewith
the
Saints
shall
be
clothed
,
to
qualify
them
for
the
Presence
of
the
King
of
Kings
,
and
to
be
in
his
House
for
ever
?
But
O
the
miserable
Condition
of
the
Wicked
in
that
Day
!
Death
now
breaks
their
Bodies
and
Souls
into
an
irreconcileable
Enmity
,
and
how
sad
will
their
Conjunction
be
!
The
Soul
will
accuse
the
Body
to
have
been
Sin
's
Solicitor
,
continually
tempting
to
Sensualities
:
and
the
Body
will
upbraid
more
than
ever
it
allured
the
Soul
,
for
its
wicked
Compliance
:
Then
the
Sinner
shall
be
an
entire
Sacrifice
burning
,
[
†
](A26786-e5490-b)
†
Foelices
errore
suo
quos
ille
timorum
Maximus
,
haud
urget
leti
metus
,
inde
ruendi
In
ferrrum
mens
prona
viris
,
animaeque
capaces
Mortis
,
&
ignavum
rediturae
parcere
vitae
.
Lucan
.
Transmigration
of
Souls
into
Bodies
(
the
invention
of
Pythagoras
)
inspired
his
Disciples
with
that
fiery
vigour
,
as
to
encounter
the
most
present
and
apparent
Dangers
,
being
fearless
to
part
with
the
Life
that
should
be
restored
;
how
much
more
should
a
Christian
with
a
holy
Confidence
receive
Death
,
knowing
that
the
Life
of
his
Body
shall
not
be
finally
lost
,
but
renewed
in
a
blessed
Eternity
?
The
fourth
General
to
be
considered
is
,
the
Persons
that
have
an
Interest
in
this
blessed
Priviledg
.
This
Inquiry
is
of
infinite
moment
,
both
for
the
awakning
of
the
Secure
,
who
vainly
presume
upon
their
Interest
in
the
Salvation
of
the
Gospel
,
and
for
the
confirming
and
encouraging
the
Saints
.
And
we
have
an
infallible
rule
of
trial
declared
by
St.
John
;
He
that
hath
the
Son
,
hath
Life
;
and
he
that
hath
not
the
Son
,
hath
not
Life
.
All
the
excellent
and
comfortable
Benefits
procur'd
by
our
Saviour
are
communicated
only
to
those
who
are
united
to
him
.
Particularly
with
respect
to
the
present
Subject
:
Justification
,
that
great
Blessing
of
the
Gospel
,
the
compleat
Pardon
of
Sins
,
that
disarms
Death
of
its
Sting
,
is
not
common
to
all
that
are
Christians
in
title
,
but
is
a
Priviledg
with
a
limitation
;
There
is
no
Condemnation
to
those
that
are
in
Christ
Jesus
,
vitally
as
their
Head
,
from
whom
are
derived
spiritual
Influences
,
and
judicially
as
their
Advocate
in
Judgment
;
and
such
are
described
by
this
infallible
Character
,
who
walk
not
after
the
Flesh
,
but
after
the
Spirit
.
The
Blessedness
after
Death
that
is
assured
by
a
Voice
from
Heaven
,
is
with
this
precise
restriction
,
exclusive
of
all
others
:
Blessed
are
the
Dead
that
die
in
the
Lord
;
they
rest
from
their
Labours
,
and
their
Works
follow
them
.
The
glorious
Resurrection
at
the
last
Day
,
when
the
Bodies
of
the
Saints
that
now
rest
in
Hope
,
shall
be
incorruptible
and
immortal
,
is
the
consequence
of
Union
with
him
.
Thus
the
Apostle
declares
;
As
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
.
As
all
that
were
naturally
in
and
from
Adam
,
the
corrupt
Fountain
of
Mankind
,
are
under
the
sentence
of
Death
;
so
all
that
are
in
Christ
the
Head
of
the
Regenerate
,
shall
partake
of
his
blessed
Life
.
Others
shall
be
raised
by
his
Power
,
as
their
Judg
,
but
not
as
their
Head
:
rais'd
to
be
more
miserable
than
Death
can
make
them
,
not
be
transform'd
into
his
glorious
Resemblance
;
made
capable
of
suffering
an
ever-dying
Death
,
not
revived
to
eternal
Life
.
Now
the
Bond
of
our
Union
to
Christ
,
is
the
Holy
Spirit
derived
from
him
,
as
the
Head
of
the
Church
,
and
is
the
inward
,
powerful
and
lasting
Principle
of
Holiness
,
and
new
Obedience
in
Believers
.
He
that
is
joined
to
the
Lord
,
is
one
Spirit
:
that
is
,
by
the
Spirit
of
Holiness
has
a
real
Participation
of
his
Life
,
is
both
quickned
and
united
to
him
.
that
he
lives
in
them
,
and
they
in
him
.
the
same
Mind
is
in
Christians
as
was
in
Christ
;
and
as
his
Conversation
was
,
such
is
theirs
in
the
World
.
This
Divine
Change
is
not
wrought
by
natural
Reason
,
though
assisted
by
the
most
powerful
Arguments
.
The
Breath
of
a
Man
may
as
easily
dispel
a
Mist
,
or
thaw
a
Frost
,
as
humane
Directions
and
Motives
to
Vertue
can
renew
the
Mind
and
Heart
,
and
produce
a
Holy
frame
of
Soul
towards
God
.
Renewed
Christians
are
said
to
be
in
the
Spirit
,
illuminated
,
inclin'd
and
enabled
by
the
Spirit
to
do
God's
Will
;
and
the
Spirit
of
God
to
dwell
in
them
,
by
his
peculiar
and
eminent
Operations
.
They
live
in
the
Spirit
,
and
walk
in
the
Spirit
.
An
Angel
may
assume
a
Body
,
and
act
by
it
:
but
the
humane
Soul
enlivens
it
,
and
performs
sensible
Operations
by
it
.
And
such
a
Principle
is
the
Holy
Spirit
to
the
Soul
,
gives
it
spiritual
Life
,
Activity
and
Power
for
good
Works
.
By
what
Application
of
the
Spirit
's
Power
this
is
produc'd
is
mysterious
and
inexplicable
:
but
as
the
Apostle
speaks
of
his
Rapture
into
the
third
Heavens
,
that
he
knew
it
was
real
,
and
heard
unutterable
things
;
though
how
it
was
performed
,
whether
in
the
Body
,
or
out
of
the
Body
,
he
could
not
tell
:
thus
when
a
natural
Man
,
the
current
of
whose
Thoughts
and
Affections
,
was
to
the
things
of
this
World
,
becomes
spiritual
,
when
the
carnal
Appetite
is
subdued
,
and
sanctified
Reason
has
the
Throne
,
when
he
feels
such
strong
and
sweet
Impulsives
to
Holiness
as
engage
the
Will
;
when
the
Stream
of
his
Desires
ascend
to
the
things
above
,
and
his
Life
becomes
Holy
and
Heavenly
,
he
feels
and
knows
this
wonderful
Change
,
though
the
manner
how
it
was
wrought
he
cannot
tell
.
I
will
shew
more
fully
this
sanctifying
Work
of
the
Spirit
,
that
we
may
the
better
understand
our
State
.
The
Spirit
of
God
is
denominated
by
various
Titles
,
the
Spirit
of
Truth
,
the
Spirit
of
Holiness
,
the
Comforter
,
and
represented
by
various
Types
,
an
Ointment
that
clarifies
the
Eye
to
see
things
aright
,
by
cleansing
refreshing
Water
,
by
purifying
refining
Fire
,
correspondent
to
his
sacred
Operations
in
the
Soul
.
As
the
Spirit
of
Truth
,
he
illuminates
the
Understanding
to
see
the
Reality
and
Excellency
of
supernatural
and
Heavenly
things
,
of
the
great
Mysteries
of
Godliness
,
of
Eternal
Glory
;
so
that
a
Christian
in
his
most
deliberate
,
solemn
and
composed
Thoughts
,
in
his
exactest
Valuation
infinitely
prefers
them
before
the
gaudy
Vanities
of
this
transient
World
.
When
the
Eyes
of
the
Mind
are
truly
enlightned
,
present
things
appear
,
or
rather
disappear
,
as
Shadows
.
As
the
Spirit
of
Holiness
he
renews
the
Will
and
Affections
,
inspires
the
Soul
with
Divine
and
unutterable
Desires
after
the
Favour
and
Grace
of
God
,
and
communicates
spiritual
Power
for
the
Prosecution
and
obtaining
those
Desires
.
The
Holy
Spirit
raises
such
a
Love
to
God
,
that
habitually
and
strongly
inclines
the
Soul
to
obey
his
Commands
.
This
is
the
most
clear
and
essential
Character
of
a
Christian
,
the
special
and
most
excellent
Property
of
a
Saint
,
upon
which
all
other
Holy
Qualifications
depend
.
As
Reason
is
the
first
and
chief
Excellence
of
Man
,
from
whence
his
other
Perfections
are
derived
,
that
distinguish
him
from
the
Brutes
,
and
give
him
a
natural
and
regular
Preeminence
and
Dominion
over
them
,
so
that
a
Man
is
most
properly
defined
a
reasonable
Creature
.
Thus
the
Love
of
God
is
the
most
Divine
Grace
,
the
true
Form
of
Holiness
,
the
Root
from
whence
all
other
Vertues
spring
and
flourish
,
and
most
peculiarly
distinguish
a
Saint
from
unregenerate
Men
,
however
adorn'd
and
accomplish'd
;
so
that
a
Saint
is
most
properly
defined
to
be
a
Lover
of
God
.
This
is
the
Principle
of
true
Holiness
inherent
in
the
Soul
,
and
shining
in
the
Conversation
,
that
distinguishes
the
Sincerity
of
a
Saint
from
the
Art
of
Hypocrisy
,
an
affected
Appearance
of
Religion
for
carnal
sordid
respects
:
and
from
civil
Vertue
,
that
restrains
from
what
is
ignominious
and
disgraceful
to
our
Reputation
,
and
makes
obnoxious
to
Penalties
of
the
Laws
,
and
excites
to
praise-worthy
Actions
,
upon
worldly
Motives
:
and
from
Philosophical
Morality
,
that
forbids
Vice
as
contrary
to
Reason
,
and
commends
Vertue
as
the
chief
Ornament
and
Perfection
of
humane
Nature
,
without
a
Regard
to
please
and
glorify
God
.
And
Divine
Love
is
the
Principle
of
universal
Holiness
.
Love
is
called
the
fulfilling
of
the
Law
,
as
't
is
a
comprehensive
Grace
,
and
as
it
draws
forth
all
the
active
Powers
of
the
Soul
to
do
God's
Will
in
an
exact
manner
.
Universal
Obedience
is
the
Exercise
of
Love
in
various
Instances
.
As
the
Spouse
in
the
Song
of
Solomon
is
transform'd
in
divers
Representations
;
sometimes
as
a
Sister
,
sometimes
as
a
Warriour
,
sometimes
as
the
Keeper
of
a
Vineyard
,
but
she
always
acted
as
a
Lover
,
and
her
chief
business
was
to
please
her
Beloved
.
This
Allegorical
Description
of
the
Church
,
signifies
that
when
the
Soul
is
inflamed
with
the
Love
of
God
,
that
Affection
will
be
active
and
discover
it self
in
all
it
does
or
suffers
in
the
Service
of
God
.
This
will
make
a
Christian
very
desirous
and
diligent
to
please
God
in
all
things
,
and
careful
not
to
displease
him
in
any
thing
;
for
that
is
the
inseparable
Effect
of
Love
.
The
Felicity
of
the
natural
temper
,
and
the
force
of
Education
,
may
cause
a
loathing
of
some
Evils
,
and
dispose
to
some
good
Works
,
but
with
a
reserved
delight
in
other
Sins
,
and
a
secret
Exception
against
other
Duties
.
Servile
Fear
is
a
partial
Principle
,
and
causes
an
unequal
respect
to
the
Divine
Precepts
:
it
restrains
from
Sins
of
greater
Guilt
,
at
which
Conscience
takes
fire
:
it
urges
to
some
Duties
,
the
neglect
of
which
causes
Disquiet
:
but
the
Love
of
God
causes
the
Hatred
of
Sin
;
and
therefore
't
is
against
all
Sin
,
not
only
to
prevent
the
Exercise
of
it
,
but
to
eradicate
it
out
of
the
Soul
.
All
the
fearful
consequences
of
Sin
do
not
render
it
so
odious
to
a
gracious
Spirit
,
as
its
own
proper
Idea
and
intrinsick
Evil
,
as
't
is
contrary
to
the
holy
Nature
and
Law
of
God
.
Love
unites
the
Soul
to
God
,
and
turns
the
Thoughts
continually
to
him
:
and
the
lively
sense
of
his
Majesty
and
Presence
,
who
is
so
pure
that
he
cannot
behold
Iniquity
,
causes
an
aversion
from
all
that
is
displeasing
to
his
Divine
Eyes
.
And
from
hence
it
is
that
a
zealous
Lover
of
God
is
frequent
and
strict
in
reviewing
his
Heart
and
Ways
,
and
upon
the
discovery
of
sinful
failings
,
renews
his
Repentance
,
which
is
the
exercise
of
Grief
and
Love
,
and
renews
his
purposes
of
more
care
and
circumspection
for
the
future
.
Love
aspires
to
be
like
God
in
all
possible
degrees
of
Purity
:
for
it
inflames
our
Desires
after
his
Favour
,
as
that
which
is
better
than
Life
,
and
all
the
sweetest
enjoyments
of
it
,
and
Holiness
is
the
powerful
attractive
of
God's
delightful
Love
to
us
.
Love
is
the
Principle
of
free
,
ingenuous
,
and
joyful
Obedience
.
'T
was
our
Saviour's
Meat
and
Drink
to
do
the
Will
of
his
Father
.
For
Love
is
the
fountain
of
Pleasure
,
it
moves
the
Soul
with
Election
and
Liberty
,
and
makes
every
thing
grateful
that
proceeds
from
it
.
Therefore
the
Apostle
declares
,
that
the
Law
is
not
made
for
a
righteous
Man
;
that
is
,
as
it
is
enforc'd
by
terrible
penalties
,
to
constrain
rebellious
Sinners
to
Obedience
:
for
Love
is
an
internal
living
Law
in
the
Heart
,
and
has
an
Imperial
Power
over
his
Actions
.
And
this
also
distinguishes
the
renovation
of
one
sanctified
by
the
Spirit
,
from
the
imperfect
Change
that
is
made
in
the
Unregenerate
.
They
may
stop
the
eruption
of
corrupt
Nature
,
but
are
Swine
that
being
wash'd
,
have
an
inclination
to
wallow
in
the
Mire
:
they
may
by
strong
impressions
of
Fear
be
urged
to
do
many
good
things
;
but
in
this
they
are
like
a
Bowl
that
is
thrown
with
such
violence
,
as
controuls
the
drawing
of
the
Bias
,
and
makes
it
run
contrary
to
it
.
But
Love
enclines
the
Soul
to
obey
the
holy
Motions
of
the
Spirit
with
facility
:
as
the
Wheels
in
Ezekiel's
Vision
turned
every
way
with
readiness
,
as
the
Spirit
moved
them
.
And
with
holy
Love
there
is
a
spiritual
Power
communicated
,
that
both
the
natural
averseness
and
impotence
to
what
is
good
may
be
healed
.
By
the
virtue
of
the
sanctifying
Spirit
,
the
Soul
that
was
dead
,
absolutely
unable
to
perform
spiritual
and
supernatural
Acts
,
is
revived
to
a
kind
of
Omnipotence
,
it
can
do
all
things
,
required
by
the
Evangelical
Covenant
,
by
the
new
Law
that
is
in
the
hands
of
our
merciful
Mediator
for
Salvation
.
'T
is
true
,
there
are
relicks
of
Sin
in
the
best
,
and
the
Flesh
and
Spirit
are
repugnant
Principles
warring
against
one
another
:
but
the
holy
Spirit
will
make
no
capitulation
or
composition
with
Sin
,
but
is
so
predominant
,
that
Sin
is
gradually
subdued
,
and
does
not
so
freely
and
frequently
break
forth
,
as
it
does
from
the
unrenewed
.
By
the
accession
of
his
Strength
we
are
enabled
to
mortify
the
Deeds
of
the
Body
,
to
crucify
the
Flesh
with
the
Affections
and
Lust
thereof
:
And
to
perform
holy
Duties
with
freedom
,
alacrity
and
zeal
,
in
such
a
manner
as
is
acceptable
to
God
.
In
short
,
saving
Grace
is
distinguish'd
from
that
which
is
common
to
the
Unregenerate
,
by
its
prevalency
and
constancy
.
There
may
be
a
declination
in
the
Saints
tending
to
a
downfal
;
but
the
Seed
of
God
,
that
supernatural
Grace
that
remains
in
them
,
will
by
the
Power
of
the
holy
Spirit
recover
the
Supremacy
.
Others
may
be
enlightned
,
and
feel
some
good
Motions
,
and
transient
Touches
;
as
Saul
had
his
rapture
among
the
Prophets
;
but
they
are
not
truly
,
entirely
,
and
perseveringly
converted
to
God
;
they
are
not
proof
against
the
allurements
or
Terrors
of
the
World
.
They
make
a
fair
Profession
till
they
are
tried
by
Temptations
.
Congealed
drops
of
Water
appear
like
solid
Chrystal
,
till
the
warm
beams
of
the
Sun
dissolve
them
,
and
discover
the
hypocrisy
of
the
Chrystal
.
False
Jewels
may
seem
to
have
the
lustre
of
Diamonds
,
till
they
are
broke
by
a
fall
,
and
discovered
to
be
Glass
.
Thus
the
Riches
,
the
Honours
and
Pleasures
of
the
Flesh
melt
some
,
and
temporal
Evils
break
the
Resolutions
of
others
,
and
make
it
evident
they
were
not
sincere
Converts
.
But
where
the
holy
Spirit
savingly
works
,
he
is
said
to
dwell
:
he
is
not
like
a
Passenger
,
or
a
Tenant
at
will
,
that
neglects
the
House
,
and
suffers
it
to
fall
into
ruine
,
but
as
the
Proprietary
and
Owner
he
keeps
perpetual
residence
in
true
Christians
,
and
by
his
continual
Influence
preserves
them
from
final
Apostacy
.
Now
from
hence
we
may
judg
whether
we
have
an
Interest
in
Christ
and
his
Benefits
.
For
the
Apostle
clearly
tells
us
,
That
if
any
Man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
By
this
sacred
Signature
,
we
are
appropriated
to
Christ
,
and
visibly
distinguished
from
the
World
.
For
though
the
secret
and
pure
Influences
of
the
Spirit
in
the
Soul
are
only
known
to
the
Person
that
feels
them
,
yet
his
active
Inspirations
are
declarative
of
his
Presence
and
Power
in
the
outward
Conversation
.
As
the
Wind
that
is
of
so
thin
and
subtil
a
nature
that
't
is
invisible
in
it self
,
but
we
certainly
know
from
what
Point
it
blows
by
the
course
and
way
that
the
Ship
makes
:
thus
the
Spirit
of
God
,
who
is
compared
to
the
Wind
,
is
discovered
by
an
infallible
Indication
,
his
Fruits
and
Effects
in
a
holy
Life
.
And
those
who
have
communion
with
Christ
by
his
Spirit
,
have
a
share
in
his
Victories
,
and
may
with
confidence
meet
the
last
Enemy
,
Death
:
For
we
are
assured
,
If
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
,
dwell
in
us
,
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
our
mortal
Bodies
,
by
the
Spirit
that
dwelleth
in
us
.
A
preparative
conformity
to
Christ
in
Grace
,
will
be
followed
with
a
consummate
in
Glory
.
But
those
who
never
felt
the
sanctifying
efficacy
of
the
Spirit
in
their
Hearts
and
Lives
,
though
they
are
Christians
in
profession
,
yet
they
have
no
other
Union
with
Christ
,
than
a
dead
Branch
with
a
Tree
that
receives
no
sap
and
virtue
from
it
;
or
an
artificial
Member
joined
to
the
Body
,
that
may
have
the
outward
clothing
and
ornaments
proper
to
that
part
,
but
derives
no
Life
and
Sense
from
it
.
Whoever
is
in
Christ
is
a
new
Creature
.
those
who
partake
in
the
first
Resurrection
from
Sin
,
shall
be
exempted
from
the
Power
of
the
second
Death
,
and
upon
just
grounds
are
freed
from
the
Terrors
of
the
first
.
To
apply
this
Point
,
let
us
,
1.
Consider
our
dear
Obligations
to
our
blessed
Saviour
,
who
to
free
us
from
the
sting
and
enslaving
fear
of
Death
,
submitted
to
it
with
all
its
Terrors
from
God
and
wicked
Men.
He
felt
a
Sadness
to
an
Agony
in
his
Soul
,
and
suffered
the
equal
extremities
of
Ignominy
and
Torment
in
his
Body
.
The
Favour
of
God
was
intercepted
from
him
,
that
it
may
shine
upon
us
in
that
gloomy
hour
.
And
all
his
terrible
Sufferings
,
though
foreknown
by
his
enlightned
Mind
,
could
not
weaken
his
determined
Will
to
undergo
them
for
us
:
But
when
Peter
regarded
with
a
more
tender
eye
his
Life
than
our
Salvation
,
he
was
repell'd
with
indignation
:
Unparallel'd
Love
!
no
less
than
Divine
,
transcending
all
the
Instances
of
humane
Affection
.
The
highest
kind
and
excess
of
Love
amongst
Men
is
to
die
for
another
,
and
the
highest
degree
in
that
kind
is
to
die
to
save
an
Enemy
;
and
of
this
our
Saviour
is
the
singular
Example
:
Love
incomprehensible
!
it
passes
knowledg
,
and
all
understanding
but
his
who
express'd
it
.
His
Love
was
equal
to
the
heighth
of
his
Glory
from
whence
he
descended
,
and
the
depth
of
his
Sufferings
that
he
sustained
in
our
stead
.
By
washing
us
from
our
Sins
in
his
Blood
,
he
makes
us
Kings
,
dignifies
us
with
spiritual
Soveraignty
over
not
only
defiling
,
but
disturbing
Passions
.
The
freest
and
most
confident
Sinner
in
the
World
,
that
rebels
against
the
Divine
Laws
without
restraint
,
is
a
Slave
not
only
under
the
Chains
of
his
imperious
Lusts
,
but
in
that
he
is
liable
to
the
scourgings
of
Conscience
when
ever
awaken'd
,
and
to
the
servile
fear
of
Death
every
day
.
But
the
sincere
Christian
has
a
clear
and
sweet
Peace
,
a
blessed
Tranquillity
,
from
the
tormenting
apprehensions
and
fears
of
Death
,
that
are
the
just
consequents
of
Guilt
.
Plin.
lib.
2.
One
of
the
ancient
Romans
highly
celebrates
the
Astronomers
,
who
discover'd
the
true
Causes
of
the
Eclipses
of
the
Sun
and
Moon
,
and
freed
the
World
from
the
double
darkness
of
Ignorance
and
Fear
;
for
before
that
Discovery
,
Men
believed
the
obscuring
of
those
great
Lights
were
the
fainting
fits
of
Nature
,
and
mortal
Symptoms
threatning
an
universal
Calamity
.
But
what
Praise
and
Blessing
is
due
to
our
Saviour
,
who
hath
given
us
infallible
assurance
that
the
Death
of
the
Righteous
is
not
,
as
the
Heathen
World
imagin'd
,
an
irreparable
loss
of
Life
,
but
a
short
eclipsing
of
this
low
and
mean
Light
that
is
common
to
sensitive
Creatures
,
to
be
restored
more
excellent
and
permanent
in
Heaven
;
where
those
Stars
shine
in
the
Divine
Presence
for
ever
?
Thanks
be
to
God
which
gives
us
the
Victory
through
our
Lord
Jesus
Christ
.
This
should
render
him
infinitely
precious
to
us
,
and
inflame
our
Hearts
with
Desires
equal
to
our
Obligations
to
serve
him
.
2.
Let
us
make
it
the
main
Business
of
our
Lives
to
remove
from
our
Souls
the
just
Fears
of
Death
.
'T
is
one
of
the
solemn
Follies
of
the
World
to
fear
where
there
is
no
cause
:
As
if
a
Sentinel
should
mistake
Gloworms
in
the
Night
for
lighted
Matches
,
and
give
a
false
Alarm
:
but
't
is
a
worse
Folly
,
though
pleasing
,
not
to
fear
when
there
is
the
greatest
Reason
to
excite
it
.
And
't
is
so
in
the
present
Case
:
for
the
most
are
without
the
Fear
of
Death
,
that
should
make
them
serious
in
preparing
for
it
:
nay
,
to
maintain
their
Security
,
are
as
unwilling
to
hear
Conscience
declare
the
Wretchedness
of
their
Condition
with
respect
to
Eternity
,
as
Ahab
was
the
Prophet
Micaiah
,
who
always
foretold
evil
things
to
him
.
'T
was
the
chief
Design
of
the
Philosophers
,
by
Principles
of
Reason
to
fortify
themselves
against
all
frightful
Accidents
,
and
with
a
masculine
Mind
,
with
an
Heart
ardent
,
and
with
generous
Spirits
to
[
*
](A26786-e6560-b)
*
Foelix
qui
potuit
rerum
cognoscere
causas
:
Atque
metus
mortis
&
inexorabile
fatum
Subjecit
pedibus
.
Virgil.
encounter
this
inevitable
Evil.
When
one
of
them
was
threatned
by
the
Emperor
Antigonus
with
present
Death
,
he
boldly
replied
,
Threaten
this
to
your
dissolute
Courtiers
that
are
softned
and
melted
by
sensual
Pleasures
,
and
easily
receptive
of
terrible
Impressions
,
not
to
a
Philosopher
to
whom
Death
is
contemptible
in
any
Appearance
.
This
was
a
piece
of
affected
Bravery
;
for
Pagan
Philosophy
could
never
furnish
them
with
Armor
of
Proof
against
the
Dart
of
our
last
Enemy
.
But
the
Gospel
assuring
us
that
Death
is
an
Entrance
into
Immortality
,
makes
that
to
be
the
Reality
of
a
Christian
,
that
was
a
vain
boast
of
the
Philosophers
.
Now
that
we
may
be
establish'd
in
that
blessed
Tranquillity
that
Death
cannot
discompose
,
the
following
Directions
are
infinitely
useful
.
1.
We
must
give
all
Diligence
to
be
in
a
State
of
Reconciliation
with
God
.
The
things
requisit
to
that
are
,
as
the
Apostle
declares
,
Repentance
towards
God
,
and
Faith
in
the
Lord
Jesus
Christ
.
Repentance
includes
a
Godly
Sorrow
for
Sins
past
,
with
a
Detestation
and
forsaking
them
sincerely
,
without
Hypocrisy
,
and
entirely
,
without
Partiality
in
the
Heart
and
Conversation
.
'T
is
call'd
Repentance
from
dead
Works
:
Works
by
Love
,
and
constrains
us
to
dedicate
our selves
in
a
devoted
Propriety
to
his
Glory
and
Service
,
The
infinite
Danger
of
this
I
will
unfold
,
to
awaken
the
Careless
and
Secure
.
The
Devil
is
a
Sophister
in
Perfection
,
and
his
ordinary
and
successful
Artifice
to
elude
the
force
of
present
Conviction
,
and
wrap
Men
in
Sin
and
Damnation
,
is
to
induce
them
to
delay
the
great
Work
of
the
Soul
till
afterward
.
He
is
not
so
foolish
to
tell
them
,
as
he
did
our
first
Parents
,
Ye
shall
not
die
,
for
the
Temptation
is
so
palpable
,
that
it
could
deceive
none
.
Though
the
Evidence
and
Certainty
of
supernatural
Truths
,
that
disturb
the
Security
of
Sinners
,
is
sometimes
obscur'd
by
affected
Doubts
,
yet
there
is
no
Artifice
that
can
resist
the
full
and
strong
Conviction
in
Men
,
that
Death
is
inevitable
.
Though
Nature
recoils
from
it
with
Abhorrence
,
yet
this
sad
Truth
is
so
visible
,
that
it
forces
an
Assent
from
all
.
Those
who
are
titular
Gods
,
the
greatest
Princes
,
are
not
so
vain
as
to
pretend
to
an
Exemption
by
Priviledg
from
that
fatal
Necessity
;
they
cannot
fancy
to
be
imbalm'd
alive
,
and
that
Nature
may
be
made
incorruptible
by
Art
:
The
Palace
is
as
near
the
Grave
as
the
Cottage
:
therefore
the
Devil
cherishes
in
Men
fond
hopes
of
a
long
Life
:
As
some
optick
Glasses
deceive
the
Sight
,
and
make
a
superficial
Representation
in
Colours
on
a
Wall
but
two
or
three
Steps
distant
,
appear
a
long
deep
Gallery
.
Thus
the
Tempter
by
a
dangerous
Deceit
presents
to
the
Imagination
the
fatal
term
at
a
great
Distance
;
and
since
he
cannot
lessen
the
Certainty
of
Death
in
Mens
Belief
,
he
removes
the
Image
of
it
out
of
their
Memories
,
to
weaken
the
Impression
that
it
is
capable
to
make
on
their
Affections
:
they
dare
not
venture
to
die
,
as
they
live
,
careless
of
Salvation
,
and
unprepared
for
their
Accounts
with
God
;
therefore
they
suspend
the
Workings
of
Conscience
by
a
seeming
Compliance
;
they
resolve
at
random
to
convert
and
reform
hereafter
,
but
will
not
determine
at
present
to
forsake
their
Sins
.
The
Tempter
insinuates
,
there
will
be
a
long
Interval
between
the
present
time
and
the
last
hour
,
that
shall
decide
their
State
for
ever
;
that
it
will
be
a
convenient
season
to
prepare
for
the
other
World
when
they
have
done
with
this
;
as
if
Repentance
were
best
at
last
,
when
there
are
no
Temptations
,
and
therefore
no
Danger
of
retracting
it
.
And
the
Heart
of
Man
is
a
great
Flatterer
,
very
subtile
to
deceive
and
ruin
him
with
vain
Resolutions
of
a
devout
Retirement
,
and
becoming
seriously
religious
hereafter
;
and
thus
by
an
easy
Permission
he
gratifies
the
present
Desires
of
the
Flesh
,
and
goes
in
a
Circuit
from
one
Vanity
to
another
,
till
Death
surprize
the
Presumer
.
'T
is
very
applicable
to
this
purpose
,
what
is
related
of
Alcaeus
the
Poet
,
1.
Men
delay
Repentance
upon
the
Presumption
of
a
long
Life
:
But
what
is
more
uncertain
?
'T
is
the
Wisdom
and
Goodness
of
God
to
conceal
in
his
impenetrable
Counsels
the
time
of
our
Sojourning
here
:
For
if
Men
,
though
liable
to
Death
every
hour
,
and
therefore
should
be
under
just
Fear
,
lest
it
surprize
them
unprepar'd
,
yet
against
so
strong
a
Curb
,
run
with
that
exorbitant
vehemence
after
the
present
World
;
how
much
more
licentious
would
they
be
,
if
secured
from
sudden
Death
?
But
none
can
promise
to
himself
one
Day
.
Death
comes
not
according
to
the
order
of
Nature
,
but
the
Decree
of
God
.
How
many
in
the
Flower
of
their
Youth
and
Strength
thought
themselves
at
as
great
a
Distance
from
Death
,
as
the
East
is
from
the
West
,
when
there
was
not
the
space
of
an
Hour
between
them
and
Death
,
between
them
and
Hell
?
The
Lamp
suddenly
expires
by
a
Blast
of
Wind
,
when
there
is
plenty
of
Oil
to
feed
it
.
The
rich
Man
pleased
himself
with
Designs
of
sensual
Enjoyments
for
many
years
,
yet
did
not
see
the
dawning
of
the
next
Morning
:
Thou
Fool
,
this
Night
shall
thy
Soul
be
required
of
thee
.
This
Sentence
is
pronounced
in
Heaven
against
thousands
that
are
now
alive
,
conversant
in
the
Vanities
and
Business
of
the
World
,
Eating
and
Drinking
,
Playing
and
Trading
,
and
all
unconcerned
as
to
dying
,
yet
shall
breath
their
last
before
to
Morrow
,
and
their
unwilling
Souls
be
rent
from
the
Embraces
of
their
Bodies
.
In
various
manners
Men
die
from
inward
and
outward
causes
;
an
Apoplexy
,
an
Imposthume
,
a
Flux
of
Rhume
stopping
Respiration
,
kills
the
Body
without
any
presaging
Signs
of
Death
:
As
if
the
Roof
and
all
the
Chambers
should
fall
within
the
House
,
while
the
Walls
are
standing
entire
:
And
how
many
unforeseen
Accidens
,
and
therefore
inevitable
,
put
a
sudden
Period
to
Life
?
Is
it
not
our
truest
Wisdom
by
an
early
Repentance
to
prepare
for
Death
,
when
the
Season
is
certainly
short
,
and
but
uncertainly
continued
,
and
the
Omission
is
irreparable
?
2.
Suppose
Life
be
continued
,
yet
Sinners
that
delay
Repentance
,
can
have
no
rational
hopes
that
they
shall
sincerely
repent
in
time
to
come
.
For
,
1st
.
Saving
Repentance
is
the
Gift
of
God
:
and
is
it
likely
that
those
who
have
been
insensible
of
the
loud
and
earnest
Calls
of
the
Word
,
inflexible
to
the
gracious
Methods
of
his
Providence
leading
them
to
Repentance
,
should
at
last
obtain
Converting
Grace
?
The
Gales
of
the
Spirit
are
very
transient
and
blow
where
he
pleases
;
and
can
it
be
expected
that
those
who
have
wilfully
and
often
resisted
him
,
should
by
an
exuberant
Favour
receive
afterwards
more
powerful
Grace
,
to
over-rule
their
stubborn
Wills
,
and
make
them
obedient
?
To
expect
Divine
Grace
and
the
powerful
Workings
of
the
Spirit
,
after
long
resisting
his
Holy
Excitations
,
is
both
unreasonable
and
unrevealed
.
'T
is
written
as
with
a
Sun-beam
,
that
God
will
graciously
pardon
repenting
Sinners
that
reform
their
Lives
,
but
't
is
no-where
promised
that
he
will
give
Saving-Repentance
to
those
who
securely
continue
in
Sin
,
Nemo
ergo
sibi
promittat
,
quod
evangelium
non
promittit
.
Aug.
upon
a
corrupt
Confidence
they
will
repent
at
last
.
Our
Saviour
threatens
to
him
that
neglects
the
improving
the
Grace
that
is
offer'd
,
That
which
he
hath
shall
be
taken
away
:
Yet
Men
unwilling
at
present
to
forsake
their
Sins
of
Pleasure
and
Profit
,
vainly
hope
they
shall
obtain
Grace
hereafter
,
without
any
Promise
from
God
,
and
against
the
Tenor
of
his
Threatnings
.
God
has
threatned
that
his
Spirit
shall
not
always
strive
with
rebellious
Sinners
,
and
then
their
State
is
remediless
.
This
may
be
the
case
of
many
in
this
Life
,
who
are
insensible
of
their
Misery
.
As
consumptive
Persons
decline
by
degrees
,
lose
their
Appetite
,
Colour
,
and
Strength
,
till
at
last
they
are
hopeless
:
So
the
Withdrawings
of
the
Spirit
are
gradual
,
his
Motions
are
not
so
strong
nor
frequent
;
and
upon
the
continued
Provocations
of
the
Disobedient
,
finally
leaves
them
under
that
most
fearful
doom
,
He
that
is
filthy
,
let
him
be
filthy
still
;
He
that
is
unrighteous
,
let
him
be
unrighteous
still
:
and
thus
punishes
them
on
this
side
Hell
,
as
he
does
the
Damned
,
by
giving
them
over
to
Sin
.
'T
is
a
bloody
Adventure
for
Men
to
indulge
their
carnal
Appetites
,
as
if
they
had
infallible
Assurance
that
they
should
not
die
in
an
impenitent
State
.
The
Delayer
does
not
regularly
trust
,
but
tempt
God
.
2dly
.
Suppose
the
Holy
Spirit
be
not
totally
withdrawn
,
yet
by
every
Day
's
Continuance
in
Sin
,
the
Heart
is
more
hardned
against
the
Impressions
of
Grace
,
more
averse
from
returning
to
God
,
and
Repentance
more
difficult
and
hazardous
.
The
last
guilty
Disposition
that
seals
up
the
Damnation
of
Sinners
is
Impenitence
.
Now
he
that
delays
the
returning
to
his
Duty
,
shall
have
more
cause
to
repent
hereafter
,
but
less
Will
and
Power
;
for
Sin
repeated
,
makes
him
more
uncapable
of
Repentance
,
and
that
which
is
Indisposition
,
will
become
Averseness
and
Obstinacy
.
The
Heart
with
Difficulty
changes
its
last
End
.
Actions
may
be
suddenly
chang'd
,
when
there
is
a
Disability
to
perform
them
;
but
the
inward
Inclinations
to
Sin
,
without
supernatural
renewing
Grace
,
remain
.
'T
is
therefore
the
Subtilty
of
the
old
Serpent
to
make
the
Entrance
of
Sin
easy
:
for
he
knows
that
Custom
is
a
second
Nature
,
and
has
a
mighty
Power
in
us
:
Can
an
Ethiopian
change
his
Skin
,
or
the
Leopard
change
his
Spots
?
then
may
you
who
are
accustomed
to
do
Evil
,
do
good
.
If
Sin
in
its
Infancy
can
make
such
Resistance
,
that
the
Spirit
of
Grace
is
foil'd
in
his
Motions
to
rescue
the
Soul
from
its
Bondage
,
how
much
more
when
't
is
grown
into
a
confirm'd
Habit
?
Therefore
the
Apostle
urges
so
zealously
;
To
Day
if
you
will
hear
his
Voice
,
harden
not
your
Hearts
,
lest
any
be
hardned
through
the
Deceitfulness
of
Sin
.
3.
How
uncertain
is
it
whether
God
will
accept
the
Addresses
of
such
at
last
?
We
are
commanded
,
Seek
the
Lord
while
he
may
be
found
,
call
upon
him
while
he
is
near
.
The
Limitation
implies
,
if
the
Season
be
neglected
,
he
will
hide
his
Face
for
ever
.
Now
in
cases
of
great
Moment
and
Hazard
,
what
Diligence
,
what
Caution
should
be
used
?
1
st.
Consider
how
derogatory
it
is
to
his
Majesty
,
to
offer
to
him
the
Dregs
of
our
Age
,
the
Reliques
of
a
licentious
careless
Life
,
spent
in
the
Works
of
Vanity
.
Is
this
to
give
Glory
to
God
?
If
ye
offer
the
Blind
for
a
Sacrifice
,
is
it
not
evil
?
And
if
ye
offer
the
Lame
and
Sick
,
is
it
not
evil
?
Offer
it
now
to
thy
Governour
,
will
he
be
pleased
with
it
,
to
accept
thy
Person
,
saith
the
Lord
of
Hosts
?
As
the
Lord
upbraids
the
Jews
for
their
black
Ingratitude
in
barginning
for
thirty
pieces
of
Silver
,
to
have
him
betrayed
to
their
Malice
;
a
goodly
Price
that
I
was
prized
at
of
them
.
So
when
there
is
an
universal
Prostration
of
all
the
Powers
and
Faculties
,
when
the
Spirits
are
damp'd
,
the
vital
Heat
is
check'd
,
and
the
function
of
the
senses
is
obstructed
,
then
to
seek
to
God
for
Mercy
,
and
to
make
fair
Promises
of
Obedience
,
he
may
justly
reproach
the
Presumer
,
a
goodly
time
you
have
alotted
for
me
!
Your
Youth
and
Strength
,
the
Golden
Age
of
Life
,
has
been
wasted
on
your
Lusts
,
and
in
the
Business
of
the
World
;
and
the
wretched
remains
you
think
worthy
of
my
Acceptance
.
2dly
.
Consider
what
Sincerity
or
moral
Value
is
in
Religion
that
meerly
proceeds
from
bitter
Constraint
?
'T
is
a
Rule
in
Law
,
Falsum
est
eam
peperisse
,
cui
mortuae
filius
extractus
est
:
'T
is
not
a
natural
Birth
when
the
Child
is
extracted
from
the
dead
Mother
:
'T
is
not
genuine
Piety
that
is
extorted
by
the
rack
,
whilst
the
Heart
full
of
Reluctancy
does
not
truly
consent
:
Pure
Religion
flows
uncompell'd
from
Love
to
God
;
't
is
the
Dregs
that
come
forth
with
pressing
.
'T
is
observ'd
of
the
Israelites
,
when
God
slew
them
,
they
sought
him
,
and
returned
and
enquired
early
after
God
.
But
't
is
added
,
Nevertheless
they
did
flatter
him
with
their
Mouths
,
and
they
lied
to
him
with
their
Tongues
;
for
their
Hearts
were
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
How
often
does
Experience
convince
us
of
the
Inefficacy
of
a
Sickbed-Repentance
?
How
many
that
were
very
devout
and
mournful
with
one
Foot
as
it
were
in
the
Grave
,
and
another
in
Hell
,
and
were
as
a
Brand
pluck'd
out
of
the
Fire
;
yet
when
the
Fear
of
Death
is
removed
,
all
the
Terrors
of
Conscience
,
the
religious
Affections
that
were
felt
and
express'd
by
them
,
vanish
as
the
Morning-Dew
?
Now
converting
Grace
is
distinguish'd
by
its
radication
and
efficacy
,
not
only
from
the
mere
Pretences
of
those
who
know
their
own
Insincerity
,
but
from
the
real
Workings
of
Conscience
,
and
the
imperfect
Dispositions
to
Good
that
are
in
the
Unrenewed
.
And
those
Persons
who
with
the
return
of
Health
,
have
returned
to
their
Sins
,
if
they
had
died
with
their
religious
Resolutions
,
would
have
presum'd
,
that
their
Repentance
was
unto
Life
,
and
of
their
Interest
in
the
Divine
Mercy
.
The
Heart
is
deceitful
above
all
things
,
and
above
all
things
deceitful
to
it self
.
Besides
,
when
Sinners
are
plunged
in
deep
Distress
,
when
the
shadow
of
Death
sits
upon
their
Eye-lids
,
they
may
with
plentiful
effusions
of
Tears
desire
God
to
receive
them
to
Heaven
,
not
to
see
and
praise
his
adorable
Excellencies
,
not
to
please
and
glorify
him
for
ever
,
but
as
a
Sanctuary
from
revenging
Justice
,
a
Refuge
from
Hell
.
And
will
such
Prayers
prevail
?
What
swells
the
Confidence
of
Sinners
,
but
unworthy
Notions
of
God
,
as
if
a
forc'd
and
formal
Confession
of
their
Sins
could
deceive
his
all-discerning
Eye
;
and
Desires
merely
terminated
on
themselves
,
were
sufficient
to
reconcile
his
offended
Majesty
?
3.
There
is
nothing
renders
Men
more
unworthy
of
Mercy
than
continuance
in
Sin
,
upon
presumption
of
an
easy
Pardon
at
last
.
This
is
the
most
provoking
Abuse
of
his
Goodness
and
Long-suffering
,
that
should
lead
them
unto
Repentance
.
He
can
in
the
twinkling
of
an
eye
,
in
the
beating
of
a
Pulse
cut
off
the
Sinner
:
't
is
as
easy
to
his
Power
as
to
will
it
.
And
there
is
no
Consideration
should
be
so
melting
and
moving
as
his
Clemency
.
We
read
of
David
,
that
he
had
more
than
once
in
his
power
Saul
his
unjust
and
cruel
Enemy
,
yet
spared
him
:
the
effect
of
it
was
,
that
Saul
was
softened
,
and
under
such
compunction
of
Spirit
,
that
he
wept
,
confess'd
his
Guilt
,
and
persecuted
him
no
more
,
overcome
by
that
unexampled
Love
:
If
a
Man
find
his
Enemy
,
will
he
let
him
go
?
Yet
Men
take
advantage
from
the
Goodness
of
God
,
securely
to
despise
his
Laws
.
The
habitual
Sinner
thinks
that
God
is
so
gracious
,
such
a
Lover
of
Souls
,
so
easy
to
be
intreated
,
that
upon
his
dying
Prayer
,
Lord
,
remember
me
in
thy
Kingdom
,
the
Answer
will
be
,
To
day
shalt
thou
be
with
me
in
Paradise
.
This
is
the
deceitful
Principle
upon
which
Men
usually
build
their
Hopes
,
as
their
Actions
,
that
bear
the
Image
of
their
Minds
,
clearly
manifest
.
Now
this
presumptuous
Indulgence
gives
the
deepest
grain
to
their
Sins
,
and
makes
them
more
uncapable
of
Pardon
.
Chrysostom
observes
,
that
Judas
was
encouraged
to
betray
his
Master
,
presuming
on
his
Lenity
,
Goodness
,
Benignity
,
which
Considerations
intolerably
aggravated
his
Treason
,
and
confounded
his
Hopes
.
There
is
a
dreadful
threatning
against
those
who
reject
the
Invitations
of
Grace
in
their
Prosperity
,
and
when
the
righteous
Judg
comes
to
Sentence
and
Execution
,
are
earnest
Suppliants
for
Mercy
.
Because
I
have
called
,
and
ye
have
refused
;
I
have
stretch'd
out
my
Hands
,
and
no
Man
regarded
:
But
ye
have
set
at
naught
all
my
Counsel
,
and
would
none
of
my
Reproof
:
I
will
also
laugh
at
your
Calamity
,
and
mock
when
your
Fear
comes
:
When
your
Fear
comes
as
a
Desolation
,
and
your
Destruction
as
a
Whirlwind
,
when
Distress
and
Anguish
come
upon
you
;
then
shall
they
call
upon
me
,
but
I
will
not
answer
;
they
shall
seek
me
early
,
but
shall
not
find
me
:
For
they
hated
Knowledg
,
and
did
not
choose
the
Fear
of
the
Lord
.
A
doleful
Case
beyond
all
possible
expression
!
when
the
sinful
Creature
,
forsaken
of
all
Comforts
below
,
addresses
to
Heaven
for
Relief
,
and
meets
with
Derision
and
Fury
,
Scorn
and
Indignation
.
The
foolish
Virgins
,
careless
to
prepare
for
the
Bridegroom
's
Coming
,
in
vain
at
last
discover'd
their
want
of
Oil
,
in
vain
sollicited
the
wise
Virgins
for
Supply
,
in
vain
knock'd
at
the
door
,
crying
,
Lord
,
Lord
,
open
to
us
;
I
know
you
not
;
and
they
were
for
ever
excluded
from
the
Joys
of
Heaven
.
4.
How
incongruous
is
it
to
delay
the
solemn
Work
of
Reconciliation
with
God
till
the
time
of
Sickness
.
This
is
an
Affair
wherein
our
transcendent
Interest
is
concerned
,
and
should
be
performed
in
our
most
calm
and
sensible
Condition
,
when
we
are
most
capable
of
reflecting
upon
our
Ways
,
and
making
an
exact
trial
of
our selves
,
in
order
to
our
returning
to
God
by
a
holy
Change
of
our
Lives
.
Now
that
the
Time
of
Sickness
is
not
a
convenient
Season
for
this
Work
,
is
sadly
evident
;
for
some
Diseases
are
stupifying
,
and
all
the
Powers
of
the
Soul
are
benumm'd
in
a
dull
Captivity
;
so
that
the
sick
Man
only
perceives
with
his
animal
Faculties
.
Some
Diseases
are
tormenting
,
and
cause
a
great
Disorder
in
the
Soul
,
and
distract
the
Thoughts
from
considering
his
spiritual
State
.
When
the
Storm
is
at
the
highest
,
and
the
Pilot
so
sick
that
he
can
give
no
Directions
,
the
Ship
is
left
to
the
fury
of
the
Winds
,
and
escapes
by
Miracle
.
When
there
is
a
Tempest
in
the
Humours
of
the
Body
,
and
the
Soul
by
Sympathy
is
so
discompos'd
,
that
it
cannot
apply
it self
to
prepare
for
its
appearance
before
the
Divine
Tribunal
,
what
danger
of
being
lost
,
and
passing
from
a
short
Agony
to
everlasting
Torment
?
Besides
;
Suppose
the
Sickness
more
tolerable
,
yet
how
unfit
is
a
Person
weak
and
languishing
,
Male
cum
his
agitur
,
quibus
necessitas
incumbit
belli
&
morbi
.
V●g
.
when
Sense
and
Conscience
are
both
afflicted
,
to
encounter
with
the
cruel
Enemy
of
Souls
?
All
that
sincerely
seek
Peace
with
God
,
must
expect
fierce
Anger
and
War
from
Satan
:
therefore
't
is
a
point
of
necessary
Wisdom
,
whilst
our
Bodies
and
Minds
are
in
the
best
order
,
to
be
preparing
against
his
Assaults
.
5.
Consider
how
uncomfortable
it
is
to
delay
Repentance
till
Age
and
Sickness
,
when
the
Fruits
of
it
are
not
so
evident
nor
acceptable
:
In
evil
days
,
and
the
Approaches
of
Death
,
't
is
very
hard
to
discover
the
Sincerity
of
the
Heart
,
whether
Repentance
proceeds
from
Holy
Principles
,
whether
the
Sorrow
then
express'd
be
Godly
for
Sin
,
or
meerly
natural
,
for
Punishment
;
whether
the
good
Resolutions
be
the
Effects
of
permanent
Fidelity
,
or
of
violent
Fear
,
that
will
vanish
,
the
cause
being
removed
.
When
the
Invitations
to
Sin
cease
,
there
may
remain
a
secret
undiscerned
Love
to
it
in
the
Heart
,
which
is
the
Centre
of
Corruption
,
and
Root
of
Apostacy
.
The
Snake
that
seem'd
dead
in
the
Frost
,
revived
by
the
Fire
.
The
inordinate
Affections
that
seemed
mortified
,
when
the
sensitive
Faculties
were
disabled
to
carnal
Enjoyments
,
may
have
inward
Life
,
and
will
soon
be
active
and
vigorous
in
the
Presence
of
Temptations
.
And
that
a
Deathbed-Repentance
is
usually
deceitful
,
appears
from
hence
,
that
not
one
of
a
thousand
that
recover
from
dangerous
Diseases
are
faithful
in
performing
their
most
sacred
and
solemn
Vows
.
How
many
having
the
Sentence
of
Death
in
themselves
,
and
under
the
Terrors
of
the
Lord
,
have
expressed
the
greatest
Detestation
of
their
Sins
,
and
resolved
,
as
they
thought
sincerely
,
if
God
would
spare
them
,
to
reform
their
ways
,
to
become
new
Creatures
,
exemplary
in
all
Holy
Conversation
;
yet
the
Danger
being
over
,
their
Heats
of
Devotion
expire
as
they
revive
,
and
their
Lusts
recover
Strength
with
their
Bodies
,
and
being
suppress'd
only
by
Fear
,
are
more
fierce
in
their
Return
.
Their
Hearts
were
as
Marble
,
that
in
rainy
Weather
seems
dissolved
into
Water
,
but
't
is
only
from
the
Moisture
of
the
Air
,
and
remains
as
hard
as
ever
:
When
the
Fear
of
Death
is
removed
,
all
their
Promises
of
Reformation
are
ineffective
,
as
violent
and
void
;
all
their
religious
Affections
vanish
as
the
Morning-Dew
.
Now
if
these
Persons
had
died
before
this
visible
Trial
and
Discovery
,
they
had
past
into
the
other
World
with
the
Reputation
of
true
Penitents
,
deceiving
others
with
their
Prayers
and
Tears
,
and
liberal
Promises
,
the
outward
Signs
of
Repentance
,
and
deceived
themselves
by
the
inward
Workings
of
an
alarmed
Conscience
:
Therefore
Ministers
should
be
very
circumspect
in
applying
the
Promises
of
Mercy
to
Persons
in
such
a
State
;
for
an
Error
in
that
kind
has
fearful
Consequences
.
A
little
opiate
Divinity
may
quiet
the
Mind
for
a
time
,
but
the
Virtue
of
it
will
be
soon
spent
,
and
the
Presumer
perishes
for
ever
.
But
suppose
a
dying
Person
with
true
Tears
and
unfeigned
persevering
Affections
returns
to
God
;
Can
he
have
a
comfortable
Assurance
of
his
Sincerity
?
Indeed
the
Searcher
and
Judg
of
Hearts
will
accept
him
:
but
how
doubtful
and
wavering
are
his
Hopes
?
what
anxious
Fears
are
in
his
Breast
,
lest
he
builds
upon
a
sandy
Foundation
?
And
how
dreadful
is
it
to
appear
before
the
Tribunal
of
God
,
and
expect
an
uncertain
Sentence
?
But
Sinners
still
please
themselves
in
this
,
that
God
has
effectually
called
some
at
the
last
Hour
,
and
they
may
find
the
same
Favour
with
others
.
To
this
I
answer
:
1.
'T
is
true
,
we
have
some
rare
admirable
Instances
of
God's
Mercy
and
Grace
,
the
dying
Thief
and
some
others
,
which
shew'd
't
is
possible
with
God
to
abolish
the
most
confirmed
Habits
in
a
short
time
,
and
by
a
swift
Conversion
to
prepare
a
Sinner
for
Heaven
.
But
these
miraculous
Examples
are
not
to
be
drawn
into
Consequence
for
the
Encouragement
of
any
in
their
Sins
.
A
[
‖
](A26786-e7470-b)
‖
Quod
alicui
gratiosè
conceditur
,
trahi
non
debet
ab
aliis
in
exemplum
.
Prince
will
not
endure
that
his
free
Favours
should
be
made
a
Law
to
him
,
and
the
special
Privilege
of
some
be
extended
to
all
?
As
Thales
said
,
An
old
Mariner
that
has
escap'd
the
various
Dangers
by
Rocks
and
Storms
at
Sea
,
was
a
new
Miracle
:
So
that
one
who
has
lived
an
obstinate
Sinner
,
dies
a
penitent
Believer
,
is
very
rare
and
extraordinary
.
What
our
Saviour
said
concerning
the
Salvation
of
rich
Men
,
is
justly
applicable
to
this
Case
,
That
it
was
as
easy
for
a
Camel
to
go
through
the
eye
of
a
Needle
,
as
for
a
rich
Man
to
enter
into
the
Kingdom
of
Heaven
.
This
so
astonish'd
the
Apostles
,
that
they
cried
,
Who
then
can
be
saved
?
To
mitigate
the
Difficulty
,
he
remembers
them
of
the
Divine
Omnipotence
:
All
things
are
possible
with
God
.
Thus
for
one
who
has
been
hardned
in
a
long
course
of
Sin
,
and
making
himself
meet
for
the
Company
of
damned
Spirits
in
Hell
,
to
be
at
last
suddenly
prepared
and
received
into
the
pure
and
glorious
Society
above
,
is
possible
,
but
possible
only
as
Miracles
are
by
the
Efficacy
of
Infinite
Power
;
and
we
cannot
reasonably
expect
such
Miracles
.
And
are
Heaven
and
Hell
such
trivial
things
as
to
be
left
to
an
Uncertainty
?
Are
not
Men
concern'd
in
another
manner
in
the
Affairs
of
this
World
?
How
careful
to
prevent
the
Sentence
of
Death
,
of
Imprisonment
,
of
Banishment
?
How
diligent
to
obtain
some
temporal
Advantage
?
Yet
how
neglectful
in
things
of
highest
importance
?
It
may
be
,
says
the
secure
Wretch
,
God
will
give
me
Repentance
at
last
,
as
he
did
to
others
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Remember
you
speak
of
that
that
most
nearly
concerns
your
Soul
,
and
dare
you
venture
the
Salvation
of
an
immortal
Soul
upon
a
naked
possibility
of
receiving
Grace
?
What
reasonable
Person
would
neglect
a
Disease
that
may
prove
deadly
,
and
rely
on
extreme
Remedies
?
And
can
you
be
guilty
of
such
a
cruel
Indifference
,
such
a
desperate
Carelessness
,
as
to
leave
eternal
Salvation
and
Damnation
to
a
peradventure
?
2.
Consider
how
many
thousands
have
died
in
their
Sins
,
Vix
dici
potest
quantos
haec
inanis
spei
umbra
deceperit
.
Aug.
and
of
them
great
Numbers
cherish'd
fallacious
Hopes
of
repenting
at
last
.
Diagoras
the
Atheist
,
that
denied
a
governing
Providence
of
things
in
this
lower
World
,
the
Sphere
of
Mutability
,
when
one
for
his
Conviction
shewed
him
in
the
[
†
](A26786-e7650-b)
†
Tull.
Temple
of
Neptune
many
votive
Tables
,
containing
the
grateful
Acknowledgments
of
those
who
by
Addresses
to
the
Gods
in
dangerous
Storms
,
had
arrived
safe
at
their
Ports
;
and
ask'd
him
,
Whether
he
had
observ'd
those
numerous
Testimonies
for
Divine
Providence
?
He
replied
,
I
see
them
;
but
how
many
having
invocated
Neptune
,
yet
perish'd
in
the
Ocean
,
and
never
came
to
pay
their
Vows
for
Deliverance
?
'T
was
Impiety
in
him
to
argue
so
against
God's
disposing
Providence
;
but
it
may
be
justly
said
to
those
who
neglect
their
present
Duty
,
presuming
upon
some
Examples
of
his
glorious
Goodness
on
those
who
were
converted
and
saved
in
their
approaches
to
Death
.
How
many
have
finally
miscarried
in
shooting
that
Gulph
,
to
one
that
has
arrived
safe
at
Heaven
?
How
many
that
presume
,
upon
their
Youth
and
Strength
,
to
delay
Repentance
,
are
suddenly
cut
off
?
the
first
Symptom
of
their
Sickness
is
Death
.
And
what
the
Angel
with
such
solemnity
declar'd
,
that
Time
should
be
no
more
,
is
verified
concerning
them
by
an
unexpected
Dissolution
.
How
many
,
when
sick
,
hope
either
by
the
Vigour
of
Nature
,
or
the
Virtue
of
Medicines
,
to
overcome
the
Disease
?
and
this
Hope
is
cherish'd
by
the
mortal
Kindness
,
the
cruel
Deceit
of
Friends
,
who
are
unwilling
to
discover
their
Danger
,
lest
their
Spirits
should
sink
under
the
apprehension
of
it
.
And
thus
deluded
,
many
never
see
Death
till
they
feel
it
,
and
perish
for
ever
in
their
Impenitence
.
How
many
that
are
guilty
and
graceless
,
when
distant
from
Death
and
Hell
but
a
few
hours
,
yet
from
Atheism
are
secure
as
Jonah
,
who
slept
in
the
midst
of
a
Tempest
at
Sea
?
The
Tenour
of
their
Lives
discovers
this
to
be
Divine
Vengeance
,
they
are
seiz'd
by
a
Spirit
of
Slumber
,
and
pass
without
fear
into
the
State
of
everlasting
Desperation
.
How
many
are
deceived
with
the
appearance
of
Repentance
,
and
mistake
a
false
Peace
for
a
true
,
and
asswage
the
anguish
of
Conscience
by
palliating
Remedies
?
Their
Sorrow
for
Sin
,
their
Prayers
,
their
Resolutions
of
Reformation
,
are
the
product
of
servile
Fear
,
that
is
ineffectual
to
Salvation
:
And
as
't
is
with
crafty
Tradesmen
,
that
take
up
much
upon
Trust
,
when
near
breaking
;
so
they
are
very
liberal
of
the
Promises
of
Amendment
,
when
they
are
near
dying
.
From
hence
they
vainly
presume
that
God
is
reconcil'd
to
them
,
whose
all-discerning
Eye
sees
the
inward
Spring
of
their
Sorrows
,
and
the
Principle
of
all
their
religious
Resolutions
is
the
guilty
fear
of
eternal
Judgment
.
Now
a
false
Tranquillity
is
more
terrible
than
the
Storms
of
a
troubled
Spirit
:
for
those
who
hope
upon
deceitful
grounds
,
are
in
the
most
hopeless
State
,
neglecting
what
is
requisite
in
order
to
Salvation
.
Thus
innumerable
pass
in
a
Cloud
of
Delusion
to
the
Kingdom
of
Darkness
.
And
how
many
who
have
lived
in
careless
Security
,
as
if
they
had
made
a
Covenant
with
Death
,
when
Conscience
is
awaken'd
,
and
looks
into
the
depth
of
their
Guilt
,
when
they
see
Death
before
them
attended
with
Judgment
,
and
Judgment
with
an
everlasting
Hell
,
as
we
read
of
Sisera
,
who
from
extream
Fear
,
pass'd
to
extream
Security
;
so
on
the
contrary
,
these
Self-deceivers
from
Security
have
fallen
into
Despair
.
Then
Truth
and
Conscience
that
were
so
long
under
unrighteous
Restraints
,
break
the
Fetters
,
and
terribly
charge
the
Sinners
:
Then
innumerable
Acts
,
which
they
thought
to
be
innocent
,
appear
to
be
Sins
;
and
Sin
that
they
made
light
of
,
to
be
infinitely
evil
,
and
in
the
highest
degree
hateful
to
God
.
And
sometimes
by
the
Suggestions
of
the
Enemy
of
Souls
,
they
are
overwhelmed
with
Despair
,
and
their
last
Error
is
worse
than
the
first
.
The
Devil
makes
his
advantage
of
the
timerous
Conscience
,
as
well
as
of
the
seared
:
Solitude
is
his
Scene
as
well
as
the
noisy
Theatre
;
and
by
contrary
ways
,
either
Presumption
or
Despair
,
brings
Sinners
to
the
same
end
.
He
changes
his
Methods
according
to
their
Dispositions
;
the
Tempter
turns
Accuser
;
and
then
such
who
had
but
a
dim
sight
of
Sin
before
,
have
an
over-quick
sight
of
it
,
and
are
swallowed
up
in
an
abyss
of
Confusion
.
The
Condition
of
such
is
extreamly
miserable
.
'T
is
observed
of
those
who
are
bitten
with
a
mad
Dog
,
that
their
Cure
is
extream
[
‖
](A26786-e7760-b)
‖
Miserrimum
morbi
genus
,
in
quo
aeger
&
siti
&
aquae
metu
cruciatur
,
quorum
spes
in
angusto
est
.
Cels.
difficult
,
if
not
impossible
;
for
being
tormented
with
Thirst
,
yet
are
so
fearful
of
Water
,
that
the
sight
of
it
sometimes
causes
sudden
Convulsions
and
Death
.
This
is
a
significant
Emblem
of
a
despairing
Soul
:
For
when
inraged
Conscience
bites
to
the
quick
,
the
guilty
Person
fill'd
with
Estuations
and
Terrors
,
ardently
thirsts
for
Pardon
,
yet
fearfully
forsakes
his
own
Mercies
.
Whatever
is
propounded
to
encourage
Faith
in
the
Divine
Promises
,
he
turns
to
justify
his
Infidelity
.
Represent
to
him
the
infinite
Mercies
of
God
,
the
unvaluable
Merits
of
Christ
sufficient
to
redeem
the
lost
World
,
it
increases
his
Despair
,
because
he
has
perversly
abused
those
Mercies
,
and
neglected
those
Merits
.
The
most
precious
Promises
of
the
Gospel
are
killing
Terrors
to
him
:
as
the
sweet
Title
of
Friend
,
wherewith
our
Saviour
receiv'd
Judas
when
he
came
to
betray
him
,
was
the
most
stinging
Reproach
of
his
perfidious
Villany
.
Thus
it
appears
how
dangerous
it
is
to
delay
Repentance
and
Reconciliation
with
God
till
Sickness
and
a
Death-bed
,
when
the
remembrance
or
forgetfulness
of
Sin
,
the
sense
or
security
of
Conscience
may
be
equally
destructive
.
The
Sum
of
what
has
been
amplified
in
this
Part
is
this
:
A
vain
hope
of
living
long
,
and
being
reconcil'd
to
God
when
Men
please
,
is
the
fatal
Foundation
of
their
Sins
and
Misery
.
They
apply
the
Word
of
God
against
the
Mind
of
God
,
and
securely
provoke
him
,
as
if
they
could
take
Heaven
by
Violence
,
in
contradiction
to
the
Gospel
.
But
they
usually
dispose
of
that
time
they
shall
never
enjoy
,
and
presume
upon
that
Mercy
and
Grace
they
shall
never
obtain
.
We
are
commanded
to
seek
the
Lord
while
he
may
be
found
;
a
sad
Intimation
that
't
is
not
in
our
power
to
find
him
to
our
Comfort
when
we
please
:
He
spares
long
,
but
abused
Patience
will
deliver
Sinners
to
revenging
Justice
.
Sampson
was
three
times
in
the
Chamber
of
his
Lust
,
expos'd
to
Treachery
,
and
escap'd
;
but
the
fourth
time
he
said
,
I
will
arise
,
but
was
surprized
by
his
Enemies
,
and
lost
his
Strength
,
and
Sight
,
and
Liberty
.
How
justly
will
the
wilful
neglect
of
Salvation
so
long
,
and
so
compassionately
offer'd
to
Sinners
,
render
the
Divine
Mercy
inexorable
to
their
Prayers
and
Tears
at
last
?
When
a
Roman
Gentleman
that
was
wont
to
revel
in
the
night
,
and
sleep
in
the
day
,
had
wasted
a
great
Estate
by
Luxury
,
he
petitioned
the
Emperor
Tiberius
to
relieve
his
Poverty
,
and
was
dismiss'd
with
this
upbraiding
Answer
,
Serò
experrectus
es
,
you
are
risen
too
late
.
He
never
open'd
his
Eyes
to
see
his
Condition
till
it
was
past
Remedy
.
This
is
the
sad
Case
of
many
that
waste
the
Seasons
of
Grace
,
and
are
careless
of
their
Duty
,
till
upon
the
point
of
perishing
,
and
then
address
themselves
to
God
for
his
Favour
and
Pardon
,
but
are
justly
rejected
with
the
reproaches
of
their
obstinate
neglect
of
Salvation
in
the
time
of
their
Lives
.
I
doubt
not
that
some
are
wonderfully
converted
and
saved
at
last
;
but
these
special
Mercies
are
like
our
Saviour's
miraculous
healing
the
two
blind
Persons
as
he
was
passing
in
the
way
,
when
great
numbers
of
the
Blind
remain'd
uncur'd
.
We
read
a
prodigious
Story
in
the
Book
of
Kings
,
that
a
Captain
and
his
fifty
Men
commanded
Elias
to
come
to
the
King
,
and
immediately
a
Tempest
of
Lightning
destroyed
them
.
Now
who
would
think
that
another
Captain
with
his
fifty
should
be
so
desperate
,
that
having
the
Ashes
and
Relicks
of
those
miserable
Carcasses
before
their
Eyes
,
as
to
make
the
same
Citation
to
the
Prophet
?
yet
they
did
,
and
provok'd
the
Justice
of
Heaven
to
consume
them
.
And
this
Madness
is
exemplified
in
thousands
every
day
;
for
notwithstanding
they
see
Sinners
like
themselves
cut
off
in
their
evil
Ways
,
they
continue
unreformed
,
as
if
they
were
fearless
of
Hell
,
as
if
resolved
to
secure
their
own
Damnation
.
I
would
not
from
what
has
been
represented
in
this
Matter
so
universally
useful
,
discourage
any
that
have
lived
in
a
course
of
Sin
,
from
earnest
seeking
to
God
in
their
last
Hours
:
For
even
then
they
are
not
utterly
destitute
of
Hope
.
The
Gospel
sets
forth
the
Mercy
of
God
to
returning
Sinners
,
in
various
Representations
and
Expressions
of
admirable
Tenderness
.
When
the
lost
Sheep
was
recovered
,
there
was
Joy
,
as
if
a
Treasure
had
been
found
.
The
Prodigal
had
wasted
his
Estate
in
Lasciviousness
and
Luxury
,
and
by
a
harsh
reduction
came
to
himself
,
reflected
with
shame
upon
his
Folly
and
Rebellion
,
and
the
sense
of
his
Misery
(
not
a
more
ingenuous
or
noble
Principle
at
first
)
compell'd
him
to
go
to
his
Father
,
to
try
what
his
Affection
would
do
.
And
it
was
not
a
vain
presumption
,
for
he
found
the
effects
of
fatherly
and
compassionate
Love
:
When
he
was
a
great
way
off
,
his
Father
saw
him
,
and
had
Compassion
,
and
ran
and
fell
on
his
Neck
,
and
kissed
him
.
And
the
Son
said
,
Father
,
I
have
sinned
against
Heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
.
But
the
Father
said
to
his
Servants
,
Bring
out
the
best
Robes
,
and
put
a
Ring
on
his
Finger
,
and
Shoes
on
his
Feet
;
and
bring
hither
the
fatted
Calf
,
and
kill
it
;
let
us
eat
and
be
merry
,
for
this
my
Son
was
dead
,
and
is
alive
again
,
was
lost
,
and
is
found
.
The
Design
of
Christ
was
to
represent
his
Heavenly
Father
in
that
Parable
:
and
to
wounded
Spirits
that
feel
the
intolerable
weight
of
Sin
,
the
Mercy
and
Mildness
of
the
Gospel
is
to
be
exhibited
.
God
is
rich
in
Mercy
to
all
that
call
upon
him
in
Truth
.
But
to
tell
Sinners
who
securely
proceed
in
their
sinful
Ways
,
that
they
may
be
saved
at
last
,
and
notwithstanding
their
presumptuous
Repulses
of
God's
Calls
to
his
Service
,
yet
think
they
may
come
into
the
Vineyard
at
the
eleventh
hour
,
and
be
rewarded
,
is
to
give
countenance
and
protection
to
Sin
,
and
to
harden
them
to
Destruction
▪
Poison
is
not
cured
by
giving
Food
,
but
Antidotes
,
that
put
Nature
into
a
Passion
till
it
be
expelled
.
The
Terrors
of
the
Lord
can
only
prove
medicinal
to
such
depraved
Souls
.
To
conclude
this
Argument
,
let
us
seriously
consider
the
Revelation
God
has
afforded
of
himself
in
the
Gospel
:
He
is
a
Father
and
a
Judg
;
Justice
and
Holiness
as
well
as
Mercy
are
essential
to
his
Nature
,
that
our
Affections
may
be
accordingly
moved
towards
him
.
If
ye
call
on
the
Father
,
who
without
respect
of
Persons
judgeth
according
to
every
Man's
Work
,
pass
the
time
of
your
sojourning
here
in
fear
.
Presumption
and
Despair
are
very
dishonourable
to
God
,
and
pernicious
to
the
Soul
:
the
one
destroys
the
Fear
,
the
other
the
Love
of
God
.
But
Hope
contemper'd
with
Fear
,
has
an
excellent
Influence
in
the
Christian
Life
.
As
the
Ballast
and
the
Wind
are
both
necessary
,
that
the
Ship
may
sail
safely
;
without
the
Wind
the
Ship
can
make
no
way
;
and
without
Ballast
't
is
in
danger
of
oversetting
by
every
Gust
.
Thus
Hope
and
Fear
are
necessary
to
bring
us
safely
to
Heaven
.
Fear
without
Hope
chills
,
and
stupifies
the
Vigour
and
Alacrity
of
the
Soul
,
that
it
cannot
come
to
God
:
and
Hope
without
Fear
,
makes
it
vain
and
careless
of
its
Duty
,
and
liable
to
be
overthrown
by
every
pleasing
Temptation
.
Briefly
,
let
us
rightly
understand
the
Tenor
of
the
Evangelical
Promises
of
Pardon
and
Grace
:
they
are
conditional
and
applicable
only
to
penitent
Believers
.
And
unfeigned
Faith
purifies
the
Heart
,
works
by
Love
,
and
is
the
living
Principle
of
universal
Obedience
.
And
Repentance
unto
Life
is
productive
of
all
good
Fruits
in
their
Season
.
Without
Faith
and
Repentance
we
can
neither
be
justified
in
this
World
,
nor
glorified
in
the
next
.
Be
not
deceived
,
God
is
not
mocked
:
as
a
Man
sows
,
so
shall
he
reap
.
He
that
sows
to
the
Flesh
,
shall
of
the
Flesh
reap
Corruption
:
he
that
sows
to
the
Spirit
,
shall
of
the
Spirit
reap
Life
everlasting
.
2.
The
careful
preserving
our selves
from
wilful
presumptuous
Sins
,
is
an
happy
means
to
render
Death
comfortable
to
us
.
Sins
of
Ignorance
and
Infirmity
,
of
sudden
Surreption
and
Surprize
,
the
best
Men
are
not
freed
from
in
the
present
State
:
and
being
the
daily
motive
of
our
Grief
,
and
serious
circumspection
to
prevent
them
,
are
consistent
with
the
regular
Peace
of
Conscience
,
and
the
Friendship
and
Favour
of
God
.
But
great
Sins
in
their
matter
being
so
contrary
to
natural
Conscience
,
and
supernatural
Grace
,
or
Sins
presumptuous
in
the
manner
of
their
commission
,
such
as
proceed
from
the
choice
of
the
perverse
Will
against
the
inlightned
Mind
,
whatever
the
matter
or
kind
of
them
be
,
are
direct
Rebellion
against
God
,
a
despising
of
his
Command
,
and
provoke
his
pure
Eyes
,
and
make
the
aspect
of
Death
fearful
.
The
Spirit
seals
our
Pardon
and
Title
to
Heaven
as
the
holy
Spirit
;
his
Testimony
,
that
we
are
the
Children
of
God
,
and
Heirs
of
Glory
,
is
concurrent
with
the
renewed
Conscience
,
and
distinguish'd
from
the
ignorant
Presumptions
,
blind
Conjectures
,
and
carnal
Security
of
the
Unholy
.
As
the
sanctifying
Spirit
he
distinguishes
true
Christians
from
the
lost
World
,
appropriates
them
to
God
,
confirms
their
present
Interest
in
the
Promises
of
the
Gospel
,
and
their
future
Hopes
.
Briefly
,
Grace
is
the
most
sensible
effect
and
sign
of
God's
special
Favour
,
the
fruit
of
Election
,
and
the
earnest
of
Glory
:
and
the
Truth
of
Grace
is
most
clearly
and
certainly
made
evident
by
the
continual
Efficacy
of
it
in
the
Conversation
.
The
observation
of
our
Hearts
to
suppress
unholy
Affections
,
and
of
our
Senses
to
prevent
them
,
a
constant
course
of
Holiness
in
our
Lives
,
(
though
many
Frailties
will
cleave
to
the
best
)
is
usually
rewarded
with
great
Peace
here
.
God
has
establish'd
a
connexion
between
our
Obedience
and
his
Comforts
.
Those
that
keep
themselves
pure
from
the
Defilements
of
the
World
,
have
the
white
Stone
promised
,
the
bright
Jewel
of
assurance
of
God's
pardoning
and
rewarding
Mercy
.
We
read
of
Enoch
,
that
he
walk'd
with
God
,
was
a
Star
shining
in
a
corrupt
Age
,
the
tenour
of
his
Life
was
holy
,
and
he
was
translated
to
Heaven
without
seeing
Death
.
Though
this
was
an
extraordinary
Dispensation
,
yet
there
is
a
peculiar
Reward
analogical
to
it
;
for
those
who
walk
circumspectly
,
they
shall
not
see
Death
with
its
Terrors
,
but
usually
have
a
holy
Chearfulness
,
a
peaceful
Joy
,
in
their
passage
through
the
dark
Valley
to
Heaven
.
But
presumptuous
Sins
against
external
and
internal
Restraints
,
the
convincing
Law
of
God
,
and
the
Directions
of
Conscience
,
(
to
which
even
the
Saints
of
God
are
liable
here
,
as
appears
by
David's
earnest
Prayer
to
be
preserved
from
them
)
such
Sins
grieve
the
holy
Spirit
,
and
wound
our
Spirits
,
and
,
if
continued
,
sequester
us
from
the
comfortable
Priviledges
of
the
Gospel
,
and
render
us
unfit
for
the
Kingdom
of
Heaven
.
And
when
they
are
retracted
by
Repentance
,
yet
there
often
remains
a
bitter
Remembrance
of
them
:
as
deep
Wounds
,
though
cur'd
,
yet
are
felt
in
change
of
Weather
.
And
sometimes
a
Spring-tide
of
Doubts
and
Fears
breaks
into
humble
penitent
Souls
,
in
the
last
Hours
:
though
Death
brings
them
safely
,
yet
not
comfortably
to
Heaven
.
3.
The
zealous
Discharge
of
the
Duties
of
our
Place
and
Calling
,
the
Conjunction
of
our
Resolutions
and
Endeavours
to
glorify
God
,
and
do
good
according
to
our
Abilities
and
Opportunities
of
Service
,
sweetens
the
Thoughts
of
Death
to
us
.
For
the
true
End
and
Perfection
of
Life
is
the
Glory
of
God
,
and
when
with
Fidelity
it
is
employed
in
order
to
it
,
Death
brings
us
to
the
blessed
Rest
from
our
Labours
.
Our
Saviour
when
he
was
to
leave
the
World
,
address'd
himself
to
his
Father
,
I
have
glorified
thee
on
Earth
,
I
have
finish'd
the
Work
thou
gavest
me
to
do
.
And
now
,
Father
,
glorify
me
with
thy self
,
with
the
Glory
which
I
had
with
thee
before
the
World
was
.
A
Christian
that
imitates
and
honours
Christ
,
and
with
Diligence
perseveres
in
well-doing
,
may
with
an
humble
Confidence
in
the
Divine
Mercy
expect
the
promised
Reward
.
The
Reflection
upon
a
well-spent
Life
is
joyn'd
with
a
joyful
Prospect
of
God's
Favour
and
Acceptance
above
.
But
to
the
careless
and
remiss
,
to
those
who
are
wilfully
negligent
of
their
Duty
,
how
fearful
is
Death
that
summons
them
to
give
an
account
of
their
Talents
to
the
Righteous
Lord
?
4.
A
holy
Indifference
of
Affection
to
present
things
,
makes
it
easy
to
part
with
them
,
and
Death
less
fearful
to
us
.
David
,
though
a
King
,
declares
he
was
a
Stranger
on
Earth
,
not
only
with
respect
to
his
transient
Condition
,
but
his
inward
Disposition
;
and
that
he
was
as
a
weaned
Child
from
the
admired
Vanities
of
the
World
.
Chrysostom
in
a
Letter
to
Ciriacus
who
was
tenderly
sensible
of
his
Banishment
,
wrote
to
him
,
You
now
begin
to
lament
my
Banishment
,
but
I
have
done
so
for
a
long
time
:
for
since
I
knew
that
Heaven
was
my
Country
,
I
have
esteemed
the
whole
Earth
a
place
of
Exilement
.
Constantinople
,
from
whence
I
am
expell'd
,
is
as
distant
from
Paradise
as
the
Desert
to
which
they
send
me
.
But
when
our
Affections
are
set
upon
external
things
,
and
we
are
irregular
in
our
Aims
,
intemperate
in
our
Use
,
and
immoderate
in
our
Delights
,
how
sensible
and
cutting
is
the
Division
from
them
?
How
bitter
is
Death
that
deprives
a
carnal
Wretch
of
all
the
Materials
of
his
frail
Felicity
?
What
a
Storm
of
Passions
is
raised
,
to
lose
all
his
good
things
at
once
?
for
't
is
a
Rule
in
Nature
,
What
is
possess'd
with
transporting
Joy
,
is
lost
with
excessive
Sorrow
.
As
the
Ivy
that
twines
so
closely
about
the
Tree
,
and
is
intimately
fastned
by
so
many
Roots
as
there
are
Branches
,
cannot
be
pluck'd
away
without
rending
the
Bark
with
it
;
so
when
the
World
,
that
was
as
it
were
incarnated
with
the
Heart
,
is
taken
away
,
the
Heart
it self
is
grievously
rent
by
the
violent
Separation
.
And
the
Infelicity
of
carnal
and
worldly
Persons
is
heavily
aggravated
,
Haec
enim
est
infoelicitas
hominum
,
propter
quae
peccant
Morientes
hic
dimittunt
,
&
ipsa
peccata
secum
portant
.
Aug.
in
that
the
Guilt
in
procuring
or
abusing
those
Treasures
and
Delights
that
they
leave
here
with
so
great
Sorrow
,
will
cleave
to
them
,
and
give
Testimony
against
them
before
their
Judg.
But
when
the
Affections
are
loose
to
the
World
,
and
set
upon
Heaven
,
our
leaving
the
Earth
is
no
Loss
but
Gain
,
and
our
Separation
from
the
Body
of
Flesh
is
with
that
Alacrity
,
as
the
putting
off
a
vile
Garment
to
be
clothed
with
a
Royal
Robe
.
'T
was
the
wise
Counsel
of
Tertullian
to
the
Women
of
the
first
Ages
of
the
Church
,
Stemus
expeditae
ad
omnem
vim
,
nihil
habentes
quod
relinquere
timeamus
;
Retinacula
ista
sunt
spei
nostrae
.
De
cult.
Foem
.
not
to
value
and
love
the
Jewels
and
Ornaments
of
Gold
,
that
they
might
be
more
ready
and
resolved
to
obtain
by
Death
,
Martyrdom
,
and
by
Martyrdom
,
Eternal
Glory
.
And
that
we
may
disentangle
our
Souls
from
those
voluntary
Bands
that
fasten
us
to
present
things
,
we
must
have
a
sincere
uncorrupted
Judgment
of
their
Meanness
.
The
Apostle
exhorts
Christians
to
Moderation
in
their
Temper
and
Conversation
,
with
respect
to
the
Business
and
Enjoyments
here
,
that
they
who
have
Wives
,
be
as
though
they
had
none
;
that
those
that
rejoice
,
be
as
though
they
rejoiced
not
;
and
they
that
buy
,
as
though
they
possessed
not
;
and
they
that
use
the
World
,
as
not
abusing
it
;
for
the
fashion
of
the
World
passeth
away
.
To
a
wise
and
pondering
Observer
,
what
comparison
is
there
between
Shadows
and
Dreams
,
and
substantial
everlasting
Blessedness
?
If
Men
had
the
same
opinion
of
this
World
whilst
they
live
,
as
they
will
have
when
they
are
to
die
,
they
would
not
inordinately
seek
it
.
They
who
have
magnified
temporal
Honours
and
Riches
,
and
lived
in
Pleasures
without
Remorse
,
yet
in
their
dying
Hours
,
when
Men
speak
with
most
Feeling
and
least
Affectation
,
how
have
they
vilified
those
empty
Appearances
of
Happiness
?
with
what
moving
Expressions
declared
the
Vanity
and
Brevity
of
worldly
things
?
As
when
the
Israelites
were
to
go
through
the
River
Jordan
,
that
opened
it self
to
make
a
free
and
dry
Passage
for
them
;
the
lower
part
of
its
Waters
ran
into
the
Dead
Sea
,
and
utterly
fail'd
:
5.
Solemn
,
affectionate
,
and
frequent
Converse
with
God
in
religious
Duties
,
will
render
Death
not
fearful
to
us
.
The
whole
Life
of
a
Christian
,
as
such
,
is
a
continual
Communion
with
the
Father
,
and
with
Jesus
Christ
.
For
he
performs
all
good
Works
by
Divine
Grace
communicated
from
above
,
and
refers
all
to
the
Divine
Honour
.
As
in
a
pair
of
Compasses
,
one
Foot
is
fix'd
in
the
Center
,
while
the
other
moves
in
the
Circumference
:
so
the
Heart
of
a
Christian
is
in
Heaven
,
his
aims
are
for
God
,
whilst
he
is
active
here
in
the
World
.
His
Natural
and
Civil
Actions
are
heightened
to
a
supernatural
End
:
And
thus
his
Conversation
is
in
Heaven
.
But
this
was
spoken
of
before
:
and
that
which
is
now
specified
,
is
the
more
immediate
Service
of
God
in
Holy
Meditation
,
Prayer
,
and
the
Ordinances
of
the
Gospel
,
which
is
the
noblest
part
of
the
spiritual
Life
.
Our
blessed
Saviour
who
was
a
Comprehensor
upon
Earth
,
always
saw
the
Face
of
God
,
and
invariably
sought
his
Glory
in
all
things
,
yet
had
his
special
times
of
Prayer
and
Heavenly
Communion
with
God
,
and
the
most
glorious
Testimonies
of
his
Favour
in
those
times
.
Our
Communion
with
God
here
is
as
true
as
in
Heaven
,
but
the
Influence
and
Fruition
is
different
according
to
our
Capacity
.
When
the
Soul
feels
the
vigorous
Exercise
of
the
Thoughts
and
Affections
upon
God
,
and
the
raised
Operations
of
Grace
in
Holy
Duties
,
't
is
as
certain
a
Sign
of
God's
Favour
and
Acceptance
,
as
when
Fire
descended
from
Heaven
to
consume
the
Sacrifice
.
And
often
our
affectionate
Duties
are
rewarded
with
sensible
Consolations
,
and
holy
Souls
are
dismiss'd
from
the
Throne
of
Grace
,
as
they
shall
be
received
at
the
Throne
of
Glory
,
with
the
reviving
Testimonies
of
God's
Approbation
.
Now
the
Assurance
of
God's
Love
conquers
the
Fear
of
Death
.
This
Communion
must
be
frequent
.
As
Love
and
Respects
between
Friends
are
maintained
by
constant
Visits
and
Letters
,
and
mutual
Confidence
arises
from
Acquaintance
:
so
by
the
interchange
of
holy
Duties
and
divine
Favours
,
we
preserve
a
lively
Sense
of
God's
Love
,
and
an
humble
Familiarity
with
his
Majesty
,
that
his
Presence
is
not
a
Terror
to
us
.
A
Christian
that
walks
with
God
here
,
when
he
leaves
the
World
,
(
to
use
the
Words
of
a
dying
Saint
)
changes
his
Room
,
but
not
his
Company
.
God
was
always
with
him
on
Earth
,
and
he
shall
be
ever
with
God
in
Heaven
.
But
cold
and
seldom
Converse
begets
Strangeness
,
and
that
makes
us
shy
of
God
.
When
religious
Duties
are
performed
as
a
complemental
Visit
without
zealous
Affections
,
or
used
only
in
times
of
Affliction
and
Exigency
,
as
Cordial
Waters
in
swooning
Fits
,
the
Divine
Presence
is
uncomfortable
to
us
.
They
who
prefer
carnal
Sweets
before
Acquaintance
with
God
,
cannot
with
Peace
and
Joy
think
of
appearing
before
him
.
O
how
unwelcome
is
Death
to
such
!
for
then
the
Spirit
returns
to
God
that
gave
it
.
6.
Let
us
strengthen
our
Belief
of
the
blessed
State
after
Death
.
Divine
Truths
lose
their
Influence
and
Efficacy
when
they
are
not
stedfastly
believed
.
Faith
is
the
substance
of
things
not
seen
,
and
the
Evidence
or
Conviction
of
things
hoped
for
.
The
Spirit
confirms
our
Faith
,
not
by
a
pure
Physical
Act
,
but
by
convincing
Reasons
of
the
Truth
of
the
Gospel
.
The
Life
of
Christ
so
glorious
in
Holiness
,
his
Doctrine
so
becoming
the
Wisdom
and
other
excellent
Attributes
of
the
Deity
,
his
Miracles
so
great
,
numerous
,
open
,
and
beneficial
,
not
meerly
to
surprize
the
Spectators
with
Astonishment
,
but
to
touch
their
Hearts
;
his
Death
foretold
by
the
Prophets
,
and
exactly
agreeing
in
all
the
Circumstances
of
the
Predictions
;
his
Resurrection
the
most
noble
Operation
of
the
Divine
Power
,
are
the
strongest
Proofs
that
what
he
has
reveal'd
as
the
Counsel
of
God
for
our
Redemption
,
and
the
Preparations
of
Glory
for
the
Saints
in
Heaven
,
are
divine
Truths
.
And
the
Efficacy
of
the
Spirit
of
Christ
in
sanctifying
his
Disciples
in
all
Ages
,
is
a
continual
and
as
satisfying
an
Argument
that
the
Gospel
is
derived
from
God
the
Fountain
of
Truth
,
as
extraordinary
Miracles
.
For
Holiness
is
as
inseparable
a
property
of
the
Divine
Nature
as
Omnipotence
;
and
the
Sanctification
of
the
Soul
as
divine
an
Effect
,
as
the
Resurrection
of
the
Body
.
Now
in
the
Gospel
God
enters
into
Covenant
with
obedient
Believers
,
to
be
their
God
,
a
Title
and
Relation
,
that
supposing
them
the
most
happy
here
,
all
the
Enjoyments
of
this
World
cannot
fulfil
.
This
Covenant
is
not
dissolv'd
by
Death
,
for
he
uses
this
Stile
after
the
Death
of
his
faithful
Servants
:
and
from
hence
it
follows
they
are
Partakers
of
his
Glory
and
Joys
in
the
next
Life
.
For
the
Honour
of
his
Veracity
is
most
dear
to
him
.
The
Psalmist
declares
,
that
he
has
magnified
his
Word
above
all
his
Name
.
No
Perfections
of
his
Nature
are
more
sacred
and
inviolable
than
his
Truth
.
The
Foundations
of
Nature
shall
be
overturn'd
,
and
the
most
solid
parts
of
the
Creation
destroyed
,
but
his
Promises
shall
be
compleatly
accomplish'd
.
We
are
assured
by
his
infallible
Authority
,
that
there
remains
a
Rest
for
the
People
of
God
.
And
he
that
receives
this
Testimony
,
sets
to
his
Seal
that
God
is
true
;
honours
the
Truth
of
God's
Word
,
and
binds
himself
more
firmly
to
his
Service
,
and
is
encouraged
to
leave
this
sensible
World
,
for
that
which
is
infinitely
better
.
Our
Confidence
and
Patience
in
well-doing
,
and
in
suffering
the
utmost
Evil
to
Nature
,
is
from
the
pregnant
Apprehensions
of
the
Reality
of
eternal
things
.
We
know
,
if
our
earthly
Tabernacle
be
dissolved
,
we
have
a
Building
not
made
with
Hands
,
eternal
in
the
Heavens
.
This
fortified
him
against
the
Terrors
of
Death
.
When
Stephen
saw
the
Heavens
open
,
and
the
Son
of
God
ready
to
receive
him
,
with
what
Courage
and
Constancy
did
he
encounter
the
bloody
Rage
of
his
Murderers
?
Faith
supplies
the
want
of
Vision
,
it
pierces
the
Clouds
,
opens
a
Window
in
Heaven
,
sees
the
Crowns
of
Righteousness
prepared
for
the
Saints
,
and
sweetens
the
bitterest
Passage
to
it
.
But
if
our
Faith
be
weak
and
wavering
,
our
Courage
will
decline
in
the
needful
Hour
.
'T
is
with
Christians
in
their
last
Passage
from
Earth
to
Heaven
,
as
with
Saint
Peter
walking
upon
the
Waters
to
Christ
:
whilst
his
Faith
was
firm
in
Christ
,
he
went
upon
the
Waves
as
on
the
firm
Land
:
but
upon
the
rising
of
a
Storm
,
his
Faith
sunk
into
Fear
,
and
he
sunk
in
the
Waters
;
till
our
Saviour
upon
his
earnest
Prayer
,
Lord
,
save
me
,
took
hold
of
him
,
and
rais'd
him
with
that
compassionate
Reproof
,
O
thou
of
little
Faith
,
wherefore
didst
thou
doubt
?
The
last
Use
is
,
to
excite
the
Saints
to
die
with
that
Courage
and
Chearfulness
as
becomes
the
Gospel
of
Christ
.
The
Encouragement
of
Joshua
to
the
Israelites
against
the
Giants
that
terrified
them
from
entring
into
the
Land
of
Canaan
,
the
Type
of
Heaven
,
Be
not
afraid
of
them
,
they
are
Bread
for
us
,
we
shall
obtain
an
easy
Conquest
over
them
,
is
applicable
to
this
purpose
:
Do
not
fear
Death
,
the
Enemy
that
interposes
between
us
and
the
true
Canaan
;
for
our
Conflict
shall
be
the
means
of
our
Victory
,
and
triumphant
Possession
of
the
holy
and
blessed
Land
above
.
This
is
very
honourable
to
our
Redeemer
,
and
recommends
Godliness
to
the
Judgment
,
Affections
,
and
Practice
of
others
.
Epist.
Jul.
St.
Basil
tells
of
a
Custom
to
annoint
the
tops
of
Doves
Wings
with
some
fragrant
Liquor
,
that
mixing
in
company
with
other
Doves
,
they
might
by
the
Sent
allure
them
to
follow
to
the
Dove-houses
.
Thus
when
holy
Persons
live
and
die
with
peaceful
Joy
,
those
that
converse
with
them
,
are
drawn
by
that
Fragrance
of
Paradise
to
apply
themselves
to
serious
Religion
.
'T
is
the
Apostle's
consolatory
Advice
to
Believers
,
Not
to
be
sorrowful
for
those
that
sleep
in
JESVS
,
as
those
that
are
without
hope
.
When
Jacob
saw
his
beloved
Son's
Coat
rent
and
stain'd
with
Blood
,
he
abandoned
himself
to
desperate
Sorrow
,
and
continued
mourning
for
his
Death
,
when
Joseph
was
advanc'd
in
Authority
and
Dignity
next
to
Pharaoh
in
the
Kingdom
of
Egypt
.
Thus
when
we
see
the
Garment
of
Mortality
rent
by
Diseases
,
we
mourn
for
departed
Saints
,
as
if
Death
had
absolutely
destroyed
them
,
when
their
Souls
are
reigning
in
Glory
.
This
immoderate
Sorrow
is
an
Heathenish
Passion
,
suitable
to
their
ignorance
of
the
future
happy
State
,
but
very
unbecoming
the
plenary
Assurance
the
Gospel
affords
us
of
it
.
Indeed
for
the
Wicked
to
die
with
fears
and
palpitations
of
heart
,
to
be
surrounded
with
impendent
horrours
,
when
such
a
precipice
and
depth
of
Misery
is
before
them
,
is
very
just
and
reasonable
;
but
for
the
Saints
to
die
uncomfortably
under
inordinate
Fears
,
is
a
disparagement
to
the
Blessed
Hope
establish'd
upon
the
Revelation
of
Life
and
Immortality
by
the
Gospel
.
Now
in
three
things
I
shall
propound
the
Duty
of
dying
Christians
.
1.
To
submit
to
the
Divine
Pleasure
with
resigned
Spirits
,
as
to
the
Means
,
the
Manner
,
and
Time
of
Death
.
God
has
a
Sovereign
Right
and
Dominion
over
us
.
The
present
Life
is
his
most
free
Favour
,
and
he
may
justly
resume
it
when
he
pleases
.
His
Will
should
be
the
first
and
last
Rule
of
ours
.
Whether
he
gently
untwines
the
Band
of
Life
,
or
violently
breaks
it
,
we
must
placidly
,
without
reluctation
,
yield
up
our selves
.
By
what
Means
soever
Death
comes
,
all
second
Causes
are
moved
by
an
impression
from
above
,
in
what
Age
of
Life
soever
;
all
our
Times
are
appointed
by
the
divine
Counsel
:
and
a
Saint
ought
with
that
readiness
and
meek
submission
receive
it
,
as
if
he
heard
an
express
Voice
from
Heaven
calling
him
to
God
,
and
say
in
his
heart
with
Samuel
,
Here
I
am
,
thou
didst
call
me
.
This
is
the
last
act
of
our
Obedience
,
and
very
pleasing
to
God
.
We
read
of
the
marvellous
[
*
](A26786-e8800-b)
*
Ille
exerit
gladium
,
ille
cervicem
,
uno
voto
,
unâ
devotione
:
sub
tanto
non
dicam
humanitatis
,
sed
p●tius
naturae
ipsius
metu
,
lati
sunt
.
Consent
of
Abraham
and
his
Son
Isaac
,
the
Father
to
offer
up
his
Son
,
and
the
Son
his
Life
,
(
that
were
both
the
Gifts
of
God
)
in
compliance
with
the
divine
Command
,
and
from
Heaven
he
declared
his
high
approbation
of
it
.
This
is
to
make
a
Vertue
of
Necessity
,
and
turn
Nature
into
Grace
.
But
discontent
and
reluctancy
,
as
if
our
Lives
were
our
own
,
and
taken
from
us
unjustly
or
unseasonably
,
is
Rebellious
Unthankfulness
,
unbecoming
a
Creature
,
much
more
a
true
Christian
,
who
exchanges
a
perishing
Life
for
that
which
is
eternal
.
2.
To
receive
Death
not
only
with
Patience
,
but
earnest
desires
to
be
with
Christ
.
I
know
Death
is
naturally
unwelcome
.
Our
Saviour
tells
St.
Peter
,
When
thou
art
old
,
another
shall
bind
thee
,
and
lead
thee
where
thou
wouldest
not
:
signifying
his
Martyrdom
.
The
Circumstance
[
when
thou
art
old
]
is
remarkable
,
being
unclothed
,
but
clothed
upon
by
an
immediate
Translation
to
Heaven
,
how
willingly
would
they
leave
this
World
?
But
there
is
a
bitterness
in
Death
that
makes
it
unpleasant
;
and
many
holy
Souls
that
desire
the
Glorious
Liberty
in
Heaven
,
yet
are
loth
to
leave
their
Prison
.
Now
there
are
so
many
Arguments
to
make
the
Saints
desirous
of
dying
,
that
methinks
since
Life
is
chiefly
valued
and
dear
to
them
,
as
it
is
the
way
to
Heaven
,
when
they
are
come
to
that
blessed
end
,
it
should
not
be
longer
desirable
.
What
is
this
lower
World
that
chains
us
so
fast
?
'T
is
the
Devil's
Circuit
wherein
he
ranges
,
seeking
whom
he
may
devour
:
'T
is
the
Theater
of
Contentions
:
The
Low
aspire
to
rise
;
the
Exalted
fear
to
fall
:
The
Poor
envy
the
Rich
,
and
the
Rich
despise
the
Poor
.
'T
is
a
foreign
Country
to
the
Saints
;
and
as
Pilgrims
and
Strangers
,
they
are
liable
to
Reproaches
,
Injuries
,
and
hard
Dealings
from
the
Wicked
,
the
Natives
of
the
Earth
.
What
is
the
present
momentany
Life
that
so
enamours
us
?
'T
is
surrounded
with
Temptations
,
oppress'd
with
Fears
,
ardent
with
irregular
Desires
,
and
continually
spent
in
Vanity
or
Vexation
.
In
Adversity
't
is
depress'd
and
melancholy
;
in
Prosperity
foolish
and
proud
.
'T
is
a
real
Infelicity
under
the
deceitful
appearance
of
Felicity
.
But
above
all
other
Motives
,
the
evil
of
Sin
from
which
we
cannot
be
clearly
exempted
here
,
should
render
Death
desirable
.
The
best
suffer
internal
Divisions
between
the
Law
of
the
Flesh
,
and
the
Law
of
the
Mind
;
as
Rebecca
felt
the
Twins
,
Esau
and
Jacob
,
repugnant
in
her
Womb.
How
hard
is
it
to
be
continually
watching
the
Heart
that
Corruptions
do
not
break
out
,
and
the
Senses
that
Temptations
do
not
break
in
?
How
difficult
to
order
the
Affections
,
to
raise
what
is
drooping
,
and
suppress
what
is
rebellious
?
For
they
are
like
the
People
of
whom
the
Historian
speaks
,
qui
nec
totam
servitutem
pati
possunt
,
nec
totam
libertatem
.
How
many
Enemies
of
our
Salvation
are
lodg'd
in
our
own
bosoms
?
The
Falls
of
the
Saints
give
sad
evidence
of
this
.
If
the
Body
were
unspotted
from
the
World
as
in
the
Creation
of
Man
,
there
might
be
a
just
Plea
of
our
unwillingness
to
part
with
it
,
but
since
it
is
the
incentive
and
instrument
of
Sin
,
we
should
desire
to
be
dissolved
,
that
we
might
be
perfectly
holy
.
Death
is
the
final
Remedy
of
all
the
temporal
and
spiritual
Evils
to
which
we
are
liable
here
.
And
the
Love
of
Christ
should
make
us
willing
to
part
with
all
the
Endearments
of
this
Life
,
nay
desirous
to
enter
into
the
Celestial
Paradise
,
though
we
must
pass
under
the
Angels
Sword
,
the
stroke
of
Death
,
to
come
into
his
Presence
.
He
infinitely
deserves
our
Love
,
for
we
owe
our
Salvation
and
Eternal
Glory
to
the
merit
of
his
Humiliation
,
and
the
power
of
his
Exaltation
.
With
what
earnest
affections
did
St.
Paul
desire
to
be
dissolved
and
to
be
with
Christ
?
Father
,
I
will
that
those
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
they
may
behold
my
Glory
.
Draw
us
,
and
we
will
run
after
thee
:
O
loosen
our
Affections
from
this
World
,
that
we
may
readily
ascend
to
thee
:
they
will
renew
the
Sighs
of
holy
David
in
his
Banishment
,
O
when
shall
we
come
and
appear
before
God!
Lastly
,
To
die
with
Thanksgiving
and
Joy
.
'T
is
usual
to
compare
this
Life
to
a
Voyage
;
The
Scripture
is
the
Chart
that
describes
the
Coasts
we
must
pass
,
and
the
Rocks
we
must
avoid
;
Faith
is
the
Compass
that
directs
the
Course
we
must
steer
;
Love
is
the
Rudder
that
governs
the
Motion
of
the
Ship
;
Hope
fills
the
Sails
:
Now
what
Passenger
does
not
rejoice
at
the
discovery
of
his
Country
where
his
Estate
and
Heart
is
,
and
more
at
the
near
approach
to
the
Port
where
he
is
to
land
?
Is
not
Heaven
the
Country
of
the
Saints
?
Is
not
their
Birth
from
above
,
and
their
tendency
to
their
Original
?
And
is
not
the
blessed
Bosom
of
Christ
their
Port
?
O
what
joyful
Thanksgivings
are
due
to
God
,
when
by
his
Spirit
and
Providence
they
have
happily
finish'd
their
Voyage
through
such
[
†
](A26786-e9100-b)
†
Quamdiu
in
Salo
isto
,
tamdiu
inter
naufragia
.
dangerous
Seas
,
and
are
coming
into
the
Land
of
the
Living
?
How
joyful
was
to
Noah
the
coming
of
the
Dove
with
an
Olive-Branch
,
to
shew
him
the
Deluge
was
asswaged
,
and
the
Time
was
come
of
his
freedom
from
the
troublesom
company
of
Animals
,
and
from
the
straitness
and
darkness
of
the
Ark
,
to
go
forth
and
possess
the
World
?
How
joyful
should
Death
be
to
a
Saint
,
that
comes
like
the
Dove
in
the
evening
,
to
assure
him
the
Deluge
of
Misery
is
ceas'd
,
and
the
time
is
come
of
his
enlargement
from
the
Body
,
his
deliverance
from
the
wretched
sinful
Society
here
,
and
his
possessing
the
Divine
World
?
Holy
Souls
are
immediately
transported
by
the
Angels
to
Christ
,
and
by
him
presented
to
his
Father
,
without
spot
or
wrinkle
,
compleat
in
Holiness
,
and
prepared
for
Communion
with
him
in
Glory
.
How
joyfully
are
they
received
into
Heaven
by
our
Saviour
and
the
blessed
Spirits
?
they
are
the
reward
of
his
Sufferings
,
the
precious
and
dear
purchase
of
his
Blood
:
The
Angels
that
rejoice
at
the
Conversion
of
a
Sinner
,
do
much
more
at
the
Glorification
of
a
Saint
:
and
the
Church
of
the
First-born
who
have
before
us
enter'd
into
Glory
,
have
a
new
accession
of
Joy
,
when
their
younger
Brethren
arrive
to
the
undefiled
immortal
Inheritance
.
And
is
it
not
very
becoming
Believers
joyfully
to
ascend
to
the
Seat
of
Blessedness
,
to
the
happy
Society
that
inspires
mutual
Joys
for
ever
?
For
our
encouragement
there
are
numerous
Instances
of
Believers
that
have
with
Peace
and
Joy
,
though
in
various
degrees
,
past
through
the
dark
Valley
to
the
Inheritance
of
Light
.
Some
have
died
with
more
Joy
than
they
lived
,
the
Inventer
of
the
Harp
and
Organ
,
the
first
Artificer
in
Brass
and
Iron
:
the
one
practised
on
Instruments
of
Musick
,
breathing
harmonious
Sounds
and
Melodies
;
the
other
used
Hammers
and
Anvils
,
making
noise
and
tumult
:
So
in
some
Persons
,
whilst
the
heaviest
Strokes
fell
on
their
Bodies
,
their
Souls
were
ravish'd
with
the
sweetest
Joy
and
Exultation
.
Indeed
't
is
not
thus
always
with
the
Saints
:
for
though
Sin
be
pardoned
,
yet
the
apprehensions
of
Guilt
may
remain
.
When
a
Stream
is
disturbed
,
it
does
not
truly
represent
the
Object
:
When
the
Affections
are
disordered
,
the
Mind
does
not
judg
aright
of
a
Christian's
State
.
A
Serpent
may
hiss
when
it
has
lost
its
Sting
.
Death
may
terrify
when
it
cannot
hurt
us
.
I
doubt
not
but
some
excellent
Saints
have
been
in
anxieties
to
the
last
,
till
their
Fears
were
dispell'd
by
the
actual
fruition
of
Blessedness
.
As
the
Sun
sometimes
sets
in
dark
Clouds
,
and
rises
in
a
glorious
Horizon
.
We
read
our
Evidences
for
Heaven
by
the
Light
of
God's
Countenance
:
his
Image
is
made
visible
in
our
Souls
by
the
illustration
of
his
Spirit
:
and
he
exercises
Prerogative
in
the
dispensation
of
his
Comforts
.
'T
is
his
pleasure
to
bestow
extraordinary
Favours
on
some
,
and
deny
them
to
others
that
are
as
holy
.
But
every
penitent
Believer
has
just
cause
of
Joy
in
Death
:
for
Jesus
Christ
has
reconciled
God
,
destroyed
Satan
,
and
conquered
Death
:
and
the
last
Day
of
his
Life
is
the
first
of
his
Glory
.
FINIS
.
OF
ETERNAL
JUDGMENT
.
BY
WILLIAM
BATES
,
D.D.
LONDON
,
Printed
by
J.
D.
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhil
.
1691.
OF
Eternal
Judgment
.
Acts
17.31
.
Because
he
hath
appointed
a
Day
,
in
the
which
he
will
judg
the
World
in
Righteousness
,
by
that
Man
whom
he
hath
ordained
:
whereof
he
hath
given
Assurance
unto
all
Men
,
in
that
he
raised
him
from
the
dead
.
SAint
Paul
had
this
Title
of
Honour
eminently
conferred
upon
him
,
the
Apostle
of
the
Gentiles
:
This
Office
he
performed
with
persevering
Diligence
,
diffusing
the
Light
of
Life
to
those
that
sate
in
Darkness
,
and
in
the
Shadow
of
Death
.
In
this
Chapter
we
have
recorded
the
Substance
of
his
Sermon
to
the
Athenians
;
wherein
his
admirable
Zeal
and
Prudence
are
remarkable
,
in
the
matter
and
order
of
his
Discourse
,
to
convince
and
perswade
them
to
recive
the
saving
Truth
of
the
Gospel
.
He
first
lays
down
the
Principles
of
natural
Religion
,
to
prepare
them
for
the
more
easy
Belief
of
supernatural
revealed
Religion
.
The
Depravation
of
the
Minds
of
Men
was
in
no
Instance
more
prodigious
than
in
their
vilifying
Conceits
of
the
Deity
:
They
attributed
his
Name
and
Honour
to
various
Idols
,
and
ascribed
to
him
their
own
Figure
,
and
which
was
infinitely
more
unworthy
and
dishonourable
,
their
own
Passions
and
Vices
.
They
adored
their
own
vain
Imaginations
.
The
Idols
of
their
Hearts
were
erected
on
their
Altars
.
Venus
was
a
Goddess
,
because
impure
Love
reigned
in
their
Brests
.
Bacchus
had
religious
Rites
,
because
sensual
Pleasures
,
as
sweet
as
Wine
,
intoxicated
their
Spirits
.
These
Errors
,
as
gross
as
impious
,
were
universal
:
the
Philosophers
themselves
were
not
exempted
from
the
Contagion
.
The
Apostle
therefore
makes
use
of
the
clearest
Arguments
,
to
give
Authority
to
the
plain
conspiring
Voice
of
Nature
,
that
had
so
long
in
vain
recall'd
them
from
Idolatry
to
the
Worship
of
the
only
true
God
.
He
therefore
declares
,
that
the
Divine
Maker
of
all
things
,
the
Father
of
Spirits
,
could
not
be
represented
by
corporeal
and
corruptible
things
,
but
was
to
be
acknowledg'd
and
ador'd
in
a
manner
becoming
his
spiritual
and
infinite
Perfections
.
he
made
all
Nations
of
one
Blood
,
though
distinguish'd
in
their
Habitations
and
Times
,
that
they
might
seek
and
serve
the
one
universal
Creator
.
And
though
the
Pagan
World
for
many
Ages
had
lived
in
an
unnatural
Oblivion
of
God
,
and
he
seem'd
unconcerned
for
their
Violation
of
his
Laws
,
yet
it
was
not
from
the
defect
of
Justice
,
but
the
Direction
of
his
Wisdom
,
that
his
Patience
was
so
long
extended
to
them
.
And
this
he
proves
by
the
new
and
most
express
Declaration
of
his
Will
:
But
now
he
commanded
all
Men
every
where
to
repent
;
because
he
hath
appointed
a
Day
,
in
which
he
will
judg
the
World
in
Righteousness
,
by
the
Man
whom
he
hath
ordained
:
whereof
he
hath
given
Assurance
to
all
Men
,
in
that
he
raised
him
from
the
Dead
.
In
the
Words
,
the
Eternal
Counsels
of
God
are
revealed
in
two
great
things
.
1.
The
determining
a
time
wherein
he
will
righteously
judg
the
World
:
He
hath
appointed
a
Day
.
2.
The
Designation
of
the
Person
by
whom
he
will
perform
that
eminent
part
of
Soveraignty
:
by
Jesus
Christ
,
whom
he
hath
raised
from
the
dead
.
In
order
to
the
handling
of
the
main
Point
,
it
is
requisite
to
premise
briefly
some
Propositions
.
1.
That
God
is
the
Universal
Monarch
of
the
World
,
and
has
supreme
Authority
to
govern
reasonable
Creatures
,
antecedent
to
their
Election
and
Consent
.
The
Psalmist
calls
to
the
Heathens
,
Know
ye
that
the
Lord
is
God
:
that
is
,
the
most
glorious
Being
,
and
absolute
Sovereign
;
for
it
is
he
that
made
us
,
and
not
we
our selves
.
He
formed
all
things
by
his
Almighty
Goodness
,
and
is
King
by
Creation
.
2.
The
two
principal
and
necessary
parts
of
his
Soveraignty
are
,
to
give
Laws
for
the
ruling
of
his
Subjects
,
and
to
pass
final
Judgment
upon
them
for
their
Obedience
or
Disconformity
to
his
Precepts
.
Mere
natural
Agents
are
regulated
by
a
wise
Establishment
,
that
is
the
Law
of
their
Creation
.
The
Sun
and
Stars
are
moved
according
to
the
just
Points
of
their
Compass
.
The
Angels
are
under
a
Law
in
Heaven
,
and
obey
his
Commandments
.
The
Humane
Nature
of
Christ
,
though
advanced
to
the
highest
capacity
of
a
Creature
,
yet
received
a
Law
.
And
his
whole
Work
upon
Earth
for
our
Salvation
,
was
an
Act
of
Obedience
to
the
Will
of
God
.
If
a
Prince
out
of
affection
to
his
Friend
will
leave
his
own
Dominions
,
and
live
privately
with
him
in
a
foreign
Country
,
he
must
be
subject
to
the
Laws
of
that
Place
.
Indeed
it
is
not
conceivable
that
a
Creature
should
be
without
a
Law
;
for
this
is
to
make
it
supreme
and
independent
:
Supreme
,
in
not
being
liable
to
a
superior
Power
to
confine
and
order
it
;
Independent
,
as
to
its
Being
and
Operations
;
for
Dependance
necessarily
infers
Subjection
.
There
is
a
visible
connexion
between
those
Titles
;
The
Lord
is
our
Judg
,
the
Lord
is
our
Law-giver
,
the
Lord
is
our
King
.
And
sometimes
in
Scripture
his
Soveraignty
is
intimated
in
the
Title
of
Judg
:
thus
in
that
humble
Expostulation
of
Abraham
for
Sodom
;
Shall
not
the
Judg
of
all
the
World
do
right
?
He
addresses
his
Request
to
God
under
that
Title
,
to
soften
his
Power
,
and
incline
his
Clemency
to
save
the
Wicked
for
their
sakes
who
were
comparatively
Righteous
,
that
is
,
innocent
of
their
crying
Sins
.
3.
As
his
right
to
govern
and
judg
the
World
is
natural
,
so
are
his
Attributes
,
his
Wisdom
,
Holiness
,
Justice
and
Power
,
that
qualify
and
render
him
most
worthy
to
exercise
this
Government
.
These
are
finite
separable
Qualities
in
Angels
or
Men
,
but
essential
Perfections
to
the
Deity
.
'T
is
more
rational
to
conceive
that
things
may
be
congeal'd
by
the
heat
of
Fire
,
or
turn'd
black
by
whiteness
,
than
that
the
least
act
of
Injustice
can
be
done
by
the
righteous
Lord
.
The
Apostle
rejects
with
extreme
detestation
,
the
blasphemous
Charge
of
Unrighteousness
in
God's
Proceedings
:
Is
God
unrighteyus
that
taketh
Vengeance
?
God
forbid
:
For
then
how
shall
God
judg
the
World
?
He
may
as
soon
renounce
his
Nature
,
and
cease
to
be
God
,
for
as
such
he
is
necessarily
Judg
of
the
World
,
as
violate
his
own
Perfections
in
his
judicial
proceedings
with
us
.
4.
God
being
invisible
in
his
own
Nature
,
hath
most
wisely
ordained
the
last
Judgment
of
the
World
to
be
transacted
by
a
visible
Person
:
because
Men
are
to
be
judged
,
and
the
whole
process
of
Judgment
with
them
,
will
be
for
things
done
in
the
Body
.
The
Person
appointed
for
this
Great
Work
,
is
Jesus
Christ
the
Son
of
God
united
to
the
Humane
Nature
.
The
Father
judgeth
no
Man
:
Not
as
if
he
descended
from
the
Throne
,
and
devested
himself
of
his
Supremacy
,
but
not
immediately
;
but
hath
committed
all
Judgment
to
the
Son
.
And
it
follows
,
As
the
Father
hath
Life
in
himself
,
so
hath
he
given
to
the
Son
to
have
Life
in
himself
:
And
hath
given
him
Authority
to
execute
Judgment
also
,
because
he
is
the
Son
of
Man
;
that
is
,
in
the
quality
of
Mediator
,
for
the
reward
of
his
Sufferings
.
The
quality
of
this
Office
requires
no
less
Person
for
the
discharge
of
it
,
than
the
Son
of
God
.
1.
Upon
the
account
of
its
superlative
Dignity
.
No
mere
Creature
is
capable
of
such
a
glorious
Commission
.
To
pass
a
Sovereign
Sentence
upon
Angels
and
Men
,
is
a
Royalty
reserv'd
for
God
himself
.
We
read
that
no
Man
in
Heaven
or
Earth
was
able
to
open
the
Sealed
Book
of
his
Eternal
Counsels
,
as
unsearchable
as
deep
:
only
Jesus
Christ
who
was
in
the
Bosom
of
the
Father
,
the
Seat
of
his
Counsels
and
Compassions
,
and
was
acquainted
with
all
his
Glorious
Secrets
,
could
unfold
the
Order
of
the
Divine
Decrees
about
the
Church
.
And
if
no
Creature
was
worthy
to
be
admitted
into
God's
Counsel
,
much
less
to
be
taken
into
his
Throne
.
The
Eternal
Son
,
the
express
Image
of
his
Person
,
is
alone
fit
to
be
his
authorised
Representative
in
Judgment
.
Our
Saviour
declares
,
that
the
Father
invested
the
Son
with
this
Regal
Power
,
that
all
Men
should
honour
the
Son
,
as
they
honour
the
Father
.
2.
Upon
the
account
of
the
immense
Difficulty
,
no
mere
Creature
is
able
to
discharge
it
.
To
judg
the
World
,
includes
two
things
:
1.
To
pass
a
righteous
and
irrevocable
Judgment
upon
Men
for
all
Things
done
in
this
Life
.
2.
The
actual
execution
of
the
Sentence
.
And
for
this
no
less
than
infinite
Wisdom
,
and
infinite
Power
are
necessary
.
If
a
select
number
of
Angels
of
the
highest
Order
were
deputed
,
yet
they
could
not
manage
the
judicial
Trial
of
one
Man
:
For
besides
the
innumerable
Acts
and
Omissions
in
one
Life
,
the
Secrets
of
the
Heart
,
from
whence
the
guilt
or
goodness
of
Moral
Actions
is
principally
derived
,
are
not
open
to
them
.
He
alone
that
discerns
all
Things
,
can
require
an
account
of
all
.
3.
The
Son
of
Man
is
invested
with
this
high
Office
as
the
Reward
of
his
Sufferings
.
We
must
distinguish
between
the
essential
and
oeconomical
Power
of
Christ
.
The
Son
of
God
,
considered
in
his
Divine
Nature
,
has
an
original
Power
of
Judgment
equal
with
the
Father
;
but
considered
as
Mediator
,
has
a
Power
by
delegation
.
In
the
quality
of
the
Son
of
Man
,
he
is
inferior
in
Dignity
to
the
Father
.
The
Apostle
declares
this
in
that
scale
of
Subordination
,
of
the
Creatures
to
Believers
,
and
of
Believers
to
Christ
,
and
of
Christ
to
God
.
All
things
are
yours
,
and
you
are
Christ's
,
and
Christ
is
God's
.
And
observing
the
beautiful
Order
that
arises
from
the
superiority
and
dependance
between
Things
,
he
saith
,
The
Head
of
every
Man
is
Christ
,
and
the
Head
of
the
Woman
is
the
Man
,
and
the
Head
of
Christ
is
God
.
Now
this
Power
by
Commission
was
conferr'd
upon
him
as
the
Reward
of
his
Sufferings
.
The
Apostle
expresly
declares
it
,
that
Christ
being
in
the
Form
of
God
,
and
without
any
usurpation
truly
equal
to
him
in
Divine
Perfections
and
Majesty
,
humbled
himself
,
and
became
obedient
to
the
Death
of
the
Cross.
Wherefore
God
hath
highly
exalted
him
,
and
given
him
a
Name
above
every
Name
:
that
at
the
Name
of
Jesus
every
Knee
should
bow
,
of
Things
in
Heaven
,
and
Things
in
Earth
,
and
Things
under
the
Earth
;
and
that
every
Tongue
should
confess
that
Jesus
Christ
is
Lord
,
to
the
Glory
of
God
the
Father
.
His
victorious
Sufferings
are
the
Titles
to
his
Triumphs
;
his
being
so
ignominiously
depress'd
and
condemn'd
by
Men
,
is
the
just
reason
of
his
advancement
to
judg
the
World
.
5.
There
is
a
Day
appointed
wherein
the
Son
of
Man
will
appear
in
sensible
Glory
,
and
exercise
his
judicial
Power
upon
Angels
and
Men.
He
is
now
seated
at
the
right
Hand
of
the
Majesty
on
High
,
and
the
Celestial
Spheres
are
under
his
Feet
:
Universal
Nature
feels
the
power
of
his
Scepter
:
He
reigns
in
the
Hearts
of
the
Saints
by
his
Word
and
Spirit
,
and
restrains
the
Fury
of
his
Enemies
in
what
degrees
he
pleases
:
but
still
his
Servants
are
in
distress
,
and
his
rebellious
Enemies
insolently
break
his
Laws
;
and
the
Curtains
of
Heaven
conceal
his
Glory
from
us
:
therefore
a
Time
is
prefix'd
,
when
in
the
face
of
the
World
he
will
make
an
eternal
difference
by
Rewards
and
Punishments
between
the
Righteous
and
the
Wicked
,
and
his
Government
shall
have
its
compleat
and
glorious
Issue
.
This
is
stiled
the
Judgment
of
the
Great
Day
.
1.
With
respect
to
the
appearance
of
the
Judg.
When
the
Law
was
given
from
Mount
Sinai
,
the
Mountain
was
covered
with
Fire
,
and
the
Voice
of
God
as
loud
as
Thunder
proclaimed
it
from
the
midst
of
the
Flames
,
so
that
the
whole
Army
of
the
Israelites
was
prostrate
on
the
Plain
,
struck
with
a
sacred
Horror
,
and
almost
dead
at
the
amazing
Sights
and
Sounds
.
From
hence
't
is
said
,
that
in
his
right
Hand
was
a
fiery
Law
.
And
if
the
Law-giver
appear'd
in
such
terrible
Majesty
at
the
proclaiming
the
Law
,
how
much
more
when
he
shall
come
to
revenge
the
Transgressions
of
it
?
'T
is
set
forth
in
Scripture
in
the
most
lofty
and
magnificent
Expressions
:
He
shall
come
in
his
Father's
Glory
,
and
his
own
Glory
,
and
the
Glory
of
the
Angels
.
A
devouring
Fire
shall
go
before
him
,
to
consume
all
the
Works
of
the
Universe
.
He
shall
descend
from
the
highest
Heavens
,
glorious
in
the
attendance
of
innumerable
Angels
,
but
more
in
his
own
Majesty
,
and
sit
on
a
radiant
Throne
high
above
all
.
2.
'T
is
great
,
with
respect
to
the
appearance
of
those
who
are
to
be
judg'd
:
All
the
Apostate
Angels
,
and
the
universal
Progeny
of
Adam
.
The
bowels
of
the
Earth
,
and
the
bottom
of
the
Sea
,
and
all
the
Elements
shall
give
up
the
Dead
.
The
mighty
Angels
,
the
winged
Ministers
of
Justice
,
shall
fly
to
all
Parts
,
and
attach
the
Wicked
to
bring
them
as
miserable
Prisoners
before
that
high
Tribunal
.
And
those
blessed
powerful
Spirits
shall
congregate
the
Righteous
,
to
present
them
at
his
right
Hand
.
3.
'T
is
great
with
respect
to
what
shall
be
then
done
:
He
shall
perform
the
most
glorious
and
consummate
act
of
his
Regal
Office
,
after
a
righteous
Trial
pronounce
Judgment
,
upon
which
the
eternal
Destiny
of
the
World
depends
.
And
immediately
the
Saints
shall
ascend
with
him
to
the
everlasting
Mansions
of
Glory
,
and
the
Wicked
shall
be
swallowed
up
in
the
fiery
Gulph
for
ever
.
To
define
the
particular
Time
when
this
shall
be
accomplish'd
,
is
beyond
the
knowledg
of
the
Angels
of
highest
Dignity
.
'T
is
inter
Arcana
Imperii
,
among
the
Secrets
of
the
Kingdom
of
Heaven
.
'T
is
observable
that
God
has
revealed
the
Times
precisely
wherein
some
great
Events
should
come
to
pass
:
after
how
many
Years
the
Israelites
should
be
freed
from
Egyptian
Bondage
:
after
what
space
of
Time
they
should
be
restored
from
the
Captivity
of
Babylon
:
when
the
Messiah
should
die
for
the
expiation
of
Sin
:
but
there
is
no
designation
by
certain
Characters
of
the
particular
Day
,
nor
Year
,
nor
Age
,
in
any
Prophecy
,
of
our
Saviour's
coming
to
Judgment
.
And
of
this
an
Account
may
be
given
.
The
special
End
of
those
Predictions
was
,
that
those
who
lived
to
see
their
accomplishment
,
notwithstanding
the
seeming
Impossibilities
,
might
believe
the
Truth
and
Power
of
God
to
fulfil
the
Revelation
of
his
Purposes
for
the
Time
to
come
.
But
at
the
last
Day
,
all
the
Promises
and
Threatnings
will
be
fulfilled
,
nothing
will
remain
to
be
the
Object
of
Faith
;
and
consequently
it
was
superfluous
to
declare
the
certain
Time
,
since
the
exact
accomplishment
of
it
according
to
the
Prediction
,
will
neither
be
useful
to
confirm
Believers
,
or
convert
Infidels
.
Lastly
,
The
Resurrection
of
Jesus
Christ
is
the
most
convincing
and
commanding
Evidence
of
this
Doctrine
,
that
he
shall
judg
the
World
.
For
he
was
charged
with
Blasphemy
deserving
of
Death
for
this
Testimony
:
I
say
unto
you
,
hereafter
shall
you
see
the
Son
of
Mand
sitting
on
the
right
Hand
of
Power
,
and
coming
in
the
Clouds
of
Heaven
.
He
dedicated
Martyrdom
in
his
own
Sufferings
.
Now
God
in
raising
him
from
the
Dead
,
confirmed
the
Truth
of
his
Testimony
by
that
visible
Miracle
,
and
the
belief
of
it
converted
the
World
to
Christianity
.
I
will
now
proceed
to
illustrate
and
prove
the
main
Point
,
which
is
this
:
That
God
will
judg
the
World
in
Righteousness
by
Jesus
Christ
.
The
Mediator
,
who
shall
be
Judg
in
the
Union
of
both
Natures
,
considered
as
the
Son
of
God
,
is
essentially
Holy
and
Righteous
;
and
considered
as
the
Son
of
Man
,
was
holy
,
harmless
,
undefiled
,
and
separate
from
Sinners
.
In
him
all
Vertues
shin'd
in
their
absolute
Purity
:
and
who
is
so
worthy
and
qualified
to
reward
Holiness
and
punish
Wickedness
,
as
the
holy
One
of
God
?
'T
is
said
of
him
,
Thou
hast
loved
Righteousness
,
and
hated
Iniquity
,
therefore
thy
God
hath
anointed
thee
with
Oil
of
gladness
above
thy
Fellows
:
Consecrated
him
to
the
Regal
Office
,
and
enrich'd
his
humane
Nature
with
Endowments
suitable
to
it
.
'T
was
prophesied
of
him
,
The
Spirit
of
the
Lord
shall
rest
upon
him
,
the
Spirit
of
Wisdom
and
Vnderstanding
,
the
Spirit
of
Counsel
and
Might
,
the
Spirit
of
Knowledg
,
and
of
the
Fear
of
the
Lord
;
and
shall
make
him
of
quick
understanding
in
the
Fear
of
the
Lord
,
and
He
shall
not
judg
after
the
sight
of
his
Eyes
,
neither
reprove
after
the
hearing
of
his
Ears
.
But
with
Righteousness
shall
he
judg
the
Poor
,
and
reprove
with
Equity
.
Humane
Judgments
are
often
unrighteous
from
vicious
Respects
and
Affections
that
pervert
the
Will
,
or
fair
appearances
that
deceive
the
Understanding
:
by
Gifts
or
Guile
,
Innocence
is
cast
,
and
Guilt
acquitted
:
but
the
Judg
of
the
World
is
inflexible
to
Partiality
,
and
all
things
are
entirely
open
to
his
sight
.
In
the
Act
of
Judgment
he
is
represented
sitting
on
a
white
Throne
,
The
Righteousness
of
God's
Judicial
Proceedings
will
appear
by
considering
three
Things
.
-
I.
The
Equity
of
his
Law
,
the
Rule
of
the
great
and
final
Judgment
.
-
II.
The
Evidence
of
the
Facts
and
Matter
,
which
shall
be
produc'd
as
the
Reason
of
the
Judgment
.
-
III.
The
Impartiality
of
the
Sentence
.
I.
The
Equity
of
the
Law
which
shall
be
the
Rule
of
the
last
Judgment
.
This
will
appear
by
considering
the
Law
of
Nature
,
and
the
Law
of
Faith
,
in
their
Precepts
and
Penalties
,
annex'd
to
enforce
the
Observation
of
them
.
1.
The
Law
of
Nature
,
which
is
the
Rule
of
Mans
Duty
,
will
be
the
Rule
of
Judgment
:
for
without
the
Law
there
is
no
Transgression
;
and
consequently
a
Person
is
unaccountable
for
his
Actions
.
This
Law
is
composed
of
such
Rules
as
are
most
becoming
the
wise
and
gracious
Creator
to
give
,
and
the
reasonable
Creature
to
receive
and
obey
:
for
they
entirely
agree
and
concenter
in
his
Glory
and
the
Good
of
his
Subjects
.
The
Apostle
adorns
the
Law
with
the
most
excellent
Elogy
,
't
is
Holy
,
Just
,
and
Good
.
Holy
,
The
Law
is
just
,
as
it
directs
us
how
to
demean
our selves
in
our
various
Relations
.
Justice
is
the
Cement
of
Societies
,
without
which
they
disband
and
fall
into
Confusion
.
And
the
Sum
of
the
Law
is
virtually
comprized
in
one
Rule
,
to
do
to
others
as
we
would
they
should
do
to
us
,
than
which
nothing
is
more
equal
.
'T
is
good
to
Man
that
keeps
it
,
commanding
nothing
but
what
is
influential
upon
his
Well-being
here
and
for
ever
.
It
does
not
infringe
his
true
Freedom
,
but
allows
him
unstain'd
Delights
,
and
enjoins
what
is
proper
to
advance
and
secure
his
Dignity
,
Felicity
and
Perfection
.
It
forbids
every
thing
that
defiles
and
debases
him
,
and
causes
a
degeneration
from
his
native
Excellency
.
If
we
prescind
in
our
thoughts
the
sacred
Authority
of
the
Law-giver
,
all
the
Precepts
of
the
Law
for
their
moral
Goodness
,
deserve
our
esteem
and
choice
,
and
entire
observation
.
The
sanctified
Mind
approves
them
universally
.
I
esteem
all
thy
Precepts
concerning
all
things
to
be
right
,
saith
holy
David
.
Nay
,
in
the
Wicked
there
is
an
intellectual
assent
to
the
Goodness
of
the
Law
,
though
the
corrupt
Will
doth
not
embrace
it
:
there
are
some
Inclinations
and
Wishes
to
obey
it
,
but
controul'd
by
vicious
Desires
.
'T
is
said
of
the
convinced
Sinner
,
Thou
knowest
his
Will
,
and
approvest
the
things
that
are
more
excellent
.
It
may
be
objected
,
That
the
Law
being
pure
,
and
Man
in
a
frail
state
,
surrounded
with
innumerable
Temptations
,
to
require
perfect
Obedience
from
him
,
and
condemn
him
for
his
Failings
,
seems
hard
.
The
Law
lays
a
restraint
upon
all
the
Senses
,
and
forbids
all
fleshly
Lusts
:
this
may
be
easy
to
separate
Souls
,
but
for
Men
to
live
in
the
Body
,
as
if
they
were
out
of
it
,
to
be
always
vigilant
against
the
insinuations
or
attacks
of
Sin
,
is
impossible
.
Thus
the
Carnal
Mind
is
apt
with
some
colour
,
to
traduce
the
Righteousness
of
God's
Government
.
But
it
will
be
clearly
vindicated
,
by
considering
;
(
1.
)
The
Law
supposes
Man
in
a
state
of
integrity
,
furnish'd
with
sufficient
Power
to
comply
with
every
Precept
,
though
free
to
fall
from
his
Duty
and
Happiness
.
To
command
absolute
Impossibilities
,
is
tyrannical
,
and
utterly
inconsistent
with
the
Nature
of
the
Blessed
God
.
(
2.
)
The
first
Man
wilfully
transgress'd
the
Law
,
and
lost
his
Holiness
:
And
Nature
being
poison'd
in
the
Fountain
,
is
corrupt
in
all
the
descendants
from
him
.
Mankind
was
justly
degraded
in
rebellious
Adam
,
and
is
destitute
of
spiritual
Strength
to
perform
all
that
the
Law
requires
.
(
3.
)
This
disability
is
vicious
and
culpable
,
and
can
be
no
pretence
against
the
Rights
of
the
Law-giver
.
A
natural
disability
from
the
want
of
requisite
Faculties
is
a
just
excuse
.
'T
is
no
Fault
that
a
Man
cannot
stop
the
Sun
,
as
Joshua
did
;
nor
calm
a
Tempest
,
as
our
Saviour
did
by
his
Word
.
But
the
disability
that
arises
from
a
depraved
disposition
,
renders
a
Person
more
guilty
.
And
this
is
the
present
Case
.
The
Will
of
Man
is
disobedient
and
perverse
,
and
as
soon
as
it
can
exercise
Election
,
chooses
Evil
;
and
by
custom
in
Sin
becomes
more
hardened
and
obstinate
.
And
from
hence
the
Prophet
charges
the
contumacious
Jews
;
Behold
their
Ear
is
uncircumcised
,
and
they
cannot
hearken
.
Were
they
uncapable
of
hearing
the
Divine
Commands
?
No
;
but
the
Word
of
the
Lord
was
to
them
a
Reproach
,
they
had
no
delight
in
it
.
And
our
Saviour
upbraids
the
Pharisees
,
How
can
ye
believe
,
which
receive
Honour
one
of
another
,
and
seek
not
the
Honour
that
comes
from
God
only
?
They
were
in
high
reputation
for
their
Holiness
,
which
made
it
impossible
for
them
in
an
humble
penitent
manner
to
submit
to
our
Saviour
.
In
short
,
the
primary
end
of
the
Law
was
the
Happiness
of
Man
in
the
performance
of
his
Duty
;
and
his
first
Sin
,
and
consequent
Impotence
to
fulfil
it
,
was
by
his
own
fault
.
As
the
Obliquity
of
a
Line
cannot
be
ascrib'd
to
the
strait
Rule
,
but
to
the
Error
of
the
Hand
that
draws
it
.
And
from
hence
't
is
clear
,
that
if
God
should
with
a
terrible
exactness
require
of
Men
unsinning
Obedience
upon
the
pain
of
Damnation
,
he
could
not
be
tax'd
with
Unrighteousness
.
2.
But
God
has
been
pleased
to
mitigate
and
allay
the
Severity
of
the
Law
by
the
Gospel
;
so
that
although
the
least
breach
of
it
makes
a
Person
an
Offender
and
obnoxious
to
Judgment
,
yet
the
Law
of
Faith
propounds
such
merciful
Conditions
to
the
Guilty
,
that
upon
the
performance
of
them
,
they
may
plead
their
Pardon
seal'd
with
the
Blood
of
their
Redeemer
,
and
shall
be
saved
and
crown'd
in
the
Day
of
Judgment
.
We
are
commanded
so
to
speak
and
do
,
as
they
that
shall
be
judged
by
the
Law
of
Liberty
.
Thus
the
Gospel
is
stiled
,
in
that
it
frees
the
Conscience
,
though
not
from
the
Obedience
,
yet
from
the
Terrors
and
Condemnation
of
the
Law
;
for
there
was
not
the
least
signification
of
Mercy
by
it
.
But
in
the
Gospel
,
the
Grace
of
God
most
illustriously
appears
.
(
1.
)
In
that
when
our
Innocence
was
lost
,
there
may
be
a
renovation
of
the
Sinner
by
Repentance
:
to
which
the
plenary
Pardon
of
Sin
is
assured
,
Wash
ye
,
make
ye
clean
,
put
away
the
evil
of
your
Doings
from
before
mine
Eyes
:
Cease
to
do
evil
,
and
learn
to
do
well
,
saith
the
Lord
:
and
though
your
Sins
be
as
Scarlet
,
they
shall
be
white
as
Snow
;
though
they
be
red
like
Crimson
,
they
shall
be
white
like
Wooll
.
God
will
not
pardon
those
who
forgive
and
flatter
themselves
in
their
Sins
;
but
those
who
confess
and
forsake
them
,
shall
find
Mercy
.
(
2.
)
Sincerity
of
Obedience
is
accepted
where
Perfection
is
wanting
.
When
a
Person
with
consent
of
Heart
and
serious
Endeavours
strives
to
obey
the
holy
Will
of
God
,
without
the
exception
of
any
known
Duty
,
or
the
indulgence
of
any
Sin
,
God
will
spare
him
,
as
a
Father
spares
his
Son
that
serves
him
.
'T
is
not
so
much
the
Matter
as
the
Allowance
that
makes
Sin
deadly
.
Where
there
is
guile
in
the
Heart
,
it
will
be
severely
imputed
.
'T
is
not
according
to
some
particular
Acts
of
Sin
,
but
the
Tenor
of
the
Life
,
that
the
state
of
Men
will
be
decided
.
(
3.
)
Unfeigned
Faith
in
the
Lord
Jesus
,
that
is
,
such
a
belief
of
the
Truth
and
Goodness
of
his
Promises
,
as
induces
us
to
receive
him
as
our
Prince
and
Saviour
,
as
purifies
the
Conscience
,
the
Heart
and
Life
,
will
free
us
from
Hell
,
and
entitle
us
to
Heaven
,
according
to
the
Covenant
of
Grace
.
In
short
,
the
final
Resolution
of
a
Man's
Trial
and
Case
will
be
this
;
either
he
has
performed
the
gracious
Conditions
of
the
Gospel
,
and
he
shall
be
saved
;
or
rejected
them
,
and
he
shall
be
damned
.
If
it
be
objected
,
that
the
Terms
of
Evangelical
Justification
,
though
in
themselves
comparatively
easy
,
yet
are
of
impossible
performance
to
Men
in
their
natural
sinful
State
.
The
Answer
is
clear
:
1.
That
although
the
natural
Man
be
dead
in
Sin
,
without
spiritual
strength
to
resolve
and
perform
his
Duty
,
and
holy
heat
of
desires
to
it
;
and
nothing
is
alive
in
him
but
his
corrupt
Passions
,
that
are
like
Worms
generated
in
a
Carcass
;
yet
by
the
Grace
that
is
offered
in
the
Gospel
,
he
may
be
enabled
to
perform
the
Conditions
of
it
:
for
in
this
the
Gospel
excels
the
Law
,
the
Law
discovers
Sin
,
but
affords
no
degrees
of
supernatural
Power
to
subdue
it
,
and
directs
to
no
Means
for
the
expiation
of
its
Guilt
▪
As
the
Fire
in
the
Bush
discovered
the
Thorns
without
consuming
them
.
But
the
sanctifying
Spirit
,
Life
and
Power
,
is
the
concomitant
of
the
Gospel
,
as
St.
Peter
declares
,
With
the
preaching
of
the
Gospel
the
Holy
Ghost
was
sent
down
from
Heaven
.
If
ye
that
are
evil
,
know
how
to
give
good
things
to
your
Children
;
how
much
more
shall
your
Heavenly
Father
give
the
Holy
Spirit
to
those
that
ask
it
?
2.
From
hence
it
follows
,
that
't
is
from
the
perverseness
of
the
Will
,
and
the
love
of
Sin
,
that
Men
do
not
obey
the
Gospel
.
For
the
Holy
Spirit
never
withdraws
his
gracious
assistance
,
till
resisted
,
grieved
,
and
quenched
by
them
.
It
will
be
no
excuse
,
that
Divine
Grace
is
not
conferr'd
in
the
same
eminent
degree
upon
some
as
upon
others
that
are
converted
:
for
the
Impenitent
shall
not
be
condemned
for
want
of
that
singular
powerful
Grace
that
was
the
Priviledg
of
the
Elect
,
but
for
receiving
in
vain
that
measure
of
common
Grace
that
they
had
.
If
he
that
received
one
Talent
had
faithfully
improved
it
,
he
had
been
rewarded
with
more
,
but
upon
the
slothful
and
ingrateful
neglect
of
his
Duty
,
he
was
justly
deprived
of
it
,
and
cast
into
a
Dungeon
of
Horror
,
the
Emblem
of
Hell
.
The
Sentence
of
the
Law
has
its
full
force
upon
impenitent
Sinners
,
with
intolerable
aggravations
for
neglecting
the
Salvation
of
the
Gospel
.
Concerning
the
Heathens
,
the
Scripture
declares
,
1st
.
That
although
the
Law
publish'd
by
Moses
was
not
communicated
to
them
,
yet
there
was
a
silent
,
though
less
perfect
Impression
of
it
in
their
Hearts
.
The
Law
of
Nature
in
the
fundamental
Precepts
of
Religion
,
and
Society
,
and
Temperance
,
was
better
known
than
obeyed
by
them
.
Therefore
the
Apostle
endites
them
for
atrocious
Crimes
,
Who
knowing
the
Judgment
of
God
,
that
they
which
commit
such
things
are
worthy
of
Death
;
not
only
commit
the
same
,
but
have
pleasure
in
them
that
do
them
.
And
at
the
last
Day
,
As
many
as
have
sinned
without
the
Law
,
as
delivered
to
the
Jews
,
shall
be
judged
and
perish
,
not
according
to
that
Law
of
Moses
,
but
the
Law
of
Nature
that
obliged
them
to
do
Good
,
and
restrain
themselves
from
Evil
;
of
which
the
counterpart
was
not
totally
deleted
in
their
Hearts
.
2dly
.
Although
the
Revelation
of
Christ
in
his
Person
,
Office
and
Benefits
,
is
not
by
the
preaching
of
the
Gospel
(
that
is
necessary
for
the
begetting
of
Faith
)
extended
to
all
Nations
;
yet
the
Grace
of
the
Redeemer
is
so
far
universal
,
that
upon
his
account
the
indulgent
Providence
of
God
invited
the
Heathens
to
Repentance
.
His
renewed
Benefits
that
sweetned
their
Lives
,
We
are
next
to
consider
the
Sanction
of
the
Law
that
enforces
Obedience
;
and
it
will
appear
that
God
is
not
extream
,
but
wisely
and
justly
ordained
Eternal
Death
to
be
the
punishment
of
Sin
.
This
will
appear
by
considering
,
1.
The
end
of
the
Sanction
is
to
preserve
the
Authority
of
the
Law
in
its
full
vigour
,
to
render
it
most
solemn
and
awful
;
and
consequently
't
is
the
wisdom
of
the
Law-giver
,
to
ordain
a
Punishment
so
heavy
,
as
to
overpoise
all
Temptations
that
might
otherwise
induce
the
Subjects
to
transgress
its
Precepts
.
Therefore
to
Adam
,
the
first
and
second
Death
was
threatned
upon
his
Disobedience
;
and
Fear
,
as
a
Sentinel
,
was
planted
in
his
Breast
,
that
no
guilty
Thought
,
no
irregular
Desire
,
no
deceitful
Suggestion
should
enter
to
break
the
Tables
of
the
Law
deposited
therein
.
Now
since
,
notwithstanding
the
threatning
,
Man
was
so
easily
seduced
by
the
insinuations
of
the
Tempter
to
break
the
Law
,
and
disorder
the
Government
of
God
in
the
World
,
't
is
evident
that
such
a
Restraint
was
not
over-rigorous
to
secure
his
Obedience
.
I
shall
not
insist
on
what
is
sadly
visible
since
the
first
Apostacy
,
that
there
is
in
Mankind
such
a
prodigious
propensity
to
sensual
things
,
that
without
the
fear
of
Hell
,
no
Arguments
are
strong
enough
to
prevent
the
bold
violation
of
the
Divine
Law
.
2.
'T
is
consented
to
by
common
Reason
,
—
Adsit
Regula
peccatis
,
quae
poenas
irroget
aequas
.
Horat.
that
there
ought
to
be
a
proportion
between
the
quality
of
the
Offence
,
and
the
degrees
of
the
Punishment
.
Justice
takes
the
Scales
into
its
hand
before
it
takes
the
Sword
.
Now
Sin
against
God
is
of
such
an
immense
Guilt
,
that
an
eternal
Punishment
is
but
equivalent
to
it
.
This
will
appear
by
considering
,
(
1.
)
The
Perfections
of
the
Law-giver
,
who
is
infinitely
above
us
.
One
Act
of
Sin
is
Rebellion
against
God
,
and
includes
in
it
the
contempt
of
his
Majesty
,
before
whom
the
highest
Angels
cover
their
Faces
with
Reverence
and
Adoration
,
cover
their
Feet
,
as
unworthy
that
he
should
behold
them
:
the
contradiction
of
his
Holiness
that
is
his
peculiar
Glory
:
the
denial
of
his
Omniscience
and
Omnipresence
,
as
if
he
were
confin'd
to
the
superior
World
,
provoking
him
to
Jealousy
,
as
if
we
were
stronger
than
he
.
(
2.
)
If
we
consider
the
Obligations
of
the
reasonable
Creatures
to
obey
his
Commands
,
the
guilt
of
Sin
rises
prodigiously
.
They
were
made
by
his
Power
,
with
this
special
character
of
Excellency
,
according
to
his
Image
:
they
were
happy
in
his
Love
:
they
were
endowed
with
intellectual
Faculties
capable
to
understand
and
consider
their
Obligations
to
their
bountiful
Lord
.
From
hence
it
appears
that
Sin
is
the
most
unnatural
Rebellion
against
God
,
and
in
it
there
is
a
concurrence
of
Impiety
,
Ingratitude
,
Perfidiousness
,
and
whatever
may
inhance
a
Crime
to
an
excess
of
Wickedness
.
(
3.
)
The
meanness
of
the
Motives
that
induce
Men
to
prefer
the
pleasing
their
depraved
Appetites
before
Obedience
to
his
sacred
Will
,
extreamly
aggravates
the
Offence
.
Of
this
we
have
a
convincing
Instance
in
the
first
Sin
committed
upon
Earth
.
Deceitful
Curiosity
,
flattering
Pride
,
a
secret
pleasure
of
acting
according
to
his
Will
,
join'd
with
the
low
attractives
of
Sense
,
blinded
and
transported
Adam
to
eat
the
Mortal
Fruit
,
against
the
express
Command
of
God
.
And
ever
since
,
the
vanishing
shadows
of
Honour
,
or
Gain
,
or
Pleasure
,
are
the
only
perswasives
to
Sin
.
And
what
can
be
more
provoking
,
than
for
a
Trifle
to
transgress
the
Law
of
God
,
and
equally
despise
his
Favour
and
Displeasure
?
Can
any
Punishment
less
than
Eternal
,
expiate
such
Impieties
?
The
Rules
of
Humane
Justice
may
discover
to
us
the
Equity
of
the
Divine
Justice
.
'T
is
ordained
by
the
wisest
States
,
that
many
Crimes
which
may
be
done
in
a
few
minutes
,
shall
be
punish'd
with
Death
,
and
the
Offender
be
deprived
of
his
natural
Life
for
ever
.
And
is
it
not
most
just
,
that
Treason
against
the
Great
and
Immortal
King
,
should
be
revenged
with
Everlasting
Death
?
(
4.
)
That
which
farther
clears
the
Divine
Justice
in
punishing
Sin
with
Hell
,
is
this
,
That
God
by
his
infallible
Promise
assures
us
,
that
all
who
sincerely
and
uniformly
obey
him
,
shall
be
rewarded
with
Heaven
for
ever
:
a
Blessedness
most
worthy
the
Greatness
and
Love
of
the
Eternal
God
to
bestow
upon
his
Servants
:
a
Blessedness
that
surpasses
our
most
comprehensive
Thoughts
.
Now
if
Everlasting
Glory
be
despised
,
what
remains
but
endless
Misery
to
be
the
Sinner's
Portion
?
The
Consequence
is
remediless
.
If
Sin
with
an
eternal
Hell
in
its
Retinue
be
chosen
and
embrac'd
,
is
it
not
equal
that
the
rational
Creature
should
inherit
his
own
choice
?
How
just
is
it
that
those
who
are
the
Slaves
of
the
Devil
,
and
maintain
his
Party
here
,
should
have
their
Recompence
with
him
for
ever
?
That
those
who
now
say
to
the
Almighty
,
Depart
from
us
,
we
desire
not
the
knowledg
of
thy
Ways
,
should
hear
the
dreadful
Depart
from
me
into
everlasting
Fire
?
As
there
will
be
no
vain-boasting
in
Heaven
,
where
the
Reward
is
the
Gift
of
pure
Bounty
;
so
there
will
be
no
righteous
Complaint
against
God
in
Hell
,
where
the
Punishment
is
inflicted
by
powerful
Justice
.
He
that
voluntarily
sins
,
by
consequence
chuses
the
Punishment
due
to
it
.
(
5.
)
The
estimation
of
an
Offence
is
taken
from
the
disposition
of
him
that
does
it
.
When
't
is
done
with
pleasure
and
obstinacy
,
there
is
no
place
for
Favour
.
Now
final
Impenitence
alone
makes
Sin
actually
and
eternally
damning
to
the
Sinner
.
Those
that
,
notwithstanding
all
gracious
Means
,
live
continually
in
Rebellion
against
God
;
those
that
impenitently
die
in
their
Sins
;
those
that
desire
to
live
here
for
ever
,
that
they
might
enjoy
their
sweet
Sins
;
those
that
are
so
hardned
and
naturalized
in
their
Vices
,
that
if
they
were
revived
and
brought
again
into
this
World
of
Temptations
,
would
certainly
return
to
the
Pleasures
of
Sin
;
is
it
not
righteous
that
their
incorrigible
Obstinacy
should
be
punish'd
for
ever
?
Poenae
aequalitas
non
nude
spectanda
ut
in
ponderibus
&
mensuris
,
sed
expenso
proposito
,
&
voto
ejus
qui
deliquit
.
Grot.
Is
it
not
just
that
those
who
would
continue
under
the
dominion
of
Sin
,
should
forfeit
all
their
claim
to
the
Divine
Mercy
?
For
if
we
consider
them
as
unrepentant
and
irreclaimable
from
their
Wickedness
,
there
are
in
them
the
just
provocations
and
true
causes
of
God's
final
rejection
and
hatred
:
and
if
we
consider
God
as
revealed
in
his
Word
and
Works
,
his
essential
Properties
,
Wisdom
,
Purity
,
Justice
,
necessarily
work
upon
such
Objects
in
such
a
manner
.
How
zealous
an
Indignation
did
the
Son
of
God
express
against
the
obdurate
Pharisees
?
You
Serpents
,
you
Generation
of
Vipers
,
how
should
you
escape
the
Damnation
of
Hell
?
They
in
despite
of
all
his
Miracles
,
the
equal
Expressions
of
his
Goodness
and
Power
,
resisted
his
Authority
,
blasphemed
his
Person
,
and
slighted
his
Salvation
.
Now
though
other
Sins
are
of
an
inferiour
Nature
,
and
weaker
Evidence
,
yet
Obstinacy
added
to
them
,
makes
a
Person
unworthy
and
uncapable
of
Mercy
.
From
hence
the
Misery
of
the
Damned
is
without
Redemption
,
without
Hope
,
without
Allay
for
ever
.
II.
I
shall
now
proceed
to
consider
the
Evidence
of
the
Facts
that
is
produc'd
as
the
Reason
of
that
Judgment
.
The
temper
of
Divine
Justice
is
very
observable
in
the
particular
Judgments
recorded
in
Scripture
.
In
the
first
process
of
Justice
on
Earth
,
we
read
that
God
made
the
enquiry
of
Adam
,
Hast
thou
eaten
of
the
Tree
whereof
I
commanded
thee
that
thou
shouldst
not
eat
?
Because
the
Cry
of
Sodom
and
Gomorrah
is
great
,
and
because
their
Sin
is
grievous
,
I
will
go
down
now
,
and
see
whether
they
have
done
according
to
the
Cry
of
it
that
is
come
up
unto
me
;
viz.
whether
they
were
so
numerously
and
excessively
wicked
;
if
not
,
I
will
know
.
God
is
pleased
to
incarnate
himself
in
Man's
Expression
,
to
declare
more
sensibly
to
us
,
that
he
never
punishes
with
precipitation
,
but
after
an
equal
trial
of
the
Cause
.
Thus
we
read
of
that
profane
King
of
Babylon
,
Belshazzar
,
That
he
was
weighed
in
the
Ballance
,
and
found
wanting
,
before
he
was
sentenc'd
to
be
deprived
of
his
Kingdom
and
Life
.
And
the
Destruction
of
the
Antichristian
State
is
attended
with
solemn
Hallelujahs
for
the
Righteousness
of
that
Judgment
.
the
Day
of
the
Revelation
of
the
righteous
Judgment
of
God
.
Now
in
order
to
this
,
even
every
secret
thing
,
whether
good
or
evil
.
And
the
Apostle
saith
,
That
we
must
all
appear
before
the
Judgment-Seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
Body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
All
Sins
,
whether
secret
or
openly
visible
,
shall
be
accounted
for
.
Those
Sins
that
have
been
acted
in
the
most
secret
Retirement
,
so
that
no
Eye
of
Man
could
take
cognizance
of
them
,
Sins
concealed
from
the
Eye
of
the
Day
,
the
Light
of
the
Sun
,
and
from
the
Eye
of
the
Night
,
the
Light
of
a
Candle
,
shall
then
be
made
manifest
.
Nay
,
the
Sins
of
the
Thoughts
and
Affections
,
of
which
Satan
could
not
accuse
Men
,
when
the
inward
Fire
of
Lust
or
Malice
is
not
discovered
by
the
least
smoak
or
sparkles
,
by
no
expressions
,
all
those
shall
be
brought
to
Judgment
:
God
will
judg
the
Secrets
of
Men
by
Jesus
Christ
.
The
Sins
of
Omission
of
our
Duty
that
are
so
numerous
,
from
carelessness
and
diversions
,
from
slothfulness
and
delays
,
and
that
now
so
little
affect
us
;
for
we
are
more
sensible
of
what
we
do
than
of
what
we
have
not
done
;
the
guilt
of
all
these
shall
then
be
heavily
charged
on
the
Conscience
of
the
Sinner
.
I
was
an
hungry
,
and
you
gave
me
no
Meat
;
I
was
thirsty
,
and
you
gave
me
no
Drink
,
was
the
Accusation
of
the
Reprobates
from
the
Judg
himself
.
To
him
who
knoweth
to
do
Good
,
and
doth
it
not
,
to
him
it
is
a
Sin
.
The
neglect
of
improving
all
the
Means
,
Advantages
,
and
Opportunities
of
doing
or
receiving
Good
,
will
be
a
great
part
of
that
Judgment
.
The
Lord
called
his
Servants
to
an
account
for
the
Talents
committed
to
their
Trust
,
and
required
Profit
in
proportion
to
their
Number
and
Worth
.
All
Sins
of
Commission
in
Youth
and
Age
,
whether
gross
Sensuality
,
as
Lasciviousness
,
Lusts
,
excess
of
Wine
,
Revellings
,
Banquetings
,
and
abominable
Idolatries
,
and
all
excess
of
Riot
,
shall
be
accounted
for
to
him
who
is
ready
to
judg
the
quick
and
the
dead
:
He
that
doth
wrong
,
shall
receive
according
to
the
Wrong
he
has
done
.
And
Sins
of
a
lesser
guilt
,
for
which
the
most
are
not
touch'd
with
grief
or
shame
,
I
say
unto
you
,
that
every
idle
Word
that
Men
shall
speak
,
they
shall
give
account
thereof
in
the
Day
of
Judgment
.
And
if
vain
Words
,
the
Signs
and
immediate
Effects
of
a
vain
Mind
,
slow
from
the
evil
Treasure
of
the
Heart
?
O
their
dreadful
Number
,
and
oppressing
Weight
!
And
all
the
Aggravations
and
Circumstances
of
Mens
Sins
,
that
raise
their
Guilt
to
such
fearful
heights
,
shall
be
enumerated
in
order
to
Judgment
.
For
thus
't
was
foretold
;
Behold
,
the
Lord
comes
with
ten
thousand
of
his
Saints
,
to
execute
Judgment
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
Deeds
which
they
have
ungodly
committed
;
and
all
their
hard
Speeches
which
ungodly
Sinners
have
spoken
against
him
.
And
all
the
good
Works
of
the
Saints
shall
then
be
remembred
,
even
to
the
least
work
of
Piety
,
giving
of
two
Mites
to
the
Treasury
of
the
Temple
;
and
the
least
work
of
Charity
,
giving
a
Cup
of
cold
Water
to
a
Disciple
,
upon
the
account
of
his
relation
unto
Christ
.
All
their
secret
Graces
and
Duties
shall
then
be
rewarded
.
The
manner
of
this
Judicial
Evidence
is
set
forth
to
us
in
Scripture
,
by
the
opening
the
Books
;
congruously
to
proceedings
in
humane
Judgement
,
wherein
the
Information
and
Charge
is
produc'd
from
Writings
for
the
conviction
of
the
Accused
.
Thus
it
was
represented
to
St.
John
in
a
Vision
;
I
saw
the
Dead
,
small
and
great
,
stand
before
God
;
and
the
Books
were
opened
,
and
the
Dead
were
judged
out
of
the
things
that
were
written
in
the
Books
,
according
to
their
Works
.
1.
The
Books
of
the
Law
and
Gospel
shall
then
be
open'd
in
all
the
Injunctions
and
Prohibitions
,
and
our
Lives
compar'd
with
them
.
Our
Saviour
told
the
Jews
,
Do
not
think
that
I
will
accuse
you
to
my
Father
;
there
is
one
that
accuseth
you
,
even
Moses
,
in
whom
you
trust
:
not
the
Person
,
but
the
Law
of
Moses
.
And
he
denounced
against
those
that
reject
the
Gospel
;
the
Word
that
I
have
spoken
,
the
same
shall
judg
them
in
the
last
Day
.
Who
can
understand
his
Errors
!
cleanse
thou
me
from
secret
Sins
.
This
,
when
opened
in
its
spiritual
and
comprehensive
Nature
,
by
a
wise
and
zealous
Preacher
,
darts
a
Light
into
the
Conscience
,
and
discovers
many
secret
Sins
,
that
like
so
many
Serpents
were
still
and
quiet
in
the
dark
;
but
upon
the
sudden
breaking
in
of
the
Light
,
fly
upon
the
Sinner
,
and
torment
him
with
their
mortal
Stings
.
But
when
the
Law-giver
himself
shall
expound
the
Law
in
its
full
extent
and
perfection
,
with
respect
to
all
the
Duties
it
commands
,
and
Sins
it
forbids
,
how
guilty
will
Men
appear
?
how
unable
to
answer
one
Article
of
a
thousand
charg'd
upon
them
?
2.
The
Omniscience
of
God
will
give
most
convincing
Evidence
of
all
our
Works
:
All
things
are
naked
and
open
to
his
Eyes
,
with
whom
we
have
to
do
in
Judgment
.
The
Psalmist
declares
the
infinite
perspicacity
of
his
sight
:
The
Darkness
hides
not
from
thee
,
but
the
Night
shines
as
the
Day
.
As
his
Light
and
transcendent
Brightness
is
invisible
to
us
,
flame
of
Fire
,
Thou
hast
set
our
Iniquities
before
thee
,
and
our
secret
Sins
in
the
Light
of
thy
Countenance
.
He
discovered
the
Sacriledg
of
Achan
,
the
Lie
of
Gehazi
,
the
Deceit
of
Ananias
.
Saul's
Disobedience
in
sparing
the
Amalekites
devoted
to
Destruction
,
weigh
the
Spirits
of
Men
,
all
the
Principles
,
Aims
and
Affections
that
are
inseparable
from
their
Works
.
The
Pharisees
in
whom
Pride
was
the
first
Property
,
and
Hypocrisy
a
second
Nature
,
could
not
,
with
all
their
Saintly
shews
,
impose
on
our
Saviour
:
for
he
knew
what
was
in
Man
.
He
discovered
their
Alms
to
be
not
the
effect
of
Charity
but
Ostentation
,
And
this
Divine
knowledg
of
Men
and
their
Actions
is
in
order
to
Judgment
.
Thus
the
wise
King
declares
,
Doth
not
he
that
ponders
the
Heart
consider
it
?
and
he
that
keepeth
thy
Soul
,
doth
not
he
know
it
?
And
shall
not
he
render
to
every
Man
according
to
his
Works
?
And
God
himself
testifies
,
I
the
Lord
search
the
Heart
,
even
to
give
to
every
Man
according
to
his
Works
.
For
this
reason
he
is
said
to
keep
a
Register
of
Mens
Sins
.
Thus
he
speaks
of
the
impure
Idolatries
of
the
Jews
;
Behold
,
it
is
written
before
me
,
to
signify
his
exact
and
actual
knowledg
,
I
will
not
keep
silence
,
but
will
recompense
,
even
recompense
into
their
Bosoms
.
And
at
the
Day
of
Judgment
he
will
declare
his
Knowledg
of
their
Sins
before
all
,
and
the
most
secret
shall
be
made
evident
,
as
if
written
in
their
Foreheads
in
the
most
plain
and
legible
Characters
.
And
all
the
Goodness
of
the
Saints
shall
then
be
revealed
by
the
Judg.
[
*
](A26786-e12530-b)
*
O
si
nobis
animam
boni
viri
liceret
inspicere
,
quam
pulchram
faciem
,
quam
sanctam
,
quam
ex
magnifico
,
placidoquefulgentem
videremus
!
Senec.
Their
greatest
Excellencies
are
invisible
to
the
Eyes
of
Men
:
the
Sanctity
of
their
Aims
and
Affections
,
which
gives
Life
and
Value
to
all
the
Acts
of
Obedience
,
their
secret
Duties
,
wherein
the
sincerity
and
ardency
of
their
Souls
is
most
express'd
,
are
only
known
to
God
.
And
such
is
the
excellent
humility
of
the
Saints
,
that
the
more
they
are
enrich'd
,
and
abound
with
the
gracious
Influences
of
the
Spirit
,
the
less
they
discover
to
the
World
;
as
the
Celestial
Bodies
,
when
in
nearest
conjunction
with
the
Sun
,
and
most
fill'd
with
his
Light
,
are
least
in
appearance
to
the
Inhabitants
of
the
Earth
.
But
there
is
a
Book
of
Remembrance
before
him
,
for
them
that
feared
the
Lord
,
and
thought
upon
his
Name
.
And
they
shall
be
mine
,
saith
the
Lord
of
Hosts
,
in
the
Day
when
I
make
up
my
Jewels
:
and
I
will
spare
them
as
a
Man
spares
his
Son
that
serves
him
.
3.
The
Conscience
of
every
Man
shall
then
be
open'd
,
give
an
accusing
or
excusing
Testimony
of
all
things
:
for
these
Acts
of
Conscience
in
the
present
Life
,
have
a
final
respect
to
God's
Tribunal
.
And
though
the
Accounts
are
so
vast
,
there
shall
be
an
exact
Agreement
between
the
Books
of
God's
Omniscience
,
and
of
Conscience
in
the
Day
of
Judgment
.
Now
indeed
the
Conscience
of
Man
,
though
never
so
inquisitive
and
diligent
in
examining
and
revising
his
Ways
,
is
unable
to
take
a
just
account
of
his
Sins
.
As
one
that
would
tell
the
first
appearing
Stars
in
the
Evening
,
before
he
can
reckon
them
,
others
appear
and
confound
his
Memory
with
their
number
:
so
when
Conscience
is
seriously
intent
in
reflecting
upon
it self
,
before
it
can
reckon
up
the
Sins
committed
against
one
Command
,
innumerable
others
appear
.
This
made
the
Psalmist
,
upon
the
survey
of
his
Actions
,
break
forth
in
amazement
and
perplexity
;
Mine
Iniquities
are
more
than
the
Hairs
upon
my
Head
,
therefore
my
Heart
fails
me
.
But
it
will
be
one
of
the
Miracles
of
that
Day
,
to
enlarge
the
view
of
Conscience
to
all
their
Sins
.
Now
the
Records
of
Conscience
are
often
obliterated
,
and
the
Sins
written
therein
are
forgotten
;
but
then
they
shall
appear
in
so
clear
an
impression
,
that
the
Wicked
shall
be
inexcusable
to
themselves
,
and
Conscience
subscribes
their
Condemnation
.
And
O
the
formidable
Spectacle
,
when
Conscience
enlightned
by
a
Beam
from
Heaven
,
shall
present
to
a
Sinner
in
one
view
the
Sins
of
his
whole
Life
!
Now
Conscience
is
a
Notary
in
every
Man's
Bosom
;
and
though
't
is
not
always
vocal
,
yet
writes
down
their
Actions
.
The
Sin
of
Judah
is
written
with
a
Pen
of
Iron
,
and
with
a
point
of
a
Diamond
't
is
graven
upon
the
Tables
of
the
Heart
.
But
then
it
shall
be
compell'd
to
give
a
full
Charge
against
the
Guilty
.
Of
this
we
have
an
infallible
Presage
in
this
World
,
when
Conscience
turns
the
Point
against
the
Breast
of
a
Sinner
,
and
enforces
the
Tongue
,
by
a
secret
instigation
,
to
accuse
the
Person
.
And
this
Information
of
Conscience
at
the
last
will
make
the
Sinner
speechless
:
for
the
Book
of
Accounts
with
Divine
Justice
,
was
always
in
his
own
keeping
;
and
whatever
is
recorded
there
,
was
written
with
his
own
Hand
.
And
how
will
those
hardned
Sinners
that
now
kick
against
the
Pricks
of
Conscience
,
be
able
to
repel
its
strong
and
quick
Accusations
before
that
terrible
Tribunal
?
4.
Other
numerous
Witnesses
will
appear
to
finish
the
process
of
that
Day
.
Not
as
if
God
,
that
knows
all
things
,
wants
Information
,
but
for
the
publick
Conviction
of
the
Wicked
.
Satan
will
then
bring
in
a
bloody
Charge
against
them
.
Such
is
his
Malignity
,
that
he
is
a
Complainer
of
God
to
Man
,
and
by
calumniating
the
Blessed
Creator
,
seduc'd
our
first
Parents
;
and
he
is
the
Accuser
of
Men
to
God
.
Accuser
of
the
Brethren
before
God
day
and
night
.
Sometimes
falsly
,
as
when
he
taxed
Job
,
that
his
Piety
was
mercenary
;
and
often
truly
to
provoke
the
Divine
Displeasure
.
But
though
his
Charge
be
just
against
them
as
Sinners
,
yet
as
Penitent
Sinners
they
are
absolved
by
the
Judg
upon
the
Throne
of
Grace
.
This
we
have
represented
to
the
Prophet
Zechary
,
the
High
Priest
,
a
Type
of
the
Church
,
standing
before
the
Angel
of
the
Lord
,
and
Satan
standing
at
his
right
hand
to
accuse
him
;
for
that
was
the
place
of
Accusers
.
But
Christ
the
Blessed
Reconciler
interposed
:
And
the
Lord
said
to
Satan
,
The
Lord
rebuke
thee
,
O
Satan
,
even
the
Lord
that
hath
chosen
Jerusalem
,
rebuke
thee
.
But
he
will
principally
act
the
part
of
an
Accuser
at
the
last
Judgment
.
This
is
intimated
in
that
fearful
Imprecation
,
Let
Satan
stand
at
his
right
hand
:
when
he
is
judged
,
let
him
be
condemned
.
He
is
now
an
active
watchful
Spirit
,
whose
Diligence
is
equal
to
his
Malice
,
and
by
glittering
Snares
,
or
violent
Temptations
,
draws
Men
to
Sin
.
But
then
he
will
be
their
most
bitter
Accuser
,
not
from
zeal
of
Justice
,
but
pure
Malignity
.
Then
he
will
aggravate
their
Crimes
by
the
most
killing
Circumstances
;
though
in
accusing
them
he
endites
himself
,
their
Sins
being
usually
done
by
his
sollicitations
.
And
the
Wicked
themselves
will
accuse
one
another
.
In
this
World
Fellow-sinners
usually
conceal
one
anothers
Wickedness
,
restrain'd
by
their
own
obnoxiousness
.
But
then
all
that
have
been
jointly
engaged
in
the
commission
of
Sin
,
will
impeach
each
other
.
The
voluptuous
Sinners
that
have
excited
one
another
to
Lust
or
Luxury
;
Come
,
let
us
take
our
fill
of
Love
till
the
Morning
.
Come
,
I
will
fetch
Wine
,
and
we
will
fill
our selves
with
strong
Drink
,
for
to
morrow
shall
be
as
to
day
,
and
much
more
abundant
.
All
the
charming
Companions
and
Associates
will
with
fierceness
charge
one
another
.
And
the
malicious
cruel
Sinners
that
say
,
Come
,
let
us
lay
wait
for
Blood
,
let
us
swallow
them
up
quick
as
the
Grave
,
will
then
like
enraged
Furies
fly
upon
one
another
.
In
all
Sins
of
Combination
,
the
inferiour
Instruments
will
accuse
their
Directors
for
their
pernicious
Counsel
,
and
the
Directors
will
accuse
the
Instruments
for
their
wicked
Compliance
.
And
all
the
holy
Servants
of
God
,
who
by
their
Instructions
,
Counsels
,
Admonitions
,
Examples
,
have
endeavoured
to
make
the
World
better
;
especially
those
who
by
their
Place
and
Relation
were
more
concerned
,
and
more
zealously
and
compassionately
urged
and
perswaded
those
under
their
Care
to
reform
their
Lives
,
and
save
their
Souls
,
will
give
a
heavy
Testimony
against
them
.
Indeed
the
very
Presence
of
the
Saints
will
upbraid
the
Wicked
,
for
their
resisting
all
the
warming
,
melting
Intreaties
,
all
the
grave
and
serious
Reproofs
,
all
the
tender
earnest
Expostulations
,
that
were
ineffectual
by
the
hardness
of
their
Hearts
.
Briefly
,
the
Scripture
attributes
to
the
Signs
and
Circumstances
of
Mens
Sins
,
a
vocal
Evidence
against
them
.
Thus
the
Prophet
speaking
of
the
House
built
by
Rapine
and
Extortion
,
The
Stones
of
the
Wall
cry
,
and
the
Beams
answer
them
;
and
with
concurrent
Testimony
accuse
the
unrighteous
Builder
.
And
St.
James
declares
,
That
the
Wages
of
the
Hireling
,
kept
back
by
Fraud
,
cry
against
the
Oppressor
.
And
the
Rust
of
Gold
and
Silver
treasured
up
,
is
a
Witness
against
the
Covetous
.
And
this
by
the
recognition
of
Conscience
will
be
a
Memorial
against
them
hereafter
.
To
what
the
Scripture
speaks
of
this
kind
of
Evidence
of
Mens
Sins
,
I
shall
add
a
useful
Representation
fram'd
by
a
Heathen
,
to
signify
that
Wickedness
,
how
secretly
soever
committed
,
shall
be
brought
to
light
in
Judgment
.
He
tells
us
,
That
the
Soul
of
a
very
guilty
Wretch
,
was
after
Death
arraigned
before
one
of
the
severe
Judges
below
.
And
at
his
Trial
,
because
his
atrocious
Crimes
were
done
in
secret
,
he
stood
upon
his
defence
,
denying
all
.
The
Judg
commanded
his
Lamp
to
be
produc'd
,
that
was
an
Eye-witness
of
his
Wickedness
.
The
Lamp
appear'd
,
and
being
demanded
what
it
knew
of
him
?
answered
with
a
sigh
,
Would
I
had
been
conscious
of
nothing
,
for
even
now
the
remembrance
of
his
Villanies
makes
me
to
tremble
:
I
wish
my
Light
had
been
extinguished
,
that
the
Oil
that
maintained
had
quench'd
it
.
But
I
burnt
with
disdain
,
and
cast
about
some
Sparks
to
fire
his
impure
Bed
,
and
was
grieved
that
my
little
Flame
was
so
weak
as
not
to
consume
it
.
I
said
within
my self
,
If
the
Sun
saw
these
Villanies
,
it
would
be
eclips'd
,
and
leave
the
World
in
Darkness
.
But
I
now
perceive
why
I
was
constrain'd
to
give
Light
to
him
,
that
being
a
secret
Spy
of
his
Uncleanness
,
his
Thefts
and
Cruelties
,
I
might
reveal
them
.
But
we
that
are
enlightned
by
Faith
,
and
know
that
God
is
omnipresent
,
and
that
what-ever
Sin
is
done
,
though
in
the
deepest
and
darkest
recess
,
is
manifest
to
him
,
[
‖
](A26786-e13050-b)
‖
Ipse
timendus
est
in
publico
,
ipse
in
secreto
.
Lucerna
ardet
?
videt
te
.
Lucerna
extincta
est
?
videt
te
.
In
cubile
intras
?
videt
te
.
In
corde
versaris
?
videt
te
.
Ipsum
time
.
have
no
need
of
Lucian's
Lamp
to
make
our
Judg
to
be
feared
by
us
.
3.
The
Impartiality
of
the
Sentence
will
make
the
Justice
of
God
conspicuous
before
the
whole
World
.
This
consists
in
two
things
.
1.
There
will
be
no
distinction
of
Persons
.
2.
There
will
be
a
distinction
of
Causes
in
that
Judgment
;
and
according
to
their
Nature
,
the
Sentence
will
pass
upon
all
.
1.
There
will
be
no
distinction
of
Persons
.
In
humane
Courts
the
Judges
sometimes
extend
and
amplify
,
sometimes
contract
or
smother
the
Evidence
,
and
are
more
rigorous
or
favourable
in
their
Sentence
,
as
they
are
biass'd
towards
the
Persons
before
them
.
But
the
Righteous
Judg
of
the
World
is
uncapable
of
being
inclin'd
to
Favour
or
Severity
upon
such
base
Motives
.
This
is
frequently
declared
in
Scripture
,
to
possess
us
with
his
Fear
.
If
ye
call
upon
the
Father
,
who
without
respect
of
Persons
judges
according
to
every
Man's
Work
,
pass
the
time
of
your
sojourning
here
in
fear
.
No
spiritual
Priviledges
upon
which
Men
are
so
apt
to
presume
,
viz.
that
they
are
Members
of
the
Reformed
Church
;
that
they
are
enrich'd
with
excellent
Gifts
;
that
they
enjoy
the
Ordinances
in
their
purest
Administration
,
will
avail
them
without
real
Holiness
in
their
Hearts
and
Lives
.
The
being
united
to
Societies
of
the
most
glorious
Profession
,
of
strictest
Purity
,
and
sublime
Devotion
,
does
no
more
prove
one
to
be
a
real
Saint
,
than
the
being
of
an
eminent
Company
of
Merchants
proves
one
to
be
a
rich
Citizen
.
Those
that
bow
the
Knee
and
not
the
Heart
in
faithful
Reverence
,
that
give
the
empty
Title
of
Lord
to
Christ
,
without
the
tribute
of
Obedience
,
will
be
rejected
by
him
.
Many
shall
say
at
the
Day
of
Judgment
,
Lord
,
Lord
,
we
have
prophesied
in
thy
Name
,
and
done
many
wondrous
Works
.
Then
will
the
Judg
say
,
I
know
you
not
:
Depart
from
me
ye
Workers
of
Iniquity
.
No
degrees
of
Civil
Greatness
will
be
of
any
moment
and
advantage
in
that
day
.
Saint
John
testifies
,
I
saw
the
Dead
,
small
and
great
,
stand
before
God
,
in
an
equal
Line
,
to
receive
their
Trial.
Kings
shall
then
be
devested
of
their
Imperial
Titles
,
of
their
Crowns
and
Scepters
,
and
their
Robes
of
State
,
and
only
be
accompanied
with
their
Works
.
Of
this
we
have
an
undoubted
Proof
,
in
that
they
are
no
more
exempted
from
the
common
Law
of
dying
than
the
meanest
Slave
.
Death
,
that
rugged
Officer
,
arrests
them
without
Ceremony
,
and
summons
them
to
appear
before
that
Tribunal
.
The
Royal
Purple
could
not
protect
Herod
from
being
devoured
by
Worms
.
The
Apostle
speaks
indefinitely
in
the
fore-cited
Place
;
He
that
does
wrong
,
shall
receive
for
the
wrong
he
has
done
;
and
there
is
no
respect
of
Persons
.
No
circumstantial
Accidents
can
derive
true
worth
,
or
truly
debase
Persons
,
but
inherent
Qualities
,
and
the
Actions
that
flow
from
them
:
and
accordingly
,
the
High
and
Holy
God
will
accept
or
disapprove
them
.
What
St.
Paul
observes
of
the
saving
Grace
of
the
Gospel
being
indifferently
offer'd
to
all
,
is
applicable
in
this
case
.
He
tells
us
,
There
is
neither
Greek
nor
Jew
,
Barbarian
nor
Scythian
,
Bond
nor
Free
,
that
are
preferr'd
or
excluded
upon
a
Carnal
account
,
but
that
all
may
equally
partake
of
spiritual
Blessings
.
Thus
the
difference
of
Nations
will
be
no
Priviledg
or
Prejudice
to
any
in
the
Day
of
Judgment
.
The
most
rude
and
contemptible
shall
have
as
fair
and
equal
a
Trial
,
as
the
most
polite
and
civiliz'd
.
The
ignorant
Barbarians
as
the
Learned
Grecians
,
that
so
much
boasted
of
their
vain
Excellencies
above
them
.
The
Negroes
in
Africa
as
the
People
of
Europe
:
for
they
have
the
same
Relation
to
God
their
Maker
,
and
as
truly
bear
the
impression
of
God
stamped
upon
the
Humane
Nature
in
the
Creation
,
and
therefore
common
to
the
whole
species
of
Mankind
.
An
Image
may
be
fashion'd
in
Ebony
as
well
as
in
Ivory
.
Briefly
,
all
Men
are
equally
subject
to
his
Laws
,
and
shall
be
equally
accountable
for
their
Actions
.
The
Rich
and
the
Poor
shall
then
meet
together
,
without
distinction
,
before
God
the
Maker
and
Judg
of
them
all
.
2.
There
shall
be
a
distinction
of
Causes
,
and
every
Man
be
judged
according
to
his
Works
,
the
tenour
of
good
Works
,
and
the
desert
of
bad
.
The
Apostle
assures
us
,
That
whatsoever
a
Man
sows
,
that
shall
he
reap
:
He
that
soweth
to
the
Flesh
,
shall
of
the
Flesh
reap
Corruption
;
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
Life
everlasting
.
The
Harvest
shall
be
according
to
the
Seed
,
both
in
kind
and
measure
.
Those
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
and
Honour
,
and
Immortality
,
shall
obtain
eternal
Life
.
eternal
Life
is
the
Gift
of
infinite
Bounty
,
nay
of
pure
Mercy
,
and
Mercy
excludes
Merit
.
their
Robes
were
wash'd
white
in
the
Blood
of
the
Lamb
,
not
in
their
own
Blood
.
a
Righteous
Judg.
All
those
to
whom
the
Gospel
promises
eternal
Life
,
shall
infallibly
obtain
it
,
and
none
that
the
Gospel
excludes
.
Those
who
were
sensible
of
their
Sins
,
and
cordially
forsaking
them
,
did
humbly
and
entirely
depend
upon
the
Grace
of
God
,
through
the
blessed
Reconciler
and
Saviour
,
shall
be
justified
and
glorified
.
Then
the
Judg
will
discern
between
unfeigned
Faith
and
vain
Presumption
,
and
will
justify
the
Faith
of
the
Saints
by
the
genuine
Fruits
of
it
,
the
Godliness
,
Righteousness
,
and
Sobriety
of
their
Lives
,
and
a
victorious
perseverance
in
their
Duty
,
notwithstanding
all
the
pleasing
Temptations
or
Tortures
to
withdraw
them
from
it
.
Thus
the
Apostle
expresses
his
humble
Confidence
;
I
have
fought
the
good
Fight
,
I
have
finish'd
my
Course
;
henceforth
there
is
laid
up
for
me
a
Crown
of
Righteousness
,
which
God
the
Righteous
Judg
will
give
me
at
that
day
:
and
not
only
to
me
,
but
to
all
that
love
his
Appearance
.
We
read
in
the
Description
of
the
Last
Judgment
,
the
Book
of
Life
was
opened
:
the
Names
of
all
that
were
written
in
Heaven
,
shall
then
be
declared
,
that
it
may
appear
they
are
saved
by
Grace
.
For
it
was
his
most
free
pleasure
to
select
some
from
the
common
Mass
of
Perdition
,
who
were
naturally
as
guilty
and
corrupted
as
others
,
and
to
predestinate
them
to
Eternal
Glory
,
and
effectual
persevering
Grace
to
prepare
them
for
it
.
The
Saints
are
created
in
Christ
Jesus
unto
good
Works
,
which
God
hath
before
ordained
,
that
they
should
walk
in
them
.
And
the
New
Creation
is
as
undeserved
and
entire
an
Effect
of
God's
Love
as
the
first
was
.
But
't
is
said
,
That
every
Man
was
judged
according
to
his
Works
.
For
Eternal
Election
does
not
entitle
a
Person
immediately
to
Heaven
,
but
according
to
the
Order
establish'd
in
the
Gospel
.
Thus
the
King
at
the
last
Day
speaks
to
the
Elect
;
Come
,
ye
Blessed
of
my
Father
,
inherit
the
Kingdom
,
prepared
for
you
before
the
Foundation
of
the
World
:
for
I
was
hungry
,
and
ye
fed
me
;
naked
,
and
ye
clothed
me
.
And
according
as
the
Saints
have
excel'd
in
Fidelity
&
Zeal
in
God's
Service
,
they
shall
be
rewarded
with
a
more
excellent
Glory
.
The
Stars
of
the
supreme
Heaven
are
of
a
different
brightness
and
greatness
,
as
the
Stars
of
the
visible
Firmament
.
Indeed
all
are
perfectly
happy
,
without
[
*
](A26786-e13640-b)
*
Plus
amant
illud
Regnum
in
quo
non
timent
habere
consortes
.
Aug.
de
Civit.
Dei
.
jealousy
,
that
any
is
equal
or
superior
to
them
in
that
Kingdom
.
But
God
will
crown
his
own
Graces
as
the
Saints
have
improved
them
.
Our
Saviour
valued
the
Widow's
two
Mites
,
as
transcending
all
the
magnificent
Gifts
of
others
,
because
of
the
degrees
of
Love
in
the
Giver
.
There
was
a
richer
Mine
of
Affection
in
her
Heart
,
Gold
of
a
more
noble
Vein
,
more
pure
and
precious
than
all
their
Riches
.
This
was
of
greater
price
in
God's
Account
,
who
weighs
the
Spirits
in
his
Ballance
.
God
will
accept
and
reward
according
to
what
a
Man
has
,
and
not
according
to
what
he
has
not
.
He
that
sows
bountifully
,
shall
reap
bountifully
;
and
he
that
sows
sparingly
,
shall
reap
sparingly
.
And
if
God
will
be
thus
impartial
in
rewarding
the
Saints
,
much
more
in
punishing
the
Wicked
.
For
the
remuneration
of
our
Duty
is
the
effect
of
his
most
free
Favour
;
but
the
recompences
of
Sin
are
due
,
and
decreed
by
Justice
,
in
Number
,
Weight
,
and
Measure
.
The
severity
of
the
Sentence
will
be
in
proportion
,
as
Mens
Sins
have
been
more
numerous
and
heinous
.
Although
all
the
Damned
shall
be
equally
miserable
in
Despair
,
all
broken
on
an
endless
Wheel
,
yet
the
degrees
of
their
Torment
are
different
.
Sins
of
Ignorance
are
extenuated
in
comparison
of
rebellious
Sins
against
Knowledg
.
The
first
are
like
a
Servant's
dashing
against
his
Master
in
the
dark
;
the
oother
like
the
insolent
striking
of
him
in
the
light
:
And
as
they
incur
greater
Guilt
,
will
expose
to
greater
Punishment
.
Accordingly
our
Saviour
predicts
,
That
the
Servant
which
knew
his
Lord's
Will
,
and
prepared
not
himself
,
neither
did
according
to
his
Will
,
shall
be
beaten
with
many
Stripes
.
But
he
that
knew
not
,
and
did
commit
things
worthy
of
Stripes
,
shall
be
beaten
with
few
Stripes
.
Unactive
Knowledg
is
worse
than
Ignorance
.
For
this
reason
the
Case
of
Heathens
will
be
more
tolerable
than
of
the
Jews
:
for
though
some
natural
Principles
were
strong
and
quick
in
their
Minds
,
that
made
them
sensible
of
their
Duty
and
Danger
,
yet
they
were
not
so
clear
and
perfect
as
the
Law
delivered
by
Moses
.
Those
Sins
that
were
Infirmities
in
a
Pagan
,
were
presumptuous
in
a
Jew
.
And
the
Case
of
the
Jews
will
be
more
tolerable
than
of
disobedient
Christians
,
who
enjoy
the
Gospel
less
charged
with
Ceremonies
,
and
more
abundant
in
Grace
than
the
Mosaical
Dispensation
.
Those
that
have
set
before
them
the
Life
of
Christ
,
the
Model
of
all
Perfection
,
that
are
excited
by
such
loud
Calls
to
flee
from
the
Wrath
to
come
,
and
yet
are
deaf
and
regardless
to
the
Commands
,
nay
to
the
melting
Invitations
and
precious
Promises
of
the
Gospel
,
shall
have
a
more
intolerable
Judgment
than
the
most
guilty
Sinners
,
even
the
Sodomites
and
Sidonians
that
were
Strangers
to
it
.
The
precious
Blood
of
the
Son
of
God
despised
,
induces
a
Crimson
Guilt
.
And
as
Sins
are
committed
with
Pride
and
Pleasure
,
with
eager
Appetite
and
Obstinacy
,
the
revenge
of
Justice
will
be
more
heavy
upon
Persons
.
More
particularly
,
Sins
of
Consesequence
,
whereby
others
are
drawn
to
Sin
,
will
heighten
the
Guilt
,
and
the
retribution
of
Justice
will
be
to
every
Man
according
to
his
Ways
,
and
according
to
the
fruit
of
his
Doings
.
This
will
principally
concern
Superiours
in
eminency
of
Place
,
whose
Dignity
has
always
a
concomitant
proportion
of
Duty
.
Their
vicious
Actions
are
Examples
,
and
their
Examples
more
powerful
Rules
than
their
Laws
,
and
give
countenance
to
others
to
sin
licentiously
.
They
sin
with
an
high
Hand
,
and
involve
the
Ruin
of
innumerable
Persons
that
depend
upon
them
.
As
the
Dragon
in
the
Revelation
,
whose
Fall
from
Heaven
drew
a
Train
of
lesser
Stars
with
him
.
And
all
inferiour
Magistrates
,
who
by
personal
commission
,
or
partial
connivance
,
encourage
and
harden
others
in
Sin
,
and
by
their
Power
discountenance
serious
Religion
,
and
obstruct
the
Progress
of
it
,
heap
up
Damnation
to
themselves
.
And
the
Ministers
of
the
Word
,
who
are
obliged
to
watch
for
the
Souls
of
Men
;
and
should
,
like
the
Heavens
,
by
their
Light
,
Influence
,
and
Motion
,
their
Doctrine
and
Lives
,
guide
and
quicken
others
in
the
Ways
of
Holiness
;
if
by
their
Neglect
and
Wickedness
others
are
lost
for
ever
,
their
Account
will
be
most
heavy
and
undoing
.
Of
this
Number
are
those
,
who
by
their
unholy
Conversation
weaken
the
Authority
and
Efficacy
of
the
Word
,
and
more
successfully
perswade
Men
to
do
Evil
,
than
by
their
Preaching
to
do
well
:
for
we
are
apt
to
take
deeper
impression
through
the
Eye
than
thro'
the
Ear
,
and
to
follow
the
Physician
's
Practice
rather
than
his
Counsel
.
These
perish
not
alone
in
their
Iniquity
.
And
such
who
are
unfaithful
Dispensers
of
the
Treasures
of
their
Lord
,
and
by
loose
Doctrines
corrupt
the
Minds
of
Men
,
to
fancy
a
Mercy
in
God
derogatory
to
his
Holiness
,
that
although
they
live
indulgently
in
Sin
,
they
may
obtain
an
easy
Pardon
and
Happiness
at
last
.
And
such
who
employ
their
high
Commission
for
low
and
base
Ends
:
Those
who
instead
of
preaching
Jesus
Christ
,
and
him
Crucified
,
the
pure
and
saving
Truths
derived
from
the
Fountain
of
the
Gospel
,
entertain
their
Hearers
with
flashy
Conceits
,
and
studied
Vanities
,
to
give
a
relish
to
Curiosity
,
and
to
have
the
applause
of
Fools
,
and
obscure
the
native
Majesty
of
the
Word
,
enervate
its
Force
,
and
render
it
powerless
to
Conscience
.
And
those
who
spend
their
Zeal
in
things
of
no
moment
to
Salvation
,
and
let
fly
bitter
Invectives
against
those
that
dissent
from
them
in
unconcerning
Matters
,
by
which
they
harden
Atheistical
Scorners
in
vilifying
the
Office
of
the
Ministry
as
a
Carnal
Invention
,
set
up
and
used
for
Secular
Ends
;
and
induce
others
to
place
Religion
in
Formalities
and
slight
colours
of
it
,
as
if
Conformity
to
needless
Rites
would
exclude
the
Defects
of
substantial
Holiness
.
'T
is
observ'd
in
the
Chaldee
Paraphrase
,
when
God
was
inquiring
of
Cain
concerning
Abel
,
that
he
charges
him
,
The
Voice
of
thy
Brother's
Blood
cries
unto
me
:
As
if
Cain
were
a
Murderer
not
of
a
single
Man
only
,
but
of
a
numerous
Race
that
might
have
descended
from
his
Brother
.
Thus
a
wicked
Minister
will
be
charg'd
not
only
for
murdering
himself
,
but
as
many
precious
Souls
as
might
have
been
converted
and
saved
,
if
he
had
faithfully
performed
his
Duty
.
And
Parents
that
should
instil
the
Principles
of
Godliness
into
their
Children
in
their
early
Age
,
and
season
their
Minds
with
the
knowledg
of
the
Divine
Laws
,
to
regulate
their
Lives
,
and
make
them
sensible
of
their
Obligations
to
obey
them
,
that
should
recommend
Religion
to
their
Affections
by
an
holy
and
heavenly
Conversation
,
if
by
the
neglect
of
their
Duty
their
Children
are
exposed
as
a
Prey
to
the
Tempter
,
and
ruin'd
for
ever
,
it
will
enhance
their
last
Reckoning
,
and
encrease
the
Score
of
their
Guilts
beyond
expression
.
And
Masters
of
Families
,
and
all
others
that
have
Authority
and
Advantage
to
preserve
or
reform
from
evil
those
that
are
committed
to
their
Care
,
and
to
instruct
and
command
them
to
do
what
is
pleasing
to
God
,
and
profitable
to
their
Souls
,
will
be
sadly
accountable
for
those
that
perish
by
their
neglect
.
In
short
,
we
see
by
common
Experience
,
that
Company
and
mutual
Consent
is
a
usual
Motive
to
Sin
;
and
many
Persons
that
alone
would
with
abhorrence
reject
some
Temptations
,
yet
are
sociably
sinful
.
Now
all
those
who
by
excitation
or
example
,
lead
others
to
Destruction
,
as
they
are
first
in
Sin
,
will
be
chief
in
Punishment
.
We
read
in
the
Parable
of
the
rich
Voluptuary
,
[
‖
](A26786-e13980-b)
‖
Non
orat
pro
fratrum
salute
quâ
non
tangitur
reprobus
,
sed
pro
se
ne
ipsius
tormenta
ex
consortio
fratrum
augeautur
.
Brugen
.
No
,
that
Furnace
always
burns
with
its
proper
Flames
,
there
is
not
a
spark
of
that
Divine
Fire
there
:
But
remembring
how
guilty
he
had
been
of
their
Sins
,
feared
that
his
Torments
would
be
encreased
by
their
coming
thither
.
Society
in
endless
Sorrows
does
not
divide
,
but
reflect
them
.
Now
if
Damnation
for
Sin
be
such
a
Misery
as
is
express'd
in
the
Scripture
by
the
most
violent
Figures
and
Words
of
the
heaviest
signification
;
if
all
the
possible
Tortures
suffered
here
are
but
a
Lenitive
to
the
preparations
of
Wrath
in
Hell
,
how
miserable
shall
those
be
,
who
,
as
if
a
single
Damnation
were
a
light
matter
,
do
not
only
commit
Sin
in
their
own
Persons
,
but
are
in
combination
with
Satan
to
corrupt
and
destroy
others
,
and
multiply
Damnation
against
themselves
?
These
treasure
up
Wrath
against
the
day
of
Wrath.
Briefly
;
The
whole
Process
of
that
Day
,
the
Arraignment
and
Sentence
will
be
so
ordered
,
the
Righteousness
and
Reasonableness
of
the
Proceedings
will
be
so
manifest
,
as
to
clear
the
Judg
,
and
confound
the
Guilty
.
God
will
be
justified
in
his
Sentence
,
and
overcome
when
he
judgeth
.
I
shall
now
come
to
apply
this
great
Doctrine
.
1.
Let
us
from
what
has
been
discours'd
of
Judgment
to
come
,
be
excited
to
confirm
our
Faith
in
this
great
and
useful
Doctrine
;
and
by
serious
and
frequent
thoughts
to
apply
it
to
our selves
.
Some
within
the
Church
have
only
a
superficial
belief
of
this
,
as
a
point
of
the
Religion
wherein
they
were
educated
;
but
carnal
Affections
,
Fear
,
Hope
,
Love
,
and
Desire
,
controul
their
Assent
,
as
to
its
operation
upon
them
.
They
believe
in
the
general
that
God
is
the
Judg
and
Rewarder
of
our
Actions
,
and
in
the
absence
of
Temptation
resolve
to
obey
him
:
but
when
a
strong
Tryal
comes
from
some
temporal
Good
or
Evil
that
is
present
,
their
Faith
is
negligent
,
and
unactive
to
keep
them
from
Sin
.
Now
to
make
our
Faith
powerful
,
we
must
,
First
,
confirm
it
by
convincing
Arguments
,
that
it
may
be
an
undoubted
Assurance
,
a
certain
Light
,
directive
and
perswasive
in
the
course
of
our
Lives
.
Some
Doctrines
of
Religion
,
that
are
of
an
incomprehensible
nature
,
and
should
be
received
with
silent
adoration
for
the
Authority
of
the
Revealer
,
are
obstinately
contradicted
by
some
,
upon
a
vain
pretence
that
nothing
is
to
be
believed
that
will
not
endure
the
rigorous
inquisition
of
Reason
,
and
be
comprehended
by
our
narrow
Minds
:
but
Reason
,
though
darkned
,
sees
the
necessity
of
a
future
Judgment
.
Nature
and
Scripture
testify
there
is
a
God
,
and
that
he
has
a
Right
,
and
Power
,
and
Will
to
distribute
the
rewards
of
Vertue
,
and
the
penalties
of
Vice
to
his
Subjects
.
To
deny
this
,
is
directly
against
the
implanted
Notion
of
the
Deity
in
the
Heart
of
Man
.
There
is
a
real
difference
between
Moral
Good
and
Evil
,
not
depending
upon
Opinion
,
but
arising
from
the
immutable
Nature
of
things
,
and
the
eternal
Law
of
God
.
Otherwise
,
considered
in
it self
,
it
were
no
more
faulty
to
murder
a
Parent
,
than
to
kill
a
Fly
;
nor
to
rob
a
Travellor
,
than
to
chase
a
Deer
.
But
the
Conscience
of
the
most
profligate
Wretch
would
startle
at
such
an
Assertion
.
The
disposition
and
admirable
order
of
the
World
in
its
various
parts
,
and
the
vicissitude
of
Seasons
,
declare
to
the
observing
Mind
,
that
a
most
wise
,
good
,
and
powerful
God
governs
and
preserves
all
things
by
his
vigorus
Influence
.
And
can
it
be
that
the
Divine
Providence
,
so
visibly
wise
and
good
in
regulating
the
course
of
Nature
,
should
be
defective
towards
Man
,
the
most
noble
part
of
the
World
?
And
can
it
be
extended
to
humane
Affairs
,
if
there
be
no
other
than
the
present
state
,
wherein
the
Righteous
are
afflicted
,
and
the
Wicked
prosper
?
where
Sins
of
the
deepest
stain
and
the
lowdest
cry
are
unpunish'd
;
and
the
sublime
and
truly
heroick
Vertues
are
unrewarded
?
nay
,
where
Vice
receives
the
natural
reward
of
Vertue
,
Honour
and
Felicity
,
and
Vertue
the
just
wages
of
Vice
,
Disgrace
and
Sufferings
?
'T
is
necessary
therefore
that
there
be
a
future
State
,
and
a
righteous
distribution
of
Rewards
,
according
to
the
good
and
evil
of
Mens
Actions
here
.
The
Heathens
disguised
this
terrible
Truth
under
the
Fictions
of
the
Infernal
Judges
,
Minos
,
and
Rhadamanthus
,
and
Eacus
.
And
the
Furies
and
Vultures
,
and
fiery
Lake
,
which
they
thought
tormented
the
Wicked
in
the
next
World
,
discover
what
apprehensions
they
had
of
the
desert
of
Sin
,
And
Divine
Revelation
is
most
express
in
declaring
this
great
Truth
.
The
Light
of
Faith
is
more
clear
and
certain
from
the
infallible
Word
of
God
,
than
the
Light
of
Reason
.
Before
the
Flood
,
Enoch
in
the
early
Age
of
the
World
foretold
it
;
Behold
,
the
Lord
cometh
with
ten
thousand
of
his
Saints
,
to
execute
Judgment
upon
all
.
Solomon
under
the
Law
repeats
this
Doctrine
,
that
every
secret
thing
shall
be
brought
into
Judgment
,
whether
good
or
evil
.
And
God
himself
speaks
in
the
sublimest
stile
of
Majesty
,
and
swears
by
himself
,
for
our
firmer
belief
,
As
I
live
,
saith
the
Lord
,
very
Knee
shall
bow
to
me
,
and
every
Tongue
confess
to
God
,
the
glory
of
his
Justice
.
From
whence
the
Apostle
infers
,
So
then
every
one
of
us
shall
give
an
account
to
God
for
himself
.
In
the
Gospel
we
have
distinctly
described
the
Person
of
the
Judg
,
An
verè
extribuit
nobis
omnia
quae
promisit
,
&
de
solo
die
judicii
nos
fefellit
?
Aug.
and
by
him
,
give
infallible
assurance
,
that
all
his
Promises
and
Threatnings
are
equally
certain
,
and
shall
be
fulfilled
.
As
sure
as
our
Saviour
is
come
in
his
humble
state
,
and
has
accomplish'd
the
Prophecies
of
his
Sufferings
,
he
will
come
in
his
Glory
to
judg
the
World
.
Secondly
.
That
the
belief
of
eternal
Judgment
may
be
powerful
in
our
hearts
and
lives
,
it
must
be
actuated
by
frequent
and
serious
thoughts
.
Faith
gives
life
and
efficacy
to
our
notions
of
eternal
things
,
and
Consideration
makes
our
Faith
effectual
.
As
the
natural
Life
is
preserved
by
the
activity
of
the
vital
Principles
,
the
Circulation
of
the
Blood
,
the
drawing
of
the
Breath
,
the
motion
of
the
Pulse
;
so
the
spiritual
Life
is
maintained
by
the
exercise
of
Grace
.
The
carnal
Affections
dare
not
appear
before
Reason
and
Conscience
,
when
awakened
by
the
serious
believing
Consideration
of
eternal
Judgment
.
The
Evangelists
relate
,
that
when
our
Saviour
was
asleep
in
the
Ship
,
a
sudden
Tempest
arose
that
was
likely
to
over-set
it
in
the
Sea
:
but
awakened
by
the
cry
of
his
Disciples
,
Lord
,
save
us
,
we
perish
;
he
presently
rebuked
the
Wind
,
and
a
Calm
ensued
.
Thus
whilst
the
habit
of
Faith
is
asleep
in
the
Soul
,
there
will
be
great
danger
from
the
concurrent
violence
of
Temptations
and
Corruptions
;
but
when
't
is
awakened
by
lively
and
powerful
thoughts
,
it
does
Miracles
in
subduing
the
strongest
Lusts.
'T
is
monstrous
and
beyond
all
belief
,
did
not
sensible
Experience
make
it
evident
,
that
notwithstanding
the
minds
of
Men
are
convinc'd
of
the
certainty
of
the
Divine
Judgment
,
and
the
Recompences
that
immediatly
follow
,
yet
their
Wills
remain
unconverted
,
and
their
Affections
cold
and
unactive
in
their
preparations
for
it
:
That
such
numbers
who
have
so
much
Christianity
as
to
believe
that
an
irrevocable
Doom
will
pass
upon
the
Wicked
,
and
so
little
Christianity
,
that
they
cannot
justly
hope
to
escape
from
it
,
yet
are
so
careless
of
their
Duty
,
nay
joyful
in
their
sinful
courses
,
as
if
Judgment
were
a
dreadless
thing
.
What
is
the
cause
of
this
prodigious
security
?
'T
is
the
neglect
of
considering
,
that
we
must
all
appear
before
the
Judgment-Seat
of
Christ
,
to
receive
according
to
the
things
done
in
the
body
,
whether
good
or
evil
.
The
next
Cause
of
this
stupidity
is
,
that
they
put
the
Evil
Day
at
a
remote
distance
:
as
the
Scorners
said
,
the
Vision
is
for
many
Days
:
They
study
to
be
secure
,
and
delay
their
preparations
,
presuming
to
have
time
enough
before
them
.
Their
Senses
and
Faculties
are
so
imployed
abroad
in
the
World
,
they
have
neither
leisure
nor
desire
to
think
seriously
of
it
.
Their
Hearts
are
so
ravish'd
with
Dreams
of
Sensuality
,
and
engaged
in
terrene
Affairs
,
that
they
are
very
averse
from
exercising
their
minds
upon
such
displeasing
Objects
.
Vain
Men
!
how
willingly
do
they
deceive
themselves
?
The
Judg
himself
declares
,
Behold
,
I
come
quickly
:
His
Throne
is
like
a
fiery
Flame
,
and
his
Wheels
as
burning
Fire
;
an
Emblem
of
his
swift
coming
to
judgment
.
Can
they
be
assur'd
of
Life
one
Hour
?
The
Day
of
Death
is
equivalent
to
the
Day
of
Judgment
:
for
immediately
after
there
is
a
final
decision
of
Mens
states
for
ever
.
I
have
read
of
an
excellent
Preacher
,
that
in
a
Sermon
described
the
last
Judgment
in
all
its
Terrors
,
with
such
ardent
Expressions
,
and
those
animated
with
such
an
affecting
Voice
,
such
an
inflamed
Countenance
and
Action
,
that
his
Hearers
broke
forth
into
passionate
Cries
,
as
if
the
Judg
himself
had
been
present
to
pass
the
final
Sentence
upon
them
.
In
the
heighth
of
their
Commotion
,
the
Preacher
bid
them
stop
their
Tears
and
Passions
,
for
he
had
one
thing
more
to
add
,
the
most
afflicting
and
astonishing
Consideration
of
all
the
rest
,
That
within
less
than
a
quarter
of
an
hour
,
the
Memory
and
regard
of
that
which
so
transported
them
would
vanish
,
and
their
Affections
return
to
carnal
Objects
in
their
usual
manner
.
The
neglect
of
Consideration
makes
even
the
Doctrine
of
Judgment
to
come
to
be
without
efficacy
.
'T
is
necessary
therefore
that
the
belief
of
this
be
so
firmly
seated
in
the
Heart
as
its
Throne
,
that
it
may
command
the
thoughts
to
be
very
attentive
to
it
,
and
may
have
Regal
Power
over
our
Wills
and
Affections
,
that
our
Lives
may
be
ordered
according
to
its
Rules
.
2.
The
Consideration
of
Eternal
Judgment
will
vindicate
the
Proceedings
of
Divine
Providence
,
and
the
honour
of
God's
governing
this
World
,
from
the
imputations
of
Unrighteousness
.
God
is
provoked
every
day
,
yet
spares
the
Wicked
,
and
heaps
an
abundance
of
Favours
on
them
.
His
Patience
and
Goodness
they
prophanely
abuse
,
and
become
more
obdurate
and
inflexible
.
These
things
hast
thou
done
,
and
I
kept
silence
;
thou
thoughtest
I
was
such
an
one
as
thy self
.
Thus
the
Heathens
transplanted
the
Vices
of
Earth
to
Heaven
,
and
represented
their
Gods
to
be
sensual
,
jealous
,
furious
as
Men
,
and
accordingly
expected
an
easy
Absolution
for
their
Sins
.
Or
else
the
distance
of
Judgment
to
come
so
hardens
them
,
that
they
hear
God's
Thunder
with
less
fear
,
than
Boys
do
their
Squibs
and
Crackers
.
Because
Sentence
against
an
evil
Work
is
not
speedily
executed
,
therefore
the
hearts
of
the
Sons
of
Men
are
fully
set
in
them
to
do
evil
.
But
how
desperate
is
the
madness
of
Sinners
?
seems
to
wink
at
their
Sins
,
but
hath
appointed
a
day
of
Accounts
.
He
suffers
them
to
live
in
prosperity
,
but
they
are
reserved
to
the
day
of
Judgment
to
be
punish'd
,
bear
the
Sword
in
vain
.
But
though
't
is
delayed
for
a
time
,
yet
he
declares
,
their
Sins
are
laid
up
in
store
with
him
,
and
sealed
up
among
his
Treasures
.
To
him
belongs
Vengeance
and
Recompence
.
He
is
a
mild
Judge
now
,
and
his
Clemency
suspends
their
Punishment
;
but
[
‖
](A26786-e14620-b)
‖
Amos
8.7
.
Justice
will
not
forget
it
.
He
threatens
the
secure
Sinner
,
I
will
reprove
thee
,
and
set
thy
Sins
in
order
before
thine
eyes
.
How
will
the
scornful
obstinate
Sinner
change
complexion
and
tremble
,
when
an
Army
of
Sins
more
terrible
than
so
many
Furies
shall
be
ranged
in
Battel
,
and
with
fiery
Darts
wound
his
naked
Soul
?
How
will
the
stubborn
Atheist
,
that
pleases
himself
with
vain
imaginations
of
the
Eternity
of
the
World
,
and
the
Mortality
of
the
Soul
,
be
confounded
when
he
feels
the
truth
of
Scripture-threatnings
,
to
his
eternal
Sorrow
?
then
all
their
Raileries
will
be
turn'd
into
Lamentations
.
'T
is
not
for
[
*
](A26786-e14660-b)
*
Cum
habeat
in
potestate
vindictam
mavult
diu
tenere
patientiam
.
Cyprian
.
de
bon.
Patient
.
want
of
Power
that
God
spares
the
Wicked
,
but
because
they
are
always
in
his
Hands
,
and
he
can
make
them
as
miserable
as
they
are
sinful
when
he
pleases
.
'T
is
not
through
the
neglect
of
Justice
,
but
for
most
wise
and
holy
Reasons
,
as
shall
appear
in
the
last
day
,
when
a
decisive
irreversible
Judgment
shall
be
pronounc'd
,
and
immediately
inflicted
upon
them
before
the
World
.
When
an
[
†
](A26786-e14680-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Cum
hi
novissimi
versus
in
Tragoedia
Euripidis
pronuntiati
essent
,
totus
populus
ad
ejiciendum
&
Actorum
&
Carmen
consurrexit
uno
impetu
:
donec
Euripides
in
medium
prosiluit
petens
ut
expectarent
,
viderentque
quem
admirator
auri
exitum
faceret
Senec.
Epist.
115.
Actor
at
Athens
spoke
with
admiration
of
Riches
,
as
the
most
valuable
Acquisition
,
and
of
the
Felicity
of
Rich
Men
:
the
People
were
in
an
Uproar
at
the
immorality
of
the
Speech
,
and
were
ready
to
chase
him
from
the
Stage
.
But
the
Poet
himself
appeared
,
and
desired
them
to
stop
their
Fury
till
they
saw
the
Catastrophe
,
the
wretched
end
of
that
sordid
Miser
.
Thus
we
are
apt
to
accuse
the
ways
of
God
when
the
Wicked
flourish
;
but
we
should
stop
our
tumultuous
thoughts
,
for
their
end
will
absolve
Divine
Providence
from
all
undue
reflections
upon
the
account
of
their
temporal
happiness
.
And
the
sound
belief
of
this
will
rectify
all
mistaking
apprehensions
,
and
clear
all
perplexing
appearances
about
the
Sufferings
of
the
Righteous
here
.
Indeed
if
we
consider
the
holiest
Men
as
they
are
Sinners
,
their
Afflictions
are
so
far
from
blemishing
the
Justice
of
God
,
that
they
are
the
signs
of
his
Mercy
:
for
all
is
a
Favour
on
this
side
Hell
to
those
that
deserve
it
.
David
,
an
excellent
Saint
,
acknowledgeth
the
righteousness
of
God's
Judgments
with
respect
to
himself
.
But
when
the
Saints
suffer
for
a
righteous
Cause
;
and
,
as
the
Psalmist
expresses
it
,
for
thy
sake
are
we
killed
all
the
day
long
,
and
are
counted
as
Sheep
for
the
slaughter
;
there
is
not
a
visible
correspondency
between
the
Providence
of
God
in
his
governing
the
World
,
and
the
unchangeable
Rules
of
Justice
,
that
those
who
do
evil
should
suffer
evil
,
and
those
who
do
well
should
be
happy
.
As
the
Apostle
speaks
to
the
persecuted
Christians
,
It
is
a
righteous
thing
with
God
to
recompence
Tribulation
to
them
that
trouble
you
,
and
to
you
who
are
troubled
rest
with
us
.
Now
there
is
a
day
coming
,
when
the
Persecutors
shall
be
punish'd
,
and
the
Saints
be
rewarded
for
all
their
Sufferings
,
and
the
distribution
of
Recompences
shall
be
in
the
presence
of
the
World
,
for
the
glory
of
Divine
Justice
.
For
the
distinction
that
is
made
between
Men
at
Death
is
private
and
particular
,
and
not
sufficient
for
the
honour
of
God's
Government
.
But
at
the
last
Day
all
Men
that
have
lived
in
several
successions
of
Ages
shall
appear
,
and
Justice
have
a
solemn
Process
and
Triumph
before
Angels
and
Men.
As
some
excellent
Piece
that
is
to
be
expos'd
to
publick
view
,
is
covered
with
a
Traverse
,
to
prevent
the
disturbance
in
the
Working
,
and
the
discovery
of
the
Work
till
brought
to
such
perfection
as
will
surprise
with
wonder
those
that
see
it
:
So
God
is
pleased
to
cover
his
Proceedings
for
a
time
,
but
in
the
last
Day
there
will
be
such
a
Revelation
of
the
righteous
Judgment
of
God
,
3.
The
belief
of
this
Doctrine
as
it
vindicates
Divine
Providence
,
so
't
is
powerful
to
comfort
the
Saints
under
Persecutions
for
Righteousness
sake
;
especially
when
Innocence
is
wounded
with
slanderous
Darts
,
and
Calumnies
are
joyned
with
Cruelties
,
representing
them
as
worthy
of
publick
Hatred
.
It
was
one
of
the
Subtile
Artifices
of
Julian
the
Apostate
,
to
mingle
the
Images
of
the
Heathen
Gods
with
those
of
the
Emperours
,
that
the
doing
reverence
(
as
the
Christians
were
commanded
)
to
all
together
,
might
imply
a
dereliction
and
renouncing
of
their
Religion
,
and
their
Simplicity
seem
Impiety
:
or
if
,
jealous
of
slipping
from
their
Profession
,
they
refused
to
do
it
,
they
might
seem
to
deny
the
Expressions
of
honour
due
to
their
Emperours
,
and
be
reputed
to
suffer
not
as
Christian
Martyrs
,
but
as
Rebels
.
But
the
believing
Consideration
of
God's
righteous
Judgment
will
make
them
despise
the
Censures
and
Reproaches
of
malicious
Adversaries
.
With
me
,
saith
the
Apostle
,
it
is
a
very
small
thing
that
I
should
be
judged
by
Man's
Judgment
;
he
that
judgeth
me
is
the
Lord
.
The
severest
Censure
was
of
no
more
weight
compar'd
with
the
approbation
of
God
,
than
the
lightest
Feather
that
flies
in
the
Air
,
put
in
the
Scales
against
the
Globe
of
the
Earth
.
The
Faith
of
sincere
Christians
shall
be
found
to
Praise
and
Glory
.
They
may
suffer
under
the
tyranny
of
Time
,
but
shall
Reign
in
the
Kingdom
of
Eternity
.
The
belief
of
this
,
when
firmly
radicated
in
the
heart
,
is
so
powerful
as
to
make
them
glory
in
the
sharpest
Tribulations
,
and
joyfully
triumph
over
Satan
,
with
his
perverted
malignant
World
.
Cantando
rumpitur
Anguis
.
But
alas
,
the
Sin
,
and
a
great
part
of
the
trouble
of
the
Saints
,
arises
from
their
weakness
of
Faith
,
and
not
patient
waiting
for
the
Day
of
the
Lord
.
When
heavy
Persecutions
and
great
Distresses
are
continued
by
the
restless
Adversaries
,
they
are
apt
through
impatience
and
instability
of
mind
,
to
be
full
of
sorrowful
Complaints
that
God
delays
their
particular
Deliverance
.
And
as
sometimes
the
Clock
out-runs
the
motion
of
the
Sun
,
that
is
the
true
measure
of
Time
;
so
their
hasty
desires
prevent
the
eternal
Counsel
of
his
Will
,
that
has
determined
the
period
of
the
Miseries
of
his
People
,
and
of
the
Prosperity
of
the
Wicked
in
the
fittest
time
.
And
that
he
suspends
his
glorious
Coming
to
judg
the
World
in
Righteousness
,
discourageth
weaker
Christians
,
and
makes
them
ready
to
faint
in
the
day
of
Adversity
.
But
the
Lord
is
not
slack
in
performing
his
Promise
,
as
Men
count
slackness
.
There
is
not
the
least
reason
to
question
his
Fidelity
and
Power
,
or
to
suspect
his
Love
and
Remembrance
of
his
People
.
And
as
the
Stars
of
Heaven
enlighten
the
Earth
,
but
the
Candles
on
Earth
cannot
enlighten
the
Heavens
:
so
the
Wisdom
of
God's
Counsel
and
Providence
should
direct
us
patiently
to
expect
his
appointed
time
,
but
our
glimmering
Reason
cannot
direct
him
.
4.
The
serious
belief
of
future
Judgment
is
the
most
effectual
restraint
from
secret
Sins
.
Men
are
apt
to
encourage
themselves
in
evil
upon
the
account
of
secrecy
:
't
is
the
usual
tinder
of
Temptations
.
If
solitude
and
silence
,
if
the
darkness
of
the
night
,
or
any
disguises
may
conceal
their
Wickedness
from
humane
Eyes
,
they
are
bold
and
secure
as
to
God
.
The
Psalmist
declares
what
is
the
inward
principle
that
acts
them
,
what
is
the
language
of
their
hearts
:
All
the
workers
of
Iniquity
boast
themselves
,
they
say
,
The
Lord
shall
not
see
,
neither
shall
the
God
of
Jacob
regard
it
.
But
O
the
brutish
folly
of
Men
,
to
think
,
that
because
they
do
not
see
God
,
that
he
does
not
see
them
.
As
if
one
should
shut
his
Eyes
in
the
face
of
the
Sun
,
and
do
some
foul
abominable
thing
,
thinking
himself
to
be
unseen
,
because
he
sees
no
person
.
How
vain
is
the
impure
diligence
of
the
Adulterer
,
the
crafty
diligence
of
the
Deceiver
,
the
sollicitous
diligence
of
other
Sinners
to
hide
things
from
the
Judge
of
all
?
Shall
not
God
search
it
out
,
for
he
knows
the
very
secrets
of
the
heart
?
What
a
confounding
discovery
will
be
made
of
secret
Wickedness
at
the
last
day
?
Here
obscurity
is
the
mask
of
Shame
that
conceals
it
from
the
World
.
Or
if
only
Children
and
Fools
that
are
not
capable
to
judg
of
the
indecency
and
turpitude
of
Actions
,
be
Spectators
,
Men
are
not
touch'd
with
shame
for
foul
things
.
But
then
their
Wickedness
shall
be
displayed
before
God
,
the
holy
Angels
and
Saints
.
The
actual
belief
of
this
would
deprive
Satan
of
one
of
his
greatest
Advantages
,
and
be
a
blessed
Preservative
from
many
Sins
that
allure
the
consent
by
the
temptation
of
secrecy
.
A
considering
Christian
will
reject
them
with
indignation
,
saying
with
Joseph
,
How
can
I
do
this
great
Wickedness
,
and
sin
against
God
?
The
Sins
undiscovered
and
upunish'd
by
temporal
Tribunals
,
shall
then
receive
a
just
recompence
.
5.
The
remembrance
of
that
strict
Judgment
,
is
the
most
natural
and
powerful
remedy
against
sensual
Temptations
that
so
easily
insinuate
and
engage
the
Hearts
of
Men.
S.
Peter
reckoning
up
the
Heathens
Sins
,
Lasciviousness
,
Lusts
,
excess
of
Wine
,
Revellings
,
and
abominable
Idolatries
,
tells
the
Christians
,
that
the
Gentiles
thought
it
strange
that
they
did
not
run
with
them
to
the
same
excess
of
riot
.
As
the
Disciples
when
our
Saviour
walk'd
upon
the
Waters
,
thought
he
had
been
a
Spirit
,
judging
that
no
real
Body
could
tread
on
them
without
sinking
:
thus
Men
are
apt
to
think
it
impossible
to
restrain
their
carnal
appetites
when
allured
by
pleasing
Objects
.
But
the
belief
of
the
Terrors
of
the
Lord
,
will
damp
the
sensual
Affections
when
most
strongly
enclin'd
to
forbidden
things
,
and
extinguish
delight
in
Sin
:
for
Delight
and
Fear
are
inconsistent
.
Therefore
the
wise
Preacher
gives
this
Counsel
,
Rejoice
,
O
young
Man
in
thy
youth
,
and
let
thy
Heart
chear
thee
in
the
Days
of
thy
Youth
,
and
walk
in
the
ways
of
thy
Heart
,
and
sight
of
thine
Eyes
:
but
know
thou
for
all
these
things
God
will
bring
thee
to
Judgment
.
This
will
change
the
apprehensions
of
the
mind
,
and
alter
the
taste
of
the
appetite
,
and
make
the
most
enticing
and
irresistible
Lusts
,
the
objects
of
our
greatest
detestation
.
6.
The
consideration
that
the
Son
of
God
,
clothed
with
our
Nature
,
shall
judg
the
World
,
affords
strong
Consolation
to
his
People
,
and
is
a
motive
of
great
terror
to
the
Wicked
.
How
comfortable
is
it
to
his
People
that
he
who
loved
them
above
his
Life
,
and
was
their
Redeemer
on
the
Cross
,
shall
be
their
Judg
on
the
Throne
?
He
is
the
same
Jesus
Christ
,
yesterday
,
to
day
,
and
for
ever
;
the
same
indulgent
Saviour
,
in
the
exaltation
of
his
Glory
,
as
when
under
Sufferings
,
Reproach
and
Shame
.
He
is
described
in
that
glorious
Appearance
,
by
the
conjunct
Titles
of
his
Majesty
and
Power
,
The
Great
God
;
Our
Saviour
,
to
signify
his
Ability
and
Affection
to
make
them
happy
.
When
he
comes
with
a
heavenly
Train
of
Angels
to
Judgment
,
he
will
be
as
tender
of
his
Servants
,
as
when
he
suffered
for
them
in
his
humble
state
.
He
that
paid
their
Debt
,
and
seal'd
their
Pardon
with
his
own
Blood
,
will
certainly
publish
the
Acquittance
.
How
is
it
possible
he
should
condemn
those
for
whom
he
died
,
and
who
appear
with
the
impressions
of
his
reconciling
Blood
upon
them
?
How
reviving
is
it
that
Christ
,
whose
Glory
was
the
end
and
perfection
of
their
Lives
,
Then
the
King
will
say
to
them
plac'd
on
his
right
hand
,
Come
,
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
foundation
of
the
World
.
O
the
transports
of
Joy
to
hear
those
words
from
his
Life-breathing
Lips
!
The
Prophet
breaks
forth
in
an
Extasy
,
How
beautiful
are
the
feet
of
the
Messengers
of
Peace
,
those
that
bring
glad-tidings
of
Salvation
?
but
how
much
more
beautiful
is
the
face
of
the
Author
of
our
Peace
and
Salvation
?
O
how
full
of
Serenity
,
and
Clemency
,
and
Glory
!
The
expectation
of
this
makes
them
languish
with
impatience
for
his
Coming
.
Though
the
Preparations
of
that
Day
are
so
dreadful
,
when
the
Sun
shall
be
darkned
,
and
the
Moon
turned
into
Blood
,
and
the
Stars
fall
like
leaves
in
Autumn
,
yet
't
is
stiled
a
Day
of
Refreshment
to
the
Saints
.
But
how
dreadful
will
his
Coming
in
Majesty
to
Judgment
be
to
the
Wicked
!
Videtis
vulnera
quae
inflixistis
,
agnoscitis
latus
quod
pupugistis
,
quoniam
&
per
vos
,
&
propter
vos
a
pertum
est
,
nec
intrare
voluistis
.
Aug.
They
shall
see
him
whom
they
have
pierced
,
and
with
bitter
lamentation
remember
the
Indignities
offered
to
him
.
What
Excuses
can
they
alledg
,
why
they
did
not
believe
and
obey
the
Gospel
?
Our
Saviour
revealed
high
Mysteries
,
but
confirm'd
them
with
great
Miracles
.
He
requir'd
strict
Holiness
,
but
offer'd
Divine
Grace
to
enable
Men
to
do
his
Will.
He
poured
forth
his
Spirit
upon
them
,
but
their
Hearts
were
as
hard
as
the
Rocks
,
and
as
barren
as
the
Sands
.
Then
he
will
reproach
them
for
their
insolent
Contempt
of
all
the
Perfections
of
his
Divine
Nature
,
and
the
bleeding
Sufferings
of
his
Humane
Nature
to
reconcile
them
to
God
:
for
their
undervaluing
neglect
of
the
great
Salvation
,
so
dearly
purchased
,
and
so
freely
and
earnestly
offered
to
them
:
for
their
Obstinacy
,
that
the
purple
Streams
that
flow'd
from
his
Crucified
Body
,
that
all
the
Sorrows
and
Agonies
of
his
Soul
were
not
effectual
Perswasives
to
make
them
forsake
their
Sins
:
for
their
preferring
the
Bramble
to
reign
over
them
,
Satan
the
Destroyer
of
Souls
,
and
ungrateful
rejecting
the
true
Vine
,
the
blessed
Saviour
,
who
by
so
many
miraculous
Mercies
,
sollicited
their
Love
,
and
deserved
their
Service
;
this
will
make
the
Sentence
as
just
as
terrible
,
and
the
more
terrible
because
just
.
This
will
exasperate
the
Anguish
,
that
the
Gospel
shall
be
a
savour
of
Death
to
them
;
and
the
blessed
Redeemer
pronounce
them
cursed
,
and
dispatch
them
to
everlasting
Fire
,
prepared
for
the
Devil
and
his
Angels
for
ever
.
The
Judgment
of
the
Redeemer
will
be
more
heavy
than
that
of
the
Creator
.
For
all
the
Riches
of
his
Goodness
which
they
despised
,
shall
be
the
Measure
of
their
Guilt
and
Woes
.
All
the
Means
of
Grace
used
for
their
Conversion
,
but
frustrated
by
their
Perversness
,
shall
be
charged
upon
their
Score
.
What
Consternation
will
seize
the
Wicked
,
when
ten
thousand
Accusers
shall
rise
up
in
Judgment
against
them
,
and
not
one
Advocate
appear
for
their
defence
?
Satan
will
be
ready
to
aggravate
their
Sins
above
his
own
:
For
altho
the
superior
Excellence
of
his
Nature
and
State
,
did
heighten
his
Obligation
,
and
consequently
his
disobedience
to
his
Creator
;
and
that
he
sinn'd
of
himself
,
derived
a
Guilt
upon
him
exceeding
that
of
Man's
original
Sin
,
who
was
seduced
to
his
Ruin
:
yet
in
that
Justice
was
so
quick
and
severe
,
that
the
Angels
,
after
their
Sin
,
were
immediately
expell'd
from
their
blessed
Habitation
,
no
space
of
Repentance
was
allowed
;
and
no
Mediator
interpos'd
to
obtain
Terms
of
Reconciliation
with
the
incensed
Deity
,
their
Doom
was
final
and
irrevocable
:
but
after
our
rebellious
Sin
,
the
Son
of
God
,
such
was
his
immortal
Love
,
was
willing
to
be
mortal
to
redeem
sinful
Men
,
and
freely
offer'd
himself
a
Sacrifice
to
atone
the
divine
Displeasure
:
and
a
Day
of
Grace
and
Long-sufferance
was
granted
,
and
many
compassionate
Invitations
were
sent
from
Heaven
to
soften
their
stony
Hearts
:
But
they
neglected
and
despis'd
the
Grace
of
the
Gospel
,
and
wilfully
excluded
themselves
from
Mercy
.
In
this
respect
they
are
more
guilty
than
the
fallen
Angels
;
and
Justice
will
revenge
the
Abuse
of
Mercy
.
Do
they
hope
to
soften
the
Judg
by
Submissions
and
Deprecations
?
Alas
,
he
will
be
inflexible
to
all
their
Prayers
and
Tears
.
The
Lamb
will
be
then
a
Lion
arm'd
with
Terrors
for
their
Destruction
.
Or
can
they
appeal
to
an
higher
Court
to
mitigate
or
reverse
the
Sentence
?
No
,
his
Authority
is
supream
,
and
confirm'd
by
the
immutable
Oath
of
God
.
Or
,
do
they
think
to
resist
the
execution
of
the
Sentence
?
Desperate
Folly
!
The
Angels
,
notwithstanding
their
numbers
and
strength
,
could
not
for
a
moment
escape
his
revenging
Hand
.
The
whole
World
of
Sinners
is
of
no
more
Force
against
his
Wrath
,
than
the
light
Dust
against
a
Whirlwind
,
or
dry
Stubble
against
devouring
Fire
.
Or
do
they
think
,
by
a
stubborn
Spirit
,
to
endure
it
?
Self-deceiving
Wretches
!
If
the
correction
of
his
Children
here
,
tho
allayed
,
and
for
their
amendment
,
make
their
Beauty
and
Strength
consume
away
as
a
Moth
,
how
insupportable
will
the
Vengeance
be
on
his
obstinate
Enemies
?
Who
knows
the
Power
of
his
Anger
?
Who
can
sound
the
Depths
of
his
Displeasure
?
7.
The
Consideration
of
Eternal
Judgment
should
be
a
powerful
Incentive
to
prepare
our selves
for
it
.
The
Affair
is
infinitely
serious
,
for
it
concerns
our
Salvation
or
Damnation
for
ever
.
Yet
the
Pleasures
and
Business
of
the
World
fasten
Men
in
Security
,
and
hinder
the
intire
application
of
their
Minds
to
prepare
for
their
last
Account
.
'T
is
an
awful
Caution
of
our
Saviour
to
his
Disciples
,
Take
heed
lest
at
any
time
your
Hearts
be
overcharged
with
Surfeiting
and
Drunkenness
,
and
Cares
of
this
Life
,
and
so
that
Day
come
upon
you
unawares
:
For
as
a
Snare
shall
it
come
on
all
them
that
dwell
on
the
face
of
the
Earth
.
A
dissolute
voluptuous
course
of
Life
,
is
join'd
with
a
brutish
neglect
of
God
and
the
Soul
:
and
the
indulging
the
carnal
Appetite
,
though
not
in
such
enormous
Excesses
as
the
Prophane
are
guilty
of
,
alienates
the
Minds
of
Men
from
due
considering
their
Spiritual
State
,
and
lessens
the
preventive
Fear
that
makes
us
serious
and
diligent
to
be
found
of
God
in
Peace
.
And
others
are
so
involved
in
secular
Business
,
that
they
are
not
at
leisure
,
to
regard
the
one
Thing
necessary
:
their
Minds
are
so
overshaded
with
the
Cares
of
the
present
World
,
they
cannot
take
a
right
Aspect
of
the
World
to
come
.
The
Flood
broke
in
upon
the
old
World
,
whilst
they
were
eating
and
drinking
,
marrying
and
giving
in
marriage
,
buying
and
selling
,
and
destroyed
them
all
:
The
last
Fire
will
devour
this
World
in
the
same
wretched
incogitancy
,
and
stupid
neglect
to
prepare
themselves
for
Judgment
.
As
it
was
in
the
Days
of
Noah
,
so
shall
it
be
in
the
Days
of
the
Son
of
Man
.
'T
is
a
divine
and
solemn
Warning
,
Behold
,
I
come
as
a
Thief
in
the
Night
,
blessed
is
he
that
watcheth
and
keepeth
his
Garments
,
lest
he
be
found
naked
,
without
the
Robe
of
Holiness
,
and
be
expos'd
to
confounding
shame
in
that
Day
.
When
secure
and
careless
Sinners
shall
say
,
Peace
and
Safety
,
sudden
destruction
will
come
upon
them
,
as
Travel
upon
a
Woman
with
Child
;
as
surprisingly
,
as
irresistibly
,
and
they
shall
not
escape
.
But
the
Wise
foresee
the
Evil
,
and
esteem
it
their
incomparable
Interest
to
secure
the
Favour
of
the
Supream
Judg.
'T
is
the
Inference
the
Apostle
makes
from
the
Certainty
of
our
appearing
before
the
Righteous
Judg
,
Wherefore
we
labour
,
that
whether
present
,
or
absent
,
in
this
or
the
next
Life
,
we
may
be
accepted
of
him
.
This
was
his
great
Design
,
his
chief
Care
,
his
Duty
and
his
Glory
:
Never
did
any
person
more
ardently
aspire
,
and
ambitiously
endeavour
for
the
obtaining
a
Kingdom
,
than
he
did
to
secure
his
own
Acceptance
with
the
Lord
.
In
order
to
this
,
I
will
lay
down
the
Rules
of
our
Acceptance
in
that
Day
,
and
conclude
the
Argument
.
First
,
Unfained
Faith
in
the
Lord
Jesus
is
absolutely
necessary
,
that
we
may
be
accepted
.
This
is
such
a
belief
of
his
all-sufficient
Merits
,
and
his
merciful
inclination
to
save
us
,
that
the
guilty
and
self-condemned
Sinner
entirely
consents
to
the
Terms
of
the
Gospel
,
as
well
as
to
the
Priviledges
of
it
,
with
a
reliance
upon
his
Merits
,
and
a
resolution
to
obey
his
Precepts
.
He
is
a
Priest
on
a
Throne
,
a
Prince
,
and
a
Saviour
,
and
so
must
be
acknowledged
and
received
.
Upon
this
condition
his
Righteousness
is
freely
imputed
to
us
for
our
Justification
unto
Life
,
without
which
we
must
perish
in
our
Sins
.
For
,
1.
The
best
Saints
are
guilty
and
deeply
obnoxious
to
the
Law
,
and
the
Judgment
of
God
is
invariably
according
to
Truth
;
so
that
appearing
in
their
Sins
,
they
will
be
cast
for
ever
.
God's
Tribunal
,
like
that
of
the
severe
Roman
Judg
,
is
Reorum
Scopulus
,
a
Rock
that
dashes
in
pieces
all
the
Guilty
that
come
to
it
.
Therefore
the
Psalmist
so
earnestly
deprecates
,
Enter
not
into
Judgment
with
thy
Servant
,
O
Lord
;
for
in
thy
sight
shall
no
Man
living
be
justified
.
And
the
Apostle
,
tho'
a
transcendent
Saint
,
devests
himself
of
his
own
Righteousness
,
that
he
may
be
entirely
covered
with
the
Righteousness
of
Christ
,
and
renounces
all
things
,
that
he
may
be
found
in
him
as
his
Surety
in
that
Day
of
Accounts
,
and
obtain
Pardon
by
vertue
of
his
Satisfaction
for
Sin
.
We
cannot
perfectly
obey
the
Commands
,
nor
appease
the
Displeasure
of
God
:
but
the
expiatory
Sacrifice
of
Christ
propitiats
the
Divine
Justice
.
This
alone
can
make
us
stand
in
Judgment
before
the
fiery
Law
,
and
the
fiery
Tribunal
,
and
the
Judg
who
is
a
consuming
Fire
,
to
all
the
Guilty
that
appear
in
their
Sins
before
him
.
The
Blood
of
the
Mediator
has
sprinkled
the
Throne
of
God
in
Heaven
;
and
our
Consciences
being
sprinkl'd
with
it
by
an
unfeigned
Faith
,
we
may
appear
before
God
the
Judg
of
all
with
an
humble
confidence
,
and
enter
into
the
Holy
of
Holies
,
the
Celestial
Sanctuary
with
joy
.
2.
Not
only
the
pardon
of
our
Sins
,
but
the
acceptance
and
rewarding
of
our
Services
with
eternal
Glory
is
upon
the
account
of
our
Saviour's
compleat
Righteousness
.
There
are
defilements
in
the
Persons
,
and
defects
in
the
works
of
the
Saints
.
Their
most
holy
and
fervent
Prayers
are
perfum'd
by
the
Incense
of
his
Intercession
,
When
we
have
done
all
,
we
are
unprofitable
Servants
:
but
his
Obedience
was
infinitely
meritorious
by
the
union
of
the
Deity
with
his
humane
Nature
,
and
is
the
foundation
of
the
excellent
Reward
.
Not
that
his
Merits
derive
a
value
to
our
Works
to
make
them
worthy
of
eternal
Glory
:
as
some
noble
Mineral
infused
into
Water
,
that
is
in
it self
without
taste
or
efficacy
,
gives
it
a
medicinal
tincture
and
Virtue
;
for
this
is
impossible
,
since
the
infinite
Dignity
of
his
Person
,
and
his
most
perfect
habitual
&
actual
Holiness
,
that
are
the
fountains
and
reasons
of
his
Merits
,
are
incommunicable
to
our
Persons
and
Works
.
But
the
active
and
passive
Obedience
of
Christ
is
so
satisfactory
and
meritorious
,
that
God
is
pleased
graciously
to
reward
with
the
Crown
of
Life
the
mean
Services
of
those
who
are
by
a
lively
and
purifying
Faith
united
to
him
.
Secondly
,
Sincere
Obedience
,
that
is
an
uniform
and
entire
respect
to
all
the
Commands
of
God
,
will
alone
be
accepted
in
that
day
:
for
his
Authority
runs
through
all
,
and
binds
them
on
the
Conscience
.
David
had
this
Testimony
from
God
himself
,
that
he
was
a
Man
after
his
own
Heart
,
that
fulfilled
all
his
Will.
And
St.
John
refers
the
decision
of
our
state
to
this
,
If
our
Hearts
condemn
us
of
any
allowed
Sin
of
omission
or
commission
,
God
will
,
who
is
greater
than
our
Hearts
,
and
knows
all
things
.
But
if
the
illuminated
tender
Conscience
doth
not
condemn
us
of
insincerity
,
we
have
confidence
towards
God
,
that
he
will
spare
and
accept
us
notwithstanding
our
Frailties
,
and
give
free
and
safe
access
into
his
Presence
.
The
lives
of
many
are
chequer'd
with
a
strange
disparity
,
they
are
restrain'd
from
some
Sins
of
apparent
odiousness
,
but
indulgent
to
others
;
they
are
strict
in
some
Duties
,
but
loose
and
slack
in
others
,
as
if
they
hoped
by
way
of
commutation
to
be
accepted
of
God
;
to
expiate
their
Delinquencies
in
one
kind
by
supererrogating
in
another
.
Some
are
painted
Pharisees
in
the
duties
of
the
first
Table
,
very
exact
in
the
formalities
of
outward
Devotions
,
but
gross
Publicans
in
the
duties
of
the
second
;
careless
of
Justice
and
Equity
,
and
Charity
to
Men
:
Others
are
in
appearance
strictly
moral
in
the
discharge
of
their
duties
to
Men
,
and
negligent
of
their
Obligations
to
God
.
But
partial
Obedience
can
never
endure
the
trial
of
Conscience
,
much
less
of
God
.
For
what
is
the
weak
light
of
our
Minds
,
to
the
pure
Eyes
of
his
Glory
?
It
will
make
us
liable
to
inward
rebuke
now
,
and
to
open
confusion
at
the
last
.
rejoycing
was
from
the
Testimony
of
his
Conscience
,
that
in
simplicity
and
godly
Sincerity
he
had
his
Conversation
in
the
World
:
and
,
as
he
expresses
it
in
another
place
,
it
was
his
daily
Exercise
to
have
a
Conscience
void
of
Offence
towards
God
,
and
towards
Men.
Tho
our
conquest
of
Sin
be
not
compleat
,
yet
our
resolution
and
endeavours
must
be
to
mortify
it
in
every
kind
.
Tho
our
Obedience
has
not
the
perfection
of
Degrees
,
we
must
be
equally
regarding
the
Divine
Law
.
If
there
be
any
secret-favour'd
Sin
,
either
of
Omission
or
Commission
,
it
will
render
our
Petitions
unacceptable
at
the
Throne
of
Grace
,
and
our
Persons
at
the
Throne
of
Judgment
;
If
I
regard
Iniquity
in
my
Heart
,
the
Lord
will
not
hear
my
Prayer
.
The
Law
requires
the
performance
of
our
Duty
without
abatement
,
or
denounceth
the
Penalty
without
allay
or
mitigation
:
The
Gospel
has
not
relax'd
the
strictness
of
the
Law
,
as
't
is
the
Rule
of
Life
,
but
as
it
was
the
condition
of
obtaining
Life
.
Sincere
Obedience
is
accepted
by
that
gracious
Covenant
,
where
the
Legal
Perfection
is
wanting
;
but
that
is
indispensably
required
of
all
.
I
may
illustrate
this
by
a
Passage
of
Alexander
the
Great
,
who
being
desirous
to
learn
Geometry
,
applied
himself
to
a
skilful
Instructer
in
it
.
But
his
warlike
Disposition
made
him
more
capable
to
conquer
,
than
to
measure
the
Earth
;
so
that
tired
with
the
first
Propositions
,
he
desir'd
his
Master
to
make
the
Scheme
more
clear
and
plain
,
and
easy
to
him
:
[
*
](A26786-e15940-b)
*
Cui
praeceptor
:
ista
inquit
omnibus
eadem
sunt
,
aeque
difficilia
.
Senec.
Ep.
91.
To
whom
the
Master
replied
,
that
the
Theorems
of
that
Science
were
equally
difficult
to
all
,
and
requir'd
the
same
attention
of
Mind
to
understand
them
.
Thus
the
Gospel
of
Mercy
requires
of
all
sincere
Sanctification
,
and
serious
endeavours
to
perfect
Holiness
in
the
Fear
of
God
,
and
without
this
none
shall
be
exempted
from
Condemnation
.
To
the
sincerity
of
Obedience
,
I
shall
add
a
more
restrained
Notion
of
it
as
respecting
Religion
.
The
Duties
of
Piety
consist
of
an
outward
and
inward
part
;
and
the
one
without
the
other
,
is
but
as
a
Carcass
without
a
quickning
Soul
.
Now
there
will
be
an
exquisite
Anatomy
of
the
Heart
in
that
Judgment
,
a
discovery
of
all
the
Principles
and
Motives
by
which
Men
were
acted
;
and
then
he
that
is
a
Saint
inwardly
,
in
the
Spirit
,
who
with
pure
Aims
and
holy
Affections
hath
served
God
,
shall
have
praise
of
him
.
And
those
who
have
us'd
God
to
injoy
the
World
,
that
have
assumed
pretences
of
Piety
for
secular
Ends
,
shall
be
reproved
.
This
will
be
a
cause
of
wonder
in
that
day
,
that
many
who
are
highly
esteemed
by
Men
as
excellent
Saints
,
shall
be
an
abomination
to
God
.
That
in
the
broad
way
to
Hell
thousands
go
thither
is
sad
beyond
expression
,
but
not
strange
at
all
:
but
that
in
the
Path
of
Heaven
any
should
descend
to
Hell
,
is
astonishing
.
That
those
who
live
without
God
in
the
World
,
in
the
prophane
neglect
of
his
Worship
,
in
a
dissolute
disorderly
course
,
should
fall
under
Condemnation
,
is
believed
of
all
:
but
that
those
who
have
appeared
zealous
in
Religion
,
shall
be
at
last
rejected
,
is
contrary
to
universal
expectation
.
And
not
only
the
gross
Hypocrite
that
deceives
others
,
but
he
that
deceives
himself
by
the
external
practice
of
holy
Duties
,
without
correspondent
lively
Affections
;
that
prays
with
that
coldness
as
if
he
had
no
desire
to
be
heard
,
and
hears
with
that
carelesness
as
if
he
had
no
desire
to
be
sanctified
by
the
Word
,
and
is
conversant
in
other
parts
of
divine
Service
in
that
slight
manner
,
as
if
he
had
no
design
to
be
saved
,
shall
by
a
convincing
upbraiding
Light
see
his
Wickedness
in
dishonouring
that
God
whom
he
pretended
to
worship
,
and
neglecting
his
Soul
.
When
the
Upright
as
pure
Gold
shall
be
more
radiant
by
the
Fire
,
the
Insincere
like
reprobate
Silver
shall
not
endure
that
severe
trial
.
Thirdly
,
The
frequent
discussion
of
Conscience
,
and
reviewing
our
Ways
,
is
necessary
in
order
to
our
comfortable
appearing
before
our
Judg.
This
is
a
Duty
of
constant
Revolution
:
for
while
we
are
in
Flesh
,
the
best
Saints
,
notwithstanding
all
their
vigilance
and
diligence
,
are
overtaken
by
surprizal
,
and
sometimes
overborn
by
strong
temptations
;
and
't
is
more
necessary
to
beg
for
daily
Pardon
,
than
for
our
daily
Bread
.
Under
the
Law
,
if
any
one
had
by
touching
a
dead
Body
contracted
Uncleanness
,
he
was
to
wash
his
Clothes
in
the
Evening
,
and
not
to
lie
down
in
his
Uncleanness
.
This
was
typical
of
our
Duty
,
that
we
should
wash
away
our
sinful
Defilements
every
day
in
the
purifying
Fountain
of
Christ's
Blood
,
that
is
set
open
for
Sin
and
for
Vncleanness
.
And
the
Method
of
the
Gospel
to
obtain
the
grant
of
Pardon
,
and
our
comfortable
Sense
,
and
the
blessed
Effects
of
it
is
this
,
there
must
be
a
mournful
Sight
,
and
serious
Acknowledgment
of
our
daily
Sins
,
and
a
judging
our selves
by
the
domestical
Tribunal
in
our
Breasts
as
worthy
of
Condemnation
:
for
though
we
cannot
satisfy
Divine
Justice
for
the
least
Sin
,
we
must
glorify
it
;
and
with
humility
and
fervency
desire
that
God
would
graciously
forgive
our
renewed
Sins
,
with
unfeigned
Resolutions
and
Care
against
them
for
the
future
.
Thus
we
are
to
sue
out
our
Pardon
for
Sins
committed
every
day
.
And
whereas
many
Errors
in
regard
of
our
frailty
,
and
their
fineness
,
do
slip
from
us
,
we
should
with
contrite
Spirits
implore
the
divine
Majesty
to
cleanse
us
from
our
secret
Sins
,
the
Sun
must
not
go
down
upon
our
Wrath
,
much
more
to
be
reconciled
to
an
offended
God
,
that
his
Displeasure
may
be
atoned
.
The
Morning
and
Evening-Sacrifice
was
a
Figure
of
the
constant
use
of
Christ's
Merits
and
Mediation
for
us
.
The
secure
neglect
of
renewing
our
Repentance
for
our
renewed
Sins
,
deprives
us
of
the
Comforts
of
the
Covenant
,
and
will
make
the
thoughts
of
Judgment
as
heavy
as
Mountains
upon
the
Conscience
,
when
't
is
awakened
out
of
its
slumber
.
But
when
the
Soul's
Accounts
are
kept
clear
with
Heaven
every
day
,
O
what
a
blessed
Rest
does
the
penitent
Believer
enjoy
in
the
Favour
of
God!
O
the
divine
Calm
of
Conscience
,
when
our
Debts
are
cancell'd
in
the
Book
of
God's
Remembrance
!
If
we
should
be
unexpectedly
summoned
to
appear
before
the
Judg
of
all
,
the
sight
of
our
Sins
will
rather
excite
thankful
Affections
,
and
joyful
Praises
of
God
for
his
Mercy
,
that
he
hath
pardoned
them
;
than
fearful
despairing
thoughts
of
his
Mercy
,
that
he
will
not
pardon
them
.
And
as
this
considering
our
ways
leads
to
Repentance
,
and
is
a
Remedy
for
past
Sins
,
so
't
is
a
powerful
Preservative
from
Sins
afterwards
.
For
as
in
War
the
greatest
care
is
to
fortify
the
weakest
Part
of
a
besieged
Town
,
and
make
it
impregnable
;
so
a
Christian
,
by
the
experience
of
his
infirmity
and
danger
,
will
be
more
wise
and
wary
,
more
circumspect
and
resolved
against
those
Sins
whereby
he
has
often
been
foil'd
,
to
prevent
the
daily
incursion
,
and
sudden
surreption
by
them
.
And
according
to
the
degrees
of
our
Innocence
,
we
have
confidence
of
Acceptance
with
God
in
Judgment
.
Fourthly
,
Let
us
improve
with
a
wise
and
singular
diligence
the
Talents
committed
to
our
Trust
:
for
in
that
day
we
shall
be
responsible
for
all
that
we
have
received
.
All
the
Blessings
we
possess
,
whether
natural
,
our
Life
,
our
Faculties
,
our
Endowments
,
our
Health
and
Strength
;
or
Civil
,
Honour
and
Dignity
,
Riches
and
Reputation
;
or
Spiritual
,
the
Gospel
in
its
Light
and
Power
,
the
Graces
and
Assistance
of
the
Holy
Ghost
,
as
they
are
Gifts
from
God's
Love
,
so
they
are
Talents
to
be
imployed
for
his
Glory
.
We
are
Stewards
,
not
Proprietaries
:
for
the
Supream
Lord
does
not
relinquish
his
Right
in
our
Blessings
,
that
we
may
dispose
of
them
at
our
own
pleasure
,
but
hath
prescribed
Rules
for
our
using
them
in
order
to
his
Glory
,
our
own
Good
,
and
the
Benefit
of
others
.
And
't
is
sad
to
consider
that
usually
those
who
enjoy
the
greatest
Gifts
,
render
the
least
Acknowledgments
,
and
the
most
abundant
in
Favours
are
most
barren
in
Thankfulness
.
Time
,
that
unvaluable
Treasure
,
that
is
due
to
God
and
the
Soul
,
the
Price
of
which
arises
from
the
Work
of
Salvation
to
be
done
in
it
,
how
is
it
squander'd
away
?
Conscience
would
blush
at
the
serious
reflection
that
every
day
so
much
is
spent
in
the
Business
of
the
World
,
or
Pleasures
,
and
so
little
redeemed
for
Communion
with
the
Holy
God
:
that
as
in
the
Prophetick
Dream
the
lean
Kine
devoured
the
Fat
,
so
unconcerning
Vanities
take
up
that
time
that
should
be
employed
for
our
last
and
blessed
End
.
While
Time
is
miserably
wasted
,
the
Soul
lies
a
bleeding
to
everlasting
Death
.
More
particularly
,
we
shall
be
accountable
for
all
the
days
of
the
Son
of
Man
that
we
have
seen
,
all
the
special
Seasons
of
Grace
:
these
we
should
improve
for
our
Eternal
Advantage
,
to
prepare
us
for
the
Divine
Presence
above
.
But
alas
,
the
Lord's
Day
that
is
consecrated
for
the
immediate
Service
of
God
,
and
should
be
entirely
spent
in
it
,
and
in
things
that
have
a
necessary
subordination
to
it
,
yet
neither
the
enforcement
of
Duty
,
nor
incitations
of
Love
prevail
upon
the
most
,
conscienciously
to
imploy
it
in
spiritual
Affairs
.
If
they
afford
their
presence
at
the
Publick
Worship
,
't
is
thought
enough
;
and
,
as
if
the
rest
of
the
Day
was
unsanctified
Time
,
they
waste
it
either
in
Complemental
Visits
,
or
Secular
Business
,
in
Recreations
,
or
things
impertinent
to
their
Salvation
.
Riches
are
an
excellent
Instrument
of
doing
good
:
Gold
is
the
most
precious
and
extensive
Metal
,
and
by
a
marvellous
Art
an
Ounce
may
be
beaten
out
into
some
hundred
Leaves
:
but
't
is
a
more
happy
Art
by
giving
it
,
to
enrich
our
own
Souls
,
and
supply
the
Necessities
of
many
others
.
But
great
Estates
are
often
used
to
foment
Mens
vicious
guilty
Affections
,
Pride
,
and
Sensuality
;
and
't
is
called
[
*
](A26786-e16180-b)
*
Nullis
vitiis
desunt
pretiosa
nomina
.
Plin.
lib.
73.
Greatness
and
Magnificence
to
waste
them
in
sumptuous
Vanities
.
I
instance
in
these
Talents
,
because
they
are
usually
abused
to
the
dishonour
of
the
Donor
.
If
the
slothful
Servant
that
hid
his
single
Talent
in
a
Napkin
,
and
returned
it
without
advantage
to
his
Lord
,
was
cast
into
outer
darkness
,
where
there
is
weeping
and
gnashing
of
teeth
;
a
fearful
Image
of
what
will
befal
all
unprofitable
Persons
,
how
severe
will
their
Accounts
be
who
lavish
out
their
numerous
Talents
to
gratify
their
carnal
Appetites
,
and
betray
the
Blessings
of
God
to
his
Enemy
the
Devil
?
Only
the
wise
and
good
Servant
,
that
with
prudent
Contrivance
,
and
zealous
Endeavours
,
improves
his
Talents
,
shall
from
the
gracious
Lord
,
in
whom
are
all
Attractives
and
Remuneratives
of
our
Service
,
receive
an
excellent
Reward
.
Fifthly
,
Another
Rule
of
our
Acceptance
at
the
last
Day
is
,
That
we
must
with
Courage
and
Zeal
maintain
in
our
rank
and
places
the
Cause
of
Christ
.
For
thus
he
declares
expresly
,
Whosoever
shall
confess
me
before
Men
,
him
also
will
I
confess
before
my
Father
which
is
in
Heaven
.
But
whosoever
shall
deny
me
before
Men
,
him
also
will
I
deny
before
my
Father
which
is
in
Heaven
.
When
the
Truth
,
Purity
,
and
Power
of
Religion
,
in
Doctrine
,
Worship
,
and
Practice
,
is
discountenanc'd
and
overborn
,
our
Saviour
commands
,
and
will
reward
our
undiscouraged
visible
Constancy
in
it
.
1.
Sometimes
Religion
exposes
the
Professors
of
it
to
the
loss
of
all
temporal
Enjoyments
,
and
of
Life
it self
.
And
when
the
Honour
of
our
Saviour
requires
such
a
Service
of
us
,
when
that
Confirmation
is
necessary
to
recommend
Divine
Truth
to
the
Belief
and
Affections
of
others
,
when
our
chearful
and
couragious
Example
in
suffering
would
animate
those
that
are
fearful
to
Constancy
and
Confession
,
then
from
Cowardise
to
withdraw
our
Testimony
,
is
to
betray
him
again
.
When
our
Duty
is
attended
with
extream
Dangers
,
then
the
sincerity
and
perfection
of
our
Love
to
Christ
is
brought
to
the
strictest
trial
.
As
true
Carbuncles
are
discovered
in
the
Night
,
for
the
Darkness
redoubles
their
Splendor
;
so
the
fidelity
of
Christians
is
evident
in
Persecutions
that
enflame
and
excite
their
Zeal
to
magnify
the
Name
of
Christ
in
the
sight
of
the
World
.
There
is
no
Fear
in
Love
,
but
perfect
Love
casts
out
Fear
.
But
Fearfulness
hinders
the
expressing
acts
of
Love
to
Christ
,
and
betrays
to
Apostacy
.
For
as
every
Passion
is
a
Perturbation
,
so
especially
Carnal
Fear
that
blinds
and
disturbs
the
Mind
,
and
hinders
the
serious
consideration
of
the
Reasons
of
our
Duty
,
and
those
Motives
to
persevere
in
it
,
that
are
the
Fountains
of
our
Strength
.
From
hence
the
timerous
are
often
treacherous
,
and
Faith
lies
buried
under
the
cold
pale
Ashes
of
Fear
.
Now
the
irregularity
of
this
Passion
is
best
cured
by
directing
it
to
the
most
powerful
Object
.
As
the
Rod
of
Moses
swallowed
up
the
Rods
of
the
Magicians
,
so
a
stronger
Fear
will
subdue
that
which
is
in
a
weaker
degree
.
Our
Saviour
therefore
threatens
those
that
for
the
fear
of
Men
(
who
can
but
kill
the
Body
)
dare
not
own
and
defend
his
Truth
and
Cause
,
that
he
will
renounce
them
before
his
Father
in
the
great
Day
,
the
immediate
consequence
of
which
will
be
the
destruction
of
Body
and
Soul
in
Hell
.
one
Lawgiver
and
Judg
,
who
is
able
to
save
,
and
to
destroy
for
ever
.
It
is
the
worst
Perdition
to
secure
our selves
by
the
neglect
of
our
Duty
,
when
we
ought
to
perish
for
the
Glory
of
our
Saviour
.
He
that
saves
his
Life
shall
lose
it
.
2.
Shame
wounds
deeper
the
Breasts
of
some
than
Violence
.
Zedekiah
would
rather
expose
his
Kingdom
and
Life
to
the
Fury
of
the
Chaldean
Armies
,
than
be
himself
exposed
as
an
Object
of
Derision
by
surrendring
it
.
And
Satan
who
understands
the
temper
of
Mens
Spirits
,
suits
his
Temptations
accordingly
.
The
Purity
and
Holiness
of
Religion
,
exprest
in
the
Actions
of
the
Saints
,
is
by
the
seurrilous
Reflections
and
bitter
Sarcasms
of
prophane
Persons
made
contemptible
.
This
is
as
foolish
and
malicious
,
as
if
a
Slave
should
reproach
the
Son
of
a
King
,
that
he
was
like
his
Father
in
his
Countenance
and
Actions
;
for
by
how
much
the
resemblance
of
God's
Holiness
appears
with
more
evidence
and
eminence
in
their
Lives
,
their
Divine
Relation
is
more
certainly
and
justly
to
be
acknowledged
.
Yet
how
many
are
ashamed
of
this
Glory
?
And
Zeal
to
vindicate
the
Honour
of
Religion
is
traduc'd
and
vilified
,
either
as
the
Effect
of
designing
Faction
,
or
of
the
Indiscretion
and
Rashness
of
a
weak
Judgment
and
strong
Passions
.
In
every
Age
the
faithful
Servants
of
God
are
by
scornful
Titles
despised
:
We
are
accounted
,
saith
the
Apostle
,
the
Off-scouring
of
the
World
.
But
a
generous
Christian
looks
upon
disgrace
for
the
sake
of
Christ
as
his
Honour
.
The
Apostles
rejoiced
that
they
were
accounted
worthy
to
suffer
shame
for
his
Name
.
'T
is
said
of
the
Baptist
,
He
was
not
that
Light
,
but
came
to
bear
Witness
to
that
Light
:
they
are
John
the
Baptist
,
his
Miracles
,
his
Father
,
and
the
Scriptures
.
Let
us
appeal
then
from
the
light
depraved
Fancies
of
carnal
Men
,
to
the
wise
and
faithful
Judgment
and
Authority
of
the
Son
of
God
.
He
will
at
the
last
Day
,
in
the
presence
of
his
Father
and
all
the
Court
of
Heaven
,
give
an
incomparable
Crown
to
all
that
have
despised
Shame
for
his
sake
.
But
those
vile
Spirits
,
whose
Courage
of
Straw
is
quell'd
by
vain
Opinion
,
and
the
Reproaches
of
Fools
,
and
have
deserted
the
Cause
of
Christ
,
shall
then
be
clothed
with
Confusion
;
for
this
we
are
assured
by
our
Judg
,
That
whosoever
shall
be
ashamed
of
me
and
my
words
,
in
this
adulterous
and
sinful
Generation
,
of
him
also
shall
the
Son
of
Man
be
ashamed
when
he
cometh
in
the
Glory
of
his
Father
,
with
the
Holy
Angels
.
If
the
unnatural
Brothers
were
astonish'd
when
the
Governor
of
Egypt
told
them
,
I
am
Joseph
whom
ye
sold
;
how
much
more
will
false
Christians
,
when
the
Lord
of
Glory
shall
tell
them
,
I
am
Jesus
whom
for
base
shame
ye
denied
?
How
will
it
confound
those
abject
Wretches
to
be
a
spectacle
of
Abhorrence
and
Scorn
before
that
Universal
Glorious
Confluence
?
They
would
chuse
rather
to
be
covered
under
the
Ruins
of
the
World
.
If
we
value
and
desire
the
Approbation
of
the
King
of
Angels
,
if
we
fear
a
final
rejection
from
him
,
to
obtain
the
one
and
avoid
the
other
,
we
must
entirely
adhere
to
his
Interest
,
without
any
respect
to
the
eyes
and
esteem
of
the
perverse
deceived
World
.
Sixthly
,
A
cordial
beneficent
Love
to
the
Saints
,
is
a
requisite
Qualification
of
our
Acceptance
in
the
Day
of
Judgment
.
Then
shall
the
King
say
to
them
on
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
foundation
of
the
World
.
For
I
was
an
hungry
,
and
ye
gave
me
meat
;
I
was
thirsty
,
and
ye
gave
me
drink
;
I
was
a
stranger
,
and
ye
took
me
in
;
naked
,
and
ye
clothed
me
;
I
was
sick
,
and
ye
visited
me
;
I
was
in
Prison
,
and
ye
came
unto
me
.
The
Union
and
Endearments
betwixt
Christ
and
his
People
,
are
mutual
and
reflexive
;
as
they
are
extreamly
tender
of
his
Glory
,
so
he
is
concern'd
in
all
that
is
done
to
them
.
And
though
the
Perfection
of
Love
consists
more
in
the
Affection
of
the
Heart
than
in
outward
Offices
,
yet
our
Saviour
most
congruously
produces
in
Judgment
the
conspicuous
Effects
of
Love
to
them
,
the
supplying
their
Wants
,
allaying
their
Sorrows
,
owning
them
when
obscured
and
deprest
by
Afflictions
,
and
injuriously
treated
by
others
.
This
love
of
Service
that
is
directed
and
exercised
towards
the
Saints
,
for
the
Image
of
God
shining
in
them
,
because
they
are
the
Children
of
God
,
and
Members
of
Christ
,
and
therefore
extended
to
all
in
whom
the
reason
of
that
Love
appears
,
shall
be
gloriously
rewarded
:
for
he
interprets
what
is
done
upon
his
Account
to
those
who
are
his
own
by
so
many
dear
Titles
,
as
done
to
himself
.
And
what
is
more
becoming
his
excellent
Goodness
,
than
to
reward
the
Works
of
Mercy
with
saving
Mercy
?
But
those
who
when
Christ
presents
himself
to
them
in
his
poor
distressed
Members
,
and
sollicits
their
assistance
,
to
protect
them
from
Injuries
,
to
refresh
their
Sorrows
,
to
support
them
in
their
Exigencies
,
those
that
have
Ability
,
but
want
Affection
to
do
them
good
,
and
incompassionately
neglect
the
suffering
Saints
,
shall
be
sentenc'd
to
be
tormented
with
the
Apostate
Angels
for
ever
.
What
Indignity
is
it
to
the
Son
of
God
,
that
those
for
whom
he
shed
his
most
precious
Blood
,
should
be
in
less
value
and
regard
with
many
,
than
the
Dogs
and
Horses
maintained
for
their
pleasure
?
And
if
those
on
the
left
hand
shall
be
condemned
to
eternal
Fire
,
for
the
coldness
of
their
Love
,
how
terrible
will
the
Judgment
be
of
those
that
from
the
heat
of
their
Enmity
outragiously
persecute
the
Servants
of
Christ
for
his
sake
,
in
their
Persons
,
Estates
,
Reputations
,
that
with
a
worse
than
barbarous
inhumanity
seek
their
ruin
?
Is
there
any
Sin
of
a
more
mortal
Guilt
?
The
infernal
Furnace
is
seven-fold
heated
for
the
punishing
such
Wickedness
.
To
conclude
this
Argument
,
let
us
observe
the
Command
of
our
Saviour
,
To
watch
and
pray
always
,
that
we
may
be
counted
worthy
to
stand
before
the
Son
of
Man
.
These
are
Duties
of
universal
Influence
into
our
Lives
,
the
one
prevents
Carelesness
,
the
other
vain
Confidence
in
our selves
;
and
the
consideration
of
Judgment
to
come
,
is
the
greatest
Motive
to
them
,
and
the
first
Principle
of
Holiness
.
This
should
work
more
powerful
in
us
,
considering
the
Day
of
Death
is
equivalent
to
the
Day
of
Judgment
to
every
Person
;
for
then
a
particular
Sentence
decisive
and
irrevocable
passes
,
that
shall
be
publish'd
at
the
last
Day
.
Methinks
the
Terrors
of
the
Lord
should
engage
our
Souls
and
Senses
to
a
continual
preparation
for
his
Coming
.
'T
is
represented
so
as
to
affect
the
Eye
,
Behold
,
the
Lord
comes
with
ten
thousand
of
his
Saints
,
to
execute
Judgment
upon
all
.
Behold
,
he
comes
in
the
Clouds
,
and
every
Eye
shall
see
him
.
And
to
call
the
Ear
,
and
make
it
attentive
;
The
Lord
himself
shall
descend
from
Heaven
,
with
the
Voice
of
the
Arch-Angel
,
and
with
the
Trump
of
God
.
How
circumspect
should
we
be
in
all
our
Ways
,
since
every
Action
shall
be
reviewed
by
our
Judg
?
St.
Peter
strongly
infers
from
the
dissolution
of
the
World
,
as
a
most
cogent
Argument
,
that
we
should
be
exactly
and
universally
Holy
:
Seeing
then
all
these
things
shall
be
dissolved
,
what
manner
of
Persons
ought
we
to
be
in
all
holy
Conversation
and
Godliness
?
But
the
consideration
of
the
eternal
Judgment
immediately
succeeding
the
destruction
of
the
World
;
O
how
powerful
should
it
be
upon
Conscience
and
the
Affections
to
regulate
the
whole
course
of
our
Lives
with
a
final
respect
to
God's
Tribunal
?
In
short
,
That
which
we
read
of
the
success
of
the
Apostle's
preaching
to
the
Athenians
upon
the
present
Subject
,
the
Immortality
of
the
Soul
,
comprised
in
the
Resurrection
of
the
Body
and
the
future
Judgment
,
is
the
same
in
all
times
and
places
:
And
when
they
heard
of
the
Resurrection
of
the
Dead
,
some
mocked
;
and
others
said
,
We
will
hear
thee
again
of
this
matter
;
and
others
believed
.
There
are
three
Differences
of
the
Hearers
of
this
Doctrine
of
so
great
importance
:
some
deride
it
as
an
extravagant
Fancy
;
some
believe
it
,
and
yield
up
themselves
entirely
in
obedience
to
it
;
others
do
not
absolutely
reject
it
,
as
the
first
,
nor
accept
it
,
as
the
second
,
but
have
a
Conjecture
,
or
slight
superficial
Opinion
of
it
,
or
a
speculative
Assent
as
to
a
history
of
things
that
do
not
concern
them
,
and
defer
the
serious
consideration
and
applying
of
it
to
themselves
.
And
of
this
third
sort
(
O
Grief
!
)
are
the
most
of
those
who
are
Christians
in
Name
.
They
delay
till
Death
,
the
solemn
reflecting
upon
the
final
Judgment
,
and
the
inevitable
Consequence
of
it
,
a
blessed
or
miserable
Estate
for
ever
.
And
whereas
the
Apostle
,
who
had
infallible
assurance
of
God's
Love
,
did
with
an
holy
severity
and
self-denial
abstain
from
all
carnal
Complacencies
that
might
hazard
the
never-fading
Crown
;
I
keep
under
my
Body
,
and
bring
it
into
subjection
,
lest
by
any
means
when
I
have
preached
to
others
,
I
should
be
a
Cast-away
.
[
*
](A26786-e16860-b)
*
Vae
miseris
nobis
qui
de
electione
nostra
nullam
adhuc
〈◊〉
vocem
cognovimus
,
&
iam
in
otio
qu●●●
de
securitate
torpemus
.
Greg.
lib.
39.
Moral
.
Yet
the
most
live
and
die
in
a
secure
state
,
without
preparation
to
appear
before
the
Presence
of
his
Glory
.
FINIS
.
OF
HEAVEN
.
BY
WILLIAM
BATES
,
D.D.
LONDON
,
Printed
by
J.
D.
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhil
.
1691.
OF
HEAVEN
.
Psalm
16.11
.
Thou
wilt
shew
me
the
Path
of
Life
:
in
thy
Presence
is
fulness
of
Joy
,
at
thy
right
Hand
there
are
Pleasures
for
evermore
.
THE
Divine
Wisdom
and
Goodness
was
pleased
,
before
and
during
the
legal
Dispensation
,
by
various
Predictions
and
Types
to
delineate
the
Person
of
our
Redeemer
,
and
the
Work
of
Redemption
,
to
prepare
the
Minds
of
Men
for
his
Reception
at
his
coming
into
the
World
.
All
the
Evangelical
Prophecies
recorded
in
the
Old
Testament
,
as
dispersed
Rays
,
are
conspicuously
united
in
him
,
the
Sun
of
Righteousness
;
and
as
in
a
curious
Piece
of
Mosaick
Work
,
each
Stone
according
to
its
natural
Vein
and
Colour
is
so
exactly
disposed
,
and
with
that
proportion
join'd
to
another
,
that
the
lively
Figure
of
the
Humane
Body
,
results
from
the
Composure
;
so
by
variety
of
Types
,
the
intire
Image
of
our
Saviour's
Life
is
represented
from
his
first
appearing
on
Earth
,
to
his
ascending
to
Heaven
.
Now
the
due
comparing
and
observing
the
harmonious
Agreement
between
the
Prophesies
and
Types
of
the
Old
Testament
,
and
the
History
of
the
New
,
is
a
powerful
means
to
produce
and
establish
a
true
lively
Faith
in
the
blessed
Jesus
as
the
promised
Messiah
:
For
it
is
an
infallible
Argument
of
the
Divine
Providence
in
disposing
Times
and
Things
so
,
as
the
Oracle
should
be
verified
in
the
Event
,
and
the
mysterious
Figures
substantially
exhibited
in
the
manifestation
of
the
Son
of
God
.
'T
is
true
,
his
Miracles
raised
Admiration
,
and
argued
the
concurrence
of
Power
truly
Divine
:
For
the
exercise
of
an
absolute
Dominion
over
the
Order
of
Nature
,
is
a
Royalty
reserved
to
God
:
but
that
his
miraculous
Operations
were
foretold
,
added
more
Authority
to
his
Person
,
and
Efficacy
to
his
Doctrine
.
Therefore
our
Saviour
himself
,
in
answer
to
the
publick
Question
sent
from
John
the
Baptist
,
whether
he
were
the
expected
Saviour
of
the
World
,
commanded
the
Messengers
to
tell
him
what
they
heard
and
said
,
The
Blind
receive
their
Sight
,
and
the
Lame
walk
,
the
Lepers
are
cleansed
,
the
Deaf
hear
,
and
the
Dead
are
raised
up
:
Which
healing
Miracles
were
foretold
by
the
Prophet
Esay
,
Now
of
all
the
chosen
Saints
that
foretold
the
coming
of
Christ
,
the
new
Law
of
Grace
,
and
the
new
Kingdom
of
Glory
,
that
he
should
reveal
and
establish
:
Of
all
that
represented
him
in
various
Particularities
,
concerning
his
Person
and
Offices
,
there
was
not
a
more
illustrious
Type
than
David
,
Illorum
hominum
non
tantum
lingua
sed
&
vita
prophetica
fuit
.
Aug.
that
by
prophetical
Words
,
and
by
prophetical
Actions
did
so
clearly
describe
him
.
In
this
Psalm
composed
by
him
,
there
is
a
mixture
of
History
and
Prophecy
:
Some
things
in
the
literal
and
immediate
sense
referring
to
David
:
I
have
set
the
Lord
always
before
me
;
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
.
Our
being
at
God's
right
Hand
,
implies
the
highest
Honour
;
his
being
at
our
right
Hand
,
implies
present
and
sure
protection
and
defence
.
And
of
this
David
had
the
infallible
Promise
of
God
to
secure
his
Hope
,
notwithstanding
all
his
unrighteous
and
implacable
Enemies
.
But
the
following
Verses
are
applicable
to
David
but
in
a
lower
sense
,
and
by
a
remote
Metaphor
,
and
have
their
literal
and
principal
Accomplishment
in
our
Saviour
.
Thou
wilt
not
leave
my
Soul
in
Hell
,
that
is
,
in
the
State
of
the
Dead
;
nor
suffer
thy
holy
One
to
see
Corruption
:
that
is
,
the
Body
of
our
Saviour
should
be
exempted
from
the
corrupting
Power
of
the
Grave
,
and
restored
the
third
Day
to
Life
.
In
this
propriety
and
perfection
of
sense
,
the
Prophecy
is
applyed
by
St.
Peter
to
our
Saviour's
alone
:
for
David
died
and
saw
Corruption
;
Thou
wilt
shew
me
the
Path
of
Life
:
in
thy
Presente
is
fulness
of
Joy
,
at
thy
right
Hand
are
Pleasures
for
evermore
;
is
applied
by
the
Apostle
to
Christ
,
his
Resurrection
,
Ascension
to
Heaven
,
and
sitting
at
the
right
Hand
of
the
Majesty
on
high
.
Thou
wilt
shew
me
the
Path
of
Life
;
that
is
,
introduce
him
into
the
Kingdom
of
Glory
,
and
by
experimental
Fruition
make
him
partaker
of
it
:
In
thy
Presence
is
fulness
of
Joy
,
at
thy
right
Hand
are
Pleasures
for
evermore
.
In
these
words
the
Causes
and
Excellencies
of
the
Heavenly
Life
are
express'd
.
The
Causes
,
are
the
glorious
Presence
of
God
,
and
the
intimate
application
of
his
Presence
,
and
discovery
of
his
peculiar
Love
to
the
Saints
.
This
our
blessed
Saviour
had
respect
to
,
as
the
compleat
Reward
of
his
Sufferings
:
Thou
shalt
make
me
full
of
Joy
with
thy
Countenance
.
And
his
right
Hand
implies
his
Bounty
that
dispenses
,
and
his
Power
that
secures
our
Happiness
.
The
Excellencies
of
it
,
are
fulness
of
Joy
,
and
Pleasures
for
evermore
.
From
the
words
I
shall
observe
one
Proposition
.
The
enjoyment
of
the
Divine
Presence
in
Heaven
,
is
the
supream
and
everlasting
Felicity
of
the
Saints
.
In
the
discoursing
of
this
Point
,
I
will
consider
,
-
First
,
The
Place
wherein
the
Divine
Presence
is
gloriously
reveal'd
.
-
Secondly
,
Shew
that
the
enjoyment
of
the
Divine
Presence
is
the
supream
Felicity
of
the
Saints
.
-
Thirdly
,
Prove
that
the
Felicity
shall
be
Everlasting
.
First
,
The
Place
wherein
the
Divine
Presence
is
revealed
.
'T
is
consistent
with
the
Divine
Immensity
,
to
be
differently
present
in
some
places
.
The
essential
Presence
of
God
is
the
same
every
where
;
the
influxive
declarative
Presence
of
God
is
special
,
and
wise
in
one
place
than
another
.
He
is
more
excellently
present
in
the
living
Temples
,
his
Saints
on
Earth
,
by
the
gracious
and
eminent
Operations
of
his
Spirit
,
than
he
is
in
the
rest
of
the
World
:
He
is
most
excellently
present
in
Heaven
,
by
the
clearest
Manifestation
,
and
the
express
Characters
and
Effects
of
the
Divine
Perfections
.
This
inferior
World
is
fram'd
with
exquisite
Order
;
The
Earth
is
full
of
the
Glory
of
the
Lord
:
yet
't
is
but
the
Sediment
of
the
Creation
,
the
Habitation
of
Birds
and
Beasts
,
nay
of
rebellious
Sinners
:
And
by
this
we
may
raise
our
Thoughts
to
conceive
something
of
the
glorious
Sanctuary
of
Life
and
Blessedness
above
.
'T
is
called
the
Heaven
of
Heavens
,
which
is
the
highest
Comparison
to
instruct
and
astonish
us
with
the
Amplitude
and
Glory
of
the
Place
.
'T
is
a
Place
becoming
the
Majesty
of
God
,
the
Image
of
his
Immensity
.
Our
Saviour
assures
us
,
In
his
Father's
House
are
many
Mansions
,
to
receive
the
innumerable
company
of
glorified
Saints
.
'T
is
called
the
Excellent
Glory
,
2
Pet.
1.17
.
The
shining
Firmament
,
with
all
the
Luminaries
that
adorn
it
,
are
but
the
Frontispiece
to
the
highest
Heaven
.
All
the
Lustre
of
Diamonds
,
the
Fire
of
Carbuncles
and
Rubies
,
the
Brightness
of
Pearls
are
dead
in
comparison
of
its
Glory
.
'T
is
the
Throne
of
the
God
of
Glory
,
wherein
his
Majesty
is
reveal'd
in
the
most
illustrious
manner
.
For
Pleasantness
't
is
call'd
Paradise
,
in
allusion
to
the
delightful
Garden
planted
by
the
Hands
of
God
himself
for
Adam
,
his
Favourite
,
whilst
innocent
.
There
is
the
Tree
of
Life
.
There
are
Rivers
of
Pleasure
springing
from
the
Divine
Presence
.
'T
is
call'd
the
Inheritance
of
the
Saints
in
Light
;
to
signify
the
Glory
and
Joy
of
the
Place
;
for
Light
has
splendour
,
and
conciliates
chearfulness
,
and
is
a
fit
Emblem
of
both
.
As
on
the
contrary
,
Hell
is
described
by
the
blackness
of
darkness
for
ever
:
to
signify
the
sadness
and
despair
of
the
Damned
;
and
because
in
that
centre
of
Misery
,
a
perpetual
Night
and
invincible
Darkness
increases
the
horror
of
lost
Souls
.
Heaven
for
stability
is
called
a
City
that
has
Foundations
,
whose
Builder
and
Maker
is
God
.
The
present
World
is
like
a
Tent
or
Tabernacle
set
up
for
a
time
,
whilst
the
Church
is
passing
through
the
Wilderness
:
but
Heaven
is
the
City
of
the
Living
God
,
the
Place
of
his
happy
Residence
,
the
Seat
of
his
eternal
Empire
.
The
visible
World
,
with
all
its
perishing
Idols
,
shall
shortly
fall
,
this
Beautiful
Scene
shall
be
abolish'd
:
but
the
supreme
Heaven
is
above
this
Sphere
of
mutability
,
wherein
all
Bodies
compounded
of
the
jarring
Elements
are
continually
changing
and
dissolving
:
't
is
truly
call'd
a
Kingdom
that
cannot
be
shaken
.
Briefly
,
the
wise
Maker
has
fram'd
it
correspondently
to
the
end
for
which
it
was
designed
:
't
is
the
Seat
of
his
Majesty
,
his
Sacred
Temple
,
wherein
he
diffuses
the
richest
Beams
of
his
Goodness
and
Glory
,
and
his
chosen
Servants
see
and
praise
his
adorable
Excellencies
for
ever
.
Secondly
,
I
will
endeavour
to
shew
,
that
the
enjoyment
of
the
Divine
Presence
in
Heaven
,
is
the
supreme
Felicity
of
the
Saints
.
To
make
this
supernatural
Blessedness
more
easy
and
intelligible
to
us
,
the
Scripture
describes
it
by
sensible
Representations
.
For
while
the
Soul
is
clothed
with
Flesh
,
Fancy
has
such
a
dominion
,
that
we
conceive
of
nothing
but
by
Comparisons
and
Images
taken
from
material
things
.
'T
is
therefore
set
forth
by
a
Marriage-Feast
,
represented
on
Thrones
,
and
with
Crowns
on
their
Heads
:
Sometimes
clothed
in
White
,
with
Palms
in
their
Hands
:
sometimes
singing
Songs
of
Triumph
to
him
that
sits
on
the
Throne
.
But
the
real
Felicity
of
the
Saints
infinitely
exceeds
all
those
faint
Metaphors
.
The
Apostle
,
to
whom
the
admirable
Revelation
was
exhibited
,
of
the
Sufferings
of
the
Church
,
and
the
victorious
issue
out
of
them
in
the
successive
Ages
of
the
World
,
tells
us
,
it
does
not
appear
what
the
Saints
shall
be
in
Heaven
.
The
things
that
God
has
prepared
for
those
that
love
him
,
are
far
more
above
the
highest
ascent
of
our
Thoughts
,
than
the
Marriage-Feast
of
a
King
exceeds
in
splendor
and
Magnificence
,
the
Imagination
of
one
that
has
always
lived
in
an
obscure
Village
,
and
never
saw
any
Ornaments
of
State
,
nor
tasted
Wine
in
his
Life
.
We
can
think
of
those
things
but
according
to
the
Poverty
of
our
Understandings
.
But
so
much
we
know
as
is
able
to
sweeten
all
the
Bitterness
,
and
render
insipid
all
the
Sweetness
of
this
World
.
This
will
appear
by
considering
whatever
is
requisite
to
constitute
the
compleat
Blessedness
of
Man
,
is
fully
enjoyed
in
the
Divine
Presence
.
1.
An
exemption
from
all
Evils
is
the
first
condition
of
perfect
Blessedness
.
The
Sentence
of
the
wise
Solon
is
true
,
Dicique
beatus
Ante
obitum
nemo
supremaque
funera
debet
.
No
Man
can
be
call'd
happy
whilst
in
this
Valley
of
Tears
.
There
are
so
many
natural
Calamities
,
so
many
casual
,
which
no
humane
Mind
can
foresee
or
prevent
,
that
one
may
be
less
miserable
than
another
,
but
none
perfectly
happy
here
.
But
upon
the
entrance
into
Heaven
,
all
those
Evils
,
that
by
their
number
,
variety
or
weight
,
disquiet
and
oppress
us
here
,
are
at
an
end
.
Sin
,
of
all
Evils
,
the
worst
and
most
hateful
,
shall
be
abolish'd
,
and
all
Temptations
that
surround
us
and
endanger
our
Innocence
shall
cease
.
Here
the
best
Men
lament
the
Weakness
of
the
Flesh
,
and
sometimes
the
violent
Assaults
of
Spiritual
Enemies
.
St.
Paul
himself
breaks
forth
into
a
mournful
Complaint
,
O
wretched
Man
that
I
am
,
who
shall
deliver
me
from
this
Body
of
Death
?
And
when
harrass'd
by
the
buffets
of
Satan
,
renews
his
most
earnest
Addresses
to
God
to
be
freed
from
them
.
Here
our
Purity
is
not
absolute
,
we
must
be
always
cleansing
our selves
from
the
Reliques
of
that
deep
Defilement
that
cleaves
to
our
Nature
.
Here
our
Peace
is
preserv'd
with
the
Sword
in
our
Hand
,
by
a
continual
warfare
against
Satan
and
the
World
.
But
in
Heaven
no
Ignorance
darkens
the
Mind
,
no
Passions
rebel
against
the
sanctified
Will
,
no
Inherent
Pollution
remains
.
The
Church
is
without
Spot
or
Wrinkle
,
or
any
such
thing
.
And
all
Temptations
shall
then
cease
.
The
Temper
was
cast
out
of
Heaven
,
and
none
of
his
poison'd
Arrows
can
reach
that
purified
Company
.
Glorious
Liberty
!
here
ardently
desir'd
,
but
fully
enjoyed
by
the
Saints
above
.
And
as
Sin
,
so
all
the
penal
Consequences
of
it
are
quite
taken
away
.
The
present
Life
is
a
continual
disease
,
and
sometimes
attended
with
that
sharp
sense
,
that
Death
is
desir'd
as
a
remedy
,
and
accepted
as
a
Benefit
.
And
though
the
Saints
have
reviving
Cordials
,
yet
their
Joys
are
mix'd
with
Sorrows
,
nay
caused
〈◊〉
Sorrows
.
The
tears
of
Repentance
are
their
sweetest
refreshment
.
Here
the
living
Stones
are
cut
and
wounded
,
and
made
fit
by
sufferings
for
a
Temple
unto
God
in
the
new
Jerusalem
.
But
as
in
building
of
Solomon's
Temple
,
the
noise
of
a
Hammer
was
not
heard
,
for
all
the
parts
were
fram'd
before
with
that
exact
design
and
correspondence
,
that
they
firmly
combin'd
together
.
They
were
hewen
in
another
place
,
and
nothing
remain'd
but
the
putting
them
one
upon
another
,
and
then
as
Sacred
they
became
inviolable
.
So
God
the
wise
Architect
,
having
prepar'd
the
Saints
here
,
by
many
cutting
Afflictions
,
places
them
in
the
eternal
Building
,
where
no
Voice
of
Sorrow
is
heard
.
Of
the
innumerable
Assembly
above
;
is
there
any
Eye
that
weeps
,
any
Breast
that
sighs
,
any
Tongue
that
complains
,
or
any
appearance
of
Grief
?
The
Heavenly
State
is
called
Life
,
as
only
worthy
of
that
Title
.
There
is
no
infirmity
of
Body
,
no
Poverty
,
no
Disgrace
,
no
Treachery
of
Friends
,
no
persecution
of
Enemies
.
There
is
no
more
Death
,
nor
Sorrow
;
nor
shall
there
be
any
more
Pain
:
for
former
things
are
past
away
.
God
will
wipe
away
all
Tears
from
the
Eyes
of
his
People
.
There
Salvation
is
compleat
in
all
degrees
.
Pure
Joy
is
the
Priviledge
of
Heaven
,
unmixed
Sorrows
the
Punishment
of
Hell
.
2.
A
concurrence
of
all
positive
Excellencies
is
requisite
to
Blessedness
.
And
these
are
to
be
considered
with
respect
to
the
entire
Man
.
1.
The
Body
shall
be
awak'd
out
of
its
dead
Sleep
,
and
quicken'd
into
a
glorious
immortal
Life
.
The
Soul
and
Body
are
the
essential
parts
of
Man
;
and
though
the
inequality
be
great
in
their
holy
Operations
,
yet
their
concourse
is
necessary
.
Good
Actions
are
design'd
by
the
counsel
and
resolution
of
the
Spirit
,
but
perform'd
by
the
ministry
of
the
Flesh.
Every
Grace
expresses
it self
in
visible
Actions
by
the
Body
.
In
the
Sorrows
of
Repentance
it
supplies
Tears
;
in
religious
Fasts
,
its
Appetites
are
restrain'd
;
in
Thanksgivings
the
Tongue
breaks
forth
into
the
joyful
Praises
of
God
.
All
our
Victories
over
sensible
Pleasure
and
Pain
,
are
obtain'd
by
the
Soul
in
conjunction
with
the
Body
.
Now
't
is
most
becoming
the
Divine
Goodness
,
not
to
deal
so
differently
,
that
the
Soul
should
be
everlastingly
happy
,
and
the
Body
lost
in
forgetfulness
;
the
one
glorified
in
Heaven
,
the
other
remain
in
the
Dust.
From
their
first
setting
out
in
the
World
to
the
Grave
,
they
ran
the
same
race
,
and
shall
enjoy
the
same
Reward
.
Here
the
Body
is
the
Consort
of
the
Soul
,
in
Obedience
and
Sufferings
,
hereafter
in
Fruition
.
When
the
Crown
of
Purity
,
or
Palm
of
Martyrdom
shall
be
given
by
the
great
Judg
in
the
view
of
all
,
they
shall
both
partake
in
the
Honour
.
The
Apostle
assures
us
,
the
Bodies
of
the
Saints
shall
be
revived
and
refin'd
to
a
spiritual
and
glorious
Perfection
.
Flesh
and
Blood
,
the
Body
with
its
terrene
Qualities
,
is
mutable
and
mortal
,
and
cannot
inherit
the
Kingdom
of
Heaven
;
it
cannot
breath
in
so
pure
an
Air.
God
tells
Moses
,
No
Man
can
see
my
Face
and
live
:
The
sight
of
the
Divine
Glory
is
not
consistent
with
such
temper'd
frail
Tabernacles
of
Flesh.
Nay
,
the
Body
must
be
freed
from
the
innocent
Infirmities
that
were
inseparable
from
Adam
in
Paradise
:
for
he
was
made
a
living
Soul
,
i.
e.
the
Soul
united
to
the
Body
was
the
Fountain
of
the
natural
sensitive
Life
,
which
was
in
a
perpetual
Flux
,
the
vital
Heat
wasting
the
radical
Moisture
,
from
whence
there
was
a
necessity
of
Food
and
Sleep
to
repair
the
Substance
and
Spirits
,
and
preserve
his
Life
in
vigour
:
but
in
the
Divine
World
,
the
Body
shall
be
spiritual
in
its
Qualities
and
the
Principle
of
its
Li●e
:
it
shall
be
supported
by
the
supernatural
Power
of
the
Spirit
,
without
the
supplies
of
outward
nourishment
,
and
exempted
from
all
the
low
Operations
of
Nature
:
therefore
our
Saviour
tells
us
,
the
Children
of
the
Resurrection
shall
be
equal
to
the
Angels
,
prepar'd
for
the
employment
and
Enjoyments
of
those
blessed
Spirits
.
And
a
substantial
unfading
Glory
will
shine
in
them
infinitely
above
the
perishing
Pride
of
this
World
,
and
the
Glory
of
the
Flesh
,
that
is
but
an
appearance
,
like
the
false
Colours
painted
on
the
Feathers
of
a
Dove
,
by
the
reflection
of
the
Light
,
which
presently
vanishes
,
when
the
Posture
is
chang'd
,
or
the
Light
withdrawn
.
Of
this
we
have
a
sure
Pledg
in
the
glorified
Body
of
Christ
,
who
is
the
first
Fruits
of
them
that
sleep
;
He
shall
change
our
vile
Bodies
,
that
they
may
be
fashion'd
like
to
his
glorious
Body
,
according
to
the
working
of
his
Power
,
whereby
he
is
able
to
subdue
all
things
to
himself
.
What
can
be
more
glorious
,
than
to
be
conform'd
to
the
humanity
of
the
Son
of
God
?
This
Conformity
shall
be
the
Work
of
his
own
Hands
:
and
when
Omnipotence
interposes
,
nothing
is
difficult
.
The
raising
the
Body
to
an
immortal
state
of
Glory
,
is
as
easy
to
the
Divine
Power
,
as
the
forming
it
first
in
the
Womb.
As
the
Sun
labours
no
more
in
the
Mines
,
in
the
forming
Gold
and
Silver
,
the
most
precious
and
durable
Metals
,
than
in
the
production
of
a
short-liv'd
Flower
.
2.
The
supream
happiness
of
Man
is
in
the
Soul's
Communion
with
God
.
This
will
appear
by
considering
the
principal
Ingredients
of
Happiness
:
they
are
the
excellence
of
the
Object
,
and
the
vigour
of
the
Actings
upon
it
.
The
Life
and
Blessedness
of
God
,
is
to
know
and
love
himself
,
according
to
his
infinite
Perfections
.
And
't
is
the
highest
happiness
of
the
reasonable
Creature
to
know
and
love
God
.
For
he
is
a
spiritual
infinite
,
unchangeable
Good
,
and
can
fully
communicate
all
that
is
requisite
to
intire
Blessedness
,
Supply
all
the
Wants
,
and
satisfy
all
the
Wishes
of
the
immortal
Soul
.
The
Understanding
and
Will
are
our
most
comprehensive
Faculties
,
the
principles
of
our
most
eminent
Operations
.
To
know
and
to
love
are
essential
to
the
reasonable
Soul
,
and
in
directing
those
Acts
upon
God
,
the
Rectitude
,
the
Perfection
and
Felicity
of
Man
consists
.
As
the
intellectual
Creature
by
setting
its
Mind
and
Heart
upon
earthly
things
,
is
degraded
into
a
lower
order
,
the
thoughts
and
desires
that
are
spiritual
with
respect
to
the
principle
from
whence
they
proceed
,
are
sensual
and
perishing
with
respect
to
their
Objects
:
So
when
our
noble
faculties
are
exercis'd
in
their
most
lively
and
vigorous
perceptions
upon
the
supream
Good
,
Man
is
advanc'd
to
an
equality
of
Joy
and
Perfection
with
the
Angels
.
Now
in
Heaven
,
God
by
his
most
evident
and
effectual
presence
,
excites
and
draws
forth
all
the
active
Powers
of
the
Soul
in
their
highest
degrees
;
and
such
is
the
immensity
of
his
Perfections
,
fills
their
utmost
Capacity
,
from
whence
a
Divine
pleasure
,
a
perpetual
Satifaction
springs
,
a
Joy
that
is
as
unspeakable
as
't
is
eternal
.
To
unfold
this
more
particularly
.
1.
The
Understanding
shall
clearly
see
the
most
excellent
Objects
.
Now
we
know
but
in
part
.
But
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
done
away
.
In
that
inlightned
the
State
,
manifestation
of
the
Objects
shall
abundantly
exceed
the
clearest
revealing
of
them
here
.
And
the
Understanding
shall
be
prepar'd
in
proportion
to
take
a
full
view
of
them
.
Therefore
the
Apostle
compares
the
several
Periods
of
the
Church
in
respect
of
the
degrees
of
Knowledg
,
to
the
several
Ages
of
humane
Life
.
When
I
was
a
Child
,
I
spoke
as
a
Child
,
I
understood
as
a
Child
,
I
thought
as
a
Child
:
but
when
I
became
a
Man
,
I
put
away
Childish
things
.
In
Children
the
Organs
,
either
from
the
excess
of
moisture
,
or
their
smalness
,
are
indispos'd
for
the
vigorous
exercise
of
the
Mind
:
some
strictures
of
Reason
appear
,
a
presaging
sign
what
will
be
,
but
mix'd
with
much
obscurity
.
But
when
the
Organs
are
come
to
their
just
proportion
and
temperament
,
the
Soul
displays
its
strength
and
activity
.
To
explicate
this
,
it
is
requisite
to
consider
the
expressions
in
Scripture
,
that
signify
the
eminent
degrees
of
Knowledg
in
the
Blessed
.
Our
Saviour
assures
us
,
that
the
Pure
in
Heart
shall
see
God
.
Sight
is
the
most
noble
,
extensive
,
and
affective
Sense
,
and
therefore
fit
to
notify
the
clear
,
sweet
and
satisfying
intuition
of
God
in
Heaven
.
'T
is
true
,
the
Deity
is
spiritual
and
invisible
to
the
Eye
of
the
Body
,
infinite
and
incomprehensible
to
the
Eye
of
the
Soul
;
but
the
glorified
Saints
so
clearly
understand
the
Divine
Perfections
,
that
our
present
knowledg
of
God
,
compar'd
to
that
Vision
,
is
but
as
the
seeing
of
a
dark
Shadow
in
a
Glass
,
to
the
immediate
view
of
the
living
Substance
and
Person
.
The
discovery
of
the
Deity
to
us
in
the
present
state
,
is
by
his
Works
and
Word
:
and
both
are
imperfect
,
and
far
inferiour
to
the
manifestation
in
Heaven
.
The
absolute
fulness
of
Perfection
that
is
inseparable
from
the
Godhead
,
is
inimitable
by
any
Creature
;
for
the
Perfection
of
any
Creature
;
is
limited
in
its
kind
as
well
as
degrees
.
Therefore
God
was
pleased
by
variety
of
effects
and
resemblances
,
to
express
and
represent
his
Attributes
,
that
our
Minds
might
ascend
by
those
steps
to
contemplate
those
Perfections
that
are
in
him
eminently
and
beyond
all
comparison
.
The
Light
of
Heaven
in
all
its
purity
and
lustre
,
is
but
a
shadow
of
his
unapproachable
Brightness
:
all
the
Excellencies
of
visible
things
are
but
a
weak
representation
of
the
Glory
of
his
Atrributes
,
like
the
describing
with
a
Coal
the
beautiful
Colours
of
the
Morning
:
and
compar'd
with
the
immensity
of
his
Perfections
,
are
like
the
describing
in
a
sheet
of
Paper
the
vast
Celestial
Spheres
.
In
his
Word
there
is
a
more
clear
and
full
discovery
of
his
Nature
and
Will
,
but
according
to
our
capacity
of
receiving
.
The
Divine
Attributes
in
Scripture
are
mask'd
and
shadowed
under
sensible
Comparisons
:
for
no
Light
shines
into
our
Minds
here
but
through
the
Windows
of
Sense
.
The
intellectual
Powers
depend
,
as
to
the
first
notices
of
things
,
upon
the
lower
Faculties
and
Senses
:
therefore
as
Elisha
in
reviving
the
Shunamite's
Child
,
contracted
himself
to
the
proportion
of
the
Child
,
and
put
his
Mouth
upon
his
Mouth
,
and
his
Eyes
upon
his
Eyes
,
and
his
Hands
upon
his
Hands
;
so
God
is
pleased
to
condescend
to
our
Capacity
,
and
to
adapt
the
Expressions
of
his
Majesty
to
the
narrowness
of
our
Imaginations
.
But
in
Heaven
the
Revelation
of
the
Deity
is
much
more
glorious
:
and
the
Mind
is
clarified
from
those
terrene
Images
that
flow
through
the
gross
Channels
of
the
Senses
.
In
this
present
state
our
purest
Conceptions
of
God
are
mix'd
with
Dross
,
and
very
imperfect
;
but
there
the
Gold
shall
be
separated
from
the
Dross
,
and
our
Conceptions
be
more
proper
and
becoming
the
Simplicity
and
Purity
of
God
.
Here
the
Objects
of
Glory
are
humbled
to
the
perception
of
Sense
:
Hereafter
,
the
sensible
Faculties
shall
be
raised
and
refin'd
,
and
made
the
Subjects
of
Glory
.
Now
when
Divine
Light
shines
with
direct
Beams
,
and
the
thick
Curtain
of
Flesh
is
spiritualiz'd
and
transparent
,
the
Soul
enjoys
the
clearest
Vision
of
God
.
The
Light
of
Nature
was
so
defective
as
to
the
discovery
of
God's
Compassionate
Counsels
to
save
the
lost
World
;
and
the
Minds
of
Men
were
so
darkned
from
the
Fumes
of
their
Lusts
,
that
that
Light
was
but
the
Hemisphere
of
the
Night
in
comparison
of
the
Revelation
of
the
Gospel
:
as
St.
Peter
expresses
the
happy
Priviledg
of
Christians
,
and
their
consequent
Duty
,
that
they
should
shew
forth
the
Praises
of
him
who
hath
called
them
out
of
Darkness
into
his
marvellous
Light
.
And
the
Glorious
Gospel
compar'd
to
the
Revelation
of
God
in
Heaven
,
is
but
as
the
Twilight
of
the
Morning
,
wherein
the
Light
of
the
Day
is
checker'd
with
the
Shadows
of
the
Night
,
to
the
Sun
in
its
full
Lustre
.
In
Heaven
we
shall
see
God
Face
to
Face
:
which
signifies
the
clearest
manifestation
of
his
Glory
,
and
of
his
Favour
to
the
Blessed
:
for
the
Face
is
the
Throne
of
Majesty
and
Beauty
,
and
the
Chrystal
wherein
the
Affections
are
conspicuous
.
Accordingly
when
Moses
prayed
,
I
beseech
thee
shew
me
thy
Glory
;
God
answered
him
,
it
was
impossible
,
for
no
Man
could
see
his
Face
,
and
live
.
And
the
form
of
Divine
Blessing
to
the
People
of
Israel
was
,
The
Lord
make
his
Face
to
shine
upon
thee
,
and
be
gracious
to
thee
.
Whether
the
immediate
Essence
of
God
can
be
seen
by
the
intellectual
Creature
,
is
a
question
,
but
we
are
sure
in
the
Heaven
of
Presence
,
God
exhibits
himself
to
the
Blessed
in
a
most
glorious
manner
:
for
according
to
the
degrees
of
Excellency
in
the
Work
,
such
are
the
Impressions
and
Discoveries
of
the
Cause
.
Now
all
gross
material
things
in
the
low
order
of
Nature
,
are
but
weak
resultances
from
his
Perfections
,
in
comparison
of
their
glorious
Effects
in
the
Divine
World
.
The
Glories
of
the
Place
,
and
of
the
Inhabitants
the
Angels
and
Saints
,
are
the
most
noble
Effects
and
Expressions
of
the
Divine
Attributes
.
But
in
a
transcendent
manner
God
exhibits
himself
in
the
glorified
Mediator
.
He
is
stiled
the
Brightness
of
his
Father's
Glory
,
and
the
express
Image
of
his
Person
;
to
signify
that
God
,
in
the
Person
of
the
incarnate
Mediator
,
is
so
fully
represented
to
us
,
that
in
him
we
have
a
view
of
God's
unchangeable
Perfections
.
This
appears
by
the
following
words
,
that
having
purged
us
from
our
Sins
,
he
sat
down
on
the
Majesty
on
high
:
for
they
respect
the
Son
of
God
as
united
to
the
Humane
Nature
,
in
which
he
performed
the
Office
of
the
Priesthood
,
and
took
possession
of
his
Kingdom
.
During
his
humble
State
,
tho
darken'd
with
many
afflicting
Circumstances
,
the
Divine
Vertues
,
Wisdom
,
Goodness
,
Holiness
,
Power
,
were
so
visible
in
his
Life
,
Revelations
,
and
miraculous
Works
,
that
when
Philip
with
that
ardency
of
Affection
,
desir'd
the
sight
of
the
Father
,
the
only
consummate
Blessedness
,
shew
us
the
Father
,
and
it
suffices
:
He
told
him
,
He
that
hath
seen
me
,
hath
seen
the
Father
.
But
how
brightly
do
they
appear
in
his
Exaltation
?
We
shall
see
him
as
he
is
;
in
the
Majesty
and
Glory
of
the
Son
of
God
.
The
Apostle
says
,
We
shall
know
as
we
are
known
:
This
we
are
not
to
understand
according
to
the
exactness
of
the
Expression
;
for
the
Sun
may
be
as
well
included
in
a
spark
of
Fire
,
as
God
may
be
comprehended
by
our
finite
Faculties
.
Beyond
the
fullest
discoveries
we
can
receive
of
the
Deity
,
there
remains
an
intire
infinity
of
Perfections
,
not
to
be
known
by
the
most
intelligent
Spirits
:
but
as
we
are
known
,
is
a
note
of
Similitude
,
not
of
Equality
.
The
Light
of
a
Candle
as
truly
shines
as
the
Light
of
the
Sun
,
but
not
with
that
extent
and
splendor
.
We
shall
have
such
a
perfect
knowledg
of
God
,
as
our
Minds
can
receive
,
and
our
Hearts
desire
.
We
shall
then
see
what
we
now
believe
concerning
the
glorious
Nature
of
God
,
his
Decrees
and
Counsels
,
his
Providence
and
Dispensations
.
The
sublimest
Doctrine
of
the
Christian
Religion
,
above
the
disquisition
and
reach
of
Reason
,
is
that
of
the
Sacred
Trinity
,
upon
which
the
whole
Oeconomy
of
the
Gospel
depends
.
In
assenting
to
this
,
Faith
bows
the
Head
and
adores
.
But
such
is
the
pride
of
the
Carnal
Mind
,
that
it
disdains
to
stoop
to
Divine
Revelation
:
and
the
seeming
wise
Philosophers
despised
the
Primitive
Christians
as
Captives
of
a
blind
Belief
.
But
this
foul
Reproach
was
as
unjust
as
many
others
wherewith
they
designed
to
disgrace
Christianity
;
for
the
humility
of
Faith
does
not
extinguish
or
darken
the
Light
of
Reason
,
but
revives
and
increases
it
:
what
is
more
suitable
to
uncorrupt
Reason
,
than
to
believe
the
Revelation
God
affords
of
his
own
Nature
who
cannot
deceive
us
?
In
the
State
above
,
where
reason
is
rectified
and
inlarged
,
we
shall
understand
that
from
Eternity
God
was
sole
existing
,
but
not
solitary
;
that
the
Godhead
is
not
confus'd
in
Unity
,
nor
divided
in
number
;
that
there
is
a
priority
of
Order
,
but
no
superiority
among
the
Sacred
Persons
,
but
they
are
all
equally
possess'd
of
the
same
Divine
Excellencies
,
and
the
same
Divine
Empire
,
and
are
the
Object
of
the
same
Divine
Adoration
.
Our
Saviour
tells
his
Disciples
,
In
that
Day
ye
shall
know
,
that
I
am
in
the
Father
,
that
is
by
unity
of
Essence
,
and
as
naturally
and
necessarily
God
as
the
Father
.
This
Promise
immediately
refers
to
the
time
of
pouring
forth
the
Holy
Ghost
upon
them
,
after
the
Resurrection
of
our
Saviour
,
but
shall
be
fully
accomplish'd
in
Heaven
.
All
things
of
a
supernatural
Order
shall
be
reveal'd
.
The
great
Mystery
of
Godliness
,
God
manifest
in
the
Flesh
,
the
union
of
the
high
Perfections
of
the
Divine
Nature
,
with
the
innocent
Imperfections
of
the
Humane
Nature
,
the
contrivance
of
our
Redemption
,
wherein
there
is
an
harmonious
concurrence
and
concord
of
the
principal
Attributes
of
the
Deity
that
seem'd
irreconcileable
:
that
product
of
the
Divine
Wisdom
that
is
so
ador'd
by
the
Angels
,
that
astonishes
and
saves
us
,
shall
be
unfolded
.
The
Divine
Counsels
in
governing
the
World
,
the
Designs
,
the
Ways
,
the
Orders
and
Operations
of
God's
Providence
shall
be
conspicuous
.
In
some
Dispensations
of
God
,
we
discern
the
Eye
in
the
top
of
his
Scepter
:
the
Wisdom
,
the
Rectitude
,
the
equity
of
his
Providence
is
so
visible
in
the
defence
of
the
Innocent
,
and
his
Justice
and
Power
in
the
punishment
of
the
Guilty
,
that
it
may
convince
the
Atheists
who
deny
a
Providence
,
and
causes
all
sincere
Believers
to
admire
and
reverence
it
.
But
there
are
other
Dispensations
,
the
immediate
Reasons
of
which
are
so
conceal'd
in
the
Bosom
of
God
,
that
only
the
Lamb
with
whose
Blood
the
Elect
to
Glory
are
written
in
the
Book
of
Life
,
can
reveal
:
Why
the
Light
of
the
Gospel
was
never
visible
to
so
many
Kingdoms
;
why
many
are
called
,
and
few
chosen
,
the
unsearchable
Ways
,
and
incomprehensible
Judgments
of
God
,
which
St.
Paul
in
an
extasy
admires
,
which
't
is
not
lawful
to
inquire
in
here
,
we
shall
then
understand
in
such
a
manner
,
that
Light
it self
is
not
more
clear
.
How
often
are
the
People
of
God
here
in
miserable
Perplexities
?
and
say
with
the
Prophets
,
Verily
thou
art
a
God
that
hidest
thy self
,
O
God
of
Israel
the
Saviour
!
'T
is
true
a
stedfast
Faith
in
the
Providence
of
God
,
that
all
that
he
does
,
and
all
that
he
permits
and
disposes
is
best
,
will
quiet
their
Passions
,
and
change
the
tempestuous
Ocean
into
the
pacifick-Sea
:
but
when
they
are
admitted
into
the
Council
of
State
above
,
and
see
the
immediate
Reasons
of
his
Decrees
,
what
a
heavenly
Wonder
,
what
an
exquisite
Pleasure
will
fill
their
Minds
?
when
the
original
Fountains
of
Wisdom
,
as
clear
as
deep
,
shall
be
open'd
,
what
sweet
Satisfaction
will
be
shed
abroad
in
their
Spirits
?
They
will
see
the
Beauty
of
Providence
in
disposing
temporal
Evils
in
order
to
their
eternal
Felicity
:
that
as
in
a
curious
Picture
the
darkest
Tinctures
are
so
dispos'd
,
as
to
give
Life
and
Grace
to
the
orient
Colours
:
So
all
the
Afflictions
of
this
State
were
but
shadows
or
foiles
,
to
make
their
Faith
,
and
Love
,
and
Patience
more
resplendent
,
and
their
Reward
more
excellent
.
What
our
Saviour
said
to
Peter
,
is
applicable
to
the
impenetrable
dispensations
of
Providence
to
us
in
our
mortal
State
:
What
I
do
,
thou
knowest
not
now
,
but
shall
know
hereafter
:
then
the
Arcana
Imperii
,
the
Secrets
of
his
Counsels
,
shall
be
unsealed
,
and
we
shall
be
able
to
expound
the
perplexing
Riddle
,
how
out
of
the
Eater
came
Meat
,
and
out
of
the
Strong
came
Sweetness
:
we
shall
understand
that
his
over-ruling
Providence
is
most
eminently
glorified
in
extracting
Good
out
of
Evil
;
for
we
shall
know
as
we
are
known
.
2.
I
will
consider
the
blessed
Effects
of
the
Vision
of
God
in
Heaven
upon
the
Saints
.
Our
Saviour
tells
us
,
This
is
Life
eternal
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
The
beginning
and
introduction
of
our
Felicity
,
is
by
a
lively
Faith
here
,
the
consummation
of
it
is
by
present
sight
in
Heaven
.
From
the
Vision
of
his
Glory
,
there
will
be
a
resultance
of
his
likeness
imprest
on
us
.
We
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
All
the
Perfection
and
Happiness
of
the
Saints
is
comprised
in
that
Promise
.
The
Sun
,
when
the
Sky
is
clear
and
serene
,
forms
its
Image
on
a
Cloud
temper'd
to
receive
it
,
with
that
orient
brightness
,
that
the
Eye
cannot
distinguish
between
the
Copy
and
the
Original
.
Thus
the
uncreated
Sun
by
powerful
emanations
transforms
the
Soul
into
its
likeness
,
in
that
divine
Degree
of
Holiness
and
Felicity
,
as
gloriously
resembles
God
.
Moses
by
conversing
with
God
in
the
Mount
,
and
seeing
his
back-parts
,
return'd
to
the
Israelites
with
such
a
radiancy
in
his
Face
;
that
they
could
not
look
on
it
without
a
Vail
.
What
an
impression
of
Glory
is
in
the
Saints
,
who
see
his
Perfections
in
their
infinite
lustre
?
'T
is
the
priviledge
of
Christians
in
this
Life
,
above
the
Church
under
the
Law
,
They
behold
in
the
Gospel
as
in
a
Glass
,
the
Glory
of
the
Lord
,
and
are
chang'd
into
the
same
Image
,
from
Glory
to
Glory
:
they
become
more
Holy
and
Heavenly
,
more
purified
and
adorn'd
with
his
Vertues
and
Graces
.
Now
if
the
Vision
of
Christ
here
in
a
Glass
,
an
eclipsing
Medium
,
be
so
influxive
upon
Believers
,
what
an
illustrious
and
infallible
efficacy
has
the
immediate
,
clear
,
and
permanent
view
of
his
Glory
upon
the
Saints
in
Heaven
?
That
sight
is
productive
and
conservative
of
his
Image
in
its
purity
and
perfection
for
ever
.
The
Divine
Presence
affects
the
Saints
with
the
most
humble
reverence
and
solemn
veneration
of
God
.
This
is
an
eternal
respect
due
from
the
intellectual
Creature
to
the
Creatour
,
upon
the
account
of
his
infinite
and
incommunicable
Excellencies
.
He
is
distinguish'd
not
only
from
Idols
,
but
from
Creatures
of
the
highest
Order
,
by
his
essential
supreme
,
and
singular
Name
,
I
AM.
Every
kind
of
Being
,
every
spark
of
Life
,
every
degree
of
Perfection
is
from
his
Efficiency
,
and
depends
entirely
upon
his
supporting
Power
.
The
most
eminent
Qualities
of
the
Creatures
are
but
in
show
and
appearance
,
compar'd
with
the
reality
and
stability
of
his
glorious
Nature
.
In
the
Scripture
,
Wisdom
,
Holiness
,
Goodness
,
Power
,
Truth
,
Immortality
,
are
attributed
to
God
,
with
the
exclusion
of
all
Creatures
from
those
Prerogatives
;
they
being
his
essential
,
infinite
and
wise
incomparable
Perfections
.
They
are
separable
Qualities
in
the
Creatures
,
like
the
gilding
and
enamaling
of
baser
Metal
:
but
in
the
Deity
,
they
are
like
substantial
massy
Gold
.
There
is
a
vast
distance
between
created
Beings
;
but
the
Distance
between
a
Fly
,
or
a
Worm
,
and
an
Angel
,
is
nothing
to
the
distance
between
an
Arch-angel
and
God
:
there
being
no
comparison
between
finite
and
infinite
.
All
Creatures
equally
vanish
,
and
disappear
as
nothing
compar'd
to
the
glorious
Creatour
.
As
if
one
from
the
Region
of
the
Stars
should
look
down
upon
the
Earth
,
the
Mountains
and
Hills
with
the
Vallies
,
would
appear
one
flat
Surface
,
an
equal
Plain
,
the
height
and
the
lowness
of
the
several
parts
being
indiscernible
at
that
immense
distance
.
Now
in
Heaven
the
Divine
Majesty
is
most
visible
and
most
awful
and
adorable
.
The
sublimest
Spirits
cover
their
Faces
before
his
glorious
Brightness
.
The
Prophet
Isaiah
had
a
representation
of
Heaven
:
I
saw
the
Lord
sitting
upon
a
Throne
high
and
lifted
up
,
and
his
Train
filled
the
Temple
.
Above
it
stood
the
Seraphims
:
each
one
had
six
Wings
:
With
twain
he
cover'd
his
Face
,
with
twain
he
cover'd
his
Feet
,
with
twain
he
did
fly
.
And
one
cried
to
another
,
and
said
Holy
,
holy
,
holy
Lord
of
Hosts
,
the
whole
Earth
is
full
of
his
Glory
.
They
highly
honour
him
,
by
the
reflection
of
his
separate
and
peerless
Excellencies
,
his
Almighty
Power
,
his
Infinite
Supremacy
and
Eternal
Empire
,
in
their
consert
of
Praises
.
This
is
the
principal
Duty
of
Angels
and
Men
to
the
blessed
Creator
for
his
admirable
Perfections
,
and
his
excellent
Benefits
.
The
Evidence
of
it
is
so
entire
,
that
the
reasonable
Mind
cannot
suspend
its
Assent
:
for
Goodness
and
Beauty
,
the
Fruit
and
the
Flower
of
amiable
Things
,
do
so
recommend
them
to
the
Understanding
and
Will
,
that
they
powerfully
allure
and
engage
the
Affections
.
Now
these
are
in
God
in
unspeakable
degrees
of
Eminence
.
The
Prophet
breaks
out
in
a
rapture
,
How
great
is
his
Goodness
,
how
great
is
his
Beauty
!
'T
was
a
Precept
of
the
Ceremonial
Law
,
that
the
Firstlings
of
the
Flock
,
and
the
first
and
best
Fruits
of
the
Earth
should
be
offer'd
to
God
;
not
as
if
the
first
that
open'd
the
Belly
was
more
valuable
in
his
Account
than
the
last
,
or
the
most
early
Fruits
in
the
Spring
more
pleasing
to
him
than
the
later
in
the
Autumn
;
but
't
was
instructive
,
that
our
Love
,
the
first
born
of
the
Soul
,
and
the
beginning
of
its
strength
,
should
be
consecrated
to
God
.
2.
In
Heaven
the
Saints
as
perfectly
love
God
as
they
know
him
.
The
Love
of
God
is
the
Essential
Character
of
a
Saint
,
that
distinguishes
him
from
the
Unregenerate
.
Indeed
,
it
is
strange
that
God
,
who
is
infinitely
lovely
,
and
infinitely
liberal
and
benificent
,
should
not
prevail
on
the
Hearts
of
all
Men
;
but
if
we
consider
the
degeneracy
of
Mankind
,
how
their
Minds
are
depraved
and
deceived
,
and
their
Affections
are
vitiated
,
the
Wonder
will
cease
.
Carnal
Men
have
not
due
Conceptions
of
God
,
and
will
not
attentively
observe
his
amiable
Perfections
.
St.
John
tells
us
,
He
that
loveth
not
,
doth
not
know
God
.
Knowledg
is
the
leading
Principle
in
the
Operations
of
the
Soul
.
There
must
be
a
heavenly
Eye
to
discover
the
heavenly
Beauty
,
before
there
can
be
love
of
it
.
Now
Men
are
in
ignorant
darkness
,
and
are
defiled
in
Flesh
and
Spirit
,
and
therefore
cannot
love
God
who
is
glorious
in
Holiness
.
Without
resemblance
there
can
be
no
affectionate
Union
,
which
is
the
Essence
of
Love
.
The
contrariety
of
Dispositions
infers
a
contrariety
of
Affections
.
The
Scripture
expresses
this
in
dreadful
Colours
:
The
carnal
Mind
is
enmity
against
God
:
the
Friendship
of
the
World
is
enmity
with
God
:
that
is
,
Pride
,
and
Covetousness
,
and
Sensuality
,
which
are
the
Lusts
of
the
Carnal
Mind
,
and
are
terminated
upon
worldly
Things
,
are
inconsistent
with
the
Love
of
God
.
The
Justice
of
God
is
terrible
to
the
Consciences
,
and
his
Holiness
odious
to
the
Affections
of
the
Unrenewed
;
'Till
by
Divine
Grace
the
Understanding
is
enlightned
and
purified
to
have
right
apprehensions
of
God
;
till
the
Will
and
Affections
are
cleansed
and
changed
;
till
there
be
a
resemblance
of
God's
holy
Nature
,
and
a
conformity
to
his
holy
Laws
,
they
are
not
capable
of
delightful
adhering
to
him
,
which
is
the
internal
essential
Property
of
Love
.
But
those
who
are
partakers
of
the
Divine
Nature
,
the
holy
and
heavenly
taste
,
and
see
how
good
the
Lord
is
,
and
according
to
the
Illustrations
of
the
Mind
,
such
are
the
Impressions
upon
the
Heart
;
the
Love
of
God
in
their
Breasts
here
is
like
smoaking
Flax
,
but
in
Heaven
't
is
a
triumphant
Flame
.
God
is
the
first
Fair
,
the
Original
of
all
amiable
Excellencies
,
in
whom
they
shine
in
their
unstained
Lustre
and
Perfection
;
when
he
fully
reveals
himself
,
and
displays
the
richest
Beams
of
his
Love
and
Glory
,
how
transporting
and
endearing
is
that
Sight
?
Our
Affections
that
are
now
scatter'd
on
many
things
,
wherein
some
faint
Reflections
of
his
Goodness
appear
,
shall
then
be
united
in
one
full
Current
to
him
,
who
is
all
in
all
.
In
Heaven
the
immense
Treasures
of
his
Grace
are
reveal'd
:
That
when
Man
for
his
rebellious
Sin
was
justly
expell'd
from
Paradise
,
and
under
the
Sentence
of
Eternal
Death
,
God
should
not
only
pardon
,
but
prefer
us
to
the
dignity
of
his
Children
,
and
prepare
such
a
Glory
for
us
,
and
us
for
such
a
Glory
.
This
will
inspire
the
Saints
with
such
ardent
Affections
,
that
will
make
them
equal
to
the
Angels
,
those
pure
and
everlasting
Flames
of
Love
to
God
.
In
Heaven
we
shall
be
with
Jesus
the
Mediator
of
the
New
Covenant
,
who
is
seated
at
the
right
Hand
of
God
.
And
how
admirable
will
he
appear
to
the
Sense
and
Soul
of
every
glorified
Saint
?
for
we
shall
see
the
King
in
his
Beauty
.
When
our
Saviour
was
upon
the
Holy
Mount
,
and
one
vanishing
Beam
of
Glory
appear'd
in
his
Transfiguration
,
Peter
was
so
transported
at
the
sight
,
that
he
forgot
the
World
and
himself
:
How
ravishing
then
will
the
sight
of
him
in
his
Triumphant
Majesty
be
,
when
we
shall
be
transfigur'd
our selves
?
Now
while
Believers
are
in
the
shadows
of
the
earthly
State
,
they
love
their
unseen
Saviour
with
such
intense
degrees
of
affection
,
as
deface
all
the
washy
Colours
,
all
the
vain
loves
of
things
in
this
World
:
but
when
they
are
admitted
into
his
shining
Presence
,
and
see
him
in
the
day
of
Celestial
Glory
;
with
what
an
extasy
of
Affection
will
they
be
transported
?
We
shall
then
feel
the
endearing
Obligations
our
Saviour
has
laid
upon
us
,
who
ransom'd
us
with
so
rich
a
Price
,
and
purchas'd
for
us
such
an
unvaluable
Inheritance
.
For
in
proportion
as
we
shall
understand
his
Greatness
in
himself
,
we
shall
his
Goodness
to
us
.
The
Eternal
Son
of
God
descended
from
the
Heaven
of
Heavens
to
our
lowly
Earth
;
and
which
is
more
,
from
the
Majesty
wherein
he
there
reign'd
,
and
was
visible
to
the
Angels
,
he
became
Man
that
he
might
die
,
to
redeem
us
from
the
most
woful
Captivity
,
from
Death
,
and
the
sting
of
Death
,
Sin
,
and
the
strength
of
Sin
,
the
Law
,
and
obtain
a
blessed
Life
and
Immortality
for
us
.
O
unexampled
Love
!
Greater
Love
hath
no
Man
than
this
,
to
lay
down
his
Life
for
his
Friend
:
And
what
is
the
Life
of
a
sinful
Man
,
a
vanishing
Vapour
,
a
Life
mix'd
with
Troubles
and
Vexation
;
and
to
lay
down
this
for
a
Friend
deservedly
dear
,
is
the
highest
expression
of
humane
Love
:
But
for
the
Son
of
God
to
lay
down
his
Life
,
a
Life
without
Sin
,
and
without
End
,
for
Immortality
was
a
Privilege
due
to
his
Innocence
,
and
for
Enemies
,
for
the
worst
Enemies
,
Rebels
by
revolture
from
obedience
to
their
Creator
and
King
,
is
a
Love
truly
Divine
,
and
infinitely
surpassing
,
not
only
the
Affections
,
but
the
understanding
and
knowledg
of
all
Creatures
.
3.
Union
with
God
by
Knowledg
and
Love
,
accomplishes
the
Perfection
and
Happiness
of
the
Saints
.
The
most
pernicious
effect
of
Sin
,
is
the
separation
of
the
Soul
from
God
:
and
the
restoral
of
us
to
Happiness
,
is
by
re-union
with
him
.
This
we
obtain
by
Christ
,
who
is
Emanuel
in
his
Nature
,
and
by
Office
,
who
took
our
Flesh
which
he
offer'd
as
a
Sacrifice
to
God
to
atone
his
Displeasure
,
and
gives
his
Spirit
to
dwell
in
us
,
as
a
permanent
active
Principle
,
by
whose
special
operation
Faith
is
produc'd
in
our
Hearts
;
that
is
,
such
a
belief
of
his
Love
in
redeeming
us
,
as
inspires
us
with
a
sincere
and
superlative
Love
to
him
;
and
by
these
vital
Bands
we
are
united
to
him
,
and
as
his
true
Members
,
live
the
same
Life
with
him
in
Grace
and
Glory
.
Now
in
Heaven
our
Union
with
God
is
more
near
and
noble
,
more
intimate
and
influential
,
more
inseparable
and
eternal
.
'T
is
observable
in
natural
Causalties
,
that
what
is
of
a
more
refin'd
and
purer
Nature
,
is
more
active
and
penetrating
,
and
more
closely
unites
with
other
things
,
than
what
is
more
gross
and
material
.
Light
,
which
is
the
purest
Quality
in
the
World
,
actuates
all
Colours
,
and
makes
them
visible
,
and
actuates
the
Eye
,
and
conveys
the
lively
Image
of
the
Object
with
shining
Evidence
into
it
.
The
Sun
shoots
its
invisible
Virtue
into
the
deepest
Mines
.
Fire
is
more
subtile
and
pure
than
Water
,
and
will
pierce
into
solid
Metals
,
which
the
Water
cannot
soak
into
.
The
glowing
Iron
seems
to
be
all
Fire
.
Now
God
is
the
purest
Spirit
,
and
of
infinite
energy
,
and
can
unite
himself
to
our
Spirits
,
more
intimately
than
the
closest
Union
between
any
Creatures
in
the
World
.
He
unites
himself
to
the
Understanding
by
an
immediate
irradiation
,
and
discovery
of
his
glorious
Excellencies
.
In
thy
Light
,
saith
the
Psalmist
,
we
shall
see
Light
.
He
unites
himself
to
the
Will
,
by
the
infusion
of
his
Love
,
and
by
that
,
drawing
forth
our
Love
to
him
.
This
Union
is
compleat
in
Heaven
,
and
most
communicative
of
the
Divine
Influences
to
the
Saints
,
and
consequently
their
conformity
and
fruition
of
God
,
is
in
the
highest
degrees
that
created
Spirits
are
capable
of
.
This
is
the
most
desireable
and
perfect
State
of
reasonable
Creatures
;
for
God
is
the
ever-flowing
Fountain
of
Felicity
,
the
only
stable
Center
of
the
Soul
,
wherein
it
reposes
it self
for
ever
.
Accordingly
the
Psalmist
speaks
,
Return
to
thy
Rest
,
O
my
Soul
,
for
the
Lord
hath
dealt
bountifully
with
thee
.
When
the
Soul
opens
its
Eyes
to
the
clear
discoveries
of
the
first
Truth
,
in
which
is
no
shadow
of
Error
,
and
its
Breast
to
the
dear
and
intimate
imbraces
of
the
Supream
Good
,
in
which
is
no
mixture
of
Evil
,
and
beyond
which
nothing
remains
to
be
known
,
nothing
to
be
enjoy'd
,
what
a
Deluge
of
the
purest
and
sweetest
Pleasures
will
overflow
it
?
We
cannot
ascend
in
our
Thoughts
so
high
,
as
to
conceive
the
excess
of
Joy
that
attends
those
Operations
of
the
glorified
Soul
upon
its
proper
Object
.
But
something
we
may
conjecture
.
Those
who
are
possess'd
with
a
noble
Passion
for
Knowledg
,
how
do
they
despise
all
lower
Pleasures
in
comparison
of
it
?
How
do
they
forget
themselves
,
neglect
the
Body
,
and
retire
into
the
Mind
,
the
highest
part
of
Man
,
and
nearest
to
God
?
The
bare
apprehension
of
such
things
that
by
their
internal
Nature
have
no
attractive
influence
upon
the
Affections
,
is
pleasant
to
the
Understanding
.
As
the
appearance
of
Light
,
though
not
attended
with
any
other
visible
Beauties
,
refreshes
the
Eye
after
long
darkness
:
So
the
clear
discovery
of
Truths
,
how
abstract
so
ever
,
that
were
before
unknown
,
is
grateful
to
the
intellective
Faculty
.
Thus
some
have
been
strangely
transported
with
the
pleasure
of
a
Mathematical
Demonstration
,
when
the
Evidence
,
not
the
Importance
,
of
the
thing
was
so
ravishing
;
for
what
is
more
dry
and
barren
of
delight
than
the
speculation
of
Figures
and
Numbers
?
Solon
when
near
his
End
,
and
some
of
his
Friends
that
visited
him
were
speaking
softly
of
a
Point
of
Philosophy
,
by
that
sound
of
Wisdom
was
awaken'd
from
the
sleep
of
Death
that
was
just
seizing
on
him
,
and
opening
his
Eyes
,
raising
his
Head
to
give
attention
;
being
ask'd
the
reason
of
it
?
Answered
,
That
when
[
*
](A26786-e18870-b)
*
Ut
cum
istud
quicquid
est
de
quo
disputatis
percepero
,
moriar
.
Val.
Max.
I
understand
what
you
are
discoursing
of
,
I
may
die
.
Such
was
his
delight
in
Knowledg
,
that
a
little
of
it
made
his
Agony
insensible
.
But
here
are
many
Imperfections
that
lessen
this
intellectual
Pleasure
,
which
shall
cease
in
Heaven
.
Here
the
acquisition
of
Knowledg
is
often
with
the
expence
of
Health
:
The
Flower
of
the
Spirits
,
necessary
for
natural
Operations
,
is
wasted
by
intense
Thoughts
.
How
often
are
the
Learned
sickly
?
As
the
Flint
when
't
is
struck
,
gives
not
a
spark
without
consuming
it self
;
So
Knowledg
is
obtain'd
by
Studies
that
waste
our
faint
sensitive
Faculties
.
But
then
our
Knowledg
shall
be
a
free
emanation
from
the
spring
of
Truth
,
without
our
labour
and
pains
.
Here
we
learn
by
circuit
,
and
discern
by
comparing
things
;
ignorant
darkness
is
dispell'd
by
a
gradual
succession
of
Light
:
But
then
perfect
Knowledg
shall
be
infused
in
a
moment
.
Here
,
after
all
our
labour
and
toyl
,
how
little
Knowledg
do
we
gain
?
Every
Question
is
a
Labyrinth
,
out
of
which
the
nimblest
and
most
searching
Minds
cannot
extricate
themselves
.
How
many
specious
Errors
impose
upon
our
Understandings
?
We
look
on
things
by
false
Lights
,
through
deceiving
Spectacles
:
But
then
our
Knowledg
shall
be
certain
and
compleat
.
There
is
no
forbidden
Tree
in
the
Celestial
Paradise
,
as
no
inordinate
Affection
.
But
suppose
that
all
things
in
the
compass
of
the
World
were
known
,
yet
still
there
would
be
emptiness
and
anguish
in
the
Mind
:
for
the
most
comprehensive
knowledg
of
things
that
are
insufficient
to
make
us
happy
,
cannot
afford
true
Satisfaction
.
But
then
we
shall
see
God
in
all
his
Excellencies
,
the
supream
Object
and
End
,
the
only
Felicity
of
the
Soul
.
How
will
the
sight
of
his
glorious
Perfections
in
the
first
moment
quench
our
extream
Thirst
,
and
fill
us
with
Joy
and
Admiration
?
'T
is
not
as
the
naked
conception
of
Treasures
,
that
only
makes
rich
in
Idea's
,
but
that
Divine
sight
gives
a
real
interest
in
him
.
The
Angels
are
so
ravish'd
with
the
Beauties
and
Wonders
of
his
Face
,
that
they
never
divert
a
moment
from
the
contemplation
of
it
.
2.
The
pure
Love
of
the
Saints
to
God
is
fully
satisfied
in
the
possession
and
enjoyment
of
him
,
and
consequently
the
greatest
delight
and
complacency
is
shed
abroad
in
their
Hearts
.
Love
considered
as
an
Affection
of
Friendship
,
is
always
attended
with
two
Desires
;
to
be
assured
of
Reciprocal
Love
,
and
to
enjoy
the
Conversation
of
the
Person
beloved
,
the
testimony
of
his
Esteem
and
Good-will
.
This
kind
of
[
*
](A26786-e18960-b)
*
Aristotle
.
Affection
seems
to
be
inconsistent
with
that
infinite
distance
that
is
between
God
and
the
Creature
.
But
tho
't
is
disproportionable
to
the
Divine
Majesty
,
't
is
proportionable
to
his
Goodness
.
Accordingly
our
Saviour
promises
,
He
that
loves
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
manifest
my self
unto
him
.
And
to
confirm
our
belief
of
this
astonishing
Condescention
,
repeats
it
,
If
a
Man
love
me
,
my
Father
will
love
him
,
and
we
will
come
to
him
,
and
make
our
abode
with
him
.
In
the
present
state
,
the
signs
of
God's
special
Favour
are
exhibited
to
his
Friends
.
Now
he
bestows
on
them
the
honour
of
being
his
Sons
,
the
Graces
and
Comforts
of
his
Spirit
,
the
precious
Earnests
of
his
Love
,
and
Seal
of
their
Redemption
.
But
in
eminency
of
degrees
,
the
Emanations
of
his
Love
,
and
the
Effects
of
his
Beneficence
,
are
incomparably
more
glorious
in
Heaven
.
Here
the
Saints
are
adopted
,
there
crown'd
.
There
he
opens
all
the
bright
Treasures
of
his
Wisdom
,
the
Riches
of
his
Goodness
,
the
Beauties
of
his
Holiness
,
the
Glories
of
his
Power
,
and
by
the
intimate
application
of
his
Presence
makes
his
Love
most
sensible
to
them
.
Infinite
Goodness
excites
and
draws
forth
all
the
Powers
of
the
Soul
,
and
fills
the
utmost
Capacity
and
Expansion
of
the
Spirit
.
From
hence
perpetual
Pleasure
and
Satisfaction
springs
.
O
the
pure
Delights
between
God
and
glorified
Souls
!
God
looks
on
them
with
an
engaged
Eye
,
as
his
own
by
many
dear
Titles
,
and
is
ravish'd
with
the
Reflex
of
his
own
Excellencies
shining
in
them
.
As
the
Bridegroom
rejoices
over
the
Bride
,
(
't
is
the
Language
of
Divine
Love
)
so
their
God
rejoices
over
them
.
The
Lord
thy
God
in
the
midst
of
thee
is
mighty
,
he
will
save
,
he
will
rejoice
over
thee
with
joy
:
he
will
rest
in
his
love
;
he
will
rejoice
over
thee
with
singing
.
He
is
infinitely
delighted
in
the
communication
of
his
Goodness
to
them
.
And
what
a
blessed
Rest
do
they
find
in
the
compleat
fruition
of
his
Goodness
?
All
their
Desires
quietly
expire
in
his
Bosom
.
What
triumphs
of
Joy
follow
?
Can
we
frame
a
fuller
Conception
of
Happiness
,
than
to
be
perfectly
loved
by
the
best
and
most
blessed
Being
,
and
perfectly
to
love
him
,
and
to
partake
of
the
richest
Emanations
of
his
Loving-kindness
,
that
is
far
more
valuable
and
desireable
than
Life
it self
?
How
precious
and
joyful
will
the
Presence
of
Christ
be
to
the
Saints
?
'T
was
his
Prayer
on
Earth
,
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
,
where
I
am
,
that
they
may
behold
my
Glory
.
When
the
Saints
are
received
into
the
Everlasting
Kingdom
,
the
first
Object
that
draws
their
admiring
regards
,
is
Christ
on
the
Throne
.
Inestimable
Felicity
!
whether
we
consider
him
as
the
Son
of
God
,
in
whose
conspicuous
Countenance
all
the
Glory
of
his
Father
shines
,
or
as
the
Saviour
of
Men
,
and
the
Head
of
the
Elect
,
upon
a
double
account
:
partly
,
that
he
that
loved
us
,
and
wash'd
us
from
our
Sins
in
his
Blood
;
after
suffering
all
Indignities
and
Cruelties
for
our
sake
,
has
received
the
Reward
of
his
meritorious
Sufferings
,
the
triumph
of
his
Victory
,
being
glorified
with
the
Father
with
the
Glory
he
had
before
the
World
was
:
and
partly
because
every
Member
shall
be
conform'd
to
him
in
Glory
.
The
sight
of
the
Face
of
Moses
when
radiant
,
had
no
transforming
Efficacy
,
for
the
Light
of
it
was
not
in
him
as
its
Spring
but
by
derivation
.
But
the
Son
of
God
is
Light
essentially
,
and
the
sight
of
his
Glory
will
transform
us
into
his
Likeness
.
And
how
dear
and
joyful
is
the
presence
of
the
Saints
to
Christ
?
He
then
sees
of
the
travel
of
his
Soul
,
the
fruit
of
his
sharp
Sufferings
and
bleeding
Love
,
and
is
satisfied
.
How
delightful
is
it
to
him
to
see
all
his
Spiritual
Progeny
safely
brought
to
Heaven
,
and
made
partakers
of
his
Glory
and
Joy
in
his
everlasting
Kingdom
?
For
according
to
the
extent
of
the
Object
,
and
dearness
of
the
Affection
,
Joy
rises
.
He
will
then
present
them
to
his
Father
with
infinite
complacency
;
Behold
,
here
am
I
,
and
the
Children
whom
thou
hast
given
me
.
The
dearest
Affections
of
Christ
and
the
Saints
in
Heaven
,
are
mutual
and
reflexive
.
In
the
Sacred
Song
,
the
expressions
of
Love
,
Desire
,
and
Joy
,
borrowed
from
the
espousals
of
Solomon
and
his
beloved
Wife
,
are
,
as
it
were
,
Characters
in
the
Bark
,
to
be
understood
in
a
spiritual
Sense
,
of
the
Mystical
Marriage
of
Christ
and
the
Church
.
What
endearing
entercourse
is
there
between
the
most
perfect
Lover
and
his
Spouse
inspir'd
with
the
same
pure
Flam
?
Here
amiable
Perfections
attract
his
Eye
and
Heart
:
Thou
art
all
fair
,
my
Love
,
there
is
no
spot
in
thee
.
His
propriety
in
the
Church
is
his
unvaluable
Treasure
:
My
Vineyard
which
is
mine
,
is
ever
before
me
.
He
repeats
the
word
Mine
,
in
the
sweetest
and
most
tender
manner
.
And
the
Church
,
with
the
same
harmonious
Affections
,
speaks
of
Christ
.
She
contemplates
in
a
soft
extasy
his
ever-satisfying
Beauty
.
My
Beloved
is
the
chiefest
of
ten
thousand
,
he
is
altogether
lovely
.
She
breaks
forth
in
triumph
,
My
Beloved
is
mine
,
and
I
am
his
.
By
all
their
expressions
of
joyful
Love
and
Union
,
we
may
ascend
in
our
Thoughts
,
what
are
the
Joys
of
Heaven
,
where
the
Communion
of
Christ
and
the
Church
is
entire
and
uninterrupted
for
ever
?
If
Faith
and
Love
of
our
unseen
Saviour
produce
a
Joy
unspeakable
and
glorious
,
as
if
Believers
were
wrap'd
up
to
Paradise
,
or
Paradise
descended
into
them
,
what
will
the
sight
and
fruition
of
him
?
There
is
as
great
a
difference
in
degrees
between
the
Joy
that
flows
from
the
assurance
and
application
of
Faith
,
and
the
Joy
from
Vision
and
full
Possession
,
as
between
the
impression
of
Joy
the
Forerunner
of
Christ
felt
,
when
he
sprang
in
the
Womb
at
the
coming
of
our
Saviour
;
and
his
ravishing
Joy
,
when
he
saw
Christ
,
and
pointed
him
out
to
his
Disciples
,
Behold
the
Lamb
of
God
,
that
takes
away
the
Sins
of
the
World
.
3.
The
supream
Joy
of
the
Saints
is
for
the
Felicity
and
Glory
of
God
himself
.
For
as
the
holy
Soul
feels
no
more
powerful
motive
to
love
God
,
than
because
he
is
most
worthy
of
it
,
as
he
is
God
,
a
Being
of
infinite
Excellencies
,
and
therefore
to
be
loved
above
the
dearest
Persons
and
Things
,
even
it self
;
so
the
highest
Joy
it
partakes
of
is
from
this
consideration
,
that
God
is
infinitely
blessed
and
glorious
.
For
in
this
the
supream
desire
of
Love
is
accomplish'd
,
that
the
most
beloved
Object
is
perfectly
honour'd
and
pleased
.
In
Heaven
the
Love
of
the
Saints
to
God
is
in
its
highest
Perfection
,
and
they
see
his
Glory
in
the
most
perfect
manner
,
which
causes
a
transcendent
Joy
to
them
.
And
this
is
one
reason
why
the
Saints
,
tho
shining
with
unequal
degrees
of
Glory
,
are
equally
content
.
For
their
most
ardent
Love
being
set
on
God
,
that
he
is
pleased
to
glorify
himself
by
such
various
communications
of
his
Goodness
,
is
full
satisfaction
to
their
Desires
.
Besides
,
in
those
different
degrees
of
Glory
,
every
one
is
so
content
with
his
own
,
[
*
](A26786-e19270-b)
*
Sic
itaque
habebit
donum
aliud
alio
minus
,
ut
hic
quoque
donum
habeat
,
ne
velit
amplius
.
Aug.
that
there
is
no
possible
desire
of
being
but
what
he
is
.
4.
In
Heaven
the
innumerable
Company
of
Angels
,
and
the
General
Assembly
of
the
Church
of
the
First-born
,
as
they
receive
Happiness
from
the
sight
of
God
,
so
they
communicate
the
purest
Pleasure
to
one
another
.
An
unfeigned
ardent
Affection
unites
that
pure
Society
.
Our
Love
is
now
kindled
,
either
from
a
relation
in
Nature
,
or
a
civil
Account
,
or
some
visible
Excellencies
that
render
a
Person
worthy
of
our
Choice
and
Friendship
:
but
in
Heaven
the
Reasons
are
greater
,
and
the
degrees
of
Love
incomparably
more
fervent
.
All
Carnal
Alliances
and
Respects
cease
in
that
supernatural
State
.
The
Apostle
tells
us
,
If
I
have
known
Christ
after
the
Flesh
,
I
know
him
so
no
more
.
By
the
Resurrection
and
Ascension
of
Christ
he
was
transported
into
another
World
,
and
had
communion
with
him
as
an
Heavenly
King
,
without
low
regards
to
the
temporal
Priviledg
of
conversing
with
him
on
Earth
.
The
spiritual
Relation
is
more
near
and
permanent
than
the
strictest
Band
of
Nature
.
The
Saints
have
all
relation
to
the
same
Heavenly
Father
,
and
to
Jesus
Christ
the
Prince
of
Peace
,
and
Head
of
that
happy
Fraternity
.
The
principal
Motives
of
Love
here
are
the
inherent
Excellencies
of
a
Person
.
Wisdom
,
Holiness
,
Goodness
,
Fidelity
are
mighty
Attractives
,
and
produce
a
more
worthy
Affection
,
a
more
intimate
confederacy
of
Souls
,
than
propinquity
in
Nature
,
or
any
carnal
respects
.
Vertue
is
amiable
in
an
old
Person
,
tho
wrinkled
and
deformed
:
Vice
is
hateful
in
a
young
Person
,
tho
beautiful
.
There
are
clearer
Eyes
than
those
of
Flesh
,
a
purer
Light
than
what
is
sensible
,
a
diviner
Beauty
than
what
is
Corporeal
,
and
a
nobler
Love
than
what
is
sensual
.
David
declares
that
all
his
delight
was
in
the
Excellent
.
But
there
are
allays
of
this
Spiritual
Love
here
.
For
,
1.
There
are
Reliques
of
Frailty
in
the
best
Men
on
Earth
,
some
Blemishes
that
render
them
less
amiable
when
discovered
.
Here
their
Graces
are
mix'd
with
Infirmities
,
and
but
ascending
to
Glory
.
Accordingly
our
Love
to
them
must
be
regular
,
and
serene
,
not
clouded
with
Error
,
mistaking
Defects
for
amiable
Qualities
.
But
in
Heaven
,
the
Image
of
God
is
compleat
,
by
the
union
of
all
the
glorious
Vertues
requisite
to
its
perfection
.
Every
Saint
there
exactly
agrees
with
the
first
Exemplar
,
a
Divine
Beauty
shines
in
them
ever
durable
,
a
Beauty
that
darts
no
contagious
Fire
,
that
is
inviolable
and
can
suffer
no
injury
.
The
Apostle
tells
us
,
The
Church
shall
be
glorious
in
Holiness
,
without
spot
or
wrinkle
,
or
any
thing
that
may
cast
an
Aspect
of
deformity
upon
it
.
2.
In
the
present
state
the
least
part
of
the
Saints
Worth
is
visible
.
As
the
Earth
is
fruitful
in
Plants
and
Flowers
,
but
its
Riches
are
in
Mines
of
precious
Metals
,
and
the
Veins
of
Marble
hidden
in
its
Bosom
.
True
Grace
appears
in
sensible
Actions
,
but
its
Glory
is
Within
.
[
*
](A26786-e19420-b)
*
O
si
animum
boni
viri
liceret
inspicere
,
ex
magnifico
placidóque
fulgentem
!
nonne
veluti
numinis
occursu
obstupefacti
essemus
?
Senec.
The
sincerity
of
Aims
,
the
purity
of
Affections
,
the
impresses
of
the
Spirit
on
the
Heart
,
the
interior
Beauties
of
Holiness
,
are
only
seen
by
God
.
Besides
,
such
is
the
humility
of
eminent
Saints
,
that
the
more
they
abound
in
spiritual
Treasures
,
the
less
they
show
.
As
the
heavenly
Bodies
when
in
nearest
conjunction
with
the
Sun
,
and
fullest
of
Light
,
make
the
least
appearance
to
our
sight
.
But
all
their
Excellencies
shall
then
be
in
view
.
The
Glory
of
God
shall
be
revealed
in
them
.
And
how
attractive
is
the
Divine
Likeness
to
an
holy
Eye
?
How
will
it
ravish
the
Saints
to
behold
an
immortal
Loveliness
shining
in
one
another
?
Their
Love
is
reciprocal
,
proportionable
to
the
cause
of
it
.
An
equal
,
constant
Flame
is
preserv'd
by
pure
Materials
.
Every
one
is
perfectly
amiable
,
and
perfectly
enamour'd
with
all
.
How
happy
is
that
state
of
Love
?
The
Psalmist
breaks
out
in
a
Rapture
,
Behold
how
good
and
pleasant
it
is
for
Brethren
to
dwell
together
in
Vnity
!
Love
is
the
Beauty
and
Strength
of
Societies
,
the
Pleasure
of
Life
.
How
excellent
is
the
Joy
of
the
Blessed
,
when
the
Prayer
of
Christ
shall
be
accomplished
,
that
they
all
may
be
one
;
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
God
is
absolutely
One
in
his
glorious
Nature
and
Will
,
and
therefore
unalterably
Happy
;
And
their
inviolable
Union
in
Love
,
is
a
Ray
of
the
Essential
Unity
between
the
Sacred
Persons
.
There
are
no
Divisions
of
Heart
and
Tongues
,
as
in
this
Babel
;
but
the
most
perfect
and
sweetest
Concord
,
an
Eternal
Agreement
in
Tempers
and
Inclinations
.
There
are
no
envious
Comparisons
;
for
Love
that
affectively
transforms
one
into
another
,
causes
the
Glory
of
every
Saint
to
redound
to
the
Joy
of
all
.
Every
one
takes
his
share
in
the
Felicity
of
all
,
and
adds
to
it
.
Such
is
the
Power
of
that
Celestial
Fire
wherein
they
all
burn
,
that
it
melts
and
mixes
Souls
in
such
an
entire
Union
,
that
by
Complacence
,
and
an
intimate
Joy
,
the
Blessedness
of
all
is
,
as
it
were
,
proper
to
every
one
;
as
if
every
one
were
plac'd
in
the
Hearts
of
all
,
and
all
in
the
Heart
of
every
one
.
If
in
the
Church
of
the
First-born
Christians
in
the
earthly
Jerusalem
,
the
Band
of
Charity
was
so
strict
,
that
't
is
said
,
the
Multitude
of
Believers
were
of
one
Heart
,
and
one
Soul
;
How
much
more
intimate
and
inseparable
is
the
Union
of
the
Saints
in
Jerusalem
above
,
where
every
one
loves
another
as
himself
?
'T
is
recorded
of
Alexander
,
that
entring
with
Hephestion
his
Favorite
,
into
the
Pavilion
of
the
Mother
of
Darius
,
then
his
Prisoner
,
she
bowed
to
the
Favorite
,
as
having
a
greater
appearance
of
Majesty
,
thinking
him
to
be
Alexander
:
But
advised
of
her
Error
,
she
humbly
begg'd
his
Pardon
.
To
whom
the
generous
King
replied
,
Curt.
lib.
3.
You
did
not
err
,
Mother
,
this
is
also
Alexander
.
Such
was
their
Affection
,
that
whoever
was
taken
of
them
,
the
other
was
taken
in
him
;
the
less
ascending
in
the
greater
,
without
degrading
the
greater
in
the
less
.
This
is
a
Copy
of
the
holy
Love
of
the
Blessed
;
but
with
the
same
difference
,
as
between
the
Description
of
a
Star
with
a
Coal
,
and
its
Beauty
in
its
proper
Aspect
.
And
where
all
is
Love
,
all
is
Delight
.
The
Act
it self
is
its
own
Reward
.
As
that
benign
and
pleasant
Affection
is
enlarged
with
respect
to
the
Object
,
and
its
degrees
,
such
is
the
complacence
and
delight
that
results
from
it
.
In
that
blessed
Society
there
is
a
constant
receiving
and
returning
of
Love
and
Joy
.
And
that
double
exercise
of
the
Saints
,
in
the
perfect
circle
of
Love
,
is
like
the
pleasant
labour
of
the
Bees
,
who
all
the
day
are
flying
to
the
Gardens
,
and
returning
to
their
Hives
,
and
all
their
Art
is
in
extracting
the
purest
Spirits
from
fragrant
Flowers
,
and
making
sweet
Honey
.
O
how
do
they
rejoice
and
triumph
in
the
Happiness
of
one
another
?
With
what
an
unimaginable
tenderness
do
they
embrace
?
What
Reciprocations
of
Endearments
are
between
them
?
O
their
ravishing
Conversation
,
and
sweet
Entercourse
!
for
their
Presence
together
in
Heaven
is
not
a
silent
Show
.
In
the
Transfiguration
,
Moses
and
Elias
talk'd
with
Christ
:
We
may
understand
a
little
of
it
,
by
the
sensible
complacence
that
is
among
sincere
Friends
here
.
In
pure
Amity
there
is
a
threefold
Union
:
a
Union
of
Resemblance
,
that
is
the
principle
of
it
;
likeness
causes
Love
:
a
Union
of
Affection
,
that
is
its
Essence
;
't
is
said
of
Jonathan
,
that
incomparable
Friend
,
his
Soul
was
knit
with
the
Soul
of
David
,
and
he
loved
him
as
his
own
Soul
:
the
Union
of
Conversation
,
that
is
requisite
to
the
satisfaction
of
Love
.
What
an
entertainment
of
Love
and
Joy
is
there
in
the
presence
and
discourses
of
dear
Friends
!
their
mutual
Aspects
,
like
a
Chain
compos'd
of
Spirits
luminous
and
active
,
draw
and
fasten
their
Souls
to
one
another
:
The
Felicity
of
Love
consists
in
their
Conversation
.
Now
in
Heaven
whatever
is
pleasant
in
Friendship
is
in
Perfection
;
and
whatever
is
distastful
by
Mens
Folly
and
Weakness
is
abolish'd
.
With
what
excellent
Discourses
do
they
entertain
one
another
?
If
David
felt
such
inward
Pleasure
from
the
sense
of
God's
Favours
,
that
he
could
not
restrain
the
expression
of
it
,
but
invites
the
Saints
,
Come
and
hear
,
all
ye
that
fear
the
Lord
,
and
I
will
tell
you
what
he
has
done
for
my
Soul
.
Certainly
in
Heaven
,
the
Blessed
with
overflowing
Affections
recount
the
Divine
Benefits
:
the
admirable
Methods
,
whereby
the
Life
of
Grace
was
begun
,
preserv'd
and
carried
on
in
the
midst
of
Temptations
;
the
continual
Succession
of
Mercies
in
the
time
of
their
Hopes
,
and
the
Consummation
of
all
in
the
time
of
their
enjoyment
.
How
joyfully
do
they
concur
in
their
Thanksgivings
to
God
for
the
Goodness
of
Creation
:
in
making
them
reasonable
Creatures
,
capable
to
know
,
love
and
enjoy
him
,
when
they
might
have
been
of
the
lowest
Order
in
the
whole
Sphere
of
Beings
;
for
his
compassionate
Care
and
Providence
over
them
in
this
World
,
but
especially
for
his
sovereign
and
singular
Mercy
in
electing
them
to
be
Vessels
of
Honour
;
for
his
powerful
Grace
,
in
rescuing
them
from
the
cruel
and
ignominious
Bondage
of
Sin
:
for
his
most
free
Love
,
that
justified
them
from
all
their
Guilt
by
the
Death
of
his
only
Son
,
and
glorified
them
with
himself
.
They
are
never
weary
in
this
delightful
Exercise
,
but
continually
bless
him
for
his
Mercy
that
endures
for
ever
.
We
may
judg
by
the
Saints
here
,
when
they
are
in
a
fit
disposition
to
praise
God
,
what
Fervors
they
feel
in
their
united
Praises
of
him
in
Heaven
.
The
Psalmist
in
an
Extasy
calls
to
all
the
parts
of
the
World
to
join
with
him
;
The
Lord
reigns
,
let
the
Heavens
rejoice
,
and
the
Earth
be
glad
;
let
the
Sea
roar
,
let
the
Fields
be
joyful
,
and
all
that
dwell
therein
.
He
desires
that
Nature
should
be
elevated
above
it self
,
that
the
dead
parts
be
inspired
with
Life
,
the
insensible
feel
motions
of
Joy
,
and
those
that
want
a
Voice
break
forth
in
Praises
,
to
adorn
the
Divine
Triumph
.
With
what
Life
and
Alacrity
will
the
Saints
in
their
blessed
Communion
celebrate
the
Object
of
their
Love
and
Praises
?
The
Seraphims
about
the
Throne
cried
to
one
another
,
to
express
their
Zeal
and
Joy
,
in
celebrating
his
Eternal
Purity
and
Power
,
and
the
Glory
of
his
Goodness
.
O
the
unspeakable
Pleasure
of
this
Concert
!
when
every
Soul
is
harmonious
,
and
contributes
his
part
to
the
full
Musick
of
Heaven
.
O
could
we
hear
but
some
Eccho
of
those
Songs
wherewith
the
Heaven
of
Heavens
resounds
,
some
remains
of
those
Voices
wherewith
the
Saints
above
triumph
in
the
Praises
,
in
the
solemn
Adoration
of
the
King
of
Spirits
,
how
would
it
inflame
our
Desires
to
be
join'd
with
them
?
Blessed
are
those
that
are
in
thy
House
,
they
always
praise
thee
.
3.
The
fulness
of
Joy
in
Heaven
is
everlasting
,
without
defect
,
and
without
end
.
1.
'T
is
undecaying
,
the
productive
Causes
are
conservative
of
it
,
being
always
equal
.
Those
are
the
beatifick
Object
,
and
the
continual
fruition
of
it
.
Whilst
we
are
here
below
,
the
Sun
of
Righteousness
,
as
to
our
perception
and
sense
,
has
Ascensions
and
Declinations
,
Accesses
and
Recesses
.
And
our
Earth
is
not
so
purified
,
but
some
Vapours
arise
that
intercept
his
chearful
refreshing
Light
.
From
hence
there
are
alternate
successions
of
Spiritual
Comforts
and
Sorrows
,
of
Doubts
and
filial
Confidence
in
the
Saints
.
'T
is
a
rare
Favour
of
Heaven
,
when
an
humble
Believer
in
his
whole
course
is
so
circumspect
,
as
not
to
provoke
God
to
appear
displeased
against
him
:
When
a
Christian
(
as
those
tutelar
Angels
spoken
of
in
the
Gospel
)
always
beholds
the
Face
of
his
Heavenly
Father
,
and
converses
with
him
with
an
holy
Liberty
.
And
what
a
torment
the
hiding
of
God's
Face
is
to
a
deserted
Soul
,
only
they
know
who
feel
it
.
External
troubles
are
many
times
attended
with
more
Consolations
to
the
Spirit
,
than
Afflictions
to
Sense
;
but
to
love
God
with
a
transcendent
Affection
,
and
to
fear
he
is
our
Enemy
,
no
Punishment
exceeds
,
or
is
equal
to
it
.
As
his
Loving-kindness
in
their
esteem
is
better
than
Life
,
so
his
Displeasure
is
worse
than
Death
.
How
do
they
wrestle
with
God
by
Prayers
and
Tears
,
and
offer
,
as
it
were
,
a
holy
Violence
to
the
King
of
Heaven
,
to
recover
their
first
serenity
of
Mind
,
the
lost
Peace
of
Heart
?
How
passionately
do
they
cry
out
with
Job
,
in
the
Book
of
his
Patience
,
O
that
I
were
as
in
months
past
,
as
in
the
days
when
God
preserved
me
:
when
his
Candle
shin'd
upon
my
head
,
and
when
by
his
Light
I
walk'd
through
darkness
:
As
I
was
in
the
days
of
my
youth
,
when
the
Secret
of
God
was
upon
my
Tabernacle
.
And
sometimes
God
delays
the
revealing
himself
even
to
his
dearest
Children
;
not
that
he
does
not
see
their
Necessities
,
and
hears
their
Prayers
,
or
is
so
hard
that
till
their
Extremities
he
is
not
moved
with
Compassion
,
but
for
wise
and
holy
Reasons
;
Either
that
they
may
not
return
to
folly
,
if
by
any
presumptuous
Sin
they
forfeited
their
Peace
;
or
if
they
have
been
careful
to
please
him
,
yet
he
may
deprive
them
of
Spiritual
Comforts
for
a
time
,
to
keep
them
humble
,
and
that
with
an
obedient
resignation
to
his
Sovereign
Pleasure
they
may
wait
for
his
reviving
Presence
.
And
then
Joy
returns
greater
than
before
.
For
thus
God
usually
renders
with
interest
what
he
suspended
only
for
trial
.
But
the
Saints
above
are
for
ever
enlightned
with
the
vital
splendor
,
and
dear
regards
of
his
Countenance
,
always
enjoy
his
beamy
smiles
.
A
continual
effusion
of
Glory
illustrates
Heaven
and
all
its
blessed
Inhabitants
.
And
their
Contemplation
of
God
is
fixed
.
If
the
Object
,
though
extraordinary
glorious
,
were
transient
,
or
the
Eye
so
weak
that
it
could
only
see
it
but
by
glances
,
the
height
of
Joy
would
not
be
perpetual
.
But
the
mind
is
prepar'd
with
supernatural
vigour
,
to
see
the
brightness
of
God's
Face
,
and
by
the
most
attentive
application
always
converses
with
that
blessed
Object
;
so
that
the
Joy
of
Heaven
is
never
intermitted
for
a
moment
.
They
always
see
,
and
love
,
and
rejoice
,
and
praise
him
.
'T
is
possible
a
carnal
suspicion
may
arise
in
some
,
as
if
the
uniform
perpetual
vision
of
the
same
Glory
might
lose
its
perfect
delightfulness
.
For
those
who
seek
for
happiness
in
the
vanity
of
the
Creatures
,
are
always
desirous
of
change
,
and
have
their
Judgments
so
corrupted
,
that
while
they
languish
with
a
secret
desire
after
an
unchangeable
Good
,
yet
they
conceive
no
Good
as
desireable
,
that
is
not
changed
.
But
to
correct
this
gross
errour
of
Fancy
,
let
us
a
little
enquire
into
the
causes
of
Dissatisfaction
,
that
make
the
constant
fruition
of
the
same
thing
here
to
be
tedious
.
Sensible
things
are
of
such
a
limited
Goodness
,
that
not
any
of
them
can
supply
all
our
present
wants
,
so
that
't
is
necessary
to
leave
one
for
another
.
And
the
most
of
them
are
Remedies
of
our
diseased
Appetites
,
and
if
not
temperately
used
,
are
destructive
Evils
.
Eating
and
Drinking
are
to
extinguish
Hunger
and
Thirst
,
but
continued
beyond
just
measure
,
become
nauseous
.
Besides
,
the
Insufficiency
of
their
Objects
,
the
Senses
themselves
cannot
be
satisfied
all
at
once
.
The
Ear
cannot
attend
to
delightful
Sounds
,
and
the
Eye
be
intent
on
beautiful
Colours
at
the
same
time
.
The
Satisfaction
of
one
Sense
defeats
another
of
enjoying
its
proper
good
;
therefore
the
same
Object
is
not
constantly
pleasant
,
but
the
Heart
is
distemper'd
from
as
many
Causes
,
as
there
are
desires
unaccomplish'd
.
Add
farther
,
all
things
under
the
Sun
afford
only
a
superficial
delight
,
and
miserably
deceive
the
Expectations
raised
of
them
:
and
many
times
there
is
a
mixture
of
some
evil
in
them
,
that
is
more
offensive
,
than
the
good
is
delightful
.
The
Honey
is
attended
with
a
Sting
,
so
that
often
those
very
things
we
sigh
after
through
vehement
desire
,
when
they
are
obtain'd
,
we
sigh
for
grief
.
Now
all
these
Causes
of
dissatisfaction
cease
in
Heaven
;
[
*
](A26786-e19900-b)
*
Vitae
nos
taedium
tenet
timor
mortis
,
natat
omne
consilium
,
nec
implere
nos
ulla
faelicitas
potest
.
Causa
autem
est
,
quod
non
pervenimus
ad
illud
bonum
immensum
&
insuperabile
,
ubi
necesse
est
,
consistat
nobis
voluntas
nostra
,
quia
ultra
summum
non
est
locus
.
Senec.
Ep.
74.
for
there
is
an
infinite
variety
in
God
,
and
whatever
is
truly
desirable
is
eminently
enjoyed
in
him
.
And
in
his
Presence
all
the
Powers
of
the
Soul
are
drawn
out
in
their
most
pleasant
exercise
,
and
always
enjoy
their
entire
happiness
.
The
fruition
of
him
exceeds
our
most
raised
hopes
,
as
much
as
he
is
more
glorious
in
Himself
than
in
any
borrowed
Representations
.
God
will
be
to
us
incomparably
above
what
we
can
ask
or
think
.
The
compass
of
our
thoughts
,
the
depth
of
our
desires
are
imperfect
measures
of
his
Perfections
.
And
as
he
is
a
Pure
Good
in
Himself
,
so
he
is
prevalent
over
all
Evil.
'T
is
evident
therefore
that
nothing
can
allay
the
Joys
of
Saints
when
they
are
in
God's
presence
.
2.
Novelty
is
not
requisite
to
ingratiate
every
Good
,
and
make
it
perfectly
delightful
.
[
†
](A26786-e19950-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Eth.
l.
7.
c.
ult.
God
is
infinitely
happy
,
to
whom
no
Good
was
ever
new
.
'T
is
indeed
the
Sauce
that
gives
a
delicious
taste
to
inferior
things
.
For
Men
relish
only
what
is
eminent
;
and
the
good
things
of
this
World
are
so
truly
mean
,
that
they
are
feign
to
borrow
a
shew
of
Greatness
by
comparison
with
a
worse
estate
preceding
.
But
an
infinite
Good
produces
always
the
same
pure
equal
compleat
Joy
,
because
it
arises
from
its
intrinsick
perfection
,
that
wants
no
Foil
to
commend
it
.
The
Psalmist
breaks
forth
,
Whom
have
I
in
Heaven
but
Thee
?
This
is
no
vanishing
Rapture
,
but
a
constant
joyful
height
of
Affection
.
God
,
the
essential
Happiness
of
the
Saints
,
is
always
perfectly
lovely
and
delightful
to
them
.
3.
The
glorified
Saints
in
every
Period
of
their
happy
state
,
have
as
lively
a
perception
of
it
as
in
the
beginning
.
To
make
this
evident
,
we
must
consider
that
the
pleasure
of
Novelty
springs
from
a
quick
sense
of
the
opposite
terms
,
between
our
condition
in
the
want
of
some
desired
Good
,
and
after
our
obtaining
it
.
Now
the
Mind
is
more
intense
on
the
advantage
,
and
more
strongly
affected
at
first
.
One
newly
freed
from
the
torments
of
a
sharp
disease
,
feels
a
greater
pleasure
than
from
a
constant
tenour
of
health
.
Those
who
are
rais'd
from
a
low
state
to
eminent
Dignity
,
are
transported
with
their
first
change
,
but
in
tract
of
time
the
remembrance
of
their
mean
condition
is
so
weakned
and
spent
,
that
't
is
like
the
shadow
of
a
Dream
,
and
proportionably
their
Joy
is
lessened
.
Honours
like
Perfumes
,
by
custom
are
less
sensible
to
those
that
carry
them
.
But
the
Saints
above
always
consider
and
feel
the
excellent
difference
between
their
suffering
and
triumphant
state
.
They
never
lose
that
ravishing
part
of
felicity
,
the
vivid
sense
of
past
evils
.
Their
reflections
are
always
as
strong
on
the
Misery
from
whence
they
were
rais'd
to
the
pitch
of
Happiness
,
as
in
their
first
glorious
Translation
.
In
what
an
Extasy
of
wonder
and
pleasure
will
they
be
,
from
the
fresh
memory
of
what
they
were
,
and
the
joyful
sense
of
what
they
are
?
I
was
(
says
the
admiring
Soul
)
poor
,
blind
,
and
naked
;
but
O
miraculous
and
happy
Alteration
!
I
am
full
of
Light
,
enrich'd
with
the
Treasures
of
Heaven
,
adorn'd
with
Divine
Glory
.
I
was
under
the
tyrannous
power
of
Satan
,
but
he
is
bruised
under
my
feet
.
I
was
sentenc'd
to
an
everlasting
separation
from
the
Presence
of
God
,
my
only
Life
and
Joy
;
but
now
am
possest
of
my
supream
Good
.
O
how
transporting
is
the
comparison
of
these
wide
and
contrary
extreams
?
How
beautiful
and
pleasant
is
the
Day
of
Eternity
,
after
such
a
dark
tempestuous
Night
?
How
does
the
remembrance
of
such
Evils
produce
a
more
lively
and
feeling
fruition
of
such
Happiness
?
How
strangely
and
mightily
does
Salvation
with
Eternal
Glory
affect
the
Soul
?
This
gives
a
spritely
accent
to
their
everlasting
Hallelujahs
.
This
preserves
an
affectionate
Heat
in
their
Thanksgivings
to
their
Victorious
Deliverer
.
And
thus
their
Happiness
is
always
the
same
,
and
always
new
.
Their
Pleasure
is
continued
in
its
Perfection
.
The
number
of
Possessors
cannot
lessen
their
Felicity
.
The
Divine
Presence
is
an
unwasted
Spring
of
Pleasure
,
equally
full
and
open
to
all
,
and
abundantly
sufficient
to
satisfy
the
immensity
of
their
Desires
.
Envy
reigns
in
this
World
,
because
earthly
things
are
so
imperfect
in
their
Nature
,
and
so
peculiar
in
their
Possession
,
that
they
cannot
suffice
,
nor
be
enjoyed
by
all
.
But
in
Heaven
none
is
touch'd
with
that
base
low
Passion
:
for
God
contains
all
that
is
precious
and
desirable
in
the
highest
degrees
of
Perfection
,
and
all
partake
of
his
Universal
Goodness
without
intercepting
one
another
.
In
the
Kingdom
of
Heaven
there
is
no
cause
for
the
Elder
Brother
to
repine
at
the
Father's
Bounty
to
the
Younger
,
nor
for
the
Younger
to
supplant
the
Elder
to
obtain
the
Birth-right
.
The
Heirs
of
God
are
all
rais'd
to
Sovereign
Glory
,
and
every
one
enjoys
him
as
entirely
and
fully
as
if
solely
his
Felicity
.
God
is
a
Good
as
indivisible
as
infinite
,
and
not
diminished
by
the
most
liberal
communications
of
Himself
.
We
may
illustrate
this
by
comparing
the
Price
of
our
Redemption
,
and
the
Reward
.
The
Death
of
Christ
is
a
universal
Benefit
to
all
the
Saints
,
yet
't
is
so
applied
to
every
Believer
for
his
perfect
Redemption
,
as
if
our
Saviour
in
all
his
Agonies
and
Sufferings
had
no
other
in
his
Eye
and
Heart
,
as
if
all
his
Prayers
,
his
Tears
,
his
Blood
were
offer'd
up
to
his
Father
only
for
that
Person
.
The
common
respect
of
it
the
Apostle
declares
in
those
admirable
words
,
that
signify
such
an
excess
of
God's
Love
to
us
,
He
that
spared
not
his
own
Son
,
but
deliver'd
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
But
to
imagin
that
the
[
*
](A26786-e20110-b)
*
Et
totum
se
dedit
universis
,
&
totum
singulis
.
Ac
per
hoc
quicquid
passione
sua
Salvator
praestitit
,
sicut
totum
ei
debent
universi
,
sic
singuli
;
nisi
quod
propè
hoc
plus
singuli
quam
universi
,
quod
totum
accepe
run●●
singu●●
quantum
un●
versi
.
Salvian
.
propriety
of
every
Believer
is
thereby
prejudiced
,
is
not
only
false
,
but
extreamly
injurious
to
the
Merit
and
Dignity
,
and
to
the
infinite
Love
of
Christ
.
Therefore
the
same
Apostle
tells
us
,
The
Life
which
I
now
live
in
the
Flesh
,
I
live
by
the
Faith
of
the
Son
of
God
;
who
loved
me
,
and
gave
himself
for
me
:
as
if
he
were
the
sole
Object
of
Christ's
Love
,
the
End
and
Reward
of
his
Sufferings
.
And
this
appropriating
of
it
to
himself
,
is
no
prejudice
to
the
Rights
of
all
others
.
St.
John
describes
himself
by
that
truly
glorious
Title
,
The
Disciple
whom
Jesus
loved
.
Could
he
speak
this
of
himself
without
the
injury
and
indignation
of
the
other
Disciples
?
Certainly
he
might
.
For
if
we
consider
that
incomprehensible
Love
of
Christ
,
exprest
to
them
all
at
his
last
Supper
,
after
Judas
was
gone
forth
;
As
the
Father
hath
loved
me
,
so
I
have
loved
you
;
we
may
easily
understand
,
that
every
one
of
them
might
justly
believe
that
he
was
singularly
beloved
of
Christ
.
They
were
all
received
in
the
Heart
,
though
(
with
John
)
they
did
not
all
lean
on
the
Breast
of
their
Divine
Master
.
Thus
in
Heaven
God
is
the
universal
Treasure
of
all
the
Saints
,
and
the
peculiar
Portion
of
every
one
,
not
engross'd
by
possessing
,
nor
wasted
by
enjoying
.
[
*
](A26786-e20220-b)
*
Si
audiat
multitudo
silens
,
non
inter
se
particulatim
comminuunt
sonos
,
tanquam
cibos
:
sed
omne
quod
sonat
&
omnibus
totum
est
,
&
singulis
totum
.
August
.
in
Ep.
ad
Volusan
.
As
by
his
Essence
he
equally
fills
the
whole
World
,
and
every
part
of
it
;
and
by
his
Providence
equally
regards
all
and
every
particular
Creature
;
so
in
Heaven
he
dispenses
the
Riches
of
his
Love
to
all
,
that
they
cannot
desire
more
,
if
every
one
of
them
were
the
sole
Heir
of
all
the
Merits
of
his
Son
,
and
enjoyed
him
alone
for
ever
.
2.
The
Blessedness
of
the
Saints
,
as
't
is
without
diminution
,
so
't
is
without
end
:
't
is
compleat
and
continual
for
ever
.
This
makes
Heaven
to
be
Heaven
;
the
Security
is
as
valuable
as
the
Felicity
.
There
is
no
satiety
of
the
present
,
no
solicitude
for
the
future
.
Were
there
a
possibility
,
or
the
least
suspicion
of
losing
that
happy
State
,
it
would
cast
an
aspersion
of
bitterness
upon
all
their
Delights
;
it
would
disturb
their
peaceful
Fruition
,
and
joyful
Tranquillity
:
as
Hope
in
Misery
allays
Sorrow
,
so
Fear
in
Happiness
dashes
Joy
:
and
the
more
excellent
the
Happiness
is
,
the
more
stinging
would
be
the
fear
of
losing
it
.
But
the
Inheritance
reserved
in
Heaven
,
is
immortal
,
undefiled
,
and
fades
not
away
.
And
the
Tenure
of
their
Possession
is
infinitely
firm
,
by
the
Promise
of
God
,
who
is
truly
immutable
,
and
immutably
true
,
and
by
the
Divine
Power
,
the
support
of
their
everlasting
Duration
.
Our
Saviour
assures
his
Disciples
,
Because
I
live
,
ye
shall
live
also
:
and
he
lives
for
evermore
.
This
blessed
Priviledg
the
Saints
have
by
Jesus
Christ
,
(
who
obtain'd
eternal
Redemption
for
them
)
above
the
Grace
given
to
Angels
and
Men
in
the
first
Creation
.
The
Angels
were
upon
trial
of
their
Obedience
,
not
in
a
determin'd
State
of
Felicity
.
The
first
declination
of
Love
and
Subjection
,
was
fatal
to
them
.
Woful
Change
!
how
unlike
to
themselves
in
their
Original
Purity
and
Glory
!
an
unparallel'd
Example
of
the
Frailty
of
the
Creature
,
and
the
Divine
Severity
.
Man
did
stand
in
Paradise
for
a
little
while
,
and
had
a
ruinous
Fall
with
all
his
Progeny
.
But
the
glorified
Saints
sit
with
Christ
in
Heavenly
Places
,
and
enjoy
an
unchangeable
Happiness
,
as
permanent
as
the
everlasting
Author
of
it
,
and
the
everlasting
Soul
the
Subject
of
it
.
With
God
is
the
Fountain
of
Life
.
Who
can
pluck
them
out
of
the
Hands
and
Bosom
of
a
Gracious
God
?
He
will
never
withdraw
his
Love
,
and
they
shall
never
forfeit
it
:
for
Sin
is
from
the
perversness
of
the
Will
and
the
disorder
of
the
Affections
,
join'd
with
some
Error
of
the
Mind
.
But
in
the
Light
of
Glory
,
and
full
enjoyment
of
God
,
the
Understanding
is
so
perfectly
illuminated
,
the
Will
and
Affections
so
exceedingly
satisfi'd
,
that
't
is
impossible
they
should
apprehend
erroneously
,
or
desire
irregularly
.
God
is
Love
,
and
will
kindle
in
the
Saints
a
pure
Affection
that
Eternity
shall
not
lessen
.
In
the
present
state
,
our
Love
is
imperfect
;
and
as
Fire
out
of
its
Sphere
dies
away
by
our
neglect
to
feed
it
by
proper
Materials
,
enamouring
Considerations
of
God
.
But
in
Heaven
the
uncreated
Sun
attracts
every
Eye
with
the
Light
of
his
Beauty
,
and
inflames
every
Heart
with
the
heat
of
his
Love
.
The
glorious
Presence
of
God
is
in
different
respects
the
Cause
and
Effect
of
our
Love
to
him
,
for
the
sight
of
God
is
the
most
powerful
Attractive
to
love
him
,
and
Love
fixes
the
Mind
upon
him
.
And
the
persevering
Love
of
God
assures
the
constant
fruition
of
him
:
for
by
Love
the
supreme
Good
is
possess'd
and
enjoyed
.
The
Apostle
tells
us
,
Charity
never
fails
,
and
therefore
the
Happiness
of
Heaven
never
fails
.
They
enjoy
a
better
Immortality
,
than
the
Tree
of
Life
could
have
preserved
in
Adam
.
The
Revolutions
of
the
Heavens
,
and
Ages
,
are
under
their
Feet
,
and
cannot
in
the
least
alter
or
determine
their
Happiness
.
After
the
passing
of
Millions
of
Years
,
still
an
entire
Eternity
remains
of
their
enjoying
God
.
O
most
desireable
State
!
where
Blessedness
and
Eternity
are
inseparably
united
.
O
joyful
Harmony
!
when
the
full
Chorus
of
Heaven
shall
sing
,
This
God
is
our
God
for
ever
and
ever
.
This
adds
an
infinite
weight
to
their
Glory
.
This
redoubles
their
Joys
with
infinite
sweetness
and
security
:
for
the
direct
pleasure
of
enjoying
God
,
is
attended
with
the
pleasant
reflection
it
shall
continue
for
ever
.
They
repose
themselves
in
the
compleat
fruition
of
their
Happiness
.
God
reigns
in
the
Saints
,
and
they
live
in
him
for
ever
.
Eternity
crowns
and
consummates
their
Felicity
.
The
Application
.
From
what
has
been
discoursed
we
should
,
1.
Consider
the
woful
Folly
of
Men
in
refusing
such
an
Happiness
,
that
by
the
admirable
Favour
of
God
is
offer'd
to
their
choice
.
Can
there
be
an
Expectation
,
or
Desire
,
or
Capacity
in
Man
of
enjoying
an
Happiness
beyond
what
is
Infinite
and
Eternal
?
O
blind
and
wretched
World
!
so
careless
of
everlasting
Felicity
.
Who
can
behold
,
without
compassion
and
indignation
,
Men
vainly
seeking
for
Happiness
where
't
is
not
to
be
found
,
and
after
innumerable
disappointments
flying
at
an
Impossibility
,
and
neglect
their
Sovereign
and
final
Blessedness
?
An
Error
in
the
first
enquiry
might
have
some
colour
of
an
Excuse
,
but
having
been
so
often
deceived
with
painted
Grapes
for
the
Fruits
of
Paradise
,
that
Men
should
still
seek
for
substantial
Blessedness
to
fill
the
Soul
,
in
vain
shows
that
can
only
feed
the
Eye
,
is
beyond
all
degrees
of
Folly
.
Astonishing
madness
!
that
God
and
Heaven
should
be
despised
in
comparison
of
painted
Trifles
.
This
adds
the
greatest
contumely
to
their
Impiety
.
What
powerful
Charm
obstructs
their
true
judging
of
things
?
What
Spirit
of
Errour
possesses
them
?
Alas
,
Eternal
things
are
unseen
!
not
of
conspicuous
moment
,
and
therefore
in
the
carnal
Ballance
are
esteemed
light
,
against
temporal
things
present
to
the
Sense
.
It
does
not
appear
what
we
shall
be
:
The
Vail
of
the
visible
Heavens
covers
the
Sanctuary
,
where
JESUS
our
High-Priest
is
entred
,
and
stops
the
enquiring
Eye
.
But
have
we
not
assurance
by
the
most
infallible
Principles
of
Faith
,
that
the
Son
of
God
came
down
from
Heaven
to
live
with
us
,
and
die
for
us
,
and
that
he
rose
again
to
confirm
our
Belief
in
his
exceeding
great
and
precious
Promises
concerning
this
Happiness
in
the
Future
State
?
And
do
not
the
most
evident
Principles
of
Reason
and
universal
Experience
prove
,
that
this
World
cannot
afford
true
Happiness
to
us
?
How
wretchedly
do
we
forfeit
the
Prerogative
of
the
reasonable
Nature
,
by
neglecting
our
last
and
blessed
End
?
If
the
Mind
be
darkned
,
that
it
does
not
see
the
amiable
Excellencies
of
God
,
and
the
Will
be
depraved
that
it
does
not
feel
their
ravishing
Power
;
the
Man
ceases
to
be
a
Man
,
and
becomes
like
the
Beasts
that
perish
.
As
a
blind
Eye
is
no
longer
an
Eye
,
being
absolutely
useless
to
that
end
for
which
it
was
made
.
And
though
in
this
present
state
Men
are
stupid
and
unconcern'd
,
yet
hereafter
their
Misery
will
awaken
them
,
to
discover
what
is
that
Supream
Good
wherein
their
Perfection
and
Felicity
consists
.
When
their
Folly
shall
be
exposed
before
God
,
Angels
,
and
Saints
,
in
what
extream
confusion
will
they
appear
before
that
glorious
and
immense
Theatre
?
Our
Saviour
told
the
unbelieving
Jews
,
There
shall
be
weeping
,
and
gnashing
of
Teeth
,
when
ye
shall
see
Abraham
,
and
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
God
,
and
you
your selves
turn'd
out
.
They
shall
be
tortur'd
with
the
desire
of
Happiness
without
possible
Satisfaction
.
'T
is
most
just
that
those
who
err
without
excuse
,
should
repent
without
remedy
.
2.
Let
us
be
seriously
excited
to
apply
our selves
with
inflamed
desires
and
our
utmost
diligence
to
obtain
this
unchangeable
Happiness
?
In
order
to
this
we
shall
consider
the
causes
of
it
,
and
the
means
whereby
't
is
obtain'd
.
The
Original
moving
Cause
is
the
pure
rich
Mercy
of
God
that
prepared
it
for
his
People
,
and
prepares
them
for
it
.
The
procuring
Cause
is
the
meritorious
efficacy
of
Christ's
Obedience
and
Sufferings
.
This
is
expresly
declared
by
the
Apostle
;
The
wages
of
Sin
is
Death
,
but
the
gift
of
God
is
eternal
Life
through
Jesus
Christ
our
Lord
.
I.
The
designing
,
the
preparation
,
and
actual
bestowing
of
the
Heavenly
Glory
is
from
the
Mercy
of
God
.
This
will
appear
by
considering
,
1.
That
it
is
absolutely
impossible
that
a
meer
Creature
,
though
perfect
,
should
deserve
any
thing
from
God
.
For
enjoying
its
being
and
powers
of
working
from
his
Goodness
,
the
product
of
all
is
entirely
due
to
him
.
And
the
payment
of
a
Debt
acquires
no
Title
to
a
Reward
.
He
is
the
Proprietary
and
Lord
of
all
by
Creation
.
Hence
't
is
clear
that
in
the
order
of
distributive
Justice
nothing
can
be
challenged
from
him
.
2.
Besides
,
such
is
the
infinite
Perfection
of
God
in
Himself
,
that
no
benefit
can
redound
to
him
by
the
Service
of
the
Creature
.
When
you
have
done
all
,
say
you
are
unprofitable
Servants
,
for
we
have
done
but
what
we
ought
to
do
.
The
neglect
of
our
duty
justly
exposes
to
punishment
,
but
the
performance
of
it
deserves
no
Reward
,
because
no
advantage
accrues
to
God
by
it
.
Who
hath
first
given
unto
him
,
and
it
shall
be
recompensed
to
him
again
?
He
challenges
all
Creatures
even
of
the
highest
order
.
To
speak
strictly
therefore
,
When
God
crowns
the
Angels
with
Glory
,
he
gives
what
is
meerly
his
own
,
and
does
not
render
what
is
theirs
.
If
he
should
leave
them
in
their
pure
Nature
,
or
deprive
them
of
their
Being
,
he
were
no
loser
,
nor
injurious
to
them
.
For
what
Law
binds
him
to
enrich
them
with
Immortal
Glory
,
who
are
no
ways
profitable
to
him
,
or
to
preserve
that
being
they
had
from
his
unexcited
Goodness
.
No
Creature
can
give
to
him
,
therefore
none
can
receive
from
him
by
way
of
valuable
Consideration
.
3.
There
is
no
proportion
between
the
best
Works
of
Men
,
and
the
excellency
of
the
Reward
,
much
less
an
equivalence
.
'T
was
the
just
and
humble
acknowledgment
of
Jacob
to
God
,
I
am
less
than
the
least
of
all
thy
Mercies
,
those
that
common
Providence
dispenses
for
the
support
and
refreshment
of
this
temporal
Life
.
But
how
much
less
than
the
glorious
Excellencies
of
the
supernatural
Divine
Life
,
wherein
the
Saints
reign
with
God
for
ever
?
The
most
costly
,
the
most
difficult
and
hazardous
Services
,
are
equally
nothing
in
point
of
Merit
,
with
the
giving
but
a
Cup
of
cold
Water
to
a
Disciple
of
Christ
,
there
being
no
correspondence
in
value
between
them
and
the
Kingdom
of
Heaven
.
The
Apostle
tells
us
,
I
count
the
Sufferings
of
the
present
Life
are
not
to
be
compar'd
to
the
Glory
that
shall
be
revealed
in
us
.
And
suffering
is
more
than
doing
.
God
rewards
his
faithful
Servants
not
according
to
the
dignity
of
their
Works
,
but
his
own
Liberality
and
Magnificence
.
As
Alexander
having
ordered
fifty
Talents
of
Gold
to
be
given
to
a
Gentleman
in
Poverty
to
supply
his
want
,
and
he
surpris'd
with
that
immense
Bounty
,
modestly
said
,
ten
were
enough
;
He
replied
,
If
fifty
are
too
much
for
you
to
receive
,
ten
are
too
little
for
me
to
give
;
therefore
do
you
receive
as
Poor
,
I
will
give
as
a
King
.
Thus
God
in
the
dispensing
his
Favours
does
not
respect
the
meanness
of
our
Persons
or
Services
,
but
gives
to
us
as
a
God
.
And
the
clearest
Notion
of
the
Deity
is
that
he
is
a
Being
infinite
in
all
Perfections
,
therefore
all-sufficient
and
most
willing
to
make
his
Creatures
compleatly
happy
.
4.
If
a
Creature
perfectly
Holy
that
never
sinn'd
is
uncapable
to
merit
any
thing
from
God
,
much
less
can
those
who
are
born
in
a
sinful
State
,
and
guilty
of
innumerable
actual
Transgressions
,
pretend
to
deserve
any
Reward
for
their
Works
.
This
were
presumption
inspir'd
by
prodigious
Vanity
.
For
,
1.
By
his
most
free
Grace
they
are
restored
in
conversion
to
that
Spiritual
Power
by
which
they
serve
him
.
The
Chaos
was
not
a
deader
Lump
before
the
Spirit
of
God
moved
on
the
Face
of
the
Waters
,
than
the
best
of
Men
were
before
the
vital
influences
of
the
Spirit
wrought
upon
them
.
And
for
this
they
are
so
deeply
obliged
to
God
,
that
if
a
thousand
times
more
for
his
Glory
were
perform'd
,
yet
they
cannot
discharge
what
they
owe.
2.
The
continuance
and
increase
of
the
powerful
supplies
of
Grace
to
the
Saints
,
who
even
since
their
holy
calling
by
many
laspes
have
justly
deserved
that
God
should
withdraw
his
grieved
Spirit
,
are
new
Obligations
to
Thankfulness
:
and
the
more
Grace
,
the
less
Merit
.
3.
The
best
Works
of
Men
are
imperfect
,
allayed
with
the
mixtures
of
Infirmities
,
and
not
of
full
weight
in
the
Divine
Ballance
.
If
God
should
strictly
examin
our
Righteousness
,
't
will
be
found
neither
pure
nor
perfect
in
his
Eyes
,
and
without
Favour
and
Indulgence
would
be
rejected
.
And
that
which
wants
Pardon
,
cannot
deserve
Praise
and
Glory
.
He
shews
Mercy
to
thousands
that
love
him
,
and
keep
his
Commandments
.
If
Obedience
were
meritorious
,
it
were
strict
justice
to
reward
them
.
The
Apostle
prays
for
Onesiphorus
,
who
had
exposed
himself
to
great
danger
for
his
love
to
the
Gospel
,
The
Lord
grant
he
may
find
Mercy
in
that
day
.
The
Divine
Mercy
gives
the
Crown
of
Life
to
the
Faithful
in
the
day
of
eternal
Recompences
.
II.
The
meritorious
Cause
of
our
obtaining
Heaven
,
is
the
Obedience
of
Jesus
Christ
comprehending
all
that
he
did
and
suffered
to
reconcile
God
to
us
.
From
him
as
the
eternal
Word
we
have
all
benefits
in
the
order
of
Nature
,
for
all
things
were
made
by
him
,
and
for
him
,
as
the
incarnate
Word
,
all
good
things
in
the
order
of
Grace
.
What
we
enjoy
in
Time
,
and
expect
in
Eternity
,
is
by
him
.
To
shew
what
influence
his
Mediation
has
to
make
us
happy
,
we
must
consider
;
1.
Man
by
his
Rebellion
justly
forfeited
his
Happiness
,
and
the
Law
exacts
precisely
the
Forfeiture
.
Pure
Justice
requires
the
Crime
should
be
punish'd
according
to
its
Quality
,
much
less
will
it
suffer
the
guilty
to
enjoy
the
favour
of
God
.
For
Sin
is
not
to
be
considered
as
an
Offence
and
Injury
to
a
private
Person
,
but
the
violation
of
a
Law
,
and
a
disturbance
in
the
order
of
Government
,
so
that
to
preserve
the
honour
of
governing
Justice
,
an
equivalent
reparation
was
appointed
.
Till
Sin
was
expiated
by
a
proper
Sacrifice
,
the
Divine
Goodness
was
a
sealed
Spring
,
and
its
blessed
effects
restrain'd
from
the
guilty
Creature
.
Now
the
Son
of
God
in
our
assumed
Nature
offered
up
himself
a
Sacrifice
in
our
stead
,
to
satisfy
Divine
Justice
,
and
removed
the
Bar
,
that
Mercy
might
be
glorified
in
our
Salvation
.
The
Apostle
gives
this
account
of
it
;
We
have
boldness
to
enter
into
the
Holiest
,
by
the
Blood
of
Christ
,
by
a
new
and
living
way
which
he
hath
consecrated
for
us
through
the
Vail
,
that
is
to
say
,
his
Flesh.
2.
Such
were
the
most
precious
Merits
of
his
Obedience
,
that
it
was
not
only
sufficient
to
free
the
guilty
contaminated
Race
of
Mankind
from
Hell
,
but
to
purchase
for
them
the
Kingdom
of
Heaven
.
If
we
consider
his
Humane
Nature
,
all
Graces
were
born
with
him
,
as
Rays
with
the
Sun
,
and
shin'd
in
the
whole
course
of
his
Life
in
the
excellence
of
Perfection
.
And
the
dignity
of
his
Divine
Person
derived
an
immense
Value
to
all
he
perform'd
as
Mediator
.
One
Act
of
his
Obedience
was
more
honourable
to
God
than
all
the
Lives
of
the
Saints
,
the
Deaths
of
the
Martyrs
,
and
the
Service
of
the
Angels
.
God
was
more
pleased
in
the
Obedience
of
his
Beloved
Son
,
than
he
was
provok'd
by
the
rebellion
of
his
Servants
.
Therefore
,
as
the
just
Recompence
of
it
,
he
constituted
him
to
be
Universal
Head
of
the
Church
,
supream
Judg
of
the
World
;
invested
him
with
Divine
Glory
,
and
with
Power
to
communicate
it
to
his
faithful
Servants
.
He
is
the
Prince
of
Life
.
In
short
,
it
is
as
much
upon
the
account
of
Christ's
Sufferings
that
we
are
glorified
,
as
that
we
are
forgiven
.
The
Wounds
he
received
in
his
Body
,
the
Characters
of
Ignominy
,
and
Footsteps
of
Death
,
are
the
Fountains
of
our
Glory
.
His
Abasement
is
the
cause
of
our
Exaltation
.
If
it
be
said
,
This
seems
to
lessen
the
freeness
of
this
Gift
.
The
answer
is
clear
;
This
was
due
to
Christ
,
but
undeserved
by
us
.
Besides
,
the
appointing
his
Son
to
be
our
Mediator
in
the
way
of
our
Ransom
,
was
the
most
glorious
Work
of
his
Goodness
.
2.
The
Means
of
our
obtaining
Heaven
are
to
be
considered
.
Though
the
Divine
Goodness
be
free
in
its
Acts
,
and
there
can
be
nothing
in
the
Creature
of
Merit
,
or
Inducement
to
prevail
upon
God
in
the
nature
of
a
Cause
,
yet
he
requires
Qualifications
in
all
those
who
shall
enjoy
that
blessed
unchangeable
Kingdom
.
The
Apostle
expresly
declares
,
'T
is
not
of
him
that
wills
,
nor
of
him
that
runs
,
but
of
God
that
sheweth
Mercy
.
But
we
must
distinguish
the
Effects
of
this
Mercy
,
which
are
dispensed
in
that
order
the
Gospel
lays
down
.
The
first
Mercy
is
the
powerful
calling
the
Sinner
from
his
corrupt
and
wretched
State
;
a
second
Mercy
is
the
pardoning
his
Sins
;
the
last
and
most
eminent
is
the
glorifying
him
in
Heaven
.
Now
't
is
clear
that
in
this
place
,
the
shewing
of
Mercy
,
signifies
the
preventing
Grace
of
God
in
Conversion
;
for
in
the
18
th
Verse
,
't
is
said
,
God
shews
Mercy
to
whom
he
will
,
and
whom
he
will
he
hardens
.
Where
't
is
evident
that
shewing
Mercy
is
oppos'd
not
to
condemning
,
but
to
hardning
;
and
consequently
the
intent
of
the
words
is
this
,
That
Divine
Grace
overcomes
the
Rebellious
Will
,
softens
the
stiff
and
stubborn
Heart
,
and
makes
it
pliant
to
Obedience
.
This
flows
from
his
pure
good
Will
and
Pleasure
,
without
the
least
Motive
from
the
Inclinations
or
Endeavours
of
sinful
Men.
But
the
other
Effects
of
God's
Mercy
require
Conditions
in
the
Subjects
that
receive
them
:
for
he
pardons
only
penitent
Believers
,
and
glorifies
none
but
persevering
Saints
.
To
make
this
clear
,
't
is
worthy
of
Observation
,
The
Gospel
has
several
Denominations
.
'T
is
called
a
Law
,
a
Covenant
,
and
a
Testament
.
'T
is
called
the
Law
of
Faith
,
and
the
Law
of
the
Spiritual
Life
.
As
a
Law
,
it
signifies
a
new
Right
that
God
has
most
freely
establish'd
in
favour
of
lost
Man
,
that
commands
certain
Duties
,
and
sets
before
them
Eternal
Life
as
the
Reward
of
Obedience
,
and
Eternal
Death
the
Punishment
of
Disobedience
.
According
to
this
the
trial
and
decision
of
Mens
everlasting
States
shall
be
,
which
is
the
Character
of
a
true
Law
.
This
Law
of
Grace
is
very
different
from
the
Law
of
Nature
,
that
requir'd
intire
Innocence
,
and
for
the
least
omission
,
or
accusing
Act
,
past
an
irrevocable
Doom
upon
the
Offenders
;
for
that
strictness
and
severity
is
mollified
by
the
Gospel
,
which
accepts
of
sincere
persevering
Obedience
tho
imperfect
;
accordingly
't
is
called
the
Law
of
Liberty
.
the
Law
of
Faith
is
unalterable
,
and
admits
of
no
Dispensation
from
the
Duties
required
in
order
to
our
being
everlastingly
happy
.
2.
The
Gospel
is
stiled
a
Covenant
,
and
that
imports
a
reciprocal
Engagement
between
Parties
for
the
performance
of
the
Matter
contained
in
it
.
The
Covenant
of
Grace
includes
the
Promise
of
pardoning
and
rewarding
Mercy
on
God's
part
,
and
the
Conditions
on
Man's
,
with
respect
to
which
't
is
to
be
perform'd
.
There
is
an
inviolable
dependence
between
them
.
He
will
be
our
God
,
but
we
must
be
his
People
to
yield
unreserved
Obedience
to
him
.
He
will
be
our
Father
,
and
we
shall
be
his
Sons
and
Daughters
;
but
't
is
upon
the
terms
of
purifying
our selves
from
all
pollutions
of
Flesh
and
Spirit
,
and
unfeigned
endeavours
to
perfect
Holiness
in
his
fear
.
'T
is
astonishing
Goodness
that
he
is
pleased
to
condescend
to
such
a
Treaty
with
fallen
Creatures
:
by
a
voluntary
Promise
he
encourages
them
,
but
tho
most
free
in
making
,
't
is
conditional
in
the
performance
.
The
constancy
of
his
Holy
Nature
obliges
him
to
fulfil
his
Word
,
but
't
is
if
we
do
not
fail
on
our
part
by
carelessness
of
our
Duty
.
A
Presumer
may
seal
Assurance
to
himself
,
and
be
deceived
in
this
great
Matter
,
but
God
will
not
be
mocked
.
If
we
prove
false
in
the
Covenant
,
he
will
be
faithful
,
and
exclude
those
from
Heaven
that
were
neglectful
of
the
Conditions
to
which
it
is
promised
.
3.
The
Gospel
is
stiled
,
a
Testament
sealed
in
the
Blood
of
Christ
,
confirm'd
by
his
Death
.
The
Donation
of
eternal
Blessings
in
it
is
not
absolute
and
irrespective
,
but
the
Heirs
are
admitted
to
the
possession
of
the
Inheritance
according
to
the
Will
of
the
rich
liberal
and
wise
Testator
.
There
can
be
no
regular
Title
or
Claim
made
out
without
performing
what
is
required
.
And
this
is
the
Will
of
God
and
Christ
our
Sanctification
,
without
which
we
cannot
enjoy
it
.
Now
from
hence
we
may
see
the
admirable
Agreement
between
these
two
Notions
,
that
Heaven
is
a
Gift
,
and
a
Reward
.
'T
is
a
Reward
in
the
order
of
giving
it
,
not
due
to
the
Work
,
but
from
the
Bounty
of
the
Giver
.
God
gives
Heaven
to
those
that
faithfully
serve
him
.
But
their
Service
was
due
to
God
,
of
no
worth
in
respect
of
Heaven
;
so
that
Man's
Work
is
no
Merit
,
and
God's
Reward
is
a
Gift
.
Our
everlasting
Glory
must
be
ascribed
to
his
most
free
Grace
,
as
much
as
the
pardon
of
our
Sins
.
I
shall
now
proceed
to
consider
,
what
the
Gospel
declares
to
be
indispensably
requisite
in
order
to
our
obtaining
of
Heaven
:
this
is
compriz'd
in
the
holy
Change
of
Man's
Nature
,
which
I
will
briefly
unfold
,
and
shew
how
necessary
it
is
to
qualify
us
for
Celestial
Glory
.
1.
This
holy
Change
is
express'd
in
Scripture
by
the
new
Birth
.
Our
Saviour
,
with
a
solemn
repeated
Asseveration
,
Nicodemus
;
Verily
,
verily
,
except
a
Man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
.
Sin
is
natural
to
Man
from
his
Conception
and
Birth
,
and
infects
with
its
Contagion
all
his
Faculties
.
This
is
fomented
and
cherisht
by
Temptations
that
easily
encompass
him
.
The
Understanding
is
polluted
with
evil
Principles
,
full
of
strong
Prejudices
,
and
lofty
Imaginations
against
the
supernatural
Mysteries
of
Salvation
.
'T
is
full
of
Ignorance
and
Folly
,
and
from
hence
either
rejects
them
as
incredible
,
or
despises
them
as
impertinent
or
unprofitable
.
The
Will
is
depraved
and
perverse
,
full
of
unruly
and
unhallowed
Affections
.
The
Senses
are
luxurious
and
rebellious
.
In
short
,
Man
is
so
viciously
and
sensually
inclined
,
so
alienated
from
the
Life
of
God
,
as
if
he
had
no
diviner
Part
within
him
,
that
should
aspire
to
a
spiritual
Blessedness
,
that
should
regulate
and
controul
the
excess
of
the
inferiour
Appetites
.
This
is
the
unhappy
Character
Satan
impress'd
on
him
in
his
Fall
,
and
without
Renovation
upon
an
infinite
account
he
is
uncapable
of
seeing
God
.
This
Renovation
consists
not
in
the
change
of
his
Substance
,
as
the
Water
was
miraculously
turn'd
into
Wine
at
the
Marriage
in
Cana
of
Galilee
:
the
same
Soul
with
its
essential
Powers
,
the
same
Body
with
its
natural
Senses
,
the
Work
of
the
Creator
remains
;
but
in
the
cleansing
of
his
stain'd
Nature
,
in
the
sanctifying
his
Faculties
that
are
the
Springs
of
his
Actions
,
the
whole
Man
is
quickned
into
a
Divine
Life
,
and
enabled
to
act
in
conformity
to
it
.
And
of
this
the
new
Birth
is
a
convenient
Illustration
.
An
active
Principle
of
Holiness
is
planted
in
him
,
that
springs
up
into
visible
Actions
.
The
Apostle
particularly
expresses
it
in
his
earnest
Prayer
for
the
Thessalonians
,
The
very
God
of
Peace
sanctify
you
wholly
,
and
preserve
your
whole
Spirit
,
Soul
and
Body
blameless
,
till
the
coming
of
Jesus
Christ
.
Every
Faculty
is
renewed
,
and
every
Grace
infused
that
constitutes
the
Divine
Image
.
The
Mind
is
renewed
by
Spiritual
Light
,
to
believe
the
Truth
and
Goodness
of
unseen
Things
promised
,
the
reality
and
dreadfulness
of
Things
threatned
in
the
Word
of
God
.
It
sees
the
truest
Beauty
in
Holiness
,
the
highest
Honour
in
Obedience
to
God
,
the
greatest
Equity
and
Excellence
in
his
Service
.
The
Will
is
renewed
by
holy
Love
,
a
purifying
Flame
,
and
feels
the
attractive
virtue
of
our
blessed
End
,
before
all
desirable
Things
on
Earth
,
and
determines
to
pursue
it
in
the
vigorous
use
of
proper
means
.
The
Body
is
made
an
holy
Instrument
fit
for
the
renewed
Soul
.
In
short
,
the
natural
Man
becomes
Spiritual
in
his
Perceptions
,
Resolutions
and
Actions
.
All
things
are
become
New
.
There
is
a
firm
assent
,
an
inviolable
adherence
to
those
most
precious
Objects
revealed
in
the
Scripture
,
and
a
sincere
chosen
constant
Obedience
flows
from
the
renewed
Faculties
.
And
from
hence
we
may
distinguish
between
regenerating
Grace
,
and
formal
Hypocrisy
in
some
,
and
the
proficiency
of
Nature
,
and
power
of
common
Grace
in
others
.
A
Hypocrite
in
Religion
is
acted
from
without
,
by
mercenary
base
respects
;
and
his
Conscience
being
cauteris'd
,
handles
sacred
Things
without
feeling
:
a
regenerate
Person
is
moved
by
an
internal
living
Principle
,
and
performs
his
Duties
with
lively
Affections
.
Natural
Conscience
under
the
compulsion
of
Fear
,
may
lay
a
restraint
upon
the
outward
Acts
of
Sin
,
without
an
inward
Consent
to
the
Sanctity
of
the
Law
.
Renewing
Grace
cleanses
the
Fountain
,
and
the
Current
is
pure
.
It
reconciles
the
Affections
to
the
most
Holy
Commands
.
I
love
thy
Law
because
't
is
pure
,
saith
the
Psalmist
.
A
Moral
Principle
may
induce
one
to
abstain
from
many
Sins
,
and
to
perform
many
praise-worthy
things
in
conformity
to
Reason
.
But
this
is
neither
sanctifying
nor
saving
;
for
it
only
prunes
Sin
as
if
it
were
a
good
Plant
,
and
does
not
root
it
up
;
it
compounds
with
it
,
and
does
not
destroy
it
.
There
may
be
still
an
impure
Indulgence
to
the
secret
lustings
of
the
Heart
,
notwithstanding
the
Restraint
upon
their
Exercise
.
And
many
Duties
may
be
done
on
lower
Motives
,
without
a
divine
respect
to
the
Commands
and
Glory
of
God
.
But
renewing
Grace
subjects
the
Soul
to
the
whole
Royalty
of
the
Law
,
uniformly
inclines
it
to
express
Obedience
to
all
its
Precepts
,
because
they
are
pure
,
and
derived
from
the
eternal
Spring
of
Purity
.
It
mortifies
Concupiscence
,
and
quickens
to
every
good
Work
,
from
a
Principle
of
Love
to
God
,
and
in
this
is
distinguisht
from
the
most
refined
unregenerate
Morality
.
In
short
,
there
may
be
a
superficial
tincture
of
Religion
from
common
Grace
,
a
transient
Esteem
,
vanishing
Affections
,
and
earnest
Endeavours
for
a
time
after
Spiritual
Things
,
and
yet
a
Person
remain
in
a
state
of
Unregeneracy
.
But
renewing
Grace
is
a
permanent
solid
Principle
,
that
makes
a
Man
partaker
of
the
Divine
Nature
,
and
elevates
him
above
himself
.
This
holy
Change
is
wrought
by
Divine
Power
.
Our
Saviour
tells
Nicodemus
,
Except
a
Man
be
born
of
Water
and
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
The
Analogy
of
a
new
Birth
signifies
,
that
't
is
entirely
the
Work
of
the
sanctifying
Spirit
,
that
conveys
a
Principle
of
Life
in
order
to
the
Functions
of
it
.
'T
is
the
living
Impression
of
God
,
the
sole
Efficient
and
Exemplar
of
it
,
the
Fruit
and
Image
of
the
Divine
Vertues
.
'T
is
exprest
by
the
new
Creature
.
The
production
of
it
is
attributed
to
God's
Power
displaying
it self
in
a
peculiar
excellent
way
,
even
in
that
precise
manner
,
as
in
making
the
World
.
For
as
in
the
first
Creation
all
things
were
made
originally
of
nothing
,
so
in
the
second
,
the
Habit
of
Grace
is
infused
into
the
Soul
that
was
utterly
void
of
it
,
and
in
which
there
was
as
little
preparation
for
true
Holiness
,
as
of
Nothing
to
produce
this
great
and
regular
World
.
And
altho
there
is
not
only
an
absolute
privation
of
Grace
,
but
a
fierce
resistance
against
it
,
yet
creating
invincible
Power
does
as
infallibly
and
certainly
produce
its
Effect
in
forming
the
new
Creature
,
as
in
making
the
World
.
From
hence
it
appears
that
preventing
renewing
Grace
is
so
intirely
the
Work
of
God
;
as
his
forming
the
humane
Body
from
the
Dust
of
Earth
at
first
.
But
with
this
difference
,
the
first
Creation
was
done
without
any
sense
in
the
Subject
,
of
the
efficiency
of
the
Divine
Power
in
producing
it
:
but
in
the
new
Creation
,
Man
feels
the
vital
Influence
of
the
Spirit
,
applying
it self
to
all
his
Faculties
,
reforming
and
enabling
them
to
act
according
to
the
quality
of
their
Nature
.
And
by
the
way
we
may
observe
the
admirable
Grace
shewed
to
Man
in
the
renovation
of
his
corrupted
Nature
.
In
the
composition
of
his
Being
are
united
a
Spirit
like
the
Angels
,
and
a
Body
like
terrestrial
Animals
,
by
which
he
partakes
of
the
spiritual
and
natural
Life
:
but
he
has
peculiar
Favours
conferred
upon
him
.
For
,
whereas
his
Soul
sinn'd
with
the
Angels
,
and
his
Body
dies
with
the
Beasts
,
yet
God
is
pleased
to
restore
them
by
his
glorious
Power
.
An
Angel
after
Sin
never
repents
,
and
is
therefore
incapable
of
Pardon
,
and
irrecoverably
disinherited
of
Heaven
:
a
Beast
after
Death
never
revives
:
but
though
Man
sins
and
dies
,
yet
his
Soul
may
be
renewed
by
Divine
Grace
,
and
his
Body
shall
be
raised
in
an
incorruptible
Glory
.
Now
the
indispensable
necessity
of
this
holy
Change
is
evident
from
the
Words
of
our
Saviour
,
for
he
speaks
universally
,
Except
a
Man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
.
He
does
not
simply
declare
that
an
unregenerate
Man
shall
not
,
but
with
the
greatest
Emphasis
,
cannot
,
to
signify
an
absolute
impossibility
of
it
.
The
Jews
highly
presumed
of
the
priviledg
of
their
carnal
Birth
,
they
sprang
from
the
pure
and
noble
Blood
of
Abraham
,
God's
Friend
;
they
had
the
Seal
of
the
Holy
Covenant
mark'd
in
their
Flesh
:
and
hence
it
was
proverbial
amongst
them
,
that
every
Israelite
should
have
a
part
in
the
World
to
come
.
But
our
Saviour
overthrows
this
vain
conceit
,
and
tells
them
that
the
supernatural
Birth
entitles
to
the
supernatural
Inheritance
.
Circumcision
then
,
and
Baptism
now
,
without
real
Grace
is
an
ineffectual
sign
,
of
no
avail
to
Salvation
.
God
sent
his
Son
made
of
a
Woman
,
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
Adoption
of
Sons
:
By
Union
with
him
we
receive
the
investiture
of
this
Dignity
.
Now
whoever
is
in
Christ
is
a
new
Creature
.
For
the
quickning
Spirit
,
that
is
to
the
Soul
what
the
Soul
is
to
the
Body
,
the
principle
of
Life
and
Strength
,
of
Beauty
and
Motion
,
and
an
active
purifying
Faith
that
is
influential
upon
all
other
Graces
,
are
the
Band
of
that
vital
Union
:
So
that
as
all
in
Adam
are
universally
corrupt
by
the
first
Birth
,
all
that
are
in
Christ
are
made
holy
by
a
new
Birth
.
But
of
this
I
shall
speak
in
the
next
Chapter
more
fully
,
under
a
distinct
Head
.
Briefly
,
the
Spirit
of
Grace
that
sanctifies
,
is
the
Spirit
of
Adoption
that
seals
our
Right
to
that
Kingdom
.
Now
the
Reasons
why
this
Change
must
be
in
order
to
our
obtaining
of
Heaven
,
are
these
:
1.
There
is
an
exquisite
Wisdom
shines
in
all
God's
Works
,
in
disposing
them
for
the
ends
to
which
they
are
appointed
:
and
is
it
not
monstrously
absurd
to
imagin
,
he
will
admit
into
his
Presence
and
Kingdom
,
those
that
are
absolutely
unqualified
for
its
Blessedness
,
and
opposite
to
its
Purity
?
2.
His
invariable
Justice
excludes
for
ever
all
unholy
Persons
from
Heaven
.
For
in
the
last
Judgment
God
will
be
glorified
as
a
Governour
,
in
the
distribution
of
Rewards
with
respect
to
the
Obedience
and
Disobedience
of
Men.
'T
is
worthy
of
observation
,
that
the
Actions
of
God
on
the
reasonable
Creatures
are
of
two
sorts
.
Some
proceed
from
his
soveraign
good
Pleasure
,
of
which
there
is
no
motive
or
reason
in
the
Subjects
on
which
they
are
terminated
.
Thus
by
a
free
and
insuperable
Decree
(
when
all
Mankind
,
laps'd
and
miserable
,
was
in
his
view
)
he
chose
some
to
be
Vessels
of
Mercy
,
and
by
priviledg
separated
them
from
the
rest
that
finally
perish
.
Now
what
induc'd
him
to
place
a
singular
Love
on
the
Elect
?
There
was
nothing
in
them
to
incline
his
Compassion
,
being
equally
guilty
and
depraved
with
the
rest
of
the
Progeny
of
Adam
.
This
difference
therefore
is
to
be
resolved
into
his
unaccountable
and
adorable
Will
,
as
the
sole
cause
of
it
.
Thus
God
declares
it
to
be
his
glorious
Prerogative
,
I
will
have
Mercy
on
whom
I
will
have
Mercy
,
and
I
will
have
Compassion
on
whom
I
will
have
Compassion
.
And
this
is
no
unjust
acceptance
of
Persons
:
For
as
a
Benefactor
,
he
may
dispense
his
own
Favours
as
he
pleases
.
A
Gift
from
meer
and
arbitrary
Bounty
may
be
bestowed
on
some
,
and
not
on
others
,
without
injustice
.
But
there
are
other
Actions
of
God
for
which
there
is
an
evident
reason
in
Men
on
whom
they
are
terminated
.
Thus
as
the
supreme
Judg
,
without
respect
of
Persons
,
every
Man
according
to
his
Works
.
The
Evangelical
Law
(
as
was
toucht
on
before
)
is
the
rule
of
eternal
Judgment
,
3.
Besides
the
Legal
Bar
that
excludes
unsanctified
Persons
from
the
beatifick
vision
of
God
,
there
is
a
moral
incapacity
.
Suppose
that
Justice
should
allow
Omnipotence
to
translate
such
a
Sinner
to
Heaven
,
would
the
Place
make
him
happy
?
Can
two
incongruous
Natures
delight
in
one
another
?
The
happiness
of
Sense
is
by
an
impression
of
Pleasure
from
a
suitable
Object
:
The
happiness
of
intellectual
Beings
arises
from
an
entire
conformity
of
dispositions
.
So
that
unless
God
recede
from
his
Holiness
,
which
is
absolutely
impossible
,
or
Man
be
purified
,
and
changed
into
his
likeness
,
there
can
be
no
sweet
Communion
between
them
.
Our
Saviour
assigns
this
Reason
of
the
necessity
of
Regeneration
in
order
to
our
admission
into
Heaven
:
That
which
is
born
of
the
flesh
,
is
flesh
;
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
According
to
the
quality
of
the
Principle
,
such
is
what
proceeds
from
it
.
The
Flesh
is
a
corrupt
Principle
,
and
accordingly
the
Natural
Man
is
wholly
carnal
in
his
propensions
,
operations
,
and
end
.
The
Disease
is
turn'd
into
his
Constitution
.
He
is
dead
to
the
Spiritual
Life
,
to
the
actions
and
enjoyments
that
are
proper
to
it
:
Nay
,
there
is
in
him
a
surviving
Principle
of
Enmity
to
that
Life
:
not
only
a
mortal
coldness
to
God
,
but
a
stiff
aversation
from
him
,
a
perpetual
resistance
and
impatience
of
the
Divine
Presence
,
that
would
disturb
his
voluptuous
enjoyments
.
The
Exercises
of
Heaven
would
be
as
the
Torments
of
Hell
to
him
,
while
in
the
midst
of
those
pure
Joys
his
inward
inclinations
vehemently
run
into
the
lowest
Lees
of
Sensuality
.
And
therefore
till
this
Contrariety
,
so
deep
and
predominant
in
an
unholy
Person
,
be
removed
,
't
is
utterly
impossible
he
should
enjoy
God
with
satisfaction
.
As
it
was
necessary
that
God
should
become
like
Man
on
Earth
,
to
purchase
that
Felicity
for
him
,
so
Man
must
be
like
God
in
Heaven
before
he
can
possess
it
.
Holiness
alone
prepares
Men
for
Celestial
Happiness
;
that
is
against
the
corruption
and
above
the
perfection
of
meer
Nature
.
I
shall
now
proceed
to
consider
more
particularly
what
is
requisite
in
order
to
our
obtaining
of
Heaven
.
1.
Faith
in
the
Redeemer
is
absolutely
required
of
all
that
will
partake
of
the
Salvation
purchased
by
him
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
;
that
whoever
believes
in
him
,
should
not
perish
,
but
have
Eternal
Life
.
This
is
the
Spirit
and
Substance
of
the
Gospel
,
therefore
I
will
briefly
unfold
it
.
The
Son
of
God
having
assumed
the
human
Nature
,
and
performed
what
was
necessary
for
the
expiation
of
Sin
,
Thou
hast
given
him
(
i.
e.
the
Son
)
power
over
all
Flesh
,
that
he
should
give
Eternal
Life
to
as
many
as
thou
hast
given
him
.
And
he
exhorts
the
People
,
Labour
for
that
Meat
that
endures
unto
Eternal
Life
,
which
the
Son
of
Man
shall
give
unto
you
,
for
him
hath
God
the
Father
sealed
.
Now
this
glorious
Life
is
not
given
to
all
,
but
only
to
those
who
are
united
to
him
.
As
Adam
,
the
principle
of
the
carnal
corrupt
Nature
,
derives
Guilt
and
Death
to
all
his
Progeny
:
so
Jesus
Christ
(
who
is
opposed
to
him
)
the
Head
and
Prince
of
the
renewed
State
,
communicates
Life
and
Glory
to
his
People
.
The
Apostle
expresses
it
,
As
in
Adam
all
dye
,
his
natural
Descendants
are
involv'd
in
his
Condemnation
;
even
so
in
Christ
shall
all
be
made
alive
:
that
is
,
all
that
are
spiritually
united
to
him
,
shall
partake
of
his
glorious
Resurrection
.
And
St.
John
tells
us
,
He
that
hath
the
Son
,
hath
Life
;
and
he
that
hath
not
the
Son
,
hath
not
Life
.
The
having
the
Son
,
upon
which
our
right
to
Eternal
Life
depends
,
is
believing
in
him
.
Faith
has
a
principal
Efficiency
in
receiving
Christ
,
therefore
't
is
exprest
by
that
Act
;
But
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
,
(
and
consequently
Heirs
of
Glory
)
so
as
many
as
believed
on
his
Name
.
And
Christ
is
said
to
dwell
in
our
Hearts
by
Faith
.
Jesus
Christ
is
made
of
God
to
Believers
,
and
Redemption
,
to
free
them
at
last
from
the
Grave
,
and
bring
them
to
Glory
.
From
hence
't
is
clear
,
that
the
Faith
,
which
is
justifying
and
saving
,
includes
in
its
Nature
,
as
dependance
and
trust
in
Christ
as
a
powerful
and
merciful
Mediator
,
that
is
able
and
willing
to
reconcile
us
to
God
,
and
make
us
for
ever
happy
in
his
Favour
;
so
a
sincere
resolution
of
Obedience
and
Subjection
to
all
his
holy
Commands
,
even
to
the
plucking
out
of
the
right
Eye
,
and
the
cutting
off
the
right
hand
,
the
parting
with
the
most
pleasing
or
profitable
Sins
.
For
the
Promises
of
God
that
are
the
Rule
of
Faith
,
make
an
offer
of
Christ
upon
these
Conditions
to
us
:
Him
hath
God
exalted
with
his
right
hand
,
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgiveness
of
Sins
.
And
only
the
Justified
shall
be
glorified
.
that
Faith
that
is
unfeigned
,
and
gives
a
title
to
Eternal
Life
by
the
Promises
of
the
Gospel
.
2.
We
must
chuse
Heaven
as
our
supream
Happiness
,
and
regard
it
as
the
main
end
of
our
Lives
.
Man
fell
from
his
Duty
and
Felicity
by
preferring
sensual
Pleasure
before
the
Favour
of
God
,
and
became
guilty
of
the
greatest
Disobedience
and
Dishonour
to
his
Maker
,
and
is
restored
by
the
holy
change
of
his
Will
,
the
setting
his
Affections
on
a
pure
Spiritual
Blessedness
.
This
subliming
the
Will
,
and
turning
its
Love
and
Choice
from
the
Creatures
to
God
,
is
the
effect
of
Divine
Grace
,
and
wrought
in
a
rational
way
.
For
Man
is
not
moved
as
artificial
Engines
by
force
,
nor
as
Brutes
from
necessity
,
their
Faculties
being
determined
by
the
outward
application
of
Objects
:
he
is
not
drawn
up
to
Heaven
by
such
a
natural
impression
,
as
Steel
by
the
Load-stone
,
nor
forc'd
by
a
violent
motion
as
a
Stone
ascends
,
but
as
an
understanding
free
Agent
,
by
the
direction
of
the
enlightned
Mind
,
and
the
consent
of
the
Will
,
an
elective
unconstrained
Faculty
.
And
herein
the
Wisdom
,
Goodness
and
Equity
of
God's
Transactions
with
Man
appears
.
His
Wisdom
,
in
that
as
he
has
ordered
in
the
whole
sphere
of
Nature
,
that
the
active
Powers
of
every
Creature
,
be
drawn
forth
into
exercise
for
their
preservation
,
and
accordingly
he
is
pleased
to
work
in
and
by
them
;
so
the
Understanding
and
Will
,
the
Principles
of
Operation
in
Man
,
are
to
deliberate
and
choose
in
order
to
his
Happiness
.
Otherwise
the
rational
Faculties
would
be
in
vain
.
His
Goodness
and
Equity
,
in
that
he
sets
before
them
Eternal
Life
as
the
Reward
of
Obedience
.
God
will
be
glorified
by
him
as
a
Law-giver
and
a
Benefactor
,
and
has
ordained
in
the
Gospel
,
that
all
who
chuse
and
diligently
seek
the
Kingdom
of
Heaven
shall
infallibly
obtain
it
,
and
none
be
deprived
of
it
but
for
their
neglect
.
The
Decree
of
a
final
state
of
Misery
,
though
not
in
time
,
yet
is
consequent
in
the
order
of
causes
to
the
obstinate
reluctancy
of
Sinners
against
restoring
Grace
,
and
the
wilful
forsaking
their
own
Mercies
.
Therefore
God
vindicates
the
Equity
of
his
Proceedings
with
Men
by
their
own
Principles
,
and
with
tender
pity
expostulates
,
Why
will
ye
die
?
The
corrupt
Will
,
declining
from
God
,
and
adhering
to
the
Creature
as
its
Happiness
,
is
the
true
cause
of
Man's
ruin
.
This
will
infinitely
clear
the
Wisdom
and
Justice
,
the
Purity
and
Goodness
of
God
from
all
Imputation
.
The
choice
of
Heaven
for
our
Felicity
is
primarily
to
be
determined
,
for
't
is
from
the
prospect
of
it
that
all
holy
Counsels
derive
their
Life
and
Vigour
.
As
in
drawing
the
Picture
of
a
Man
,
the
first
work
is
to
delineate
the
Head
,
not
only
as
the
part
that
in
dignity
and
eminence
is
above
the
rest
,
but
as
it
regulates
the
drawing
of
the
other
parts
,
and
gives
a
just
proportion
and
correspondence
between
them
,
without
which
the
whole
Figure
becomes
disordered
and
monstrous
.
Thus
in
the
moral
consideration
of
Man
,
that
which
is
primarily
to
be
considered
is
the
Soul
,
and
its
final
Felicity
,
as
incomparably
more
excellent
than
the
Body
and
its
Pleasures
:
for
this
will
have
a
powerful
influence
upon
the
whole
Life
,
directing
to
avoid
what
is
inconsistent
and
impertinent
,
and
to
do
what
is
conducive
to
it
.
Now
this
being
a
matter
of
unspeakable
importance
,
I
will
,
-
First
,
Shew
what
the
regular
Choice
of
Heaven
includes
,
as
to
its
Qualities
and
Effects
.
-
Secondly
,
Direct
how
to
make
this
Choice
.
-
Thirdly
,
Present
some
powerful
Motives
to
excite
us
to
it
.
The
Qualities
of
this
Choice
are
three
.
-
1.
It
must
be
sincere
and
cordial
.
-
2.
Early
,
in
our
first
and
best
Days
.
-
3.
Firm
and
constant
.
1.
It
must
be
sincere
and
cordial
.
The
most
essential
and
active
Desire
in
humane
Nature
is
to
Happiness
;
but
there
being
two
kinds
of
good
Things
presented
to
the
Will
,
that
solicit
the
Affections
,
the
Pleasures
of
Sense
,
and
spiritual
Joys
,
from
hence
it
is
that
that
which
makes
Men
happy
is
the
Object
of
Election
.
And
although
there
is
nothing
more
uniform
and
inviolable
than
the
natural
inclination
to
Happiness
,
yet
the
great
distinction
of
Mankind
arises
from
this
source
,
the
regular
or
perverse
use
of
this
Inclination
,
the
wise
or
mistaking
choice
of
Happiness
.
Now
the
sincerity
of
our
Choice
is
discovered
,
when
't
is
clear
and
entire
,
arising
from
a
transcendent
esteem
of
the
Favour
and
Enjoyment
of
God
as
our
chief
Good
,
and
absolutely
requisite
for
us
.
And
from
hence
it
is
evident
that
the
Choice
of
true
Happiness
,
necessarily
includes
the
despising
and
rejecting
of
the
false
Happiness
that
stands
in
competition
with
it
.
There
cannot
be
two
reigning
Principles
in
the
Soul
:
for
it
cannot
vigorously
apply
it self
to
two
Objects
at
the
same
time
.
Our
Saviour
has
decided
it
,
No
Man
can
serve
two
Masters
,
for
either
he
will
hate
the
one
and
love
the
other
,
or
hold
to
the
one
and
despise
the
other
:
ye
cannot
serve
God
and
Mammon
.
The
Masters
are
irreconcileable
,
and
their
Commands
are
directly
opposite
.
It
was
as
possible
to
place
upon
the
same
Altar
the
Ark
of
God
,
and
the
Idol
of
the
Philistins
,
as
that
Heaven
and
the
World
should
compound
and
take
equal
shares
in
our
Affections
.
Indeed
,
if
the
Conceptions
in
the
Mind
are
but
faint
and
floating
of
the
universal
satisfying
Goodness
of
the
Object
proposed
to
make
us
happy
,
the
Will
remains
in
suspence
;
but
when
't
is
clearly
and
strongly
represented
,
the
Heart
is
drawn
entirely
to
embrace
it
.
Divine
Grace
,
by
the
illumination
of
the
Understanding
,
purifies
and
changes
the
depraved
Will
,
and
heals
the
distempered
Affections
.
The
wise
Merchant
that
had
a
discerning
Eye
saw
reason
enough
to
part
with
all
,
that
he
might
gain
the
Pearl
of
Price
,
the
Grace
and
Glory
of
the
Kingdom
of
Heaven
.
The
Apostle
declares
his
resolute
contempt
of
the
concurrence
of
all
the
Prerogatives
either
the
Law
or
the
World
could
afford
him
,
that
he
might
have
an
Interest
in
Christ
,
the
Reconciler
and
Restorer
of
Man
to
the
Favour
and
Fellowship
of
God
.
But
what
things
were
gain
to
me
,
those
I
counted
loss
for
Christ
;
yea
doubtless
I
count
all
things
but
loss
for
the
Excellency
of
the
Knowledg
of
Jesus
Christ
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
,
that
I
might
win
Christ
.
The
glorious
Gospel
is
the
brightest
and
most
pleasant
Light
that
ever
shone
upon
the
World
,
a
Revelation
of
the
deepest
Wisdom
and
most
admirable
Love
,
wherein
the
Combination
of
God's
holy
and
wonderful
Counsels
for
our
Salvation
is
unfolded
;
and
accordingly
St.
Paul
,
with
the
greatest
Life
of
Affection
,
sets
forth
his
value
of
it
,
and
by
full
and
most
vilifying
Expressions
,
rejects
all
things
in
comparison
of
it
.
2.
The
Sincerity
of
the
Heavenly
Choice
is
discovered
by
a
zealous
observance
of
the
Means
requisite
in
order
to
it
.
Inanimate
things
incline
to
rest
in
their
Centre
,
the
Rational
intend
and
pursue
it
.
The
blessed
End
,
when
valued
and
respected
according
to
its
worth
,
excites
and
directs
the
Affections
and
Endeavours
in
that
order
and
measure
as
is
proportionable
to
its
Excellency
,
and
the
Difficulties
of
obtaining
it
.
There
may
be
a
naked
estimation
,
and
some
desires
of
Eternal
Happiness
simply
considered
,
yet
the
Will
remains
incompleat
and
undetermined
in
its
choice
:
for
the
End
in
conjunction
with
the
Means
is
propounded
to
us
,
and
the
carnal
Man
will
not
consent
to
the
Means
.
He
dislikes
the
Holiness
of
Religion
,
and
will
rather
forfeit
Heaven
,
than
submit
to
such
strict
terms
.
Though
with
Balaam
,
in
a
fit
of
Devotion
,
he
says
,
O
that
I
might
die
the
death
of
the
Righteous
,
and
that
my
last
End
might
be
like
his
;
yet
from
Indulgence
to
his
sensual
Inclinations
,
he
will
not
live
as
the
Righteous
.
All
his
Wishes
of
true
Happiness
are
soon
strangled
by
the
predominant
love
of
some
Vanity
.
'T
is
said
of
the
Israelites
,
they
despised
the
pleasant
Land
,
not
absolutely
in
it self
,
for
it
was
the
Glory
of
all
Lands
,
abounding
with
things
for
the
support
and
delight
of
Man
;
but
considering
its
distance
,
a
Wilderness
waste
and
wild
interposing
,
and
the
Enemies
to
be
encountred
,
they
did
not
think
it
worthy
of
undergoing
such
Hazards
and
Difficulties
.
The
Land
of
Canaan
was
a
Type
of
Heaven
,
both
with
respect
to
its
pleasantness
,
and
the
manner
of
the
Israelites
obtaining
it
.
Their
Title
to
it
was
derived
from
the
rich
Bounty
of
God
,
therefore
't
is
called
the
Land
of
Promise
;
but
it
was
to
be
possess'd
by
Conquest
.
Thus
the
Celestial
Canaan
is
the
pure
Gift
of
God
,
but
the
actual
enjoyment
of
it
is
obtained
by
victorious
resistance
,
against
the
Enemies
of
our
Salvation
.
And
Carnal
Men
despise
this
pleasant
Land
,
the
Promise
being
inseparably
joined
with
Precepts
of
Duty
and
Obedience
,
from
which
they
are
averse
.
But
he
that
chuses
sincerely
,
is
joyful
and
vigorous
in
the
use
of
means
for
acquiring
his
most
desired
Good
.
Ardent
Affections
,
like
Elijah's
Chariot
of
Fire
,
ravish
the
Soul
above
this
sensible
World
,
to
the
place
where
God
dwells
in
Glory
.
Zeal
animates
his
Endeavours
,
as
the
Motion
of
the
Heart
diffuses
the
Spirits
into
the
Arteries
,
to
convey
Life
to
all
parts
of
the
Body
.
One
thing
(
saith
the
inflamed
Psalmist
)
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
House
of
the
Lord
all
the
days
of
my
life
,
to
behold
the
Beauty
of
the
Lord
,
and
to
enquire
into
his
Temple
.
The
sensual
Man
is
ranging
abroad
for
satisfaction
,
and
shoots
all
the
Game
that
crosses
his
Eye
;
but
the
Soul
that
has
a
discovering
Light
,
and
feeling
heat
of
the
divine
Beauty
,
unites
all
its
desires
in
God
,
and
with
affection
to
an
Extasy
longs
for
the
enjoyment
of
him
,
and
the
endeavours
are
in
some
proportion
to
the
desires
.
Our
Saviour
tells
us
,
That
from
the
days
of
John
the
Baptist
until
now
,
the
Kingdom
of
Heaven
suffers
violence
,
and
the
violent
take
it
by
force
.
Some
previous
Rays
of
the
Sun
of
Righteousness
appeared
in
his
Ministry
,
and
produc'd
such
a
holy
Ardency
in
those
Converts
,
that
with
all
resolution
,
diligence
and
earnestness
they
sought
to
be
partakers
of
the
Blessedness
revealed
.
Lazy
Desires
,
easy
Prosecutions
,
sluggish
Attempts
,
discover
that
the
Heart
is
not
throughly
engaged
for
the
spiritual
Eternal
Good
.
When
the
End
is
truly
designed
,
it
will
give
Law
to
the
Actions
.
This
is
visible
in
Men
who
are
wholly
led
by
Sense
,
how
sagacious
,
how
sollicitous
are
they
to
accomplish
their
Ends
and
base
Designs
?
They
try
all
ways
either
by
fine
dissimulation
,
or
toilsome
industry
,
to
obtain
their
Desires
.
No
time
is
too
much
in
their
gainful
Affairs
,
or
voluptuous
Enjoyments
.
They
transform
the
Night
to
lengthen
out
the
Day
for
their
Profit
,
they
vail
the
Day
to
lengthen
out
the
Night
for
their
Ease
and
Pleasure
.
But
alas
,
Heaven
is
only
regarded
by
the
By
;
as
if
the
intellectual
Soul
were
only
given
to
dwell
with
the
Body
on
Earth
,
the
place
of
its
Banishment
,
and
direct
Affairs
here
below
,
and
not
to
lead
in
the
way
to
Heaven
,
the
place
of
its
Nativity
,
and
prepare
for
another
World
.
The
Work
of
Salvation
is
followed
with
that
remiss
degree
of
Affection
,
as
if
it
were
a
slight
matter
whether
performed
or
neglected
.
These
Persons
carry
their
Conviction
in
their
Bosoms
;
for
they
are
ardent
and
active
to
obtain
inferior
and
infinitely
less
concerning
Ends
,
but
with
that
cold
application
mind
the
superior
nobler
End
of
Man
,
that
it
is
wholly
frustrate
,
which
plainly
shews
it
was
never
seriously
intended
by
them
.
The
sight
of
Worldly
Men
so
active
and
vigilant
to
prosecute
their
low
Designs
,
should
quicken
us
to
seek
with
greater
diligence
and
alacrity
the
Kingdom
of
Heaven
,
and
the
Righteousness
thereof
.
A
Carnal
Wretch
,
urged
by
the
sting
of
a
brutish
Desire
,
with
what
impatience
doth
he
pursue
the
Pleasures
of
Sin
that
are
but
for
a
season
?
An
ambitious
Person
,
with
what
an
intemperate
height
of
Passion
does
he
chase
a
Feather
?
A
covetous
Man
,
how
greedily
does
he
pursue
the
Advantages
of
the
present
World
that
passes
away
,
and
the
Lusts
thereof
?
Ah!
how
do
they
upbraid
our
indifferent
Desires
,
our
dull
Delays
and
cold
Endeavours
,
when
such
a
high
Prize
is
set
before
us
?
Who
is
able
to
conceive
the
ravishing
Pleasure
of
the
Soul
when
it
first
enters
through
the
beautiful
Gate
of
the
Celestial
Temple
,
and
sees
the
Glory
of
the
Place
,
and
hears
a
Voice
from
the
Throne
,
Enter
into
thy
Master's
Joy
,
to
be
happy
with
him
for
ever
?
The
serious
belief
of
this
,
will
draw
forth
all
our
active
Powers
in
the
Service
of
God
.
3.
The
sincerity
of
our
Heavenly
Choice
declares
it self
,
in
the
temper
and
frame
of
our
Hearts
,
with
respect
to
all
temporal
Things
in
this
World
.
For
our
main
and
happy
End
being
established
,
that
it
consists
not
in
secular
Riches
,
and
Honours
,
and
the
Pleasures
of
Sense
,
but
in
the
clear
Vision
of
God
,
the
blessedness
of
the
Spirit
;
it
follows
that
all
present
things
are
in
our
use
so
far
Good
or
Evil
,
and
to
be
desired
or
not
,
as
they
are
profitable
or
prejudicial
to
our
obtaining
Salvation
,
as
they
conduct
or
divert
us
from
Heaven
.
A
wise
Christian
looks
on
temporal
things
not
through
the
Glass
of
disordered
Passions
,
that
are
impetuous
and
impatient
for
what
is
grateful
to
them
,
but
with
reference
to
his
future
Happiness
.
He
considers
the
train
of
Temptations
that
attend
an
exalted
Condition
,
and
desires
such
a
portion
of
these
things
,
as
may
redound
to
the
Glory
of
the
Giver
,
and
be
improved
for
his
own
Salvation
.
This
Purity
of
Affections
our
Saviour
teaches
us
:
For
in
his
Divine
Form
of
Prayer
,
the
true
Directory
of
our
Desires
,
are
set
down
in
an
admirable
order
all
things
we
are
to
pray
for
.
And
they
respect
the
End
,
or
the
Means
.
The
End
is
the
primary
Object
of
our
Desires
,
accordingly
the
two
first
Petitions
concern
our
blessed
End
,
as
it
respects
God
and
our selves
.
We
pray
,
Hallowed
be
thy
Name
,
that
is
,
by
the
reverence
and
adoration
of
all
his
Subjects
:
and
,
Thy
Kingdom
come
,
that
is
,
for
the
manifestation
of
his
Eternal
Glory
in
the
next
World
,
that
we
may
reign
with
him
.
The
Means
in
order
to
this
End
are
of
two
sorts
.
Some
conduct
to
it
by
themselves
,
those
are
the
good
things
desired
in
the
third
and
fourth
Petitions
;
and
some
lead
to
it
by
accident
,
and
those
are
the
freedom
from
Evils
express'd
in
the
last
Petition
.
The
good
things
desired
,
either
have
a
direct
influence
upon
our
obtaining
Happiness
;
and
they
are
summ'd
up
in
our
universal
Obedience
to
God's
Will
,
express'd
in
the
third
Petition
,
Let
thy
Will
be
done
on
Earth
as
it
is
in
Heaven
;
or
they
are
such
as
by
way
of
subserviency
promote
our
Happiness
,
and
those
we
pray
for
in
the
fourth
Petition
,
Give
us
this
day
our
daily
Bread
.
And
't
is
observable
there
is
but
one
Petition
for
Temporal
Blessings
,
and
't
is
the
last
in
the
order
of
those
that
concern
good
things
.
And
that
single
Petition
is
so
restrained
,
that
't
is
evident
by
its
Tenour
,
that
earthly
things
are
not
absolutely
good
to
be
desired
for
themselves
,
but
relatively
and
subordinately
to
our
eternal
Good
.
Daily
Bread
we
must
ask
of
our
heavenly
Father
,
the
necessary
support
of
the
present
Life
,
without
which
we
cannot
exercise
our
internal
or
external
Powers
and
Faculties
in
his
Service
,
but
not
Delicacies
and
Abundance
for
the
luxurious
Appetite
.
The
difference
of
Conditions
in
the
present
World
is
very
great
:
as
in
Pharaoh's
Dream
,
some
Ears
of
Corn
were
so
full
and
weighty
that
they
bended
with
their
weight
;
others
so
thin
and
blasted
,
that
they
were
as
Stubble
for
the
Fire
.
Thus
some
abound
in
all
Felicities
possible
in
this
Life
,
others
are
chastened
every
Morning
,
under
various
and
continual
Afflictions
.
Now
this
infallible
Principle
being
planted
in
the
Heart
,
that
all
present
things
are
to
be
improved
with
respect
to
our
future
Happiness
,
will
moderate
the
Affections
in
Prosperity
,
so
to
use
the
World
that
we
may
enjoy
God
,
and
make
us
not
only
patient
,
but
pleased
in
Adversities
,
as
they
are
preparatory
for
Heaven
.
The
Original
of
all
the
Sins
and
Misery
of
Men
,
West
Indians
some
are
[
*
](A26786-e22420-b)
*
Acosta
.
reported
to
be
so
swift
in
running
,
that
no
Horse
can
keep
pace
with
them
,
and
they
have
a
constant
rule
in
their
Diet
,
to
eat
of
no
Beast
,
or
Bird
,
or
Fish
that
is
slow
in
motion
,
fancying
it
would
transfuse
a
sluggishness
in
them
.
The
Christian
Life
is
by
the
Apostle
compar'd
to
a
Race
,
and
earthly
things
by
an
inseparable
property
of
Nature
load
and
depress
the
Soul
,
that
it
cannot
with
vigour
run
the
Race
set
before
it
.
The
Believer
therefore
who
intends
for
the
high
price
of
his
Calling
,
and
is
true
to
his
End
,
will
be
temperate
in
all
things
.
Nay
,
he
will
not
only
be
circumspect
,
lest
they
should
check
with
his
great
Design
,
but
wisely
manages
them
in
subserviency
to
it
.
St.
Paul
charges
them
that
are
rich
in
this
World
,
to
do
good
,
to
be
rich
in
good
Works
,
ready
to
distribute
,
willing
to
communicate
,
laying
in
store
for
themselves
a
good
Foundation
against
the
time
to
come
,
that
they
may
lay
hold
of
eternal
Life
.
And
the
fixed
aim
at
Heaven
as
our
Felicity
,
will
reconcile
an
afflicted
state
to
us
.
When
temporal
Evils
are
effectual
means
to
promote
our
everlasting
Happiness
,
the
amiableness
and
excellency
of
the
End
changes
their
Nature
,
and
makes
those
Calamities
that
in
themselves
are
intolerable
,
to
become
light
and
easy
.
The
Poor
,
the
Mourners
,
the
Persecuted
are
blessed
now
,
because
theirs
is
the
Kingdom
of
Heaven
.
The
Apostle
,
tho
under
variety
of
sharp
Troubles
,
yet
expresses
his
sense
with
that
mitigation
,
as
but
lightly
touch'd
with
them
:
as
sorrowful
,
but
always
rejoicing
.
From
hence
he
tells
us
,
that
with
unfainting
courage
he
prosecuted
his
glorious
End
.
For
our
light
Afflictions
that
are
but
for
a
moment
,
work
for
us
a
far
more
exceeding
weight
of
Glory
.
This
seriously
believed
and
considered
,
will
make
us
understand
the
Harmony
and
Consent
of
the
most
discordant
parts
of
God's
Providence
.
This
will
reconcile
the
severity
and
roughness
of
his
Hand
,
with
the
tender
Compassions
of
his
Heart
towards
his
Servants
.
This
will
dry
up
Rivers
of
unprofitable
Tears
that
flow
from
the
Afflicted
,
and
make
the
Cross
of
Christ
a
light
burthen
.
For
their
heaviest
Afflictions
are
not
only
consistent
with
his
Love
,
but
the
Effects
of
it
,
being
influential
upon
their
Happiness
.
We
are
now
toss'd
upon
the
alternate
Waves
of
Time
,
but
't
is
that
we
may
arrive
at
the
Port
,
the
blessed
Bosom
of
our
Saviour
,
and
enjoy
a
peaceful
Calm
;
and
so
we
shall
be
ever
with
the
Lord
.
Words
of
infinite
sweetness
!
This
is
the
Song
of
our
Prosperity
,
and
the
Charm
of
our
Adversity
:
Well
might
the
Apostle
add
immediately
after
,
Therefore
comfort
one
another
with
these
Words
.
4.
The
sincere
Choice
of
Heaven
as
our
final
Happiness
,
will
make
us
aspire
to
the
greatest
height
of
Holiness
we
are
capable
of
in
the
present
state
.
For
the
End
has
always
a
powerful
Vertue
to
transform
a
Man
into
its
Likeness
:
and
Heaven
is
a
state
of
perfect
conformity
to
the
Holy
God
.
This
difference
is
observable
between
the
Understanding
and
the
Will
in
their
Operations
:
The
Understanding
in
forming
Conceptions
of
Things
,
draws
the
Object
to
it self
.
The
Will
is
drawn
by
the
Object
to
it
chuses
,
and
is
always
fashioning
and
framing
the
Soul
into
an
intire
conformity
to
it
.
Thus
Carnal
Objects
when
propounded
as
the
End
of
a
Man
,
secretly
imprint
on
him
their
Likeness
,
his
Thoughts
,
Affections
,
and
whole
Conversation
is
Carnal
.
As
the
Psalmist
speaks
of
the
Worshippers
of
Idols
,
they
that
make
them
are
like
unto
them
,
so
is
every
one
that
trusteth
in
them
:
whatever
we
adore
and
esteem
,
we
are
changed
into
its
Image
.
Idolaters
are
as
stupid
and
senseless
,
as
the
Idols
to
which
they
pay
Homage
.
Thus
when
God
is
chosen
as
our
supream
Good
and
last
End
,
by
conversing
with
him
,
the
Image
of
his
glorious
Holiness
is
derived
on
the
Soul
,
and
it
becomes
Godly
:
the
Heart
is
drawn
by
his
attractive
Excellencies
,
and
the
Life
directed
to
him
.
This
being
a
Point
of
great
importance
,
I
shall
further
prove
and
illustrate
it
.
There
is
no
deliberating
about
the
degrees
of
that
which
is
loved
for
it self
as
our
End
.
More
or
less
may
respect
the
Means
that
are
valued
and
used
to
obtain
it
,
but
the
Love
of
the
End
is
vast
and
unlimited
.
A
Physician
endeavours
to
recover
his
Patient
to
sound
and
perfect
Health
,
that
being
the
End
of
his
Art
.
He
that
seeks
for
Honour
or
Riches
,
is
not
content
with
a
Mediocrity
of
Success
,
but
drives
on
his
Affairs
to
the
full
period
of
his
Desires
.
An
ardent
lover
of
Learning
with
a
noble
jealousy
strives
to
excel
others
in
Knowledg
.
In
short
,
no
Man
designs
and
longs
for
a
thing
as
his
Happiness
,
but
will
use
all
diligence
to
gain
the
present
and
full
possession
of
it
.
Therefore
it
cannot
be
imagined
that
any
Person
sincerely
propounds
the
enjoyment
of
Heaven
as
his
End
,
but
Love
will
make
him
fervent
and
industrious
to
be
as
Heavenly
as
is
possible
here
.
He
will
strive
by
blessed
and
glorious
Gradations
,
to
ascend
to
the
perfection
of
his
Aims
and
Desires
,
to
be
holy
as
God
is
holy
in
all
manner
of
Conversation
,
to
be
pure
as
Christ
is
pure
.
We
have
an
admirable
instance
of
this
in
St.
Paul
,
who
declares
,
Brethren
,
I
count
not
my self
to
have
apprehended
;
but
this
one
thing
I
do
,
forgetting
those
things
which
are
behind
,
and
reaching
forth
unto
those
things
which
are
before
,
I
press
toward
the
Mark
,
for
the
Prize
of
the
high
Calling
of
God
in
Christ
Jesus
.
His
Progress
was
great
,
yet
that
did
not
make
him
slack
in
the
prosecution
of
his
End
.
He
laboured
to
attain
the
Precedent
of
our
Saviour
,
to
feel
the
Power
of
his
Death
and
Life
,
to
apprehend
Christ
intirely
and
perfectly
as
Christ
had
apprehended
him
.
He
was
very
diligent
to
improve
the
Divine
Image
in
his
Heart
and
Life
.
From
hence
we
may
discover
the
vanity
of
their
Hopes
,
that
are
of
luke-warm
Affections
in
Religion
,
(
the
abhorr'd
character
of
Laodicea
)
who
esteem
it
a
prudent
Principle
,
as
convenient
for
their
carnal
ease
and
interest
,
not
to
be
earnest
in
following
Holiness
.
Vices
in
mediocrity
are
tolerable
with
them
,
only
the
excess
is
condemned
.
They
content
themselves
with
a
mediocrity
in
Religion
,
and
are
presumptuous
and
secure
,
as
the
Church
that
said
,
I
am
rich
,
and
have
need
of
nothing
.
They
boast
as
if
they
had
found
out
the
temperate
Region
between
the
burning
Line
and
the
frozen
Pole
.
They
account
all
that
is
above
their
degrees
in
Religion
,
to
be
furious
or
indiscreet
Zeal
,
and
all
below
to
be
dead
,
cold
Profaneness
.
They
censure
those
for
Hypocrisy
or
unnecessary
Strictness
,
who
are
visibly
better
,
and
stand
upon
proud
comparisons
with
those
who
are
visibly
worse
.
And
thus
set
off
themselves
by
taxing
others
.
But
how
easily
do
Men
deceive
and
damn
themselves
?
Can
we
have
too
much
of
Heaven
upon
the
Earth
?
Can
we
become
too
like
God
,
when
a
perfect
conformity
to
him
is
our
Duty
and
Felicity
?
Indeed
Moral
Vertue
consists
in
a
Mediocrity
,
not
of
the
habitual
Quality
,
but
of
the
Affections
and
Actions
between
the
vicious
extremities
.
Fortitude
consists
in
the
mean
between
Cowardise
,
and
rash
Boldness
;
but
how
much
the
more
confirm'd
the
couragious
Habit
is
,
so
much
the
more
a
Man
excells
in
that
Virtue
.
Liberality
consists
between
an
indiscreet
Profuseness
,
and
sordid
Avarice
;
Patience
between
a
soft
Delicacy
,
and
stupid
Insensibility
.
Thus
Philosophic
Virtue
glories
in
its
Beauty
as
pure
and
intire
,
between
two
vicious
Deformities
.
And
the
Religion
of
many
is
Paganism
drest
up
in
a
Christian
Fashion
.
But
this
mediocrity
only
belongs
to
inferiour
Vertues
,
that
respect
things
of
created
limited
goodness
,
and
is
determined
according
to
the
worth
of
their
Nature
.
But
divine
Graces
respect
an
Object
supreamly
Good
,
and
their
perfection
consists
in
their
most
excellent
degrees
,
and
the
most
intense
Affections
and
Operations
that
are
leading
to
it
.
Faith
in
its
Obedience
,
Hope
in
its
Assurance
,
Love
in
its
Ardour
can
never
exceed
.
When
the
Object
is
Infinite
,
a
mediocrity
is
vicious
.
Humility
can
never
descend
too
low
,
nor
Love
ascend
too
high
:
for
reflecting
upon
our
natural
and
moral
Imperfections
,
that
we
were
raised
from
nothing
,
that
we
are
defiled
and
debased
with
Sin
,
we
cannot
have
too
low
thoughts
of
our selves
.
And
since
God
the
Soveraign
Being
,
infinite
in
Perfections
,
and
infinitely
amiable
is
the
Object
,
no
bounds
or
measure
must
be
set
to
our
Affections
,
but
with
all
our
united
Powers
,
all
the
Heart
,
and
with
all
the
Soul
,
and
with
all
the
Mind
,
and
with
all
the
Strength
,
we
must
love
him
,
and
please
him
,
and
endeavour
to
be
beloved
of
him
.
There
are
others
will
acknowledg
their
defects
,
and
tell
you
they
do
not
pretend
to
eminent
Sanctity
,
to
the
Graces
of
the
Apostles
and
Martyrs
,
nor
aspire
to
their
degrees
in
Glory
,
they
are
content
with
a
lower
place
in
Heaven
,
and
less
strict
Religion
is
sufficient
for
their
purpose
.
This
deceit
is
strengthned
by
Popery
,
that
enervates
and
dissolves
many
of
our
Saviour's
Precepts
,
by
teaching
they
are
not
Laws
obliging
all
Christians
to
Obedience
,
that
will
attain
to
eternal
Life
,
but
Counsels
of
Perfection
:
if
they
are
not
done
't
is
no
Sin
,
and
the
performance
of
them
meritoriously
intitles
to
a
richer
Crown
.
And
though
Men
by
impure
Indulgencies
please
their
sensual
Affections
,
yet
by
tasting
Purgatory
in
the
way
,
they
may
come
to
Heaven
on
easier
terms
,
than
a
universal
respect
to
God's
Commands
,
and
an
equal
care
to
observe
them
.
But
Death
will
confute
all
these
feeble
wretched
Pretences
,
for
though
the
Saints
above
shine
with
an
unequal
brightness
,
as
the
Stars
differ
in
Glory
;
yet
none
are
there
but
Saints
.
And
those
who
do
not
mourn
under
their
Imperfections
,
and
unfeignedly
desire
and
endeavour
to
be
better
,
were
never
really
good
.
The
slothful
Servant
that
did
not
waste
but
neglect
to
improve
his
Talent
,
was
cast
into
outer
darkness
.
There
are
different
degrees
of
punishments
in
Hell
,
but
the
least
miserable
there
are
miserable
for
ever
.
In
short
't
is
a
perfect
contradiction
,
a
Prodigy
,
for
any
Man
to
think
he
is
sincere
in
his
Choice
,
and
prepar'd
in
his
Affections
for
the
pure
glorious
Felicity
in
Heaven
,
that
does
not
labour
to
cleanse
himself
from
all
pollutions
of
Flesh
and
Spirit
,
and
to
perfect
Holiness
in
the
fear
of
God
.
Secondly
,
The
choice
of
Eternal
Felicity
must
be
early
in
the
prime
of
our
days
.
The
rule
of
our
Duty
,
and
Reason
binds
us
to
remember
our
Creatour
in
our
Youth
,
to
pay
to
him
the
first
fruits
of
our
Time
and
Strength
.
When
we
are
surrounded
with
inticing
Objects
,
and
the
Senses
are
entire
and
most
capable
to
enjoy
them
,
when
the
electing
Powers
are
in
their
vigour
,
then
't
is
just
we
should
live
to
God
,
obey
him
as
our
Law-giver
,
and
prefer
the
fruition
of
him
in
Heaven
,
the
reward
of
Obedience
,
before
all
the
pleasures
of
Vanity
.
'T
is
very
honourable
and
pleasing
to
God
to
give
the
Heart
to
him
,
when
the
Flesh
and
the
World
strongly
solicit
to
withdraw
it
.
'T
is
a
high
endearment
of
the
Soul
to
him
,
when
his
Excellencies
are
prevalent
in
the
Esteem
and
Affections
above
all
the
Charms
of
the
Creatures
.
And
't
is
an
unspeakable
satisfaction
to
the
Spirit
of
a
Man
,
to
declare
the
truth
and
strength
of
his
Love
to
God
by
despising
Temptations
when
they
are
most
inviting
,
and
the
Appetite
is
eager
for
the
enjoyment
of
them
.
But
alas
!
how
many
neglect
their
Duty
,
and
defer
their
Happiness
?
They
think
it
too
soon
to
live
for
Heaven
before
the
evil
Days
come
,
wherein
they
shall
have
no
pleasure
;
when
they
cannot
sin
,
and
vainly
presume
they
can
repent
.
The
danger
of
this
I
have
consider'd
in
the
Discourse
of
Death
,
and
shall
therefore
proceed
to
the
next
Head
.
Thirdly
,
Our
Choice
of
Heaven
must
be
constant
and
lasting
.
The
two
principal
Rules
of
the
Spiritual
Life
are
to
begin
and
end
well
:
to
fix
and
establish
the
main
Design
for
everlasting
Happiness
,
and
from
a
determinate
Resolution
and
ratified
Purpose
of
Heart
to
pursue
it
with
firmness
and
constancy
:
to
live
for
Heaven
,
and
with
readiness
and
courage
to
die
for
it
,
if
the
Glory
of
God
so
require
.
Perseverance
is
indispensably
necessary
in
all
that
will
obtain
the
Eternal
Reward
.
For
the
clearing
this
most
important
Point
,
I
will
,
-
First
,
Represent
from
Scripture
the
Idea
of
Perseverance
,
that
is
attended
with
Salvation
.
-
Secondly
,
Consider
why
't
is
so
strictly
required
.
First
,
Saving
Perseverance
includes
the
permanent
residence
of
Grace
in
the
Soul
:
'T
is
composed
of
the
whole
Chain
of
Graces
,
the
union
of
holy
Habits
that
are
at
first
infused
into
a
Christian
by
the
sanctifying
Spirit
.
When
Eternal
Life
is
promised
to
Faith
,
or
Love
,
or
Hope
,
't
is
upon
supposal
that
those
Graces
being
planted
in
the
Heart
shall
finally
prosper
.
He
that
is
faithful
to
the
Death
,
shall
inherit
the
Crown
of
Life
.
'T
is
Love
that
never
fails
,
that
shall
enter
into
Heaven
.
'T
is
Hope
firm
unto
the
End
,
that
shall
be
accomplished
in
a
glorious
Fruition
.
If
Grace
be
disseised
by
a
usurping
Lust
,
Apostacy
will
follow
,
and
the
forfeiture
of
our
right
in
the
Kingdom
of
Heaven
.
2.
Grace
must
be
continually
drawn
forth
into
exercise
according
to
our
several
states
and
duties
,
and
the
various
occasions
that
happen
in
our
course
through
the
World
.
Those
who
are
light
in
the
Lord
,
are
commanded
to
walk
as
Children
of
the
Light
;
to
signify
the
excellency
and
purity
of
the
Christian
Life
.
Those
who
live
in
the
Spirit
must
walk
in
the
Spirit
;
that
is
,
by
a
conspicuous
course
of
Holiness
declare
the
vigour
and
efficacy
of
the
divine
Principle
that
is
communicated
to
them
.
Paulum
septultae
distat
inertiae
celata
virtus
:
Vertue
that
breaks
not
forth
into
visible
Actions
,
is
not
worthy
of
the
Name
.
The
meer
abstaining
from
evil
is
not
sufficient
,
but
all
the
positive
acts
of
the
holy
Life
are
to
be
constantly
done
.
In
discharging
both
these
parts
of
our
Duty
,
compleat
Religion
is
exprest
,
and
the
power
of
Grace
consists
.
3.
Perseverance
includes
not
only
continuance
in
well-doing
,
but
fervour
and
progress
towards
Perfection
.
There
are
two
fix'd
States
,
the
one
in
Heaven
,
the
other
in
Hell
.
The
blessed
Spirits
above
are
arrived
to
the
height
of
Holiness
.
The
Devil
and
damned
Spirits
are
sunk
to
the
lowest
extremity
of
Sin
.
But
in
the
middle
state
here
,
Grace
in
the
Saints
is
a
rising
growing
Light
,
and
Sin
in
the
Wicked
improves
every
day
,
like
Poison
in
a
Serpent
that
becomes
more
deadly
by
his
Age.
We
are
injoined
not
to
remain
in
our
first
Imperfections
,
but
to
follow
Holiness
to
the
utmost
issue
of
our
Lives
,
to
its
intire
consummation
.
For
this
end
all
the
dispensations
of
Providence
must
be
improved
whether
prosperous
or
afflicting
.
And
the
Ordinances
of
the
Gospel
were
appointed
that
in
the
use
of
them
we
may
be
changed
into
the
divine
Image
from
Glory
to
Glory
.
4.
Preseverance
is
required
notwithstanding
all
Temptations
that
may
allure
or
terrify
us
from
our
Duties
;
what
ever
affects
us
one
way
or
other
,
while
we
are
clothed
with
frail
Flesh.
'T
is
the
fundamental
Principle
of
Christianity
declared
by
our
Saviour
,
If
any
Man
will
come
after
me
,
that
is
,
be
my
Disciple
and
Servant
,
let
him
deny
himself
,
and
take
up
his
Cross
and
follow
me
;
even
to
be
crucified
with
him
,
rather
than
wilfully
forfeit
his
Integrity
and
Loyalty
to
Christ
.
He
must
by
a
[
*
](A26786-e23050-b)
*
Natator
amnem
interpositum
superaturus
,
exuitur
,
nec
tamen
hoc
tanto
appararu
,
quod
se
dispoliaverit
,
transnatabit
,
nisi
totius
Corporis
nisu
torrentis
impetum
scindat
,
&
laborem
natationis
exhauriat
.
Paulin.
sacred
sixt
resolution
devest
himself
of
all
things
,
even
the
most
valued
and
desirable
in
the
present
World
,
and
actually
forsake
them
,
nay
entertain
what
is
most
distasteful
,
and
resist
unto
Blood
,
rather
than
desert
his
Duty
.
1.
He
must
with
unfainting
Patience
continue
in
doing
his
Duty
,
notwithstanding
all
Miseries
and
Calamities
,
Losses
,
Disgraces
,
Torments
,
or
Death
it self
,
which
wicked
Men
,
and
greater
Enemies
,
the
Powers
of
Darkness
,
can
inflict
upon
him
.
To
them
who
by
patient
continuance
in
well
doing
seek
for
Glory
,
Honour
and
Immortality
,
Eternal
Life
is
promised
.
He
that
endures
to
the
End
(
notwithstanding
the
most
terrible
Sufferings
to
which
he
is
exposed
for
Christ's
sake
)
shall
be
saved
.
In
this
a
Christian
must
be
the
express
image
of
his
Saviour
,
who
for
the
joy
that
was
set
before
him
endured
the
Cross
,
despised
the
shame
,
and
is
set
down
at
the
right
hand
of
God
.
Disgrace
and
Pain
are
Evils
that
humane
Nature
has
a
most
tender
sense
of
,
yet
the
Son
of
God
with
a
divine
generosity
and
constancy
endured
them
in
the
highest
degrees
.
He
was
scorn'd
as
a
feigned
King
,
and
a
false
Prophet
.
He
suffered
a
bloody
Death
,
and
by
the
Cross
ascended
to
Glory
.
And
we
must
follow
him
,
if
we
desire
to
be
where
he
is
.
2.
But
this
is
not
the
only
trial
of
a
Christian.
Prosperity
is
a
more
dangerous
Enemy
to
the
Soul
,
though
Adversity
be
more
rigorous
.
Saevior
armis
For
the
Spirit
is
excited
by
Perils
and
Difficulties
to
seek
to
God
for
Strength
,
and
with
vigilant
resolute
Thoughts
unites
all
its
Powers
to
oppose
them
;
but
't
is
made
weak
and
careless
by
what
is
grateful
to
the
sensual
Inclinations
.
It
keeps
close
the
Spiritual
Armour
in
the
open
encounter
of
Dangers
that
threaten
its
ruin
,
but
is
inticed
to
put
it
off
by
the
caresses
and
blandishments
of
the
World
.
It
does
not
see
its
Enemies
under
the
disguise
of
a
pleasant
Temptation
.
Thus
Sin
insinuates
its
self
,
and
by
stealing
steps
gets
into
the
Throne
without
observation
.
A
Man
is
wounded
with
a
pleasant
Temptation
as
with
the
Plague
,
that
flies
in
the
dark
,
and
Grace
is
insensibly
weaken'd
.
From
hence
it
is
that
Adversity
often
reforms
the
Vicious
,
and
Prosperity
corrupts
the
Vertuous
.
Now
Perseverance
must
be
of
proof
against
Fire
and
Water
,
against
what
ever
may
terrify
or
allure
us
from
our
duty
.
5.
Saving
Perseverance
excludes
not
all
Sins
,
but
total
Apostacy
,
and
final
impenitency
,
which
are
fatal
and
deadly
under
the
New
Covenant
.
If
the
Righteous
turneth
away
from
his
righteousness
,
and
committeth
Iniquity
,
and
doth
according
to
all
the
Abominations
that
the
wicked
Man
doth
,
shall
he
live
?
all
his
Righteousness
that
he
hath
done
shall
not
be
mentioned
,
in
his
Trespass
that
he
has
trespassed
,
and
in
his
Sin
that
he
hath
sinned
he
shall
die
.
If
any
Man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
,
saith
the
Lord
.
These
Threatnings
imply
,
there
is
a
possibility
of
the
Saints
falling
away
considered
in
themselves
,
but
not
that
they
are
ever
totally
deserted
by
the
Holy
Spirit
,
and
left
under
the
reigning
Power
of
Sin
.
The
Threatnings
are
intended
to
awaken
their
Care
,
and
are
Preservatives
of
them
from
Ruin
,
and
have
a
singular
Influence
on
their
Perseverance
.
A
vigilant
and
cautious
Fear
establishes
the
certainty
of
their
Hope
.
Indeed
from
the
Reliques
of
weakness
and
corruption
in
the
Saints
,
they
sometimes
actually
fall
into
presumptuous
Sins
,
and
by
rebellious
relapses
wound
Conscience
,
and
let
out
much
of
the
vital
Spirits
,
their
Graces
and
Comforts
.
But
though
the
divine
Nature
in
them
is
miserably
wasted
by
such
Sins
,
yet
't
is
not
abolish'd
.
As
after
the
Creation
of
Light
,
there
was
never
pure
and
total
Darkness
in
the
World
.
Grace
does
not
consist
in
a
Point
,
but
is
capable
of
Degrees
.
The
new
Creature
may
decline
in
Beauty
and
Strength
,
yet
Life
remain
.
Between
a
lively
and
a
dead
Faith
there
may
be
a
fainting
Faith
;
as
in
St.
Peter
,
for
certainly
our
Saviour
was
heard
in
his
Prayer
for
him
,
that
his
Faith
should
not
fail
in
his
dreadful
Temptation
.
The
Saints
do
not
by
a
particular
fall
extinguish
the
first
living
Principles
of
Obedience
,
Faith
and
Love
;
nor
change
their
last
end
by
an
entire
turning
from
God
to
the
World
.
In
short
,
a
single
act
of
Wickedness
does
not
reduce
them
into
a
state
of
Unregeneracy
:
for
't
is
not
the
matter
of
the
Sin
singly
considered
,
but
the
disposition
of
the
Sinner
that
denominates
him
.
If
Grace
in
the
Saints
should
utterly
perish
,
as
some
boldly
assert
,
their
recovery
would
be
impossible
.
For
the
Apostle
tells
us
,
that
if
those
who
were
enlightned
,
and
had
tasted
of
the
Heavenly
Gift
,
that
had
been
under
some
common
Workings
and
lower
Operations
of
the
Spirit
,
if
such
fall
away
universally
,
and
live
in
a
course
of
Sin
opposite
to
their
former
illuminations
and
resolutions
,
it
is
impossible
to
renew
them
by
Repentance
;
how
much
more
then
if
those
who
were
truly
sanctified
by
the
holy
Spirit
,
should
intirely
lose
all
those
gracious
habits
planted
in
them
in
their
Regeneration
?
But
David
,
though
guilty
of
Adultery
and
Murder
,
Sins
of
so
foul
a
Nature
as
would
dishonour
Paganism
it self
,
and
made
the
Enemies
of
God
to
blaspheme
,
was
restored
by
Repentance
.
The
Gospel
propounds
a
remedy
not
only
for
Sins
committed
before
Conversion
,
but
after
it
.
If
any
Man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
.
God
does
not
revoke
the
Adoption
,
nor
reverse
the
Justification
of
a
Believer
,
but
upon
scandalous
disorders
,
the
effects
of
Justification
are
suspended
with
respect
to
the
new
contracted
guilt
,
till
there
be
sincere
and
actual
Repentance
.
He
is
not
disinherited
,
but
his
right
to
the
Kingdom
of
Heaven
is
eclipsed
as
to
the
comfortable
sense
of
it
,
nay
suspended
,
till
by
renovation
he
is
qualified
and
made
fit
for
the
enjoyment
of
that
pure
Inheritance
.
For
those
Sins
which
are
a
just
cause
of
excommunicating
an
Offender
from
the
Church
on
Earth
,
would
exclude
him
from
the
Kingdom
of
Heaven
without
Repentance
.
Our
Saviour
tells
us
,
what
is
bound
on
Earth
,
is
ratified
in
Heaven
.
And
the
Apostle
expresly
declares
of
those
kinds
of
Sin
for
which
Professors
must
be
removed
from
the
Communion
of
Saints
here
,
that
they
are
an
exclusive
bar
from
the
Kingdom
of
Heaven
.
But
I
have
written
to
you
,
not
to
keep
Company
,
if
any
that
is
called
a
Brother
be
a
Fornicator
,
or
Covetous
,
or
an
Idolater
,
or
a
Railer
,
or
a
Drunkard
,
or
an
Extortioner
:
with
such
a
one
,
no
not
to
eat
.
And
know
ye
not
that
the
Vnrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
:
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Effeminate
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
,
shall
inherit
the
Kingdom
of
God
.
If
one
that
is
truly
a
Child
of
God
fall
into
any
of
these
Sins
,
till
by
an
extraordinary
Repentance
he
is
prepared
for
Pardon
,
he
cannot
obtain
it
,
nor
have
a
comfortable
hope
of
entring
into
Heaven
.
For
only
those
who
are
justified
are
glorified
.
Indeed
it
is
not
imaginable
where
the
Seed
of
God
remains
,
the
vital
Principle
of
Grace
,
as
it
does
in
all
that
are
born
of
God
,
but
that
notorious
Sins
that
cannot
be
concealed
from
the
view
of
Conscience
,
will
cause
stings
and
sorrows
proportionable
to
their
malignity
,
and
consequently
a
hatred
and
forsaking
of
them
.
Now
Perseverance
principally
respects
the
End
of
our
Course
.
There
may
be
Interruptions
in
the
way
for
a
time
,
but
if
with
renewed
Zeal
and
Diligence
we
prosecute
our
blessed
End
,
we
shall
not
fall
short
of
it
.
Secondly
,
I
come
now
to
consider
the
second
thing
propounded
,
The
Reason
why
Perseverance
is
requisite
in
all
that
will
obtain
Eternal
Life
,
and
't
is
this
,
That
their
Sincerity
may
be
discovered
by
constancy
in
Obedience
under
all
Trials
.
Blessed
is
the
Man
that
endures
Temptation
,
for
when
he
is
tried
,
he
shall
receive
the
Crown
of
Life
,
which
the
Lord
hath
promised
to
them
that
love
him
.
The
Law
required
unsinning
Obedience
as
the
Condition
of
Life
,
the
Gospel
accepts
of
Sincerity
,
but
if
that
be
wanting
,
there
is
no
Promise
that
gives
right
to
the
Reward
.
Now
Sincerity
implies
such
an
entire
Love
of
God
,
as
makes
a
Person
submit
to
all
Duties
commanded
in
his
Law
,
and
all
Trials
appointed
by
his
Providence
.
A
high
Example
we
have
of
this
in
Abraham
,
when
he
was
commanded
to
offer
up
his
only
Son
Isaac
,
and
by
his
own
Hands
,
for
a
Burnt-Offering
.
This
was
to
kill
a
double
Sacrifice
at
one
Blow
,
for
the
Life
of
Abraham
was
bound
up
in
Isaac
:
he
lived
in
him
more
dearly
than
in
himself
;
all
his
Joy
,
all
his
Posterity
by
Sarah
had
died
in
Isaac
.
What
resentments
,
what
resistance
of
Nature
did
he
suffer
?
yet
presently
he
address'd
himself
to
perform
his
Duty
.
Whoever
saw
a
more
glorious
Victory
over
all
the
tender
and
powerful
Passions
of
humane
Nature
?
O
unexampled
Obedience
!
being
an
Original
without
any
Precedent
to
imitate
,
and
without
a
Copy
to
succeed
it
.
After
this
clear
infallible
Testimony
of
his
Sincerity
,
the
Angel
declar'd
from
Heaven
,
Now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
withheld
thy
Son
,
thine
only
Son
from
me
.
And
't
is
said
concerning
the
followers
of
the
Lamb
,
that
they
loved
not
their
Lives
unto
the
Death
.
The
Love
of
Christ
that
animated
them
in
all
their
Sufferings
,
was
sweeter
than
Life
,
and
stronger
than
Death
.
Indeed
there
was
a
wonderful
difference
in
the
behaviour
of
the
Martyrs
under
Sufferings
,
but
in
all
the
same
Persevering
Grace
was
evident
,
though
working
variously
.
Some
in
the
most
beautiful
Flower
of
their
Age
encounter'd
Fire
and
Sword
,
Tormentors
and
Torments
,
with
that
sensible
Joy
,
with
those
Songs
of
Praise
to
Christ
,
as
if
they
saw
the
Heavens
open
with
St.
Stephen
,
and
their
Saviour
ready
to
receive
and
crown
them
.
But
many
others
,
as
[
*
](A26786-e23590-b)
*
Homil.
6.
de
laud.
Paul
.
Chrysostom
testifies
,
went
to
the
Tribunals
,
to
the
Theatres
,
to
Death
,
with
many
appearances
of
Fear
.
Upon
hearing
the
wild
Beasts
roar
,
they
were
struck
with
horror
,
at
the
sight
of
the
Executioners
and
the
Instruments
of
Torment
,
they
were
pale
and
trembling
.
The
Flesh
seem'd
to
cry
out
,
O
let
this
Cup
pass
from
me
,
yet
weak
and
faint
,
it
followed
the
Spirit
,
that
corrected
the
natural
desire
,
with
not
my
Will
,
but
thine
be
done
.
As
the
Moon
in
Eclipse
,
though
obscure
,
yet
goes
on
in
a
regular
course
,
as
when
't
is
full
of
Light
by
the
reflection
of
the
Sun
:
So
those
desolate
Martyrs
,
though
as
it
were
forsaken
,
and
deprived
of
the
bright
Beams
of
Comfort
,
yet
persever'd
in
their
Profession
of
the
Truth
.
When
one
Word
to
renounce
Christianity
would
have
saved
them
,
no
Torments
could
force
it
from
them
,
but
they
patiently
endured
all
.
Now
in
these
the
Combat
of
Nature
was
visible
,
and
the
admirable
Power
of
Grace
.
They
first
overcame
their
own
Fears
,
the
reluctancy
of
the
carnal
part
,
their
Affection
to
whatever
is
desirable
in
the
World
,
which
is
the
noblest
Victory
,
and
then
the
Cruelty
of
their
Persecutors
.
In
them
was
verified
the
Testimony
of
the
Spirit
,
Here
is
the
patience
of
the
Saints
,
Here
are
they
that
keep
the
Command
of
God
and
the
Faith
of
Jesus
.
But
how
many
appear
faithful
while
their
Faith
is
not
to
be
shewed
by
difficult
Works
,
and
proved
by
Sufferings
.
The
Seed
that
fell
on
the
stony
Ground
,
sprang
up
as
hopeful
as
the
Seed
in
the
good
Ground
at
first
;
but
when
Tribulation
came
,
it
wither'd
away
,
wanting
the
Root
of
Sincerity
.
And
that
which
was
sown
among
Thorns
,
was
choak'd
by
the
Cares
and
Pleasures
of
the
World
.
Some
Lust
in
the
Heart
interweaves
with
the
Affections
,
and
causes
Apostacy
.
How
many
from
glorious
Beginnings
have
made
a
lamentable
End
?
not
only
Mercenaries
in
Religion
,
whose
Zeal
is
a
foreign
Complexion
,
not
springing
from
an
inward
Principle
of
Life
and
Health
,
relinquish
even
the
profession
of
Godliness
,
when
their
Gain
ceases
,
but
some
who
have
thought
themselves
sincere
,
yet
in
times
of
danger
their
Resolutions
,
like
the
morning
Dew
,
have
suddenly
vanish'd
.
As
the
foolish
Builder
that
computed
not
the
Charges
of
his
designed
Work
,
began
to
raise
a
magnificent
Structure
,
but
unable
to
finish
it
,
laid
the
Foundation
in
his
own
Shame
.
They
repented
their
Choice
of
Heaven
,
when
they
saw
what
it
must
cost
them
,
and
would
save
the
World
with
the
loss
of
their
Souls
.
Others
that
began
in
the
Spirit
,
and
with
raised
Affections
set
out
in
the
ways
of
Godliness
▪
yet
by
the
allurements
of
sensual
Lusts
and
Temptations
,
(
and
therefore
with
greater
[
†
](A26786-e23670-b)
†
Quae
justior
venia
in
omnibus
causis
,
quam
voluntarius
,
an
quam
invitus
peccator
implorat
?
Negationem
quanta
compellunt
,
ingenia
carnificum
,
&
genera
poenarum
?
Quis
magis
negavit
,
qui
Christum
vexatus
,
an
qui
delectatus
amisit
?
Qui
quum
amitteret
doluit
,
an
qui
quum
amitteret
lusit
?
Tert.
de
pudicit
.
Guilt
)
leave
their
first
Love
,
and
end
in
the
Flesh.
They
fall
from
high
Professions
,
but
received
by
soft
Pleasures
feel
not
the
Fall
.
These
were
never
sincere
,
and
never
had
a
Right
to
Heaven
.
They
took
up
sudden
Resolutions
,
not
grounded
in
serious
and
deep
Thoughts
,
and
for
a
Flash
were
hot
and
active
,
but
with
great
levity
return
to
their
former
Lusts.
The
Apostle
tells
us
of
such
,
it
had
been
better
for
them
they
had
not
known
the
Way
of
Righteousness
,
than
to
turn
back
and
voluntarily
to
forsake
it
.
'T
is
observed
that
boiling
Water
taken
off
from
the
Fire
,
congeals
more
strongly
than
that
which
was
never
heated
:
because
the
subtile
Parts
being
evaporated
by
the
Fire
,
the
more
terrestrial
Parts
remaining
are
more
capable
of
Cold.
So
those
who
have
felt
the
Power
of
the
Word
in
their
Affections
,
and
afterwards
lose
that
holy
heat
,
become
more
harden'd
in
their
Sins
.
God
justly
withdraws
his
Grace
,
and
the
evil
Spirit
that
was
expell'd
for
a
time
,
returns
with
seven
worse
,
and
aggravates
his
Tyranny
.
To
conclude
;
Since
the
certainty
of
Salvation
is
conditional
,
if
we
persevere
in
a
holy
State
,
let
us
beware
of
a
corrupt
Confidence
,
and
a
vicious
Dejection
of
Spirit
,
the
trusting
in
our selves
,
or
distrusting
God
.
To
prevent
the
trusting
in
our selves
,
consider
,
1.
The
most
excellent
Creatures
are
by
the
instability
of
Nature
liable
to
defection
,
subject
to
a
corruptive
change
.
Of
this
the
fallen
Angels
are
a
dreadful
Example
,
who
of
their
own
motion
,
untempted
,
sinned
in
Heaven
.
2.
The
Danger
is
greater
of
falling
away
,
when
they
are
urged
and
solicited
by
a
violent
or
grateful
Temptation
.
Thus
our
first
Parents
fell
,
and
lost
more
Grace
in
an
Hour
,
than
can
be
recovered
by
their
Posterity
in
all
Ages
to
the
end
of
the
World
.
3.
When
there
is
supervenient
Corruption
in
the
Creature
,
that
inclines
them
with
earnest
propensity
to
forbidden
Things
,
and
takes
Flame
from
every
Spark
,
the
Danger
is
extream
.
Like
a
besieged
City
that
is
in
great
hazard
of
taking
,
by
Assaults
from
without
,
and
Conspiracies
from
within
.
Let
us
therefore
be
very
watchful
over
our
Hearts
and
Senses
,
and
keep
as
much
as
is
possible
at
a
safe
distance
from
Temptations
.
And
be
very
diligent
in
the
use
of
all
holy
Means
to
confirm
and
fortify
our
Resolutions
for
Heaven
.
God
promised
to
Hezekiah
15
Years
,
but
not
to
preserve
his
Life
by
Miracle
;
he
was
obliged
to
repair
the
wastings
of
Nature
by
daily
Food
,
and
to
abstain
from
what
was
noxious
and
destructive
to
his
Body
.
The
Apostle
excites
Christians
,
to
work
out
their
own
Salvation
with
fear
and
trembling
,
for
it
is
God
that
works
in
them
to
will
and
to
do
of
his
good
Pleasure
.
Let
him
that
stands
take
heed
lest
he
fall
.
None
are
a
more
easy
Conquest
to
the
Tempter
,
than
those
who
presume
upon
their
own
Strength
.
We
should
be
always
jealous
of
our selves
,
from
the
sad
Examples
of
Apostacy
in
every
Age.
St.
Ambrose
testifies
from
his
own
knowledg
,
that
many
after
the
couragious
enduring
of
cruel
Torments
for
Religion
,
the
tearing
open
their
Sides
that
their
Bowels
appeared
,
and
the
burning
of
some
parts
of
their
Bodies
,
yet
when
led
forth
to
finish
the
Victory
of
Faith
,
to
be
a
triumphant
Spectacle
to
Angels
and
Men
,
when
the
blessed
Rewarder
was
ready
to
put
the
Martyrs
Crown
on
their
Heads
,
at
the
sight
of
their
mourning
Wives
and
Children
in
the
way
,
were
overcome
by
Pity
the
weakest
Affection
,
and
fail'd
in
the
last
act
of
Christian
Fortitude
.
We
must
pray
to
be
strengthned
with
all
Might
,
according
to
his
glorious
Power
,
unto
all
patience
and
long-suffering
with
joyfulness
.
For
some
may
vigorously
resist
one
sort
of
Temptation
,
and
render
themselves
to
others
.
And
if
finally
vanquish'd
by
one
of
those
Enemies
,
we
lose
our
Victory
and
Crown
.
And
as
Presumption
betrays
the
Soul
into
the
Devil's
Snares
,
so
a
vicious
dejection
of
Spirit
from
a
distrust
of
Relief
from
God
in
our
Difficulties
,
and
his
assistance
with
our
unfeigned
endeavours
for
Salvation
is
very
pernicious
.
For
this
damps
Industry
,
and
causes
either
a
total
neglect
,
or
uncomfortable
use
of
Means
for
that
End
.
Many
Christians
considering
their
Graces
are
weak
,
their
Nature
fickle
and
apt
to
revolt
,
are
ready
(
as
David
said
,
One
day
I
shall
perish
by
the
Hand
of
Saul
)
to
conclude
sadly
of
the
Issue
of
their
Condition
.
To
encourage
such
,
let
them
consider
,
that
Perseverance
is
not
only
a
Condition
,
but
a
Privilege
of
the
Covenant
of
Grace
;
For
that
assures
us
of
supply
of
spiritual
Strength
to
the
sincere
Believer
for
performing
the
Condition
it
requires
.
Indeed
if
Grace
were
the
meer
product
of
Free-Will
,
the
most
fervent
Resolutions
would
vanish
into
a
Lie
,
upon
the
Assault
of
an
overpowering
Temptation
.
As
Hezekiah
acknowledged
,
that
the
Assyrian
Kings
had
destroyed
the
Gods
of
the
Nations
that
were
no
Gods
,
but
Idols
the
work
of
Mens
Hands
.
But
sanctifying
Grace
is
the
effect
of
the
Holy
Spirit
,
and
he
that
begins
that
good
Work
in
the
Saints
,
will
perform
it
until
the
day
of
Jesus
Christ
.
He
that
inclin'd
them
joyfully
to
chuse
the
Spiritual
Eternal
Good
,
will
bind
their
unconstant
Hearts
,
that
by
a
faithful
adherence
they
shall
cleave
to
their
Duty
and
Felicity
.
God
has
most
graciously
declared
,
I
will
put
my
Spirit
into
their
Hearts
,
that
they
shall
never
depart
from
me
.
The
Promise
is
founded
in
the
unchangeable
Love
of
God
to
his
People
.
Were
God
,
as
Man
,
subject
to
Variation
,
there
might
be
Jealousies
in
Believers
lest
they
should
lose
his
good
Will.
As
those
who
depend
on
Princes
,
are
suspicious
lest
from
the
natural
inconstancy
of
the
human
Will
,
a
new
Favourite
should
supplant
them
.
But
whom
God
loves
,
he
loves
to
the
End
.
The
Apostle
prays
for
the
Thessalonians
,
that
God
would
preserve
them
blameless
until
the
coming
of
Christ
,
by
this
Consideration
,
faithful
is
he
that
calleth
you
,
he
will
do
it
.
He
speaks
of
the
Internal
Call
,
that
opens
the
Heart
,
and
overpowers
all
Resistance
.
As
when
the
Angel
came
with
a
Light
shining
in
the
Prison
to
St.
Peter
,
and
struck
him
on
the
Side
,
bid
him
arise
quickly
,
loosed
his
Chains
,
and
led
him
through
the
Guards
,
open'd
the
Doors
,
and
restored
him
to
Liberty
.
The
effectual
calling
of
a
Sinner
,
is
the
visible
and
infallible
Effect
of
electing
Mercy
;
and
God
is
unchangeable
in
his
own
purpose
,
and
faithful
to
his
Promises
of
bringing
all
such
by
Sanctification
to
Glory
.
The
same
Apostle
tells
the
Saints
at
Corinth
,
That
the
Redeemer
would
confirm
them
to
the
End
:
God
is
faithful
,
by
whom
ye
are
called
.
Grace
that
was
at
first
inspir'd
,
is
continually
actuated
by
the
Spirit
,
who
is
stiled
the
Earnest
of
the
Saints
Inheritance
.
So
that
whereas
the
Angels
that
excell'd
in
strength
,
kept
not
their
first
State
of
Purity
and
Glory
,
but
are
sunk
into
Corruption
and
Misery
,
yet
true
humble
Believers
,
though
weak
,
and
encompast
with
many
Difficulties
,
shall
be
preserved
from
destructive
Evil
,
and
raised
to
an
unchangeable
Estate
of
Perfection
.
This
is
as
truly
admirable
,
as
if
the
Stars
should
fall
from
Heaven
,
and
Clods
of
Earth
ascend
and
shine
in
the
Firmament
.
The
Apostle
who
acknowledged
his
insufficiency
of
himself
to
think
a
good
Thought
,
yet
triumphantly
declares
,
I
can
do
all
things
(
within
the
compass
of
his
Duty
)
through
Christ
that
strengthens
me
.
The
Love
,
Fidelity
and
Power
of
God
are
a
sure
Fountain
of
Assistance
to
every
Christian
,
that
sincerely
resolves
and
endeavours
to
prosecute
his
last
and
blessed
End
.
I
shall
now
come
to
the
Directions
how
to
fix
our
Choice
aright
.
This
is
a
matter
of
everlasting
Consequence
,
it
therefore
becomes
us
with
the
most
intense
application
of
Mind
to
consider
it
,
and
according
to
the
advice
of
Wisdom
,
to
keep
the
Heart
with
all
diligence
;
for
out
of
it
are
the
issues
of
Life
.
Indeed
the
choice
were
not
difficult
between
lying
Vanities
and
substantial
Blessedness
,
if
uncorrupted
Reason
had
the
superior
sway
:
but
in
this
lapsed
state
of
Nature
,
the
Understanding
and
Will
are
so
depraved
,
that
present
things
pleasing
to
sense
,
ravish
the
Heart
into
a
Compliance
.
Men
are
deceived
,
not
compelled
into
ruin
:
the
subtile
Seducer
prevails
by
fair
Temptations
.
This
will
be
evident
by
reflecting
upon
the
frame
and
composition
of
Man
,
as
he
consists
of
Spirit
,
Soul
and
Body
,
and
the
manner
of
his
acting
.
The
Spirit
is
the
intellective
discerning
Faculty
,
the
Seat
of
Reason
,
capable
to
compare
and
judg
of
the
qualities
of
things
,
and
foresee
their
issues
.
The
Body
includes
the
lower
Faculties
,
the
Senses
Fancy
and
Passions
,
that
are
conversant
about
present
things
.
The
Soul
is
the
Will
,
the
principle
of
Election
,
in
the
midst
of
the
other
,
as
the
Centre
to
which
all
their
Addresses
flow
.
Now
upon
the
proposal
of
the
spiritual
and
carnal
Good
in
order
to
Choice
,
the
Will
is
to
be
directed
by
the
Mind
,
and
by
its
own
Authority
to
rule
the
lower
Passions
.
But
alas
!
the
Mind
has
lost
its
primitive
Light
and
Purity
,
Vigilance
and
Integrity
,
neglects
its
Duty
,
and
from
Ignorance
,
Error
and
carnal
Prejudices
often
pleads
for
the
Flesh
:
and
the
Will
,
the
rational
Appetite
,
is
voluntarily
subordinate
and
inslaved
by
the
Sensitive
.
From
hence
it
is
that
in
the
competition
,
Heaven
with
all
its
Glory
is
despised
,
and
the
present
World
embrac'd
.
To
open
this
more
particularly
,
consider
:
1.
The
Senses
can
only
taste
and
enjoy
grosser
dreggy
Pleasures
.
2.
The
Fancy
that
depends
upon
them
in
its
Operations
,
and
is
guided
by
their
Report
,
conceives
of
Felicity
only
under
the
notion
of
sensitive
Pleasure
.
We
may
illustrate
this
by
the
practice
of
[
*
](A26786-e24070-b)
*
Flagitio
insigni
,
semper
alicujus
foeminae
amore
flagrans
&
ob
id
Deas
pingens
sub
dilectarum
imagine
.
Itaque
scorta
ejus
venerabantur
.
Plin.
Aretius
a
Painter
,
recorded
with
Infamy
,
who
being
often
imployed
to
paint
the
Goddesses
to
be
set
in
the
Pagan
Temples
,
always
drew
their
Pictures
by
the
Faces
and
Complexions
of
his
Harlots
,
that
the
Objects
of
his
impure
Love
might
have
Veneration
,
and
a
Divinity
attributed
to
them
,
under
the
Titles
,
and
pretence
of
Minerva
,
Juno
,
Diana
,
and
the
other
Goddesses
ador'd
by
the
Heathens
.
This
Impiety
in
an
Idolater
,
is
resembled
by
Men
who
fancy
Happiness
,
(
that
is
a
spiritual
divine
Perfection
enjoyed
in
the
glorious
Vision
of
God
)
to
be
a
carnal
Fruition
,
and
having
with
sensible
Colours
and
Lineaments
represented
it
agreeable
to
their
brutish
Faculties
,
place
it
in
their
Hearts
,
and
sacrifice
all
their
Thoughts
,
Affections
,
and
Service
to
it
.
The
Fancy
is
very
powerful
in
Men
upon
a
double
account
.
1.
The
Understanding
naturally
receives
the
Notions
of
Things
by
Phantasms
that
are
still
mixing
in
its
Contemplations
.
While
the
Soul
is
confined
to
a
Tabernacle
of
Flesh
,
it
apprehends
no
Object
without
the
precedent
excitation
of
the
Senses
.
From
whence
it
is
impossible
,
that
a
Person
absolutely
deprived
of
Sight
from
his
Birth
,
should
have
an
Idea
of
Light
or
Colours
;
or
that
is
born
deaf
,
should
conceive
what
Sound
is
,
the
Sense
never
having
imparted
an
account
of
it
to
them
.
And
the
Image
of
the
Object
is
not
immediately
transmitted
from
the
Sense
to
the
Mind
,
but
first
to
the
Imagination
,
that
prepares
it
for
its
view
.
And
from
hence
the
sensual
Fancy
is
so
predominant
in
sweying
the
Judgment
,
and
inclining
the
Will.
As
those
Counsellors
of
State
that
have
the
Ear
of
the
Prince
,
and
are
continually
with
him
,
by
specious
Informations
,
and
disguising
Truth
,
influence
him
to
approve
or
reject
Persons
and
Things
according
to
the
various
Aspects
given
by
them
.
The
same
Object
propounded
in
a
dark
confused
manner
,
weakly
moves
us
,
but
varnisht
and
beautified
with
lively
and
pleasant
Colours
by
the
Imagination
,
is
armed
with
such
Power
that
ravishes
the
esteem
of
the
Mind
,
and
consent
of
the
Will.
Now
Celestial
Happiness
being
purely
Spiritual
,
such
as
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
entred
into
the
Heart
of
Man
to
conceive
,
though
some
discoveries
be
made
of
it
by
Revelation
,
yet
the
Imagination
makes
such
an
obscure
detracting
Idea
of
it
,
that
it
affects
no
more
,
than
a
dead
Shadow
drawn
in
some
imperfect
Lines
of
an
exquisite
Beauty
:
But
when
the
Fancy
is
warmed
and
enlivened
by
the
presence
of
sensible
Objects
,
it
makes
a
vigorous
impression
of
them
upon
the
Mind
,
and
that
represents
the
Pictures
of
Pleasure
as
very
lovely
and
delightful
to
the
Will
,
which
presently
imbraces
them
.
2.
The
Fancy
has
a
marvellous
force
upon
the
sensitive
Appetite
,
that
eagerly
desires
what
is
represented
as
pleasant
,
though
the
enlightned
Mind
sees
through
the
Temptation
,
and
knows
't
is
a
meer
Dream
,
that
brings
neither
solid
nor
durable
Joy
.
One
in
a
Feaver
is
pleased
by
imagining
Fountains
and
Streams
,
though
he
knows
that
imaginary
Waters
cannot
quench
his
Thirst
,
nor
afford
the
least
real
Refreshment
.
Now
the
sensitive
Appetite
being
inflam'd
by
the
Fancy
,
imparts
a
contagious
Fire
to
the
Will
,
and
that
induces
the
Mind
,
either
to
concur
with
it
,
and
palliate
the
deceit
,
and
to
judg
favourably
according
to
its
Inclinations
,
or
makes
it
slack
or
remiss
in
its
Office
,
diverting
the
Thoughts
from
what
might
controul
the
Appetite
;
or
if
the
Understanding
still
contradicts
,
yet
't
is
in
so
cold
and
speculative
a
matter
,
that
the
Law
of
the
Members
rebels
against
the
Superior
Light
,
and
is
too
strong
for
the
Law
of
the
Mind
,
and
that
Saying
is
verified
,
Video
meliora
probóque
Deteriora
sequor
.
I
see
what
is
worthy
to
be
chosen
,
but
pursue
what
is
to
be
abhorr'd
.
Thus
miserably
weak
are
the
rational
guiding
Powers
in
Man
since
his
Fall
,
thus
imperious
and
violent
the
brutish
Faculties
.
In
short
,
illusion
and
concupiscence
are
the
principal
Causes
why
the
most
noble
and
divine
Good
is
undervalued
and
rejected
in
comparison
of
inferior
transitory
Vanities
.
O
the
cheap
Damnation
of
beguiled
Souls
!
A
Mess
of
Pottage
was
more
valuable
to
Esau
,
than
the
Birth-right
that
had
annext
to
it
the
Regal
and
Priestly
Dignity
.
Unwise
and
unhappy
Wretches
!
that
follow
lying
Vanities
,
and
forsake
their
own
Mercies
.
Thus
I
have
briefly
set
down
the
process
of
Mens
foolish
choice
in
this
degenerate
State
.
Now
that
we
may
with
a
free
uncorrupted
Judgment
compare
things
in
order
to
a
wise
Choice
of
true
Felicity
,
it
follows
from
what
has
been
said
,
that
as
the
Apostle
in
obeying
his
Heavenly
Commission
,
conferr'd
not
with
Flesh
and
Blood
.
We
must
not
in
this
matter
of
infinite
importance
,
attend
,
1.
To
the
Suggestions
and
Desires
of
the
Senses
and
carnal
Appetite
,
which
are
the
worst
Counsellors
,
as
being
uncapable
of
judging
what
is
our
proper
Happiness
,
deceitful
and
importunate
.
First
,
They
are
uncapable
of
apprehending
Spiritual
Eternal
Things
,
which
alone
bring
fit
and
compleat
satisfaction
to
the
Soul
,
and
cannot
look
forward
to
the
end
of
sinful
Pleasures
,
and
ballance
the
terrible
Evils
they
leave
at
parting
,
with
the
slight
vanishing
content
that
springs
from
their
Presence
.
Therefore
as
blind
Persons
lay
hold
on
things
they
feel
,
so
the
sensitive
Faculties
,
that
are
blind
and
brutish
,
adhere
to
gross
present
enjoyment
,
not
understanding
the
pure
spotless
Felicity
that
is
to
come
,
and
despising
what
they
do
not
understand
.
Now
who
would
in
an
Affair
upon
which
his
All
depends
,
advise
with
Children
&
Fools
,
whose
Judgment
of
things
is
without
Counsel
,
their
Counsel
without
Discourse
,
their
Discourse
without
Reason
?
There
is
nothing
more
contrary
to
the
order
of
Nature
,
than
for
Men
that
should
affect
with
Judgment
,
to
judg
by
their
Affections
.
2.
The
Carnal
Appetite
with
its
Lusts
are
very
deceitful
,
a
Party
within
holding
correspondence
with
our
Spiritual
Enemies
,
the
Armies
of
evil
Angels
,
so
active
and
assiduous
in
conspiring
and
accomplishing
the
Damnation
of
Men.
The
Devil
in
Scripture
is
called
the
Tempter
by
way
of
eminence
,
who
manages
and
improves
all
Temptations
,
and
his
pernicious
Design
is
by
the
Objects
of
Sense
,
ordered
and
made
more
alluring
and
killing
by
his
various
Arts
,
to
engage
the
Affections
into
a
compliance
,
and
so
to
gain
the
Will.
Now
our
great
danger
is
not
so
much
from
Satan
the
Enemy
without
,
as
from
the
Carnal
Appetite
,
the
Traitor
within
,
that
gives
him
the
first
and
easy
entrance
into
the
Soul
.
He
can
only
entice
by
representing
what
is
amiable
to
Sense
,
but
the
corrupt
Appetite
inclines
to
the
closing
with
it
.
He
tempted
Jesus
Christ
,
but
was
repell'd
with
shame
,
having
found
nothing
within
him
to
work
upon
.
The
perfect
regularity
of
Faculties
in
our
Blessed
Saviour
was
not
in
the
least
disorder'd
neither
by
his
fairest
Insinuations
,
or
most
furious
Assaults
.
And
we
might
preserve
our
innocence
inviolable
notwithstanding
all
his
Attempts
,
did
not
some
corrupt
Affection
,
cherish'd
in
our
Bosoms
,
lay
us
naked
and
open
to
his
poison'd
Darts
.
The
Apostle
Peter
,
who
had
a
Spiritual
Eye
,
and
discern'd
wherein
the
strength
of
our
great
Enemy
lies
,
admonishes
Christians
,
Dearly
Beloved
,
I
beseech
you
,
as
Strangers
and
Pilgrims
,
abstain
from
fleshly
Lusts
,
that
war
against
the
Soul
.
And
we
are
told
by
him
,
That
the
Corruption
that
is
in
the
World
,
is
through
Lust.
The
outward
Objects
are
useful
and
beneficial
in
their
kind
,
the
abuse
of
them
is
from
Lust.
The
Poison
is
not
in
the
Flower
,
but
in
the
Spider
.
'T
is
therefore
infinitely
dangerous
to
consult
,
or
trust
our
carnal
Faculties
in
this
matter
,
for
they
are
brib'd
and
corrupted
,
and
will
commend
temporal
things
to
our
choice
.
3.
The
sensual
Affections
are
so
numerous
and
clamorous
,
so
vehement
and
hasty
,
that
if
they
are
admitted
to
counsel
and
give
the
decisive
Vote
,
the
Voice
of
Conscience
will
not
be
heard
or
regarded
.
In
concernments
of
a
lower
Nature
,
't
is
constantly
seen
,
that
nothing
more
disturbs
Reason
,
and
makes
Men
improvident
&
precipitant
in
their
Determinations
,
than
a
disordered
Passion
.
From
hence
,
't
is
a
prudent
Rule
,
That
as
't
is
not
fit
to
eat
in
the
height
of
a
Fever
,
because
the
Meat
feeds
the
Disease
,
by
increasing
the
feverish
,
not
the
vital
heat
:
so
't
is
not
good
to
deliberate
in
the
heat
of
any
Affection
.
For
then
the
Thoughts
strongly
blow
up
the
Passion
,
and
smother
Reason
,
and
the
Mind
is
rather
a
Party
than
a
Judg
:
but
after
the
declination
of
that
Fever
in
the
Soul
,
in
a
quiet
interval
,
't
is
seasonable
to
consider
.
Now
if
any
simple
Passion
when
moved
,
transports
and
confounds
the
Mind
,
and
makes
it
uncapable
of
judging
aright
,
much
more
the
love
of
the
World
,
an
universal
Passion
that
reigns
in
Men
,
and
has
so
many
swarming
desires
answerable
to
the
variety
of
sensible
things
,
and
therefore
is
more
unruly
,
lasting
and
dangerous
than
any
particular
Passion
.
In
short
,
sensual
Affections
captivate
the
Mind
,
and
hinder
its
due
considering
the
folly
and
obliquity
of
the
carnal
choice
,
and
when
incens'd
(
as
distracted
Persons
whose
Strength
grows
with
their
Fury
)
violently
break
all
the
restraints
the
understanding
can
apply
from
reason
and
revelation
.
2.
In
order
to
make
a
right
Choice
,
we
must
be
very
watchful
lest
the
general
Example
of
Men
taint
our
Reason
,
and
cause
an
immoderate
esteem
of
temporal
things
.
The
whole
World
lies
in
Wickedness
,
in
a
sensual
Sty
,
without
Conscience
of
its
Misery
,
or
care
of
regaining
its
Happiness
,
deceived
and
pleased
with
shews
of
Felicity
.
The
way
to
Hell
is
broad
,
as
the
inclinations
of
the
licentious
Appetite
;
pleasant
,
as
the
delights
of
Sense
;
so
plain
and
easy
,
that
Men
go
to
it
[
*
](A26786-e24380-b)
*
Bion.
blindfold
;
and
so
frequented
,
that
it
would
force
Tears
from
any
considering
Person
,
to
see
Men
so
hasty
to
meet
with
Damnation
.
When
Calisto
the
Harlot
reproach'd
Socrates
that
there
were
more
followers
of
her
Beauty
than
his
Wisdom
;
the
[
†
](A26786-e24410-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aelian
.
l.
13.
c.
32.
Philosopher
replied
,
That
was
not
strange
,
because
it
was
much
easier
to
draw
them
in
the
way
of
Pleasure
,
that
is
steep
and
slippery
,
than
to
constrain
them
to
ascend
to
Vertue
,
seated
on
a
Hill
,
where
the
ascent
is
slow
,
and
with
toil
and
difficulty
.
Now
there
is
nothing
more
contagious
than
Example
.
We
blindly
consent
with
the
Multitude
,
and
are
possest
with
foolish
Wonder
,
and
carnal
admiring
of
worldly
Greatness
,
Treasures
and
Delights
,
neglecting
to
make
a
due
estimation
of
things
.
'T
is
the
ordinary
Artifice
of
the
Devil
to
render
temporal
things
more
valuable
and
attractive
to
particular
Persons
,
from
the
common
practice
of
Men
who
greedily
pursue
them
as
their
Happiness
.
As
some
crafty
Merchants
,
by
false
reports
raise
the
Exchange
,
to
advance
the
price
of
their
own
Wares
.
The
Men
of
the
World
are
under
the
direction
of
Sense
,
and
think
them
only
to
be
wise
and
happy
that
shine
in
Pomp
,
abound
in
Riches
,
and
overflow
in
Pleasures
.
The
Psalmist
tells
us
of
the
prosperous
Worldling
,
that
while
he
lives
,
he
blesses
his
Soul
;
and
Men
will
praise
thee
when
thou
dost
well
to
thy self
.
By
vicious
imitation
our
Judgments
are
more
corrupted
,
and
our
Passions
rais'd
to
higher
degrees
for
painted
Vanities
.
The
Affections
in
the
pursuit
of
earthly
things
are
inflam'd
by
the
contention
of
others
.
And
when
holy
Desires
and
Resolutions
spring
up
in
Men
,
yet
so
powerful
is
the
custom
of
the
World
,
that
they
often
become
ineffectual
.
As
a
Ship
whose
Sails
are
fill'd
with
a
fair
Wind
,
but
makes
no
way
,
stopt
by
the
force
of
the
Current
.
Now
to
fortify
us
against
the
pernicious
influence
of
Example
,
consider
,
1.
'T
is
most
unreasonable
in
this
Affair
of
so
vast
moment
to
be
under
the
direction
of
the
Multitude
.
For
the
most
are
sottish
and
sensual
,
govern'd
by
the
uncertain
motions
of
a
giddy
voluble
Fancy
,
and
roving
impetuous
Passions
;
so
that
to
be
led
by
their
example
,
and
disregard
the
solid
immortal
rules
of
heavenly
Wisdom
,
is
as
perfect
madness
,
as
for
one
to
follow
a
herd
of
Swine
through
the
Mire
,
and
leave
a
clean
Path
that
lies
before
him
.
If
there
were
but
few
in
an
Age
or
Country
that
were
deluded
with
false
Appearances
,
it
would
be
a
disgrace
to
imitate
the
practice
of
the
Foolish
:
and
shall
the
great
numbers
of
the
Earthly-minded
give
Reputation
and
Credit
to
their
Error
?
He
were
a
strange
Fool
indeed
,
that
should
refuse
a
single
piece
of
counterfeit
Money
,
and
receive
a
great
heap
in
payment
,
as
if
the
number
added
a
real
value
to
them
.
'T
is
therefore
a
necessary
point
of
Wisdom
to
devest
all
[
†
](A26786-e24450-b)
†
Nunquam
de
vitâ
judicatur
,
semper
creditur
,
sanabimur
,
si
modò
separemur
à
coetu
.
Sen
,
de
vit.
Beat.
vulgar
Prejudices
,
to
separate
our selves
from
the
Multitude
,
that
we
may
see
the
vanity
of
Things
that
dazle
inferior
Minds
.
2.
Consider
the
universal
Judgment
even
of
the
worldly
Men
in
their
last
and
serious
Hours
,
when
the
Prospect
of
Eternal
Things
is
open
before
them
.
How
vastly
different
are
their
Apprehensions
of
Temporal
Things
in
the
review
,
from
what
they
were
in
their
vicious
Desires
?
How
often
do
they
break
forth
in
the
sorrowful
Words
of
the
Apostle
,
We
have
been
toiling
all
Night
,
and
caught
nothing
?
When
there
are
but
a
few
remaining
Sands
in
the
Glass
of
Time
,
and
Death
shakes
the
Glass
before
them
,
how
powerfully
do
they
preach
of
the
emptiness
and
uncertainty
of
Things
below
,
and
sigh
out
in
Solomon's
Phrase
,
All
is
vanity
?
And
this
is
more
singularly
observable
in
those
who
have
had
the
fullest
enjoyment
of
earthly
Things
.
How
do
they
complain
of
the
vain
World
,
and
their
vainer
Hearts
,
when
Experience
has
convinc'd
them
of
their
woful
Folly
?
Solomon
who
was
among
other
Princes
,
as
the
Sun
in
the
midst
of
the
Planets
,
that
obscures
them
by
his
illustrious
Brightness
,
He
that
had
surveyed
this
Continent
of
Vanity
,
to
make
an
Experiment
whether
any
satisfaction
could
be
found
in
it
,
at
last
sadly
declares
,
that
all
things
here
below
are
but
several
kinds
and
ranks
of
Vanities
,
as
ineffectual
to
make
Men
happy
,
as
counterfeit
Jewels
of
several
Colours
are
to
enrich
the
Possessor
.
Nay
they
are
not
only
Vanity
,
but
Vexation
,
an
empty
show
that
has
nothing
real
,
but
the
vexation
of
disappointment
.
And
shall
we
not
value
the
judgment
of
Men
when
they
are
best
instructed
,
and
give
credit
to
their
Testimony
when
they
are
sincere
?
Certainly
in
their
Approaches
to
the
Divine
Judgment
they
are
most
considerate
and
serious
,
they
have
the
truest
and
justest
thoughts
of
Things
,
and
most
freely
declare
them
.
O
the
astonishing
Folly
of
Men
!
they
will
not
be
convinc'd
of
the
error
of
their
ways
,
till
they
come
to
the
end
of
them
,
and
the
Sun
is
set
,
and
no
time
remains
for
their
returning
into
the
way
of
Life
.
I
shall
proceed
to
shew
further
what
is
necessary
to
direct
us
in
our
choice
,
that
we
may
not
fall
into
the
double
Misery
,
of
being
deceived
with
a
false
Happiness
for
a
little
time
,
and
deprived
of
true
Happiness
for
ever
.
-
First
,
A
sound
and
stedfast
belief
of
unseen
Eternal
Things
.
-
Secondly
,
Serious
Consideration
of
the
vast
difference
between
things
that
are
the
objects
of
Sight
,
and
that
are
the
objects
of
Faith
.
First
,
The
sound
and
stedfast
belief
of
Eternal
Things
is
requisite
to
direct
our
choice
aright
.
Faith
is
the
substance
of
things
hoped
for
,
the
evidence
of
things
not
seen
.
It
assures
us
of
their
reality
and
worth
as
if
they
were
before
our
Eyes
,
and
in
our
actual
Possession
.
This
Divine
Light
governs
and
conducts
the
Will
to
choose
wisely
,
and
excites
all
the
practick
Powers
for
the
preventing
the
greatest
Evils
,
and
the
obtaining
perfect
Felicity
.
When
the
Devil
,
the
deadly
Flatterer
,
by
inviting
representations
of
the
World
intices
the
Heart
,
the
serious
belief
of
the
future
reward
so
glorious
and
eternal
,
disgraces
the
most
splendid
Temptations
,
and
makes
them
ineffectual
.
This
is
the
Victory
that
overcomes
the
World
,
even
our
Faith
.
If
tempted
to
Lasciviousness
by
the
allurements
of
an
earthly
Beauty
,
Faith
represents
the
angelical
lustre
of
the
Saints
,
when
they
shall
come
with
the
unspotted
Lamb
in
his
glorious
appearance
,
and
this
unbinds
the
Charm
,
and
makes
the
tempting
Person
an
object
not
of
Desire
,
but
Aversation
.
If
tempted
with
Honour
to
a
sinful
compliance
,
Faith
represents
so
convincingly
the
Glory
which
all
those
who
preserve
their
Conscience
and
Integrity
inviolable
,
shall
receive
at
the
universal
Judgment
,
in
the
presence
of
God
,
and
the
holy
Angels
,
(
as
our
Saviour
has
promis'd
,
He
that
serves
me
,
him
will
my
Father
honour
)
and
the
confusion
wherein
the
most
honourable
Sinners
shall
then
be
cover'd
,
that
with
a
generous
disdain
all
secular
honours
will
be
despised
.
And
it
is
as
powerful
to
enervate
the
Temptation
of
temporal
Profit
.
We
read
of
Moses
,
that
by
Faith
,
when
he
was
come
to
Years
,
(
and
therefore
more
capable
to
understand
and
enjoy
what
Felicity
the
brightest
Honours
and
greatest
Riches
could
afford
)
refused
to
be
called
the
Son
of
Pharaoh
's
Daughter
;
chusing
rather
to
suffer
Affliction
with
the
People
of
God
,
than
to
enjoy
the
Pleasures
of
Sin
for
a
season
;
esteeming
the
reproach
of
Christ
greater
Riches
than
the
Treasures
of
Egypt
:
for
he
had
respect
to
the
recompence
of
Reward
.
And
all
the
Evils
which
a
wicked
World
,
inspir'd
with
rage
from
Satan
,
can
threaten
to
fright
us
from
our
Duty
,
Poverty
,
Disgrace
,
Banishment
,
nay
Torments
and
Death
,
those
terribles
visu
formae
,
so
heightned
by
the
carnal
Fancy
,
are
easily
overcome
by
a
sincere
and
strong
Believer
.
Thus
some
who
were
urged
by
such
motives
to
renounce
their
Religion
,
told
the
Persecutors
,
that
Life
was
not
sweet
to
them
if
they
might
not
live
Christians
,
nor
Death
bitter
if
they
must
die
for
Christ
.
A
lively
firm
perswasion
of
the
excellence
and
eternity
of
the
Reward
,
Nec
vereamur
occidi
,
quos
constat
,
quando
occidimur
coronari
.
Cyp.
what
miraculous
effects
would
it
produce
?
Nothing
would
be
impossible
within
the
compass
of
our
Duty
,
either
to
do
or
suffer
in
order
to
a
glorious
Immortality
.
Faith
has
a
celestial
Power
,
a
magnetick
Virtue
to
draw
up
the
Heart
from
the
Earth
,
and
fastens
it
to
things
above
.
It
is
not
imaginable
that
a
clear-sighted
Soul
,
that
sees
a
Good
infinitely
great
,
should
reject
it
for
mean
things
to
please
the
lower
Desires
.
We
may
as
probably
imagine
,
that
a
skilful
Jeweller
would
part
with
the
richest
Oriental
Pearls
,
for
Cherry
Stones
to
play
with
Children
.
From
hence
we
may
discover
the
true
cause
of
the
neglect
of
the
great
Salvation
offered
in
the
Gospel
,
the
Word
preached
does
not
profit
,
not
being
mixt
with
Faith
in
them
that
hear
it
.
It
is
astonishing
to
consider
that
Earth
should
contend
with
Heaven
for
our
Affections
,
and
prevail
against
it
;
that
Vanity
should
turn
the
Scale
against
the
exceeding
and
eternal
weight
of
Glory
;
that
Men
should
pursue
fleeting
Shadows
,
and
neglect
the
most
excellent
Realities
,
as
if
they
could
be
happy
here
,
and
continue
for
ever
,
and
hereafter
there
were
neither
Happiness
nor
Eternity
.
But
this
releases
the
wonder
,
that
all
Men
have
not
Faith
.
Eternal
Things
are
not
of
conspicuous
moment
in
the
carnal
Ballance
.
Some
are
Infidels
in
Profession
,
openly
declaring
themselves
to
be
without
Religion
,
without
God
,
and
have
the
same
credit
of
the
Heaven
and
Hell
discovered
in
the
Gospel
,
as
of
the
Elysian
Fields
,
and
Stygian
Lake
,
the
Fables
of
the
Poets
.
These
live
as
if
they
should
never
die
,
and
die
as
if
they
should
never
live
in
the
other
World
,
as
if
Death
caused
so
deep
a
sleep
,
that
the
Voice
of
the
Son
of
God
could
not
awaken
them
at
the
last
day
.
Their
Unbelief
is
not
from
Reason
,
but
vicious
opposite
Affections
;
for
the
truth
of
the
Eternal
State
is
so
clearly
revealed
,
and
strongly
establish'd
in
the
Gospel
,
that
the
sincere
Mind
must
readily
assent
to
it
.
But
the
Wicked
cannot
delight
in
the
discovery
of
that
for
which
they
are
unprepared
,
and
therefore
try
all
ways
to
elude
the
Force
of
the
most
satisfying
Arguments
.
Their
Infidelity
is
obstinate
and
incurable
.
An
instance
whereof
we
have
in
the
Pharisees
,
who
rejected
our
Saviour
.
Tho
all
the
Characters
of
the
Messiah
were
conspicuous
in
his
Person
,
tho
his
Doctrines
were
confirmed
by
Miracles
,
yet
they
would
not
yield
up
themselves
to
that
omnipotent
conviction
,
so
strong
were
their
carnal
Prejudices
against
his
humble
State
,
and
holy
Doctrines
.
That
Reproach
is
more
justly
due
to
Infidels
under
the
Gospel
,
than
to
Israel
in
the
Prophet
:
Who
is
blind
as
my
Servant
?
The
Heathens
who
are
blind
from
their
Birth
,
and
have
only
some
glimmering
apprehensions
that
Eternity
succeeds
Time
,
are
less
culpable
than
those
who
have
infinitely
more
reason
to
believe
it
,
and
yet
believe
it
less
.
The
Plea
for
them
will
be
a
terrible
Accusation
against
such
Unbelievers
.
If
a
blind
Person
falls
,
it
moves
Compassion
;
but
if
one
voluntarily
shuts
his
Eyes
against
the
Sun
,
and
refuses
the
Direction
of
the
Light
,
and
falls
from
a
Precipice
,
his
Ruin
is
the
just
Consequence
of
his
Folly
.
Simple
Ignorance
excuses
as
to
the
degrees
of
the
Fault
,
but
affected
wilful
Ignorance
,
now
Reason
and
Revelation
with
united
Beams
give
so
clear
a
prospect
into
the
Eternal
World
,
aggravates
the
Guilt
and
Sentence
of
such
Unbelievers
.
Besides
,
the
most
who
are
Believers
in
Title
,
are
Infidels
in
Heart
.
Our
Saviour
tells
the
Jews
,
who
pretended
the
highest
Veneration
to
the
Writings
of
Moses
,
That
if
they
had
believed
Moses
,
they
would
have
believed
him
,
for
Moses
wrote
of
him
.
If
Men
did
seriously
believe
such
an
excellent
Reward
,
as
the
Gospel
propounds
,
would
it
be
a
cold
unperswasive
Motive
to
them
?
The
depravation
of
the
Will
argues
a
correspondent
defect
in
the
Mind
;
though
not
absolute
total
Infidelity
,
yet
such
a
weakness
and
wavering
in
the
Assent
,
that
when
Temptations
are
present
and
urgent
,
and
it
comes
to
actual
Choice
,
Sense
prevails
over
Faith
.
This
will
be
clear
by
Universal
Experience
in
temporal
Things
.
The
probable
hope
of
Gain
,
will
make
those
who
are
greedy
of
Gold
,
prodigal
of
their
Lives
,
and
venture
through
tempestuous
Seas
to
accomplish
their
Desires
.
And
if
the
belief
were
equal
,
would
not
Men
do
or
suffer
as
much
for
obtaining
what
is
infinitely
more
valuable
?
A
firm
Assent
would
produce
adherence
,
and
Faith
in
the
Promises
,
Fidelity
in
obeying
the
Commands
of
Christ
.
Tertullian
propounds
it
as
a
powerful
incentive
to
the
Martyrs
,
Quis
ergo
non
libentissimè
tantum
pro
vero
habeat
erogare
,
quantum
alii
pro
falso
?
Who
would
not
joyfully
sacrifice
Life
and
all
its
Indearments
,
to
obtain
true
Blessedness
,
which
others
do
for
the
vain
Appearance
of
it
?
Men
may
be
as
truly
Subjects
without
subjection
,
as
Believers
without
a
Heavenly
Conversation
,
which
is
inseparable
from
the
Reality
of
Faith
.
Many
in
the
Bosom
of
the
Church
are
as
truly
,
though
not
so
notoriously
,
Infidels
,
as
Turks
and
Heathens
.
Indeed
even
in
true
Believers
the
apprehension
of
eternal
Things
has
such
great
allays
,
that
temporal
Things
are
over-valued
and
over-feared
.
A
strong
Faith
in
the
Truth
and
Power
of
God
,
would
make
the
glorious
World
so
sure
and
near
in
our
Thoughts
,
that
with
indifferent
Affections
we
should
receive
good
or
evil
Things
here
,
Rejoice
as
if
we
rejoiced
not
,
and
mourn
as
if
we
mourned
not
.
Our
Lives
would
be
so
regular
and
pure
,
as
if
the
Judg
were
to
come
the
next
Hour
,
as
if
the
Sun
did
now
begin
to
be
darkned
,
and
the
Trumpet
of
the
Arch-Angel
were
sounding
,
and
the
noise
of
the
dissolving
World
were
universally
heard
.
Infidelity
deads
the
Impression
,
and
suppresses
the
reigning
Power
of
Eternal
Things
in
our
Hearts
.
In
short
,
Men
are
heavenly
or
earthly
in
their
Choice
and
Conversation
,
as
they
are
directed
by
the
sincere
Light
of
Faith
,
or
misled
by
the
false
Beams
of
Sense
.
Secondly
,
The
second
Thing
requisite
in
order
to
a
wise
Choice
,
is
Consideration
.
For
as
by
Faith
the
Vertue
of
the
Reward
is
diffused
through
all
the
Faculties
,
and
the
Powers
of
the
World
to
come
are
felt
in
the
Soul
;
so
,
by
consideration
,
Faith
is
exercised
and
becomes
effectual
.
This
unites
and
reinforces
the
Beams
of
Eternal
Truth
,
and
inflames
the
Affections
.
As
the
Psalmist
expresses
himself
,
My
Heart
was
hot
within
me
while
I
was
musing
,
the
Fire
burned
.
Heaven
is
a
Felicity
so
glorious
and
attractive
,
that
if
duly
considered
,
no
Man
can
possibly
refuse
it
:
and
Hell
is
a
Misery
so
extream
and
fearful
,
that
if
seriously
laid
to
Heart
,
none
can
possibly
chuse
it
.
The
last
End
is
to
be
conceived
under
the
Notion
of
an
infinite
Good
,
without
the
least
mixture
of
Evil
,
to
which
the
humane
Will
swayed
by
the
invincible
Impression
of
Nature
,
has
a
tendency
.
The
Liberty
of
Indifference
is
with
respect
to
some
particular
good
Things
,
which
may
be
variously
represented
,
so
as
to
cause
Inclination
or
Aversion
.
Those
Men
who
believe
Eternal
Life
is
the
Reward
of
Holiness
,
yet
with
a
careless
Inadvertency
pass
over
their
Duty
;
and
that
Eternal
Death
is
the
Wages
of
Sin
,
yet
securely
continue
in
it
,
is
more
wonderful
than
to
see
Martyrs
sing
in
the
Flames
;
and
the
great
Cause
of
it
is
the
neglect
of
Consideration
.
This
is
assigned
to
be
the
Cause
of
that
unnatural
and
astonishing
Rebellion
of
Israel
against
God
their
Father
and
Sovereign
:
Hear
,
O
Heavens
,
and
give
Ear
,
O
Earth
:
for
the
Lord
hath
spoken
,
I
have
nourished
and
brought
up
Children
,
and
they
have
rebelled
against
me
.
The
Ox
knows
his
Owner
,
and
the
Ass
his
Master's
Crib
:
but
Israel
doth
not
know
,
my
People
doth
not
consider
.
This
Duty
as
it
is
of
admirable
Advantage
,
so
't
is
universally
necessary
;
for
all
are
equally
concern'd
,
and
it
is
within
the
Power
of
all
to
perform
.
Though
Men
cannot
convert
themselves
,
yet
they
may
consider
what
is
preparatory
to
Conversion
.
For
the
Will
may
turn
the
Thoughts
of
the
Mind
to
any
sort
of
Objects
.
I
will
briefly
shew
the
Nature
of
this
Duty
,
and
how
to
manage
it
for
spiritual
Profit
,
and
those
Objects
from
whence
our
Thoughts
derive
vigour
for
the
swaying
of
the
Will
and
the
Conduct
of
the
Life
.
1.
The
Nature
of
Consideration
is
discovered
by
its
End
,
which
is
this
;
That
the
Mind
being
satisfied
in
the
just
Reasons
upon
which
the
Choice
of
Heaven
is
to
be
made
,
the
Will
and
Affections
may
be
engaged
in
an
earnest
joyful
and
constant
pursuit
of
it
.
And
in
this
respect
it
differs
from
simple
Knowledg
,
and
naked
Speculation
,
that
informs
the
Mind
without
Influence
and
Efficacy
upon
the
Heart
:
Like
a
Garland
of
Flowers
that
adorns
the
Head
without
any
benefit
and
refreshing
to
him
that
wears
it
.
And
practical
Meditation
differs
from
the
study
of
Divine
Things
in
order
to
the
instructing
of
others
.
That
is
like
a
Merchant's
buying
of
Wine
for
Sale
,
this
like
providing
it
for
our
own
use
.
2.
That
the
Consideration
of
Eternal
Things
may
be
effectual
,
it
must
be
,
1.
Serious
and
deliberate
.
For
the
Affair
is
great
in
reality
above
all
possible
Conception
or
Comparison
.
All
other
things
,
how
considerable
soever
in
themselves
,
yet
respectively
and
in
parallel
with
this
,
are
of
no
account
.
Our
Saviour
told
Martha
,
One
thing
is
necessary
:
Mary
hath
chosen
the
better
part
,
that
shall
not
be
taken
from
her
.
What
Instance
can
be
of
equal
moment
with
that
of
entertaining
the
Son
of
God
?
Yet
a
serious
attention
to
the
Words
of
Eternal
Life
dropping
from
his
Lips
,
was
more
necessary
than
making
provision
for
him
.
The
greatest
and
most
weighty
Affairs
in
the
World
are
but
a
vain
Employment
,
but
Irregularity
and
Impertinence
,
in
compare
with
Eternal
Salvation
.
And
the
greatest
solemnity
of
Thoughts
is
requisite
,
to
undeceive
the
Mind
,
and
ingage
the
Will
for
Heaven
.
'T
is
very
observable
that
Errors
in
Judgment
and
Choice
spring
from
the
same
Causes
,
the
not
sincere
and
due
weighing
of
Things
.
In
the
decisions
of
Questions
,
Truth
is
discovered
by
comparing
,
with
an
equal
staid
Attention
,
the
Reasons
of
the
one
and
the
other
part
:
But
when
some
vicious
Affection
contradicts
the
Truth
,
it
fills
the
Mind
with
Prejudices
,
that
it
cannot
impartially
search
into
Things
,
and
is
deceived
with
specious
Fallacies
,
with
the
Image
of
Truth
.
For
according
to
the
present
application
of
the
Mind
't
is
determined
,
and
Passion
strongly
applies
it
to
consider
that
which
is
for
the
Carnal
Interest
,
and
consequently
Inclination
,
not
Reason
,
is
the
Principle
of
the
Perswasion
.
And
this
is
more
evident
in
Mens
foolish
Choice
:
As
the
Eye
cannot
see
but
what
is
visible
,
nor
the
Understanding
conceive
what
is
not
Intelligible
,
the
Will
cannot
love
and
chuse
what
is
not
amiable
,
at
least
in
shew
.
If
the
Devil
did
appear
without
a
Disguise
,
he
would
have
no
Power
to
perswade
,
but
in
all
his
Temptations
there
is
the
mixture
of
a
Lie
to
make
it
pleasant
.
He
presents
a
false
Perspective
,
to
make
what
is
but
superficial
appear
solid
and
substantial
.
And
the
carnal
Heart
turns
the
Thoughts
to
what
is
grateful
,
without
seriously
considering
what
is
infinitely
better
,
and
accordingly
chuses
by
the
Eye
of
Sense
,
the
happiness
of
this
World
.
Therefore
till
Eternal
Things
are
open'd
in
the
view
of
Conscience
,
and
the
Mind
calmly
considers
by
the
Light
of
Faith
their
Reality
and
Greatness
,
no
right
valuation
,
nor
wise
choice
can
be
made
.
Besides
,
the
most
clear
and
rational
enforcements
by
the
actings
of
the
Thoughts
,
are
necessary
to
make
a
strong
impression
on
the
Affections
,
and
rescue
them
from
the
captivity
of
the
Flesh.
In
other
things
as
soon
as
the
Mind
is
inlightned
,
the
Will
resolves
,
and
the
inferior
Faculties
obey
;
but
such
is
the
resistance
of
the
carnal
Heart
,
that
altho
't
is
evident
from
infallible
Principles
there
is
an
everlasting
Glory
,
infinitely
to
be
preferr'd
above
the
little
appearances
of
Beauty
and
Pleasure
here
,
yet
the
most
piercing
Reasons
enter
heavily
without
earnest
inculcation
.
Slight
or
sudden
Thoughts
may
produce
vanishing
Affections
of
complacence
,
or
distaste
,
and
fickle
Resolutions
,
that
like
sick
Feathers
drop
away
,
and
leave
the
Soul
naked
to
the
next
Temptation
;
but
solemn
and
fixed
Thoughts
are
powerful
on
the
Heart
,
in
making
a
thorow
and
lasting
Change
.
When
the
Clouds
dissolve
in
a
gentle
Shower
,
the
Earth
drinks
in
all
,
and
is
made
Fruitful
;
but
a
few
sprinkling
Drops
,
or
a
short
storm
of
Rain
,
that
wets
only
the
Surface
,
without
sinking
to
the
Root
,
is
little
beneficial
.
In
short
,
there
may
be
some
excitations
to
Good
,
and
retractions
from
Evil
,
some
imperfect
faint
essays
towards
Heaven
,
from
an
impulse
on
the
Mind
;
but
solid
Conversion
is
produc'd
by
deliberate
Discourse
,
by
the
due
consideration
and
estimation
of
things
,
't
is
rational
and
perpetual
.
2.
Consideration
must
be
frequent
,
to
keep
eternal
Objects
present
,
and
powerful
upon
us
.
Such
is
the
natural
Levity
and
Inconstancy
,
Sloth
and
Carnality
of
the
Mind
,
That
the
Notions
of
Heavenly
Things
quickly
pass
through
,
but
of
Earthly
abide
there
.
If
a
Stone
be
thrown
upwards
,
it
remains
no
longer
in
the
Air
,
than
the
impression
of
the
force
by
which
it
was
thrown
continues
;
but
if
it
falls
on
the
Earth
,
it
rests
there
by
Nature
.
When
the
Soul
is
raised
in
contemplation
to
Heaven
,
how
apt
is
it
to
fall
from
that
height
,
and
lose
the
esteem
,
the
lively
Remembrance
and
Affections
of
Eternal
Things
?
But
when
the
Thoughts
are
excited
by
the
presence
of
what
is
pleasing
to
Sense
,
the
withdrawing
the
Object
does
not
deface
the
Idea
of
it
in
the
Memory
,
nor
lessen
the
Conceit
,
nor
cool
the
Desires
of
it
,
because
the
Heart
is
naturally
inclined
to
it
.
Therefore
't
is
necessary
every
day
to
refresh
and
renew
the
conceptions
of
eternal
Things
,
that
although
they
are
not
always
in
act
,
yet
the
efficacy
may
be
always
felt
in
the
Heart
and
Life
.
The
Soul
habituated
to
such
Thoughts
will
not
easily
yield
to
Temptations
,
that
surprise
and
overcome
others
that
are
Strangers
in
their
Minds
to
the
other
World
:
Nay
the
presence
of
Temptations
,
as
by
Antiperistasis
,
will
reinforce
the
Resolutions
for
Heaven
;
like
the
pouring
Water
upon
Lime
,
that
revives
a
hidden
Fire
in
it
,
which
seems
a
natural
Miracle
.
'T
is
therefore
of
great
advantage
frequently
to
sequester
our selves
from
the
World
,
to
redeem
Time
from
secular
Affairs
,
for
the
recollecting
of
our
Thoughts
and
their
solemn
exercise
upon
the
Eternal
World
.
Sense
that
reveals
natural
things
,
darkens
spiritual
.
How
can
the
Thoughts
be
fixt
on
invisible
things
so
distant
from
Sense
,
if
always
conversant
with
secular
Objects
that
draw
them
down
?
In
the
silence
of
the
Night
a
small
Voice
is
more
distinctly
heard
,
and
a
little
distant
Light
more
clearly
seen
:
so
when
the
Soul
is
withdrawn
from
the
noisy
throng
of
the
World
,
and
outward
things
are
darkned
,
the
Voice
of
Conscience
is
better
heard
,
and
the
Light
of
Heaven
more
perfectly
received
.
3.
Consideration
of
Eternal
Things
must
be
with
present
Application
to
the
Soul
.
'T
is
not
the
meer
conviction
of
the
Mind
,
but
the
decree
of
the
Will
that
turns
Men
from
Sin
to
Holiness
,
from
the
Creatures
to
God
.
The
Heart
is
very
deceitful
,
and
by
variety
of
shifts
and
palliations
is
disposed
to
irresolutions
and
delays
in
spiritual
Concernments
.
How
often
does
the
miserable
Sinner
contend
with
himself
,
and
while
Conscience
urges
him
to
seek
the
Kingdom
of
Heaven
,
and
the
Affections
draw
down
to
the
Earth
,
the
carnal
part
prevailing
over
the
rational
,
he
overcomes
,
and
is
overcome
,
he
is
convinced
and
condemned
by
his
own
Mind
.
Till
Consideration
issues
in
this
,
that
with
setled
Judgment
and
Affections
the
Soul
determines
for
God
and
Heaven
,
't
is
without
profit
.
Therefore
in
the
managing
this
Duty
,
't
is
our
Wisdom
not
to
be
curious
and
inquisitive
after
subtile
Conceptions
,
and
exalted
Notions
of
the
future
State
,
that
little
confer
to
the
making
the
Heart
better
,
but
to
think
seriously
on
what
is
plain
and
evident
,
and
most
useful
to
produce
a
present
lasting
Change
.
It
were
egregious
Folly
in
a
Man
,
that
for
the
use
of
his
Garden
,
should
with
great
labour
fetch
Water
from
distant
Fountains
,
and
neglect
that
which
springs
up
in
his
own
Ground
.
That
Meditation
is
profitable
which
produces
not
new
Thoughts
,
but
holy
and
firm
resolutions
of
obeying
God
in
order
to
the
full
enjoying
of
him
for
ever
.
To
perswade
us
to
the
serious
practice
of
this
Duty
,
there
are
many
Enforcements
.
Is
any
Man
so
foolish
,
so
regardless
of
his
Convenience
,
to
purchase
a
House
wherein
he
must
live
all
his
Days
,
and
will
not
first
see
whether
it
will
be
convenient
,
and
secure
for
his
Habitation
?
Shall
we
not
then
consider
Heaven
the
Mansion
of
Blessedness
,
and
Hell
the
Seat
of
Misery
and
Horror
?
for
according
as
we
chuse
here
,
we
shall
be
in
the
one
or
other
place
for
ever
.
I
shall
in
the
fourth
part
of
this
Treatise
,
endeavour
to
represent
something
of
the
inexpressible
Misery
of
the
Wicked
hereafter
,
and
shew
how
congruous
and
powerful
the
Thoughts
of
it
are
to
restrain
Men
from
Sin
;
but
at
present
shall
briefly
excite
to
the
Meditation
of
the
Heavenly
Glory
,
as
the
most
noble
,
delightful
and
fruitful
Work
of
the
Soul
,
whiles
confin'd
to
the
Body
of
Flesh.
'T
is
the
most
exalted
Exercise
of
the
Mind
,
the
purest
converse
with
God
,
the
Flower
of
consecrated
Reason
.
'T
is
most
like
the
Life
of
glorified
Spirits
above
,
who
are
in
continual
contemplation
of
the
Divine
Excellencies
,
and
't
is
most
raised
above
the
Life
of
Carnal
Men
,
that
are
sunk
into
Sensuality
and
Brutishness
.
'T
is
the
most
joyful
Life
,
in
that
it
sheds
abroad
in
the
Soul
Delights
that
neither
satiate
,
nor
corrupt
,
nor
weaken
the
Faculties
,
as
the
Delights
of
Sense
do
,
but
afford
Perfection
as
well
as
Pleasure
.
'T
is
the
most
profitable
Life
.
As
in
those
parts
of
the
Earth
where
the
Beams
of
the
Sun
are
strongly
reflected
,
precious
Metals
and
Jewels
are
produc'd
,
wherein
the
refulgent
resemblance
of
that
bright
Planet
appears
:
so
the
lively
and
vigorous
Exercise
of
the
Thoughts
upon
the
heavenly
Glory
,
will
produce
heavenly
Affections
,
heavenly
Discourses
,
and
a
heavenly
shining
Conversation
.
This
will
make
us
live
like
the
blessed
Society
above
,
imitating
their
Innocence
and
Purity
,
their
joyful
,
entire
and
constant
Obedience
to
God
.
This
confirms
the
Holy
Soul
in
its
Choice
,
with
an
invincible
efficacy
against
the
Temptations
and
Lusts
of
the
World
.
The
serious
considering
Believer
is
filled
with
ravishing
Wonder
of
the
Glory
that
shall
be
revealed
,
and
looks
down
with
Contempt
upon
the
Earth
,
and
all
that
has
the
Name
of
Felicity
here
.
All
the
Invitations
,
nay
Terrors
of
the
World
,
are
as
unable
to
check
his
pursuit
of
his
blessed
End
,
as
the
Breath
of
an
Infant
to
stop
the
high
flight
of
an
Eagle
.
But
how
rare
and
disused
a
Duty
is
this
?
How
hardly
are
Men
induc'd
to
set
about
it
?
Business
and
Pleasures
are
powerful
Diversions
.
Some
pretend
Business
as
a
just
Cause
,
but
in
vain
;
for
the
one
Thing
necessary
challenges
our
principal
Thoughts
and
Care
.
Besides
,
there
are
intervals
of
Leisure
,
and
the
Thoughts
are
always
streaming
,
and
often
run
waste
,
which
directed
aright
,
would
be
very
fruitful
to
the
Soul
.
The
true
Cause
of
this
neglect
is
from
the
inward
temper
of
Men.
Carnal
Pleasures
alienate
the
Mind
,
and
make
it
unfit
for
the
deep
serious
actings
of
the
Thoughts
upon
Eternal
Things
.
I
have
said
of
Laughter
,
Thou
art
mad
;
it
makes
the
Mind
light
,
and
vain
,
and
desultory
.
As
a
distracted
Person
by
every
motion
of
Fancy
flies
from
one
thing
to
another
without
Coherence
.
The
Heart
fill'd
with
cloudy
Cares
,
and
smoaky
Fires
,
with
Thoughts
and
Desires
about
worldly
Things
,
is
unprepar'd
for
such
a
clear
,
calm
,
and
sedate
Work
.
A
Carnal
Person
can
taste
no
sweetness
,
feel
no
relish
in
the
Meditation
of
Heaven
,
nor
any
Spiritual
Duty
.
'T
is
as
if
one
should
take
some
delicious
Fruit
into
his
Mouth
,
a
Peach
,
or
the
like
,
without
breaking
the
Skin
;
it
would
be
rather
a
trouble
,
than
pleasant
.
Nay
,
the
Gospel
expresly
declaring
,
That
without
Holiness
no
Man
shall
see
God
;
those
who
by
vicious
Affections
are
ingaged
in
any
sinful
way
,
being
conscious
of
their
Guilt
and
unpreparedness
,
and
that
while
such
,
they
are
under
a
peremptory
exclusion
from
celestial
Glory
,
cannot
endure
the
thoughts
of
Heaven
.
The
Divine
Presence
is
their
Torment
,
and
the
serious
consideration
of
it
,
is
to
bring
them
before
God's
holy
and
just
Tribunal
,
to
accuse
and
condemn
them
.
I
shall
now
take
a
particular
view
of
those
Objects
,
from
whence
Consideration
derives
Vigour
,
for
the
inclining
of
the
Will
to
a
right
Choice
,
and
for
regulating
the
Life
.
1.
Consider
the
End
for
which
Man
was
designed
in
his
Creation
,
why
endued
with
rational
and
noble
Powers
of
Soul
,
and
plac'd
by
the
Soveraign
Maker
in
the
highest
rank
of
so
numerous
and
various
Natures
that
fill
the
Universe
.
Is
it
to
raise
an
Estate
,
to
shine
in
Pomp
,
to
enjoy
sensual
Pleasures
for
a
little
while
,
and
after
the
fatal
term
to
be
no
more
for
ever
?
Was
he
sent
into
the
World
upon
as
mean
a
Business
as
that
of
the
foolish
Emperor
,
who
employed
an
Army
,
furnish'd
with
all
Military
Preparations
,
to
gather
Shells
upon
the
Sea-shore
?
This
were
,
according
to
the
passionate
expostulation
of
the
Psalmist
,
to
charge
God
that
he
had
made
all
Men
in
vain
.
Reason
and
Scripture
tells
us
the
End
of
Man
is
to
glorify
and
enjoy
God
,
the
obtaining
whereof
makes
him
perfectly
happy
,
and
the
missing
of
it
perfectly
miserable
.
This
is
a
fundamental
Truth
,
upon
which
the
whole
Fabrick
of
Man's
Duty
and
Felicity
is
built
.
Without
this
Foundation
,
our
Faith
presently
sinks
.
If
the
clearness
of
this
principle
be
obscur'd
,
we
shall
wander
from
the
way
of
Eternal
Life
,
and
not
only
lose
the
way
,
but
the
remembrance
and
desire
of
it
.
Thinking
is
the
property
of
the
reasonable
Soul
,
and
the
just
order
of
Consideration
is
,
that
the
Mind
primarily
regards
this
supream
directive
Truth
that
is
to
govern
all
our
Actions
.
'T
was
prudent
Counsel
that
[
*
](A26786-e25210-b)
*
Primum
ego
scriptoris
officium
existim●●
,
ut
titulum
〈◊〉
legat
,
atque
identidem
〈…〉
quid
cap●●it
scribere
.
one
of
the
Antients
gave
for
composing
a
Book
,
that
the
Author
frequently
reflect
upon
the
Title
,
that
it
may
correspond
in
all
the
parts
with
his
original
Design
.
Thus
it
becomes
a
Man
often
to
consider
the
End
of
his
Being
,
that
the
course
of
his
Life
may
have
a
direct
tendency
to
it
▪
and
the
more
excellent
our
End
is
,
the
more
constraining
is
the
necessity
to
prosecute
it
.
'T
is
of
great
Efficacy
to
reflect
upon
our selves
,
Whither
do
my
Thoughts
and
Desires
tend
?
For
what
do
I
spend
my
Strength
,
and
consume
my
Days
?
Will
it
be
my
last
Account
,
how
much
by
my
Prudence
and
Diligence
I
have
exceeded
others
in
temporal
Acquisitions
?
If
a
General
were
at
play
while
the
Armies
are
engaging
,
would
it
be
a
noble
Exploit
for
him
to
win
the
Game
,
whiles
his
Army
for
want
of
conduct
loses
the
Victory
?
Will
it
be
profitable
for
a
Man
to
gain
the
World
,
and
lose
his
Soul
?
Let
Conscience
answer
in
Truth
.
'T
is
observable
what
is
reported
of
a
[
†
](A26786-e25230-b)
†
Cum
natalis
dies
Februarii
admonuisset
aetatis
numerandae
,
&
tricesimo
reperissem
,
invasit
me
subita
moestitia
,
&
perculsit
admirantem
,
quomodo
sine
sensu
vitae
ad
ejus
culmen
pervenissem
,
à
quo
lux
quaelibet
fit
obscurior
,
&
dies
nostri
ad
occasum
inclinare
incipiunt
.
Visa
est
mihi
rerum
facies
momento
mutata
,
&
tunc
primum
me
hominem
agnovi
.
Memoires
Chanut
.
noble
Forreigner
,
that
on
his
Birth-day
,
reflecting
upon
the
Age
of
his
Life
,
he
was
surpriz'd
with
grief
,
and
struck
with
Astonishment
,
that
without
a
due
Sense
of
the
proper
Business
and
End
of
Life
,
he
was
arrived
to
that
Age
,
when
our
Days
begin
to
decline
.
In
an
instant
all
things
seem'd
to
change
appearance
in
his
view
.
Then
first
(
says
he
)
I
perceived
I
was
a
Man
,
for
before
I
had
not
resolved
for
what
I
should
employ
my
Life
.
The
issue
was
,
his
serious
Resolution
unfeignedly
to
honour
God
,
sincerely
to
confess
Christ
,
to
place
his
Felicity
in
Holiness
of
Life
,
and
most
zealously
to
follow
it
.
Let
any
one
that
is
not
of
a
reprobate
Mind
,
and
an
incorrigibly
depraved
Heart
,
duly
consider
the
sublime
and
supernatural
End
of
Man
.
O
what
a
marvellous
change
will
it
make
in
him
,
of
Carnal
into
Spiritual
?
nay
it
would
be
a
kind
of
Miracle
if
he
continued
in
his
sinful
State
.
How
will
it
transform
him
into
another
Man
,
with
new
Valuations
,
new
Affections
and
Resolutions
,
as
if
he
were
born
again
with
a
new
Soul
?
How
will
it
amaze
him
that
his
whole
course
has
been
a
contradiction
to
the
wise
and
gracious
design
of
God
,
that
all
his
Industry
has
been
a
race
out
of
the
way
,
a
perpetual
diversion
from
his
main
Business
,
that
his
Life
has
been
fruitless
and
dead
to
the
true
End
of
it
?
How
will
he
be
confounded
at
his
former
Folly
?
Then
alone
we
act
with
Understanding
,
when
mov'd
by
our
blessed
End
,
and
our
Actions
by
a
strict
tendency
without
variation
issue
into
it
.
2.
Consider
attentively
the
Objects
that
stand
in
competition
for
our
Choice
,
the
present
World
and
Heaven
,
to
make
a
judicious
comparison
between
them
in
their
Quality
and
Duration
.
First
,
in
their
Quality
.
The
things
of
the
World
,
according
to
the
judgment
of
God
himself
,
who
is
only
Wise
and
Good
,
and
has
the
highest
Authority
to
decide
in
the
case
,
are
but
fallacious
appearances
of
Happiness
,
meer
Vanity
.
And
certainly
the
Creator
knows
the
true
worth
of
all
things
,
and
would
not
disparage
his
own
Works
,
but
would
undeceive
Men
that
are
apt
to
judge
and
choose
by
the
Eye
of
Sense
.
The
Apostle
tells
us
,
That
an
Idol
is
nothing
in
the
World
;
although
the
matter
of
it
may
be
of
Gold
,
or
Marble
,
or
Wood
,
yet
it
has
no
divine
Perfection
,
which
the
Idolater
attributes
to
it
.
So
all
worldly
things
,
in
which
Men
place
their
chief
Care
,
and
Confidence
,
and
Joy
,
though
they
have
some
degrees
of
Goodness
,
and
are
a
transient
relief
to
us
in
our
passage
to
Eternity
,
yet
they
are
nothing
as
to
perfect
Felicity
.
'T
is
meerly
Opinion
and
Conceit
that
makes
them
so
valued
and
pleasing
,
like
a
rich
Dye
to
a
slight
Stuff
from
whence
its
Price
arises
.
Reason
is
either
obscur'd
,
or
not
obeyed
,
when
the
World
is
the
Object
of
our
Choice
.
Now
what
are
these
Appearances
of
Beauty
and
Pleasure
,
compar'd
with
a
Blessedness
that
is
truly
infinite
?
Carnal
Joy
smiles
in
the
Countenance
,
flatters
the
Fancy
,
touches
the
Sense
,
but
cannot
fill
the
Heart
,
but
the
Favour
of
God
satisfies
the
Soul
.
Thou
hast
put
Gladness
into
my
Heart
,
more
than
when
their
Corn
and
Wine
increased
.
Carnal
Joy
in
its
highest
elevation
in
the
time
of
the
Harvest
and
Vintage
,
is
incomparably
less
than
Spiritual
Joy
that
springs
from
the
Light
of
God's
Countenance
.
The
World
cannot
fill
the
narrow
capacity
of
our
Senses
,
but
divine
Joys
exceed
our
most
inlarged
comprehensive
Faculties
.
The
Eye
is
not
satisfied
with
seeing
,
nor
the
Ear
with
hearing
;
but
the
Peace
of
God
passes
all
Vnderstanding
.
The
Things
of
the
World
are
of
a
limited
Goodness
;
Wisdom
is
not
Strength
,
nor
Learning
Riches
,
nor
Beauty
Fruitfulness
:
But
God
is
a
Vniversal
Good
,
in
whom
are
all
Attractives
to
raise
and
satisfy
our
Desires
.
If
Men
did
consider
,
they
would
distinguish
and
despise
in
comparison
all
that
is
named
Felicity
here
,
with
the
Favour
of
God
.
To
seek
for
satisfaction
in
the
Creature
and
forsake
him
,
is
as
if
one
desirous
to
see
the
Light
should
withdraw
from
the
presence
of
the
Sun
,
to
borrow
it
from
a
weak
Ray
reflected
by
some
obscure
Matter
.
Now
if
there
be
so
vast
a
difference
in
their
Nature
,
as
between
a
painted
Vapour
,
and
the
solid
glorious
Good
,
between
Finite
and
Infinite
,
why
is
there
not
a
difference
accordingly
in
our
Esteem
,
Affections
and
Respects
to
them
?
How
unreasonable
is
it
that
a
Soul
capable
of
God
,
should
cleave
to
the
Dust
?
It
would
be
most
egregious
folly
to
hang
a
Weight
,
that
is
able
to
turn
a
great
Engine
,
upon
a
small
Clock
:
't
is
incomparably
more
foolish
,
when
the
love
of
Happiness
,
the
weight
of
Humane
Nature
,
which
applied
aright
,
will
turn
our
Desires
to
Heaven
,
is
only
used
to
give
vigorous
motion
to
our
Endeavours
about
earthly
Things
.
2.
Consider
their
Duration
.
The
Apostle
tells
us
,
that
the
main
scope
of
his
Actions
was
Things
invisible
;
and
gives
the
reason
of
it
,
For
the
things
that
are
seen
are
Temporal
;
but
the
things
that
are
not
seen
are
Eternal
.
To
insist
upon
the
vast
difference
between
Temporal
and
Eternal
,
may
seem
needless
:
for
the
first
Notions
of
things
are
of
such
uncontroulable
clearness
,
that
an
attempt
to
prove
them
,
is
to
light
a
Candle
to
discover
the
Sun
.
Yet
this
Principle
drawing
after
it
such
powerful
Consequences
for
the
government
of
our
Hearts
and
Lives
,
and
Conscience
being
so
remiss
,
and
the
sensual
Affections
so
rebellious
,
't
is
needful
to
consider
this
seriously
,
that
what
is
really
assented
to
in
Speculation
,
may
not
be
contradicted
in
Practice
.
Now
who
can
unfold
the
infinite
Volume
of
Ages
in
Eternity
?
The
Understanding
of
an
Angel
can
no
more
comprehend
what
is
incomprehensible
than
the
Mind
of
a
Man
.
A
Snail
will
pass
over
an
immense
space
as
soon
as
an
Eagle
:
for
though
one
dispatches
more
way
than
the
other
,
yet
both
are
equally
distant
from
arriving
to
the
end
of
what
is
endless
.
But
that
the
Conception
of
Eternity
may
be
more
distinct
,
and
affecting
,
it
is
useful
to
represent
it
under
some
temporal
Resemblances
,
that
sensibly
,
though
not
fully
,
express
it
.
Suppose
that
the
vast
Ocean
were
distilled
drop
by
drop
,
but
so
slowly
,
that
a
thousand
Years
should
pass
between
every
drop
;
how
many
millions
of
Years
were
required
to
empty
it
?
Suppose
this
great
World
in
its
full
compass
,
from
one
Pole
to
another
,
and
from
the
top
of
the
Firmament
to
the
bottom
,
were
to
be
fill'd
with
the
smallest
Sand
,
but
so
slowly
,
that
every
thousand
Years
only
a
single
Grain
should
be
added
;
how
many
Millions
would
pass
away
before
it
were
filled
?
If
the
immense
Superficies
of
the
Heavens
,
wherein
are
innumerable
Stars
,
the
least
of
which
equals
the
magnitude
of
the
Earth
,
were
filled
with
Figures
of
Numbers
without
the
least
vacant
space
,
and
every
Figure
signified
a
Million
,
what
created
Mind
could
tell
their
Number
,
much
less
their
Value
?
Having
these
Thoughts
,
I
reply
;
The
Sea
will
be
emptied
drop
by
drop
,
the
Universe
fill'd
grain
by
grain
,
the
Numbers
written
in
the
Heavens
will
come
to
an
end
;
and
how
much
of
Eternity
is
then
spent
?
Nothing
;
for
still
infinitely
more
remains
.
In
short
,
what-ever
is
Temporal
,
extend
the
continuance
of
it
to
the
utmost
possibility
of
Conception
,
is
infinitely
short
of
Eternity
.
A
Day
,
an
Hour
,
a
Minute
,
has
some
proportion
with
a
thousand
Years
;
for
that
duration
is
determined
by
a
certain
number
of
Days
,
and
Hours
,
and
Minutes
:
but
Millions
of
Ages
have
no
proportion
to
Eternity
,
because
't
is
an
indeterminable
Duration
.
The
Mind
is
soon
tir'd
and
lost
in
searching
after
Numbers
to
represent
it
:
't
is
confounded
and
struck
with
amazing
Horror
,
and
can
only
direct
the
Eye
upward
or
downward
to
the
two
Habitations
of
Eternity
,
the
glorious
and
the
miserable
,
Heaven
and
Hell
.
Now
let
us
compare
the
Things
of
the
present
World
with
those
of
the
future
State
.
The
first
are
measur'd
by
flying
Time
,
the
other
remain
in
an
unmoveable
Eternity
.
The
Comforts
that
spring
from
the
Earth
,
suddenly
wither
and
fall
to
it
:
the
Tree
of
Life
flourishes
only
above
.
Frequent
changes
from
Prosperity
to
Adversity
are
the
Properties
of
this
mortal
State
.
As
those
who
are
in
Voyages
at
Sea
,
sometimes
are
in
a
calm
,
and
presently
suffer
a
storm
,
and
are
forc'd
to
alter
their
Course
by
the
changing
of
the
Winds
;
so
't
is
with
us
in
our
passage
here
.
But
upon
the
first
entrance
into
another
World
,
all
the
variations
of
this
are
at
an
end
.
Verily
every
Man
at
his
best
estate
is
altogether
Vanity
.
Surely
every
Man
walks
in
a
vain
shew
,
surely
they
are
disquieted
in
vain
.
The
visible
Felicity
of
Man
is
of
no
continuance
.
We
may
frequently
observe
in
the
Evening
,
a
Cloud
by
the
reflection
of
the
Sun
invested
with
so
bright
a
Lustre
,
and
adorn'd
with
such
a
pleasant
variety
of
Colours
,
that
in
the
judgment
of
our
Eyes
,
if
an
Angel
were
to
assume
a
Body
correspondent
to
his
Glory
,
it
were
a
fit
matter
for
it
.
But
in
walking
a
few
steps
,
the
Sun
is
descended
beneath
the
Horizon
,
and
the
Light
withdrawn
,
and
of
all
that
splendid
flaming
appearance
,
nothing
remains
but
a
dark
Vapour
,
that
falls
down
in
a
Showre
.
Thus
vanishing
is
the
shew
of
Felicity
here
.
In
this
,
Sense
assists
Faith
;
for
the
experience
of
every
day
verifies
what
the
Scripture
declares
,
that
the
Fashion
of
this
World
passes
away
.
And
therefore
the
guilty
Folly
of
Men
is
aggravated
,
to
set
their
Eyes
and
Hearts
upon
that
which
is
not
.
To
see
one
passionately
dote
on
a
Face
ruin'd
and
deform'd
with
Age
,
to
be
inchanted
without
a
Charm
,
raises
wonder
,
and
exposes
to
contempt
.
Yet
such
is
the
stupidity
of
Men
to
embrace
with
their
most
entire
Affections
the
wither'd
Vanities
of
the
World
,
that
are
hastening
to
their
Period
.
'T
was
a
stinging
reproach
to
Idolaters
from
God
,
None
considers
in
his
Heart
,
neither
is
their
Knowledg
nor
Vnderstanding
,
to
say
,
I
have
burnt
part
of
it
in
the
Fire
;
yea
,
I
have
also
baked
Bread
upon
the
Coals
thereof
;
I
have
roasted
Flesh
and
eaten
it
;
and
shall
I
make
the
residue
an
Abomination
?
shall
I
fall
down
to
the
stock
of
a
Tree
?
And
are
not
sensual
Men
equally
guilty
of
such
monstrous
Folly
?
for
though
universal
Experience
convince
them
,
that
all
things
under
the
Sun
are
fading
,
and
that
many
times
their
dearest
Comforts
are
snatch'd
away
from
their
Embraces
;
yet
who
does
advisedly
consider
,
and
say
to
himself
,
Shall
I
give
my
Heart
to
transient
Shadows
?
Shall
I
cherish
vain
Hopes
,
vain
Aims
and
Desires
of
obtaining
Happiness
in
a
perishing
World
?
Altho
the
worshipping
a
Stock
be
Idolatry
of
grosser
Infamy
,
yet
't
is
as
foolish
and
as
destructive
to
set
our
chief
Love
and
Joy
,
that
is
only
due
to
God
,
upon
the
Creature
.
And
what
follows
in
the
Prophet
is
justly
applicable
to
such
Persons
;
He
feedeth
on
Ashes
,
(
that
not
only
afford
no
nourishment
,
but
is
very
hurtful
to
the
Body
)
a
deceived
Heart
has
turn'd
him
aside
,
that
he
cannot
deliver
his
Soul
,
nor
say
,
Is
there
not
a
Lie
in
my
right
Hand
?
Thus
Carnal
Men
are
so
blinded
with
their
Affections
to
these
short-liv'd
Pleasures
,
that
they
cannot
take
the
true
liberty
of
judging
and
reflecting
that
they
are
deceived
and
delighted
with
empty
Shadows
that
will
suddenly
end
in
disappointment
and
sorrow
?
Briefly
,
these
glittering
Fictions
and
false
Joys
cannot
please
without
an
Error
in
the
Mind
,
that
shall
last
but
a
little
while
.
And
if
you
saw
a
distracted
Person
sing
and
dance
,
with
a
conceit
that
he
is
a
Prince
,
would
you
be
willing
to
lose
sober
Reason
for
his
phantastick
Pleasure
,
especially
if
you
knew
that
his
chearful
Fit
should
suddenly
change
into
a
mournful
or
raging
Madness
for
ever
?
But
the
Blessedness
above
is
unchangeable
as
God
the
Author
and
Object
of
it
,
Eternal
as
the
Soul
that
enjoys
it
.
And
shall
the
World
that
passes
away
with
the
Lusts
thereof
,
turn
our
Affections
from
the
undefiled
immortal
Inheritance
?
Shall
the
vanishing
appearance
,
the
fleeting
Figure
of
Happiness
be
preferred
before
what
is
substantial
and
durable
?
If
a
spark
of
true
Reason
,
of
sincere
Love
to
our
Souls
be
left
,
we
shall
count
all
things
but
dross
and
dung
,
that
we
may
gain
the
Kingdom
of
Glory
.
Thus
Eternity
inlightens
,
thus
it
counsels
us
.
To
encourage
us
to
seek
the
Kingdom
of
Heaven
,
I
shall
propound
other
Motives
to
Consideration
.
1.
God
is
very
willing
that
Men
should
be
saved
and
partake
of
his
Glory
.
For
this
end
,
he
has
brought
Life
and
Immortality
to
light
in
the
Gospel
.
The
Lord
Jesus
,
the
Sun
of
Righteousness
,
has
dispel'd
the
darkness
of
the
Gentiles
,
and
the
shadows
of
the
Jews
,
and
rendred
the
blessed
and
eternal
State
so
clear
and
so
visible
,
that
every
Eye
may
see
it
.
Our
assurance
of
it
is
upon
infallible
Principles
.
And
though
the
excellent
Glory
of
it
is
inexpressible
,
yet
't
is
represented
under
variety
of
fair
and
lovely
Types
to
invite
our
Affections
.
Besides
,
God
makes
an
earnest
offer
of
Life
to
us
in
his
Word
,
he
Commands
,
Counsels
,
Excites
,
Urges
,
nay
Intreats
and
Beseeches
with
infinite
Tenderness
,
that
Men
will
accept
of
it
.
Thus
the
Apostle
declares
,
Now
then
wa
are
Embassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
you
in
Christ's
stead
be
reconciled
to
God
.
Is
it
not
evident
then
beyond
the
most
jealous
suspicion
,
God
is
desirous
of
our
Happiness
?
Can
we
imagine
any
design
,
any
insincerity
in
his
Words
?
Why
should
Heaven
court
a
Worm
?
'T
is
his
love
to
Souls
that
expresses
it self
in
that
condescending
compassionate
manner
,
to
melt
and
overcome
the
perverse
and
hardned
in
Sin
.
And
as
his
Words
so
his
Works
are
a
convincing
Argument
of
his
Will
:
His
most
gracious
sustaining
and
supporting
of
sinful
Men
,
his
innumerable
Benefits
conferr'd
upon
them
,
in
the
provision
of
Good
,
and
preservation
from
Evil
,
are
for
this
End
,
that
by
the
conduct
of
his
merciful
Providence
they
may
be
led
to
Repentance
,
and
received
into
his
Favour
.
And
the
temporal
Judgments
inflicted
on
Sinners
,
are
medicinal
in
their
Nature
,
and
in
his
design
to
bring
them
to
a
sight
and
abhorrence
of
Sin
,
to
prevent
their
final
ruin
:
if
they
prove
mortal
to
any
,
't
is
from
their
obstinate
Corruption
.
The
time
allowed
to
those
who
are
obnoxious
to
his
Justice
every
hour
,
is
not
a
meer
reprieve
from
Torment
,
but
a
space
of
Repentance
to
sue
out
a
Pardon
:
They
are
spared
in
order
to
Salvation
.
The
Lord
is
long-suffering
to
usward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
.
But
above
all
his
other
Works
,
the
giving
of
his
Son
to
be
a
Sacrifice
for
Sin
,
is
an
incomparable
demonstration
,
how
much
he
delights
in
the
Salvation
of
Men.
Since
God
has
been
at
such
cost
to
put
them
into
a
capacity
of
obtaining
the
Kingdom
of
unchangeable
Glory
,
far
transcending
the
earthly
Paradise
that
was
forfeited
by
Sin
,
we
have
the
strongest
assurance
that
he
desires
their
Felicity
.
And
how
guilty
and
miserable
will
those
Sinners
be
that
when
Christ
has
opened
Heaven
to
us
by
his
Blood
,
refuse
to
enter
into
it
?
When
Brutus
the
most
noble
Roman
,
propounded
to
a
Philosopher
his
design
to
restore
Rome
to
Liberty
,
he
replied
,
That
the
action
would
be
glorious
indeed
,
but
that
so
many
servile
Spirits
that
tamely
stoopt
under
Tyranny
,
were
not
worthy
that
a
Man
of
Vertue
and
Courage
should
hazard
himself
to
recover
that
for
them
,
which
they
did
so
lightly
esteem
.
The
Redemption
of
Mankind
is
without
controversy
the
Master-piece
of
God's
works
,
wherein
his
principal
Attributes
appear
in
their
excellent
Glory
.
But
how
astonishing
is
the
unworthiness
of
Men
,
who
wretchedly
neglect
Salvation
,
which
the
Son
of
God
purchased
by
a
Life
full
of
Sorrows
,
and
a
Death
of
infinite
Sufferings
?
Blessed
Redeemer
!
may
it
be
spoken
with
the
humble
,
affectionate
,
and
thankful
sense
of
thy
dying
Love
,
why
didst
thou
give
thy self
a
ransom
for
those
who
are
charm'd
with
their
Misery
,
and
with
the
most
foul
Ingratitude
disvalue
so
precious
a
Redemption
?
How
justly
shall
they
be
for
ever
deprived
of
it
?
Behold
,
ye
despisers
,
and
wonder
,
and
perish
.
2.
Consider
,
this
glorious
Blessedness
shall
be
the
Portion
of
all
that
unfeignedly
choose
it
,
and
earnestly
seek
it
.
This
motive
was
inclosed
in
the
first
,
but
deserves
a
separate
Consideration
.
And
of
this
we
have
infallible
assurance
from
the
Word
of
God
,
who
cannot
lie
.
Godliness
has
the
Promise
of
the
Life
to
come
.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
.
The
hope
of
a
Christian
is
so
certain
that
't
is
compar'd
to
an
Anchor
fastned
in
Heaven
.
And
besides
the
Fidelity
of
his
Word
,
God
has
given
us
Security
of
the
Reward
,
the
Life
of
his
Son
.
This
methinks
should
turn
the
Current
of
our
Desires
and
Endeavours
to
Heaven
.
For
notwithstanding
all
our
toil
and
sweat
,
the
labour
of
the
Day
and
the
watchings
of
the
Night
for
the
obtaining
earthly
things
,
yet
we
many
times
fall
short
of
our
aims
and
hopes
.
'T
was
the
observation
of
the
wisest
Man
,
I
returned
and
saw
under
the
Sun
,
that
the
Race
is
not
to
the
Swift
,
nor
the
Battel
to
the
Strong
,
neither
yet
Bread
to
the
Wise
,
nor
yet
Riches
to
Men
of
Vnderstanding
,
nor
yet
Favour
to
Men
of
Skill
;
but
Time
and
Chance
happeneth
to
all
.
Indeed
such
is
the
order
of
Divine
Providence
in
the
World
,
there
must
be
different
conditions
of
Men
here
,
some
Rich
,
others
Poor
;
some
Noble
,
others
Mean
;
some
in
Command
,
others
in
Subjection
.
And
from
hence
it
is
also
evident
,
that
neither
Dignity
nor
Riches
nor
Pleasures
are
the
Happiness
of
Man
.
For
't
is
not
becoming
the
Wisdom
and
Goodness
of
God
to
make
that
the
last
end
of
the
reasonable
Creature
,
which
though
sought
with
Sincerity
and
Diligence
,
may
not
be
obtained
,
or
of
which
without
his
own
consent
he
may
be
deprived
.
But
civil
distinctions
and
qualities
are
of
no
value
and
consideration
with
respect
to
the
obtaining
or
excluding
from
Heaven
.
The
rich
and
honourable
that
are
in
an
exalted
State
,
have
not
a
more
easy
ascent
and
entrance
into
the
Kingdom
of
God
than
those
who
are
in
the
lowest
degree
.
The
Stars
appear
with
the
same
bigness
to
him
that
stands
in
the
deepest
Valley
as
on
the
highest
Hill
.
Is
there
any
difference
between
the
Souls
of
the
rich
and
great
in
the
World
,
and
the
Souls
of
the
poor
and
despised
?
Are
they
not
equally
the
Off-spring
of
God
,
and
equally
ransomed
by
the
most
precious
Blood
of
his
Son
?
Are
they
not
equally
capable
of
Eternal
Rewards
?
Are
not
the
Promises
of
the
heavenly
Kingdom
,
equally
addrest
to
every
one
that
has
an
immortal
Soul
,
that
is
faithful
to
his
Duty
and
Covenant
with
God
?
This
should
inspire
all
with
flaming
Desires
,
and
draw
forth
their
utmost
Industry
,
and
make
them
stedfast
and
unmoveable
,
always
to
abound
in
the
Work
of
the
Lord
,
knowing
our
labour
shall
not
be
in
vain
in
the
Lord
.
I
know
the
Carnal
Will
is
impetuous
and
impatient
of
delay
;
and
earnest
for
what
is
present
with
the
neglect
of
the
future
Glory
.
But
the
unreasonableness
of
this
is
evident
to
all
;
for
't
is
not
a
new
and
strange
thing
to
sow
in
hopes
of
reaping
a
Harvest
,
for
Men
to
be
industrious
and
active
on
Land
and
Sea
for
future
Advantage
.
Nay
,
't
is
the
constant
practice
of
the
World
:
The
Merchant
,
the
Husbandman
,
the
Student
,
the
Souldier
,
and
every
Man
in
the
Circle
of
his
Calling
are
visible
Instances
of
this
;
and
tho
many
times
the
most
flourishing
Hopes
are
blasted
,
they
are
not
discouraged
.
And
is
it
not
a
sight
full
of
wonder
to
observe
Men
chearful
in
Labours
and
Hardships
in
the
Service
of
the
World
,
to
carry
it
so
lightly
as
if
they
had
Wings
,
and
all
for
a
poor
and
uncertain
Recompence
,
and
to
be
slow
and
languid
in
their
Endeavours
for
a
Reward
as
great
and
as
sure
as
God
is
glorious
and
true
?
How
many
ambitiously
strive
to
please
a
Prince
,
and
wait
long
in
his
Service
,
who
is
but
a
Man
,
and
therefore
variable
in
his
Temper
and
State
,
sometimes
is
not
willing
to
do
what
he
can
,
and
sometimes
cannot
do
what
he
would
to
reward
his
Servants
?
And
is
there
not
infinitely
more
reason
we
should
labour
to
please
God
,
who
is
the
most
liberal
,
and
rich
,
and
certain
Rewarder
of
all
that
seek
him
?
3.
Consider
how
gracious
the
Terms
are
upon
which
Heaven
is
promised
in
the
Gospel
.
Our
Saviour's
Laws
are
so
holy
,
just
,
and
in
their
own
Nature
so
good
to
Men
,
even
in
their
present
performance
,
that
their
own
Excellence
,
and
Equity
,
and
Sweetness
,
is
sufficient
to
recommend
them
without
a
respect
to
the
glorious
Reward
of
Obedience
.
For
what
can
be
more
desirable
than
conformity
to
the
Nature
of
the
blessed
God
?
What
Pleasure
is
comparable
to
that
which
springs
from
a
pure
Conscience
,
from
a
godly
,
righteous
and
sober
Conversation
?
How
joyful
is
the
performance
of
that
Service
which
more
immediately
is
directed
to
the
honour
of
the
Divine
Majesty
?
In
Prayer
,
and
other
sacred
Actions
,
we
draw
near
to
the
Fountain
of
Felicity
,
and
receive
from
his
Fulness
.
In
the
affectionate
Praises
of
God
,
we
are
Companions
of
the
Angels
.
And
is
not
Integrity
and
Honesty
in
our
dealings
with
Men
more
easy
and
comfortable
than
Fraud
and
Oppression
?
Is
it
not
troublesome
to
be
always
under
a
Mask
,
to
use
arts
and
disguises
to
avoid
the
reproach
and
revenge
that
attends
unjust
Actions
when
discovered
?
Are
Temperance
and
Chastity
as
hurtful
to
the
Body
,
as
Luxury
and
Lasciviousness
,
the
essential
parts
of
Carnal
Felicity
?
How
miserably
distracted
is
Man
when
the
Heart
is
rent
with
numberless
Vanities
,
the
Affections
divided
between
various
Objects
!
how
quiet
and
composed
,
when
the
Heart
is
united
to
God
as
the
supreme
Good
,
and
the
Affections
joyfully
conspire
in
his
Service
!
Can
it
then
be
pretended
that
the
Yoke
of
Christ
is
heavy
,
and
his
Law
hard
?
Or
are
his
Promises
uncertain
,
and
his
Reward
small
?
No
,
his
Commands
are
not
grievous
;
in
the
keeping
them
there
is
a
great
Reward
,
a
present
Paradise
.
Religion
will
make
us
happy
hereafter
in
the
enjoyment
of
God
,
and
happy
here
in
Obedience
to
his
Holy
Will.
Such
is
his
Goodness
,
that
our
Duty
and
Happiness
are
the
same
.
But
it
will
be
said
,
That
the
Gospel
requires
us
to
pluck
out
the
right
Eye
,
and
to
cut
off
the
right
Hand
,
and
to
take
up
the
Cross
of
Christ
;
that
is
,
to
mortify
the
dearest
Lusts
,
and
to
submit
to
the
sharpest
Sufferings
for
his
Honour
,
that
we
may
be
eternally
Happy
.
To
this
I
answer
;
'T
is
true
,
the
humane
Nature
in
this
depraved
State
,
only
relishes
such
Objects
as
pleasantly
insinuate
with
the
Carnal
Senses
,
and
't
is
bitter
as
Death
to
bind
up
the
Affections
from
them
.
But
Grace
gives
a
new
divine
Nature
to
the
Soul
,
and
makes
it
easy
to
abstain
from
fleshly
Lusts.
To
make
this
more
clear
by
a
sensible
Instance
:
Suppose
a
diseased
Person
,
whose
Stomach
is
oppress'd
with
corrupt
Humours
,
and
his
Throat
and
Mouth
so
heated
with
Choller
and
continual
Thirst
,
that
he
thinks
it
impossible
,
though
for
his
Life
,
to
abstain
from
immoderate
Drinking
.
If
a
Physician
by
some
powerful
Medicine
cleanses
the
Stomach
,
and
tempers
the
internal
Heat
,
he
then
can
easily
restrain
himself
from
Excess
.
Thus
a
Carnal
Man
that
is
full
of
false
Estimations
,
and
irregular
Desires
,
while
there
are
Pleasures
without
,
and
Passions
unsubdued
within
,
though
his
Salvation
depends
on
it
,
thinks
it
impossible
to
restrain
the
exorbitant
Appetites
of
Flesh
and
Blood
.
The
Gentiles
thought
it
strange
Christians
did
not
run
with
them
to
the
same
excess
of
Riot
.
But
divine
Grace
so
clarifies
and
enlightens
the
Mind
,
so
purifies
and
elevates
the
Affections
,
that
't
is
not
only
possible
but
easy
to
abstain
from
unlawful
Pleasures
.
St.
Austin
before
his
Conversion
was
astonish'd
,
that
many
in
the
vigour
of
Youth
,
and
in
a
frail
World
lived
Chastly
;
and
reflecting
upon
himself
,
was
encouraged
by
this
Thought
,
that
which
such
and
such
observe
,
why
shall
it
be
impossible
to
me
to
observe
?
and
upon
serious
trial
,
by
the
prosperous
influence
of
Heaven
,
was
a
Conqueror
over
all
carnal
Temptations
.
Nay
after
his
holy
Change
,
To
the
other
part
of
the
Objection
,
that
sometimes
Religion
exposes
the
Professors
of
it
to
heavy
Sufferings
,
I
answer
,
Indeed
the
Gospel
is
plain
and
peremptory
in
this
,
if
we
will
reign
with
Christ
,
we
must
suffer
with
him
,
when
we
are
called
forth
to
give
a
noble
testimony
to
his
Truth
.
'T
is
no
extraordinary
Elevation
,
no
point
of
Perfection
,
but
the
duty
of
every
Christian
to
be
always
ready
in
the
disposition
and
resolution
of
his
Mind
,
to
sacrifice
his
Life
when
the
honour
of
Christ
requires
it
.
But
't
is
no
hard
condition
to
suffer
transient
Afflictions
for
the
obtaining
a
Happy
Immortality
,
to
be
conformable
to
the
Image
of
our
suffering
Redeemer
,
that
we
may
be
crowned
with
his
Glory
.
How
many
Christians
esteemed
themselves
honoured
in
the
Disgrace
,
and
blessed
in
the
Injuries
they
suffered
for
Christ
,
and
with
an
invincible
Patience
,
and
astonishing
Joy
,
endured
the
most
cruel
Persecutions
,
though
yet
the
human
Nature
in
them
was
as
tender
and
sensible
of
Pains
as
in
others
?
but
the
natural
aversion
and
repugnance
to
suffering
was
overruled
by
the
determination
of
the
rational
Will
,
upon
the
account
of
their
Duty
,
and
the
Reward
attending
it
.
They
gave
a
most
convincing
sensible
Testimony
how
much
more
valuable
Heaven
is
,
than
this
present
World
,
willingly
exposing
themselves
to
all
Evil
here
,
and
rejoicing
in
hope
of
a
glorious
issue
.
In
short
;
the
Reward
of
Obedience
is
a
triumphal
Crown
;
and
where
there
is
no
Victory
,
there
can
be
no
Triumph
;
and
where
no
Combat
,
no
Victory
;
and
where
no
Enemy
,
no
Combat
.
Therefore
we
are
commanded
to
fight
against
our
internal
Enemies
,
our
corrupt
Affections
,
to
kill
the
Lusts
of
the
Flesh
,
and
to
encounter
and
overcome
,
by
Humility
and
meek
Submissions
,
the
Cruelty
of
malicious
Enemies
without
us
,
in
order
to
obtain
the
Crown
of
Life
.
And
a
Believer
that
has
Heaven
in
taste
and
expectation
,
will
easily
renounce
the
most
pleasant
,
and
willingly
endure
the
sharpest
Temptations
,
for
the
blessed
Reward
of
his
Obedience
.
Lastly
,
Fervent
and
constant
Prayer
is
requisite
for
the
Grace
of
God
,
that
we
may
fix
our
Aims
aright
upon
eternal
Happiness
,
and
use
those
sure
Means
that
with
divine
Advantage
are
propos'd
in
the
Scriptures
,
that
can
make
us
wise
to
Salvation
;
such
is
the
depravation
of
Man
since
his
Fall
,
the
Mind
is
diverted
by
vain
Thoughts
,
and
the
Heart
prepossess'd
with
sensual
Desires
,
that
'till
the
Spirit
of
his
Mind
be
renewed
,
and
his
original
Affections
to
the
Supream
Good
be
revived
and
restored
by
Divine
Grace
,
he
is
regardless
of
it
,
and
only
applies
himself
to
what
is
pleasing
to
Sense
.
There
may
be
some
transient
Glances
,
and
volatile
Wishes
of
Heaven
in
Carnal
Men
,
but
they
are
miserably
weak
,
and
ineffectual
.
Therefore
a
most
necessary
Duty
incumbent
upon
us
,
is
by
humble
and
fervent
Prayer
to
address
our selves
to
God
for
his
Spirit
,
to
enlighten
our
Minds
,
that
we
may
believe
the
Reality
and
Greatness
of
the
Eternal
Reward
;
and
to
reform
our
Wills
,
that
we
may
feel
its
attractive
Force
.
Both
these
Acts
of
the
Spirit
are
requisite
,
that
the
Love
of
God
,
as
our
chief
Felicity
,
may
be
the
regent
Principle
of
our
Hearts
and
Lives
.
1.
For
this
end
the
Holy
Spirit
convinces
Men
thorowly
of
the
Reality
and
Greatness
of
an
invisible
Happiness
.
In
the
Light
of
the
Gospel
,
how
many
of
eminent
intellectual
Faculties
are
stupid
as
to
their
great
Interest
,
and
spend
themselves
about
Trifles
,
and
are
equally
tractable
to
Eternal
Ruin
,
as
the
Ox
to
the
Slaughter
?
He
that
is
destitute
of
the
illuminating
Grace
of
the
Spirit
,
is
blind
,
and
cannot
see
afar
off
.
Now
by
the
Analogy
between
the
corporal
and
intellectual
Faculties
,
we
may
understand
,
in
some
measure
,
how
the
Mind
is
illuminated
by
the
Spirit
of
God
.
For
as
to
the
Act
of
Seeing
,
two
things
are
requisite
;
1.
External
Light
in
the
Air
,
without
which
the
Colours
,
Figures
and
Beauties
of
Objects
are
not
visible
to
the
sharpest
Eye
,
but
lie
obscur'd
under
impenetrable
Darkness
.
2.
Internal
Light
in
the
Eye
,
in
which
the
visive
Power
consists
:
if
this
be
extinguish'd
,
the
clearest
Light
of
Heaven
is
of
no
use
for
the
discovery
of
Things
.
Thus
the
Understanding
is
enabled
to
see
Spiritual
things
.
1.
By
the
Revelation
of
the
Object
:
In
this
respect
Life
and
Immortality
are
brought
to
Light
by
the
Gospel
.
Till
that
bright
Discovery
was
made
of
Eternal
Blessedness
,
it
was
above
the
desires
and
hopes
of
sinful
Man
.
Coelum
,
homo
nec
optare
poterat
ex
ignorantia
,
nec
sperare
ex
propriae
miseriae
conscientia
.
2.
By
the
inward
inlightning
from
the
Spirit
of
Wisdom
,
that
removes
the
Ignorance
,
Prejudice
,
and
Inadvertency
of
the
Mind
,
which
as
Scales
darkned
its
Sight
,
and
disposes
it
to
perceive
the
Verity
and
Excellency
of
spiritual
and
future
Things
,
tho
not
with
comprehensive
Evidence
,
yet
with
that
assurance
,
that
no
doubtfulness
or
suspence
remains
concerning
them
.
'T
is
observable
that
Faith
is
exprest
in
Scripture
,
by
Prudence
,
Wisdom
,
and
Knowledg
,
whereby
a
Man
knows
the
Grounds
and
Motives
of
his
Judgment
and
Actions
.
And
Sin
is
called
Folly
.
For
as
when
the
understanding
Faculty
,
either
from
the
indisposedness
of
the
Organs
,
as
in
Idiots
,
or
from
the
disorder
of
Fancy
by
inflammation
of
the
Humours
,
as
in
distracted
Persons
,
cannot
weigh
and
compare
,
and
therefore
makes
a
perverse
judgment
of
things
;
so
the
carnal
Mind
,
by
not
due
measuring
and
pondering
,
judges
falsly
of
spiritual
Things
.
If
something
no
bigger
than
the
Hand
were
put
before
the
Eye
,
it
would
intercept
the
sight
of
the
Heavens
;
and
he
that
not
considering
the
Properties
of
things
near
and
distant
,
should
conclude
that
Piece
to
be
bigger
than
the
Heavens
,
were
justly
reputed
a
Fool.
And
the
folly
of
carnal
Men
is
more
gross
,
who
prefer
things
present
to
Sense
,
before
what
is
future
and
of
everlasting
consequence
to
the
Soul
.
But
there
are
some
Actions
,
which
if
done
by
a
Natural
,
would
be
counted
Folly
,
yet
being
done
by
those
who
in
the
reputation
of
the
World
are
Wise
,
are
esteemed
Prudent
,
but
they
are
the
most
deplorable
Folly
.
Now
as
the
restoring
the
Laesum
principium
,
the
broken
Mind
to
its
sound
state
,
whereby
't
is
able
to
consider
,
discern
and
conclude
of
things
according
to
their
Nature
,
such
is
the
action
of
God's
Spirit
upon
the
corrupt
Mind
,
clarifying
and
enlightning
it
,
so
that
it
receives
full
conviction
by
the
clearest
Marks
of
divine
Authority
shining
in
the
Gospel
,
of
the
Truth
of
all
the
great
and
precious
Promises
therein
contained
,
and
causing
it
,
by
a
steady
application
of
the
Thoughts
,
to
see
the
vast
difference
between
what
is
Temporal
,
and
Eternal
;
how
despicably
light
all
the
Vanities
of
this
World
are
found
,
when
put
in
the
Ballance
against
the
infinite
inestimable
Happiness
of
the
next
.
In
short
,
the
renewed
Mind
knows
Spiritual
Things
according
to
their
Nature
and
Qualities
,
believes
,
esteems
,
and
determines
that
they
are
of
eternal
Moment
,
and
absolutely
necessary
for
the
Happiness
of
Man
.
And
as
when
the
natural
Faculty
of
seeing
is
perish'd
,
't
is
irreparable
by
human
Skill
,
and
without
a
Miracle
can
never
be
restored
;
so
the
intellectual
Faculty
,
when
darkned
by
sinful
Lusts
,
without
the
renewing
power
of
the
Spirit
,
can
never
know
Spiritual
Things
as
they
ought
to
be
known
.
Therefore
as
the
blind
Men
in
the
Gospel
who
dispair'd
of
help
from
the
Physicians
,
hearing
of
the
miraculous
Power
of
Christ
,
importunately
begg'd
his
healing
Mercy
;
so
let
us
pray
to
the
Light
and
Saviour
of
the
World
,
but
in
a
more
noble
and
higher
Sense
,
Lord
,
that
we
may
receive
our
sight
.
Let
us
with
the
most
zealous
Affections
call
upon
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
that
he
would
give
unto
us
the
Spirit
of
Wisdom
and
Revelation
in
the
knowledg
of
him
,
the
Eyes
of
our
understanding
being
inlightned
,
that
we
may
know
what
is
the
hope
of
his
Calling
,
and
what
the
Riches
of
the
Glory
of
his
Inheritance
in
the
Saints
.
2.
The
efficacious
Influence
of
the
Holy
Spirit
is
requisite
to
change
the
Will
,
that
with
a
free
and
full
consent
it
may
desire
and
prosecute
the
Spiritual
Eternal
Good
.
Without
this
,
the
conviction
of
the
Mind
is
not
powerful
enough
to
convert
the
Soul
from
the
love
of
the
World
,
to
choose
Heaven
.
There
may
be
an
inlightned
Conscience
,
without
a
renewed
Heart
.
Though
the
Judgment
assents
that
God
is
the
Supream
Good
,
yet
till
the
Heart
be
circumcised
,
the
sensuality
of
the
Affections
taken
away
,
divine
Love
that
directs
the
Life
to
God
as
our
blessed
End
,
can
never
possess
it
.
Suppose
that
Men
had
a
sensible
and
strong
assurance
of
the
Eternal
State
hereafter
,
if
all
those
who
lived
godly
in
a
visible
manner
ascended
with
Elias
to
Heaven
,
and
if
all
who
continued
in
their
Sins
visibly
descended
into
Hell
,
as
Corah
and
his
Company
were
swallowed
up
alive
by
the
Earth
,
before
the
Israelites
;
if
Men
could
hear
the
joyful
Exultations
of
the
Saints
above
,
their
high
Praises
of
God
,
and
hear
the
desperate
Crys
and
deep
Complaints
of
the
Damned
:
if
one
,
according
to
the
desire
of
the
rich
Man
,
were
sent
from
Hell
,
and
with
his
Fiery
Tongue
should
relate
what
he
had
seen
and
suffer'd
,
and
exhibit
a
sensible
demonstration
in
himself
of
those
Torments
,
yet
this
alone
were
not
sufficient
to
draw
off
their
Hearts
from
the
deceitful
Happiness
of
this
World
,
and
fasten
them
on
the
perfect
and
Eternal
Happiness
in
the
next
.
Indeed
they
could
not
then
indulge
their
Lusts
so
securely
,
but
they
would
be
Strangers
to
the
Life
of
God
,
such
an
inveterate
alienation
of
Heart
is
in
Men
from
real
Holiness
.
Till
the
sanctifying
Spirit
by
a
directive
persuasive
Light
that
represents
the
Truth
and
Goodness
of
Spiritual
Things
,
transforms
the
Soul
,
and
makes
it
Spiritual
in
its
Valuations
and
Affections
,
't
is
inwardly
averse
from
Grace
and
Glory
.
The
Lord
direct
our
Hearts
into
the
Love
of
God
,
and
into
the
patient
waiting
for
Christ
,
when
he
shall
come
to
be
glorified
in
his
Saints
,
and
admired
in
all
them
that
believe
.
FINIS
.
OF
HELL
.
BY
WILLIAM
BATES
,
D.D.
LONDON
,
Printed
by
J.
D.
for
Brabazon
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhil
.
1691.
OF
HELL
.
Mark
9.48
.
Where
their
Worm
dieth
not
,
and
the
Fire
is
not
quenched
.
THE
Words
are
the
repetition
of
a
powerful
Motive
,
by
our
Blessed
Saviour
,
to
deter
Men
from
indulging
Temptations
to
sin
,
how
grateful
or
useful
soever
to
them
:
If
thy
Hand
offend
thee
,
cut
it
off
;
if
thy
Foot
offend
thee
,
cut
it
off
;
if
thy
Eye
offend
thee
,
pluck
it
out
.
All
the
Occasions
whereby
Sin
insinuates
it self
,
and
inflames
our
Inclinations
,
whether
it
bribes
us
with
Profit
,
or
allures
by
Pleasure
,
must
be
immediately
cut
off
,
and
for
ever
separated
from
us
.
This
Counsel
seems
very
severe
to
the
natural
Man
,
who
freely
converses
with
Temptations
:
To
do
Violence
to
himself
,
and
tear
his
beloved
Lusts
from
his
Bosom
,
the
Carnal
Nature
will
not
consent
to
.
Our
Saviour
therefore
urges
such
Arguments
as
may
move
the
Understanding
and
Affections
,
may
strike
Sense
and
Conscience
:
For
it
is
better
to
enter
into
Life
maimed
,
than
having
two
Hands
to
go
into
Hell
where
the
Fire
never
shall
be
quenched
.
Hope
and
Fear
are
the
most
active
Passions
:
The
Hope
of
Heaven
is
motive
enough
to
induce
a
true
Believer
to
despise
and
reject
all
the
Advantages
and
Pleasures
of
Sin
that
are
but
for
a
Season
:
and
the
fear
of
an
Everlasting
Hell
,
is
strong
enough
to
controul
the
vicious
Appetites
.
Reason
determines
,
that
when
a
Gangreen
that
is
deadly
and
spreading
,
Ut
corpus
redimas
ferrum
patieris
&
ignes
:
ut
valeas
animo
quicquam
tolerare
negabis
?
At
pretium
pars
haec
corpore
majus
habet
.
Ovid.
has
seiz'd
upon
a
Member
,
presently
to
cut
off
an
affected
Arm
or
Leg
,
to
save
the
rest
:
how
much
more
reasonable
and
necessary
is
it
to
part
with
the
most
charming
and
favourite
Sin
,
to
preserve
the
Soul
from
Eternal
Death
?
'T
is
observable
,
our
Saviour
inculcates
three
times
,
that
Men
may
take
notice
of
it
with
terror
,
Where
the
Worm
never
dies
,
and
the
Fire
is
never
quenched
:
A
Worm
gnawing
upon
the
Bowels
,
that
are
of
the
most
tender
and
quick
sense
,
Fire
that
causes
the
most
vehement
pain
,
are
fearful
Representations
to
typify
the
Torments
of
the
Damned
:
And
that
the
Worm
is
undying
,
and
the
Fire
unquenchable
,
infinitely
aggravates
their
Punishment
.
The
Proposition
is
this
:
That
the
punishment
of
those
who
will
retain
their
pleasant
or
profitable
Sins
,
shall
be
extream
and
eternal
.
In
the
handling
of
this
Point
,
I
will
,
-
1.
Discourse
of
the
Extremity
of
the
Punishment
.
-
2.
Of
the
Eternity
of
it
.
1.
Of
the
Extremity
of
it
.
Before
the
particular
Description
of
the
Pains
of
the
Damned
,
I
shall
observe
in
general
,
That
the
full
Representation
of
Hell
is
beyond
all
humane
Expression
,
nay
our
most
fearful
Thoughts
cannot
equal
the
Horror
of
it
.
Who
knows
the
Power
of
thine
Anger
?
What
are
the
prepared
Plagues
,
by
infinite
Justice
and
Almighty
Wrath
for
obstinate
Sinners
?
It
is
impossible
for
the
most
guilty
and
trembling
Conscience
to
inlarge
its
sad
apprehensions
according
to
the
degrees
of
that
Misery
.
The
Lord
will
shew
forth
his
Wrath
,
and
make
his
Power
known
in
the
Vessels
fitted
for
Destruction
.
None
can
tell
what
God
can
do
,
and
what
Man
shall
suffer
,
when
made
capable
to
endure
such
Torments
for
ever
,
as
now
would
presently
consume
him
.
As
the
Glory
of
Heaven
cannot
be
fully
understood
till
enjoyed
,
so
the
Torments
of
Hell
cannot
be
comprehended
till
felt
.
But
we
may
have
some
discovery
of
those
unknown
Terrors
,
by
the
following
Considerations
.
1.
The
most
heavy
Judgments
of
God
upon
Sinners
here
,
are
light
and
tolerable
in
Comparison
of
the
Punishment
of
Sinners
in
the
next
State
.
For
,
(
1.
)
Temporal
Evils
of
all
kinds
and
degrees
,
as
Pestilence
,
Famine
,
War
,
are
designed
for
the
bringing
of
Men
to
a
sight
and
sense
of
their
Sins
,
and
are
common
to
Good
and
Bad
here
.
And
if
his
Anger
be
so
terrible
when
he
chastises
as
a
compassionate
Father
,
what
is
his
Fury
when
he
punishes
as
a
severe
Judg
?
If
the
correcting
Remedies
ordered
by
his
Wisdom
and
Love
for
the
conversion
of
Sinners
be
so
sharp
,
what
is
the
deadly
revenge
of
his
irreconcileable
Hatred
?
(
2.
)
The
Miseries
of
the
present
State
are
allayed
with
some
enjoyments
.
None
are
so
universally
afflicted
,
so
desolate
,
but
something
remains
to
sweeten
the
sense
of
their
Sufferings
.
Judgments
are
tempered
with
Mercies
.
No
Man
is
tortur'd
with
all
Diseases
,
nor
forsaken
of
all
Friends
,
nor
utterly
without
Comfort
.
And
when
the
Affliction
is
irremediable
,
yet
if
our
grief
produces
Sympathy
in
others
,
't
is
some
ease
to
the
troubled
Mind
,
and
by
that
assistance
the
Burthen
is
made
lighter
.
But
in
Hell
the
Damned
are
surrounded
with
Terrors
,
encompast
with
Flames
,
without
any
thing
to
refresh
their
Sorrows
,
not
a
drop
of
Water
to
a
Lake
of
Fire
.
All
that
was
esteemed
Felicity
here
,
is
totally
withdrawn
.
Death
puts
a
period
to
their
Lives
,
and
Pleasures
of
Sin
for
ever
.
For
't
is
most
just
,
that
those
Objects
which
were
abused
by
their
Lusts
,
and
alienated
their
Hearts
from
their
Duty
and
Felicity
,
should
be
taken
away
.
And
which
is
extream
Misery
,
in
their
most
pitiful
State
they
are
absolutely
unpitied
.
Pity
is
the
cheap
and
universal
Lenitive
,
not
denied
to
the
most
guilty
in
their
Sufferings
here
:
for
the
Law
of
Nature
instructs
us
to
pity
the
Man
,
when
the
Malefactor
suffers
.
But
even
this
is
not
afforded
to
the
Damned
.
All
their
Agonies
and
Cries
cannot
incline
the
Compassion
of
God
,
and
the
blessed
Spirits
in
Heaven
towards
them
:
for
they
are
not
compassionable
Objects
,
their
Misery
being
the
just
effect
of
their
perverse
obstinate
Choice
.
And
in
Hell
all
human
tender
Affections
are
extinguisht
for
ever
.
Now
't
is
the
perfection
of
Misery
,
the
excess
of
Desolation
,
to
be
deprived
of
all
good
things
pleasing
to
our
Desires
,
and
to
suffer
all
Evils
from
which
we
have
the
deepest
aversation
and
abhorrence
.
As
in
Heaven
all
Good
is
eminently
comprised
,
and
nothing
but
Good
,
so
in
Hell
all
Evil
is
in
excessive
degrees
,
and
nothing
but
Evil.
(
3.
)
Temporal
Evils
are
inflicted
by
the
mediation
of
second
Causes
that
are
of
a
limited
power
to
hurt
:
but
in
the
next
World
he
more
immediately
torments
the
Damned
by
his
absolute
Power
.
The
Apostle
tells
us
,
that
the
Wicked
are
punished
with
everlasting
Destruction
from
the
presence
of
the
Lord
,
and
the
Glory
of
his
Power
.
More
particularly
,
Indeed
it
is
difficult
to
conceive
how
a
material
Fire
can
act
on
a
spiritual
Substance
.
But
't
is
unreasonable
to
determine
that
it
is
impossible
.
For
if
we
consider
what
Pain
is
,
it
is
as
conceivable
how
pure
Spirits
are
capable
of
it
,
as
Spirits
in
Conjunction
with
Bodies
.
The
human
Soul
in
its
Nature
is
Spiritual
as
the
Angels
,
yet
has
a
painful
sense
of
Fire
or
other
afflicting
Evils
incumbent
on
the
Senses
.
The
Body
meerly
feels
not
pain
,
but
it
passes
through
the
Body
to
the
Soul
.
If
the
Soul
by
a
strong
diversion
of
Thoughts
apply
it self
to
an
Object
,
the
Body
is
insensible
of
Pain
,
as
is
evident
in
some
Diseases
;
and
that
in
the
heat
of
Battel
,
deep
Wounds
are
not
felt
.
And
as
God
by
a
natural
Constitution
has
ordered
,
that
the
Body
so
touched
and
moved
,
excites
a
painful
Sense
in
the
Soul
,
he
may
have
ordained
that
the
Devils
shall
feel
the
impressions
of
Material
Fire
,
in
the
places
to
which
they
shall
be
confin'd
.
the
state
of
Misery
is
set
forth
in
Scripture
by
such
representations
as
may
powerfully
instruct
and
terrify
even
the
most
carnal
Men.
Nothing
is
more
intolerably
painful
,
than
suffering
the
violence
of
Fire
inraged
with
Brimstone
:
and
Hell
is
described
by
a
Lake
of
Fire
and
Brimstone
,
wherein
the
Wicked
are
tormented
.
Whether
the
Fire
be
Material
or
Metaphorical
,
the
reality
and
intenseness
of
the
Torment
is
signified
by
it
.
But
the
ordinary
Fire
,
tho
mingled
with
the
most
torturing
Ingredients
,
is
not
an
adequate
representation
of
it
.
For
that
is
prepared
by
Men
,
but
the
Fire
of
Hell
is
prepared
by
the
Wrath
of
God
for
the
Devil
and
his
Angels
.
The
Divine
Power
is
illustriously
manifested
in
that
terrible
Preparation
:
So
that
,
as
some
of
the
Fathers
express
it
,
if
one
of
the
Damned
might
pass
from
those
Flames
into
the
fiercest
Fires
here
,
it
were
to
exchange
a
Torment
for
a
Refreshment
.
The
Scripture
speaks
of
the
vehement
heat
and
fiery
Thirst
,
and
outer
Darkness
in
which
the
Damned
suffer
,
to
satisfy
the
rights
of
Justice
in
the
torment
of
those
Senses
,
for
the
Pleasure
of
which
Men
wilfully
broke
the
Laws
of
God
.
But
the
Soul
being
the
chief
Sinner
,
shall
be
the
chief
Mourner
in
those
Regions
of
Sorrow
.
An
Image
of
this
we
have
in
the
Agonies
of
Spirit
,
which
sometimes
the
Saints
themselves
are
in
here
,
and
which
the
most
stubborn
Sinners
can
neither
resist
nor
endure
.
Job
was
afflicted
in
that
manner
that
he
complains
,
The
Arrows
of
the
Almighty
are
with
me
,
the
Poison
whereof
drinks
up
my
Spirit
,
the
Terrors
of
God
set
themselves
in
Array
against
me
.
If
a
Spark
of
his
Displeasure
falls
on
the
guilty
Conscience
,
it
tears
and
blows
up
all
,
as
a
Fire-ball
cast
into
a
Magazine
.
Solomon
,
who
understood
the
Frame
of
humane
Nature
,
tells
us
,
The
Spirit
of
a
Man
can
bear
his
Infirmity
:
that
is
,
the
Mind
fortified
by
principles
of
moral
Counsel
and
Constancy
,
can
endure
the
assault
of
external
Evils
:
but
a
wounded
Spirit
who
can
bear
?
This
is
most
insupportable
when
the
sting
and
remorse
of
the
Mind
is
from
the
sense
of
Guilt
:
for
then
God
appears
an
Enemy
,
righteous
and
severe
;
and
who
can
encounter
with
offended
Omnipotence
?
Such
is
the
sharpness
of
his
Sword
,
and
the
weight
of
his
Hand
,
that
every
stroke
is
deadly
inward
.
Satan
the
cruel
Enemy
of
Souls
,
exasperates
the
Wounds
.
He
discovers
and
charges
Sin
upon
the
Conscience
with
all
its
killing
Aggravations
,
and
conceals
the
divine
Mercy
,
the
only
Lenitive
and
Balm
to
the
Wounded
Spirit
.
What
Visions
of
Horror
,
what
Spectacles
of
Fear
,
what
Scenes
of
Sorrow
are
presented
to
the
distracted
Mind
by
the
Prince
of
Darkness
?
And
which
heightens
the
Misery
,
Man
is
a
worse
Enemy
to
himself
than
Satan
:
he
falls
upon
his
own
Sword
and
destroys
himself
.
The
guilty
Conscience
turns
the
Sun
into
Darkness
,
and
the
Moon
into
Blood
:
the
precious
Promises
of
the
Gospel
,
that
assure
Favour
and
Pardon
to
returning
and
relenting
Sinners
,
are
turn'd
into
Arguments
of
despair
,
by
reflecting
upon
the
abuse
and
provocation
of
Mercy
,
that
the
Advocate
in
God's
bosom
,
is
become
the
Accuser
.
Whatever
the
Soul-wounded
Sinner
sees
or
hears
,
afflicts
him
;
whatever
he
thinks
,
torments
him
.
All
the
Diversions
in
the
World
,
Business
,
Pleasures
,
merry
Conversation
,
Comedies
,
are
as
ineffectual
to
give
freedom
from
those
Stings
and
Furies
in
the
Breast
,
as
the
sprinkling
of
Holy
Water
is
to
expel
a
raging
Devil
from
a
possest
Person
.
Those
who
in
their
Pride
and
Jollity
,
have
despised
serious
Religion
,
either
as
a
fond
Transport
and
Extasy
towards
God
,
or
a
dull
Melancholy
and
Dejection
about
the
Soul
,
or
an
idle
Scrupulosity
about
indifferent
things
,
yet
when
God
has
set
their
Sins
with
all
their
killing
circumstances
in
order
before
their
Eyes
,
how
changed
,
how
confounded
are
they
at
that
Apparition
?
how
restless
,
with
the
dreadful
expectation
of
the
doom
that
attends
them
!
Belshazzer
in
the
midst
of
his
Cups
,
and
Herd
of
Concubines
,
by
a
few
Words
written
on
the
Wall
,
containing
his
Process
and
Judgment
,
was
so
terrified
by
his
guilty
jealous
Conscience
,
that
his
Joints
were
loosed
,
Nature
sunk
under
the
apprehension
.
Now
all
these
troubles
of
Mind
,
are
but
the
beginnings
of
Sorrows
,
but
the
Smoak
of
the
infernal
Furnace
,
but
Earnests
of
that
terrible
Sum
which
divine
Justice
will
severely
exact
of
the
Wicked
in
Hell
.
Indeed
these
Examples
are
rare
,
and
not
regarded
by
the
most
,
and
by
some
lookt
on
as
the
effects
of
Distraction
;
but
to
convince
the
bold
and
careless
Sinners
who
never
felt
the
stings
of
an
awakned
Conscience
,
what
extream
Terrors
seize
upon
the
Wicked
in
the
other
World
?
Consider
,
1.
The
Apprehension
shall
be
more
clear
and
enlarged
than
in
the
present
State
.
Now
the
Soul
is
opprest
with
a
weight
of
Clay
,
and
in
Drowsiness
and
Obscurity
.
The
great
things
of
Eternity
are
of
little
force
to
convince
the
Conscience
,
or
perswade
the
Affections
.
But
then
the
Soul
shall
work
with
the
quickest
activity
.
The
Mind
shall
by
an
irresistible
Light
take
a
full
view
of
all
afflicting
Objects
.
The
most
stupid
and
unconcerned
Sinners
shall
then
see
and
feel
their
ruin'd
State
,
what
a
glorious
Felicity
they
have
lost
,
what
a
Misery
they
are
plunged
into
,
without
any
possibility
of
lessening
it
by
false
Conceits
,
and
receiving
any
relief
by
the
error
of
Imagination
.
2.
The
mournful
Thoughts
shall
be
always
fixt
upon
what
is
tormenting
.
The
Soul
in
conjunction
with
the
Body
cannot
always
apply
it self
to
one
sort
of
Objects
.
For
the
Ministry
of
the
sensible
Faculties
is
requisite
to
its
Operations
.
And
the
Body
must
be
supported
by
Eating
and
Drinking
and
Rest
,
which
interrupts
troublesom
Thoughts
.
Besides
,
the
variety
of
Objects
and
Accidents
here
avert
the
Mind
sometimes
from
what
is
afflicting
.
But
the
separate
Soul
is
in
no
dependance
on
the
Body
,
and
after
their
reunion
,
there
shall
be
no
necessity
of
Food
or
Sleep
,
or
any
other
animal
actions
to
support
it
,
but
it
shall
be
restored
to
a
new
capacity
for
new
Torments
,
and
preserved
in
that
miserable
State
by
the
power
of
God
.
There
will
be
nothing
then
to
divert
the
lost
Soul
from
sad
Reflections
upon
its
Misery
.
There
are
no
lucid
intervals
in
Hell
.
3.
All
the
tormenting
Passions
will
then
be
let
loose
at
once
upon
the
guilty
Creature
.
And
if
there
be
no
single
Passion
so
weak
,
but
heightned
,
will
break
the
Spirit
,
and
render
Life
so
miserable
,
that
a
Man
will
take
Sanctuary
in
the
Grave
to
escape
;
how
miserable
is
the
Condition
when
the
most
fierce
and
united
Passions
war
against
the
Soul
?
This
is
signified
by
the
never-dying
Worm
that
gnaws
on
the
tenderest
parts
,
and
of
quickest
sense
.
Shame
,
Sorrow
,
Despair
,
Fury
,
Hatred
and
Revenge
are
some
of
that
brood
of
Vipers
that
torment
the
Damned
.
1.
Shame
is
a
Passion
of
which
human
Nature
is
very
sensible
,
and
this
in
the
highest
degree
of
Confusion
shall
seize
on
the
Wicked
.
Tacitâ
sudant
praecordia
culpa
.
Juv.
The
guilty
Soul
by
a
piercing
reflection
upon
its
Crimes
,
has
a
secret
shame
of
its
Degeneracy
and
Unworthiness
.
The
Passion
is
increast
,
when
a
discovery
is
made
of
vile
practices
that
defile
and
debase
a
Man
,
expose
to
Contempt
and
Infamy
,
before
Persons
of
high
Quality
and
eminent
Vertue
,
whom
we
admire
and
reverence
,
and
whose
esteem
we
value
.
To
be
surprized
in
an
unworthy
Action
by
such
a
Person
,
disorders
the
Blood
,
and
transfuses
a
Colour
into
the
Face
,
to
cover
it
with
a
Vail
of
Blushing
.
And
the
more
numerous
the
Spectators
are
,
the
more
the
Disgrace
is
aggravated
.
And
if
Derision
be
joined
with
the
Ignominy
,
it
causes
extream
Displeasure
.
O
the
universal
Confusion
,
the
over-powring
amazement
that
will
seise
on
Sinners
in
the
great
Day
of
Discovery
,
when
all
the
Works
of
Darkness
,
all
their
base
Sensualities
shall
be
revealed
before
God
,
Angels
and
Saints
!
When
all
the
Covers
of
Shame
shall
be
taken
off
,
the
Excuses
and
Denials
,
to
extenuate
or
conceal
their
Sins
,
shall
vanish
,
and
their
Breasts
be
transparent
to
the
Eyes
of
all
!
How
will
they
be
ashamed
of
their
foul
and
permanent
Deformity
in
the
Light
of
that
glorious
Presence
?
How
will
they
be
astonisht
to
appear
in
all
their
Pollutions
before
that
bright
and
immense
Theatre
?
How
will
they
be
confounded
to
stand
in
all
their
Guilt
before
that
sublime
and
severe
Tribunal
?
How
will
they
endure
the
upbraidings
for
all
the
Sins
which
they
have
so
wickedly
committed
,
and
the
derision
for
the
Punishment
they
so
deservedly
suffer
?
The
holy
Judg
will
laugh
at
their
Calamity
,
and
mock
when
their
fear
comes
.
The
Righteous
also
shall
see
,
and
shall
laugh
at
them
,
Lo
these
are
the
Men
that
made
not
God
their
Portion
,
but
perishing
Vanities
,
that
prefer'd
sweet
Folly
before
severe
Wisdom
.
The
Devils
will
reproach
them
for
that
scornful
advantage
they
had
over
them
,
That
as
Children
are
seduc'd
for
things
of
Lustre
to
part
with
real
Treasures
,
so
they
were
easily
persuaded
for
the
Trifles
of
Time
to
exchange
Eternal
Happiness
.
Whither
will
they
cause
their
Shame
to
go
?
glory
in
their
Shame
,
shall
glow
at
the
manifestation
of
their
sordid
Lusts
,
their
vile
Servilities
,
and
be
covered
with
Confusion
,
and
the
sense
of
it
shall
be
revived
in
their
Minds
for
ever
.
2.
To
open
Shame
is
joined
the
greatest
inward
Sorrow
.
This
Passion
,
when
violent
,
penetrates
the
Soul
in
all
its
Faculties
,
and
fastens
it
to
the
afflicting
Object
.
When
it
dwells
in
the
Bosom
,
it
gives
an
easy
entrance
to
whatever
cherishes
and
increases
it
,
and
rejects
what
might
asswage
and
lessen
the
sense
of
the
Evil.
The
most
pleasant
things
do
not
excite
Desire
or
Joy
,
but
exasperate
Grief
.
Like
those
Animals
that
convert
the
best
nourishment
into
their
own
Poison
;
so
deep
Sorrow
receives
mournful
impressions
from
all
things
,
and
turns
the
sweetest
Comforts
of
Life
into
Wormwood
and
Gall.
The
causes
of
Sorrow
are
either
the
loss
of
some
valued
Good
,
or
the
sense
of
some
present
Evil.
And
the
Sorrow
is
more
violent
,
as
the
Cause
is
great
in
it self
,
and
in
the
apprehension
and
tenderness
of
the
Sufferers
.
Now
both
these
Causes
,
with
all
the
heavy
Circumstances
that
can
multiply
and
aggravate
Sorrow
,
meet
in
Hell
the
Centre
of
Misery
.
The
loss
is
inconceivably
great
.
If
Cain
when
banish'd
from
the
Society
of
the
Saints
,
where
God
was
publickly
worship'd
,
and
by
spiritual
Revelations
and
visible
Apparitions
,
graciously
made
himself
known
,
cry'd
out
in
anguish
of
Soul
,
My
punishment
is
greater
than
I
can
bear
:
from
thy
Face
shall
I
be
hid
,
and
I
shall
be
a
Fugitive
upon
the
Earth
:
how
intolerable
will
be
the
final
separation
from
his
glorious
and
joyful
Presence
be
?
In
the
clear
and
transforming
Vision
of
his
Glory
,
and
the
intimate
and
indissolvable
Union
with
him
by
Love
,
consists
the
Perfection
and
Satisfaction
of
the
immortal
Soul
.
The
Felicity
resulting
from
it
,
is
as
entire
and
eternal
,
as
God
is
Great
and
True
,
who
has
so
often
promis'd
it
in
Scripture
.
Now
the
Damned
are
for
ever
excluded
from
the
reviving
Presence
of
God
.
'T
is
often
seen
how
tenderly
and
impatiently
the
humane
Spirit
resents
the
loss
of
a
dear
Relation
.
Jacob
for
the
supposed
death
of
Joseph
,
was
so
overcome
with
Grief
,
that
when
all
his
Sons
and
Daughters
rose
up
to
comfort
him
,
he
refused
to
be
comforted
,
and
said
,
I
will
go
down
mourning
to
the
Grave
.
Jussisti
Domine
,
&
sic
est
ut
poena
sit
sibi
omnis
inordinatus
affectus
.
Aug.
Indeed
this
overwhelming
Sorrow
,
is
both
a
Sin
and
a
Punishment
.
'T
is
ordain'd
,
by
the
righteous
and
unchangeable
Decree
of
God
,
that
every
inordinate
Affection
in
Man
should
be
his
own
Tormentor
.
But
if
the
loss
of
a
poor
frail
Creature
for
a
short
time
be
so
afflicting
,
how
insupportable
will
the
Sorrow
be
for
the
loss
of
the
Blessed
God
for
ever
?
Who
can
fully
conceive
the
Extent
and
Degrees
of
that
Evil
?
For
an
Evil
rises
in
proportion
to
the
Good
of
which
it
deprives
us
:
It
must
therefore
follow
,
that
Celestial
Blessedness
being
an
infinite
eternal
Good
,
the
exclusion
from
it
is
proportionably
Evil.
And
as
the
Felicity
of
the
Saints
results
from
the
Fruition
of
God
in
Heaven
,
and
from
comparison
with
the
contrary
State
:
So
the
Misery
of
the
Damned
arises
,
both
from
the
thoughts
of
lost
Happiness
,
and
from
the
lasting
Pain
that
torments
them
.
It
may
be
replied
,
If
this
be
the
utmost
Evil
that
is
consequent
to
Sin
,
the
Threatning
of
it
,
is
likely
to
deter
but
few
from
the
pleasing
their
corrupt
Appetites
:
for
carnal
Men
have
such
gross
and
vitiated
Affections
that
are
careless
of
spiritual
Happiness
.
They
cannot
taste
and
see
how
good
the
Lord
is
.
To
this
a
clear
Answer
may
be
given
:
In
the
next
State
,
where
the
Wicked
shall
be
for
ever
without
those
Carnal
Objects
,
that
here
deceive
and
delight
them
,
when
deprived
of
all
things
that
pleases
their
voluptuous
Senses
,
their
Apprehensions
will
be
changed
;
they
shall
understand
what
a
Happiness
it
is
to
enjoy
God
,
and
what
a
Misery
to
be
expell'd
from
the
Celestial
Paradise
.
Our
Saviour
tells
the
Jews
,
There
shall
be
weeping
and
gnashing
of
Teeth
,
when
ye
shall
see
Abraham
,
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
God
,
and
you
your selves
thrust
out
.
How
will
they
pine
with
envy
at
the
sight
of
that
triumphant
Felicity
,
of
which
they
shall
never
be
Partakers
?
To
see
that
blessed
Company
entring
into
the
sacred
Mansions
of
Light
,
will
make
the
loss
of
Heaven
infinitely
more
discernable
and
terrible
to
the
Wicked
,
who
shall
be
cast
into
outer
Darkness
,
and
for
ever
be
deprived
of
Communion
with
God
and
his
Saints
.
Depart
from
me
,
will
be
as
dreadful
a
part
of
the
Judgment
as
Eternal
Fire
.
With
the
loss
of
the
most
excellent
Good
,
the
suffering
of
the
most
afflicting
painful
Evil
is
join'd
.
The
Sentence
is
,
Depart
ye
Cursed
into
Everlasting
Fire
.
God's
Justice
is
not
satisfied
in
depriving
them
of
Heaven
,
but
inflicts
the
most
heavy
Punishment
upon
Sense
and
Conscience
in
the
Damned
:
for
as
the
Soul
and
Body
in
their
state
of
union
in
this
Life
,
were
both
guilty
,
the
one
as
a
Guide
,
the
other
as
the
Instrument
of
Sin
;
and
if
an
imaginarry
Sorrow
conceived
in
the
Mind
without
a
real
external
Cause
,
as
in
Melancholly
Persons
,
when
gross
Vapours
darken
and
corrupt
the
brightness
and
purity
of
the
Spirits
that
are
requisite
for
its
chearful
Operations
,
is
often
so
oppressing
that
Nature
sinks
under
it
:
How
insupportable
will
the
Sorrow
of
condemned
Sinners
be
,
under
the
impression
and
sense
of
God's
Almighty
and
avenging
Hand
,
when
it
shall
fully
appear
how
pure
and
holy
he
is
in
his
Anger
for
Sin
,
how
just
and
dreadful
in
punishing
Sinners
?
It
may
be
the
indulgent
Sinner
may
lessen
his
fear
of
Hell
,
by
fancying
the
number
of
Sufferers
will
asswage
the
sense
of
their
Misery
.
But
this
is
a
foolish
Mistake
;
For
the
number
of
Sufferers
shall
be
so
far
from
affording
any
relief
,
that
the
Misery
is
aggravated
by
the
Company
and
Communication
of
the
Miserable
.
Every
one
is
surrounded
with
Sorrows
,
and
by
the
sights
of
Wo
about
him
,
feels
the
universal
Grief
.
The
weeping
and
wailing
,
the
cries
and
dolorous
expressions
of
all
the
Damned
,
increases
the
torment
and
vexation
of
every
one
.
As
when
the
Wind
conspires
with
the
Flame
;
't
is
more
fierce
and
spreading
.
3.
The
Concomitant
of
Sorrow
will
be
Fury
and
Rage
against
themselves
,
as
the
true
causes
of
their
Misery
.
For
God
will
make
such
a
discovery
of
his
righteous
Judgment
,
that
not
only
the
Saints
shall
glorify
his
Justice
in
the
condemnation
of
the
Wicked
,
but
they
shall
be
so
convinc'd
of
it
,
as
not
to
be
able
to
charge
their
Judg
with
any
defect
of
Mercy
,
or
excess
of
Rigour
in
his
proceedings
against
them
.
As
the
Man
in
the
Parable
of
the
Marriage-Feast
,
when
taxt
for
his
presumptuous
intrusion
without
a
Wedding-Garment
,
How
camest
thou
in
hither
?
was
speechless
:
so
they
will
find
no
plea
for
their
Justification
and
Defence
,
but
must
receive
the
eternal
Doom
with
Silence
and
Confusion
.
Then
Conscience
shall
revive
the
bitter
remembrance
of
all
the
methods
of
divine
Mercy
for
their
Salvation
,
that
were
ineffectual
by
their
Contempt
and
Obstinacy
.
All
the
compassionate
Calls
by
his
Word
,
with
the
holy
Motions
of
the
Spirit
,
were
like
the
sowing
of
Seed
in
the
Stony
Ground
,
that
took
no
root
,
and
never
came
to
perfection
.
All
his
terrible
Threatnings
were
but
as
Thunder
to
the
Deaf
,
or
Lightning
to
the
Blind
,
that
little
affects
them
:
the
bounty
of
his
Providence
design'd
to
lead
them
to
Repentance
,
had
the
same
effect
,
as
the
Showers
of
Heaven
upon
Briars
and
Thorns
that
makes
them
grow
the
faster
.
And
that
a
Mercy
so
ready
to
pardon
,
did
not
produce
in
them
a
correspondent
affection
of
grateful
obedient
Love
,
but
by
the
most
unworthy
provocations
they
pluck'd
down
the
Vengeance
due
to
obstinate
Rebels
,
will
so
enrage
the
Damned
against
themselves
,
that
they
will
be
less
miserable
by
the
Misery
they
suffer
,
than
by
the
conviction
of
their
torn
Minds
,
that
they
were
the
sole
Causes
of
it
.
What
Repentings
will
be
kindled
within
them
,
for
the
stupid
neglect
of
the
great
Salvation
so
dearly
purchased
,
and
earnestly
offered
to
them
?
What
a
fiery
addition
to
their
Torment
,
that
when
God
was
so
willing
to
save
them
,
they
were
so
wilful
to
be
Damned
.
They
will
never
forgive
themselves
,
that
for
the
short
and
mean
Pleasures
of
Sense
,
which
if
enjoyed
a
thousand
years
,
cannot
recompence
the
loss
of
Heaven
,
nor
requite
the
pains
of
Hell
for
an
Hour
,
they
must
be
deprived
of
the
one
,
and
suffer
the
other
for
ever
.
4.
The
Sorrow
and
Rage
will
be
increased
by
Despair
:
for
when
the
wretched
Sinner
sees
the
Evil
is
peremptory
,
and
no
Outlet
of
Hope
,
he
abandons
himself
to
the
violence
of
Sorrow
,
and
by
cruel
Thoughts
wounds
the
Heart
more
,
than
the
fiercest
Furies
in
Hell
can
.
This
Misery
that
flows
from
despair
shall
be
more
fully
opened
under
the
distinct
consideration
of
the
Eternity
of
Hell
.
Briefly
,
as
the
Blessed
are
in
Heaven
,
and
Heaven
is
in
them
,
by
those
holy
and
joyful
Affections
that
are
always
exercised
in
the
Divine
Presence
,
so
the
Damned
are
in
Hell
,
and
Hell
is
in
them
by
those
fierce
and
miserable
Passions
that
continually
prey
upon
them
.
2.
The
Eternity
of
their
Misery
makes
it
above
all
other
Considerations
intollerable
.
Our
Saviour
repeats
it
thrice
in
the
space
of
a
few
Verses
,
to
terrify
those
who
spare
some
favourite
Corruption
,
that
in
Hell
their
Worm
dies
not
,
and
the
Fire
is
never
quenched
.
God
will
never
reverse
his
Sentence
,
and
they
shall
never
change
their
State
.
How
willingly
would
carnal
Men
raze
the
Word
Eternal
out
of
the
Scriptures
,
but
to
their
grief
they
find
it
joined
with
the
Felicity
of
Heaven
,
and
the
Torments
of
Hell
.
The
second
Death
has
all
the
terrible
qualities
of
the
first
,
but
not
the
ease
and
end
it
brings
to
Misery
.
All
the
Tears
of
those
forlorn
Wretches
,
shall
never
quench
one
spark
of
the
Fire
.
Where
are
the
delicious
Fare
,
the
Musick
,
the
Purple
,
and
all
the
carnal
Delights
of
the
rich
Man
?
they
are
all
changed
into
a
contrary
state
of
Misery
,
and
that
state
is
fixt
for
ever
.
From
his
vanishing
Paradise
he
descended
into
an
everlasting
Hell
.
In
this
the
Vengeance
of
God
is
infinitely
more
heavy
than
the
most
terrible
execution
from
Men.
Human
Justice
and
Power
can
inflict
but
one
Death
(
that
will
be
soon
dispatcht
)
upon
a
Malefactor
worthy
to
suffer
a
hundred
Deaths
;
if
he
be
condemned
to
the
Fire
,
they
cannot
make
him
live
and
die
together
,
to
burn
and
not
be
consumed
:
But
God
will
so
far
support
the
Damned
in
their
Torments
,
that
they
shall
always
have
Strength
to
feel
,
though
no
Strength
to
endure
them
.
Those
extream
Torments
which
would
extinguish
the
present
Life
in
a
Moment
,
shall
be
suffered
for
ever
.
This
Consideration
infinitely
aggravates
the
Misery
.
For
the
lost
Soul
rackt
with
the
fearful
Contemplation
of
what
it
must
suffer
for
ever
,
feels
as
it
were
at
once
all
the
Evils
that
shall
torment
it
in
its
whole
duration
.
The
perpetuity
of
the
Misery
is
always
felt
by
prevision
.
This
is
as
the
cruel
breaking
of
the
Bones
upon
the
Wheel
,
when
the
Soul
is
tormented
by
the
foresight
of
Misery
that
without
allays
shall
continue
in
the
circulation
of
Eternal
Ages
.
To
make
this
more
sensible
,
let
us
consider
,
that
Pain
makes
the
Mind
observant
of
the
passing
of
the
hours
.
In
Pleasures
,
Time
with
a
quick
and
silent
motion
insensibly
slides
away
:
but
in
Troubles
the
Hours
are
tedious
;
in
violent
Pains
we
reckon
the
Minutes
as
long
.
'T
is
observable
how
passionately
the
afflicted
Psalmist
complains
,
Will
the
Lord
cast
off
for
ever
?
Will
he
be
favourable
no
more
?
Doth
his
Promise
fail
for
evermore
?
Hath
he
forgotten
to
be
gracious
?
Hath
he
in
anger
shut
up
his
tender
Mercies
?
In
what
various
pathetick
Forms
does
he
express
the
same
Affection
?
Though
he
had
assurance
that
the
gracious
God
would
not
be
always
severe
,
yet
his
Anguish
forc'd
from
him
Complaints
,
as
if
the
moment
of
his
Trouble
were
an
Eternity
.
But
what
strains
of
Sorrow
are
among
the
Damned
,
who
besides
the
present
sense
of
their
Misery
,
have
always
in
their
Thoughts
the
vast
Eternity
wherein
they
must
suffer
it
?
When
three
terrible
Evils
were
propounded
to
David's
choice
,
pining
Famine
for
three
Years
,
or
bloody
War
for
three
Months
,
or
devouring
Pestilence
for
three
Days
,
he
chose
the
shortest
,
though
in
it self
the
heaviest
Evil.
Many
sad
Days
must
pass
under
the
other
Judgments
,
where
Death
by
anticipation
in
such
variety
of
Shapes
would
be
presented
to
the
Mind
,
that
the
lingring
expectation
of
it
would
afflict
more
than
the
sudden
stroke
:
whereas
the
fury
of
the
Pestilence
would
be
soon
over
.
But
the
Damned
have
not
this
relief
,
but
shall
be
tormented
day
and
night
for
ever
and
ever
.
How
earnestly
do
they
seek
for
Death
,
but
cannot
find
it
?
What
a
Favour
would
they
esteem
it
to
be
annihilated
?
For
certainly
,
if
when
the
Evils
in
the
present
State
are
so
multiplied
,
that
no
Comfort
is
left
,
or
so
violent
that
the
afflicted
Person
cannot
enjoy
them
,
and
refresh
his
sorrowful
Spirit
,
Death
is
chosen
rather
than
Life
;
it
cannot
be
imagined
that
in
the
future
State
,
where
the
Misery
is
extream
,
and
nothing
remains
to
allay
it
,
that
the
Damned
should
be
in
love
with
the
unhappy
good
of
simple
being
,
and
not
chuse
an
absolute
extinction
if
it
might
be
.
If
any
one
should
be
so
foolish
to
think
that
Custom
will
render
that
State
more
tolerable
,
he
will
find
a
terrible
confutation
of
his
vain
Fancy
.
Indeed
,
continuance
under
light
Evils
,
may
arm
the
Mind
with
patience
to
bear
them
,
but
in
great
Extremities
it
makes
the
Evil
more
ponderous
and
intolerable
.
He
that
is
tortured
with
the
Stone
,
or
on
the
Rack
,
the
longer
the
Torture
continues
,
the
less
able
he
is
to
sustain
it
.
In
short
,
as
the
Joy
of
Heaven
is
infinitely
more
ravishing
,
that
the
Blessed
are
without
fear
of
losing
of
it
;
so
the
Misery
of
Hell
is
proportionably
tormenting
,
that
the
Damned
are
absolutely
destitute
of
hopes
of
a
release
.
O
't
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
who
lives
for
ever
,
and
will
punish
for
ever
incorrigible
Sinners
!
There
are
some
who
strongly
fancy
,
't
is
not
consistent
with
Divine
Justice
,
to
inflict
an
eternal
Punishment
for
temporary
Sins
.
Therefore
they
soften
the
Sentence
,
by
interpreting
the
Words
of
Christ
,
These
shall
go
into
everlasting
Punishment
,
of
the
annihilation
of
impenitent
Sinners
;
that
is
,
they
shall
be
for
ever
deprived
of
Heaven
,
but
not
suffer
Torments
for
ever
.
To
this
there
is
a
clear
Answer
:
1.
The
direct
opposition
between
everlasting
Punishment
,
and
everlasting
Life
,
in
the
words
of
Christ
,
is
a
convincing
Argument
they
are
to
be
understood
in
the
same
extent
for
an
absolute
Eternity
.
And
the
words
in
the
Revelation
are
so
express
,
that
they
admit
no
mollifying
Interpretation
,
They
are
tormented
Day
and
Night
,
for
ever
and
ever
:
Which
necessarily
infer
,
the
tormented
have
Life
and
Sense
for
ever
.
Now
that
in
Scripture
't
is
evident
,
that
God
hath
decreed
and
denounced
eternal
Punishment
to
obstinate
Sinners
,
is
sufficient
to
satisfy
all
Enquiries
about
the
Justice
of
it
:
for
Divine
Justice
is
the
correspondence
of
God's
Will
and
Actions
,
with
the
Perfections
of
his
Holy
Nature
.
From
hence
we
may
infer
with
invincible
Evidence
,
that
whatever
he
pronounces
in
Judgment
,
and
consequently
inflicts
,
is
most
Righteous
.
The
Truth
is
,
we
may
as
easily
conceive
there
is
no
God
,
as
that
God
is
unjust
;
because
absolute
Rectitude
is
an
inseparable
Perfection
of
his
Nature
.
Thus
the
Apostle
with
abhorrence
rejects
the
Question
,
Is
God
Vnrighteous
who
taketh
Vengeance
?
God
forbid
:
for
then
how
shall
God
judg
the
World
?
That
were
to
deny
him
to
be
God
,
who
is
the
Creator
,
and
King
,
and
Judg
of
the
World
.
'T
is
a
full
Reply
to
all
the
pittiful
Shifts
that
are
made
use
of
to
elude
the
plain
meaning
of
the
eternal
Judgment
that
will
pass
upon
the
Wicked
;
Shall
mortal
Man
be
more
just
than
God
?
shall
a
Man
be
more
pure
than
his
Maker
?
The
Reprobates
have
now
some
bold
Advocates
,
that
plead
those
things
for
favour
to
them
,
which
they
will
not
dare
to
plead
for
themselves
at
the
last
Day
.
The
Holy
Judg
will
then
cut
off
all
their
Excuses
,
and
reduce
them
to
a
defenceless
silence
,
before
he
cuts
them
off
.
God
will
be
justified
in
his
Sentence
,
and
overcome
when
he
is
judgeth
.
The
Righteousness
of
the
Proceedings
at
the
last
Day
,
in
determining
the
Wicked
to
a
state
of
everlasting
Torments
,
has
been
consider'd
in
the
Discourse
of
Judgment
,
and
will
farther
appear
by
the
following
Considerations
.
1.
The
Wisdom
of
God
requires
,
that
the
Punishment
threatned
in
his
Law
,
as
it
must
be
so
firmly
decreed
,
that
all
obstinate
Rebels
shall
of
necessity
undergo
it
,
so
it
must
incomparably
exceed
all
temporal
Evils
,
to
which
Men
may
be
exposed
for
their
Obedience
to
the
Divine
Commands
,
otherwise
the
Threatning
would
not
be
an
effectual
restraint
from
Sin
:
For
the
propinquity
of
an
Evil
makes
a
strong
impression
upon
the
Mind
,
and
a
present
Fear
makes
a
Person
sollicitous
to
avoid
the
incursion
of
what
is
ready
to
seize
on
him
,
without
forecasting
to
prevent
an
Evil
look'd
on
at
a
distance
.
Therefore
that
the
Sanction
of
the
Divine
Law
may
preserve
the
Precepts
Inviolable
,
that
there
may
be
a
continual
reverence
of
it
,
and
a
fixed
resolution
in
the
Hearts
of
Men
not
to
transgress
,
the
Penalty
threatned
must
be
in
its
own
Nature
so
terrible
,
that
the
fear
of
it
may
conquer
the
apprehension
of
all
present
Evils
that
can
be
inflicted
to
constrain
us
to
sin
.
Therefore
our
Saviour
warns
his
Disciples
,
Fear
not
them
that
can
kill
the
Body
,
(
make
that
part
die
that
is
mortal
)
but
fear
him
that
after
he
has
killed
,
has
power
to
cast
into
Hell
;
yea
,
I
say
unto
you
,
fear
him
.
Now
if
the
threatning
of
an
everlasting
Hell
,
through
Infidelity
and
Inconsideration
,
be
not
effectual
in
the
Minds
of
Men
to
restrain
them
from
Sin
,
if
temporary
Torments
in
the
next
State
were
only
threatned
,
which
are
infinitely
more
easy
and
tolerable
,
carnal
Sinners
would
follow
the
swinge
of
their
corrupt
Appetites
,
and
commit
Iniquity
with
greediness
;
this
would
seem
to
reflect
upon
the
Wisdom
of
the
Lawgiver
,
as
if
he
were
defective
in
not
binding
his
Subjects
firmly
to
their
Duty
,
and
the
Ends
of
Government
would
not
be
obtain'd
.
2.
God
,
as
the
Sovereign
Ruler
of
the
World
,
has
establish'd
an
inseparable
Connexion
between
the
Choice
and
Actions
of
Men
here
,
and
their
future
Condition
for
ever
.
The
promised
Reward
of
Obedience
is
so
excellent
and
eternal
,
that
all
the
Allurements
of
the
World
vanish
in
comparison
with
it
:
and
there
is
such
an
infallible
Assurance
of
this
Reward
in
the
Word
of
God
,
that
all
,
and
only
those
who
sincerely
obey
his
Commands
,
shall
enjoy
it
in
the
future
State
;
that
a
serious
Believer
who
ponders
things
,
cannot
be
diverted
from
his
Duty
by
present
Temptations
.
Besides
,
by
a
Chain
of
Consequences
,
sinful
Pleasures
are
linked
with
eternal
punishment
threatned
in
the
Divine
Law
;
and
he
that
will
enjoy
forbidden
Pleasures
,
binds
himself
to
suffer
all
the
Pains
annexed
to
them
.
Now
when
God
has
,
from
his
excellent
Goodness
and
undeserved
Mercy
,
assured
Men
of
the
Glory
and
Joys
of
Heaven
that
are
unspeakable
and
eternal
,
upon
the
gracious
Terms
of
the
Gospel
;
and
,
upon
their
despising
it
,
threatned
Eternal
Misery
,
if
Men
obstinately
neglect
so
great
Salvation
;
how
reasonable
is
it
they
should
inherit
their
own
Choice
?
There
is
no
middle
State
in
the
next
World
,
no
tolerable
mediocrity
,
but
two
contrary
States
;
yet
alike
in
this
,
that
the
Happiness
and
Misery
are
equally
Eternal
:
and
't
is
just
that
all
who
neglect
eternal
Life
,
should
suffer
eternal
Death
:
for
't
is
the
natural
and
necessary
Consequence
of
their
Option
:
Therefore
Sinners
are
charged
with
extream
madness
to
wrong
their
own
Souls
,
and
to
love
Death
.
3.
It
will
appear
how
unqualified
the
Damned
are
for
the
least
favour
,
if
we
consider
their
continual
hatred
and
Blasphemies
of
God
.
The
Seeds
of
this
are
in
wicked
obstinate
Sinners
here
,
who
are
stiled
haters
of
God
;
but
in
the
Damned
this
enmity
is
direct
and
explicit
,
the
Fever
is
heightned
into
a
Frenzy
,
the
blessed
God
is
the
Object
of
their
Curses
and
eternal
Aversation
.
Our
Saviour
tells
us
,
that
in
Hell
there
is
weeping
and
gnashing
of
Teeth
;
extream
Sorrow
,
and
extream
Fury
;
Despair
and
Rage
are
the
proper
Passions
of
lost
Souls
.
For
when
the
guilty
Sufferers
are
so
weak
,
that
they
cannot
by
Patience
endure
their
Torments
,
nor
by
Strength
resist
the
Power
that
inflicts
them
,
and
are
wicked
and
stubborn
,
they
are
irritated
by
their
Misery
,
and
foam
out
Blasphemies
against
the
righteous
Judg.
If
their
Rage
could
extend
to
him
,
and
their
Power
were
equal
to
their
Desires
,
they
would
dethrone
the
most
High
.
Hatred
takes
pleasure
in
Revenge
,
either
real
or
imaginary
:
and
although
God
is
infinitely
above
the
transports
of
their
Fury
,
and
all
their
rancorous
Imprecations
are
reflexively
pernicious
to
themselves
,
like
Arrows
shot
against
the
Sun
,
that
fall
down
upon
their
Heads
that
shot
them
,
yet
they
are
always
venting
their
Malice
against
the
just
Power
that
torments
them
.
'T
is
said
of
the
Worshippers
of
the
Beast
,
that
they
gnawed
their
Tongues
for
Pain
,
and
blasphemed
the
God
of
Heaven
because
of
their
Pains
.
The
Torment
and
Blasphemies
of
those
impenitent
Idolaters
,
are
a
true
representation
of
the
state
of
the
Damned
.
From
hence
it
appears
they
are
the
proper
Objects
of
revenging
Justice
.
How
can
we
reasonably
conceive
,
that
God
,
in
favour
to
the
Reprobates
,
should
cross
the
established
order
of
Creation
?
For
two
Ranks
of
Beings
were
made
,
the
Material
,
of
perishing
Principles
,
the
Spiritual
,
of
an
immortal
Duration
:
And
will
God
withdraw
his
Conservative
Power
of
the
guilty
Soul
in
its
Immortality
,
and
to
put
an
end
to
its
deserved
Misery
,
and
self-tormenting
Reflections
,
annihilate
it
?
If
a
Criminal
were
justly
condemn'd
to
a
severe
Punishment
,
and
should
contumeliously
and
fiercely
reproach
the
Prince
,
by
whose
Authority
he
was
condemn'd
,
could
it
be
expected
there
should
be
a
mitigation
of
the
Sentence
?
And
is
it
a
Thought
consistent
with
the
reasonable
Mind
,
that
the
righteous
Judg
of
the
World
,
will
reverse
or
mitigate
the
Sentence
against
the
Damned
,
who
blaspheme
his
Majesty
and
Justice
?
and
if
they
were
as
omnipotent
to
effect
,
as
they
are
malicious
to
desire
,
would
destroy
his
Being
.
'T
is
true
,
the
Divine
Threatning
does
not
bind
God
to
a
rigorous
execution
of
it
upon
Sinners
:
he
has
declar'd
,
if
Sinners
will
turn
from
their
evil
ways
,
he
will
repent
of
the
Evil
he
purpos'd
to
do
unto
them
:
but
when
Threatnings
are
part
of
the
Laws
whereby
Men
are
govern'd
,
it
is
congruous
to
the
Wisdom
and
Justice
of
the
Law-giver
to
execute
them
in
their
full
force
upon
the
obstinate
Offenders
,
withal
considering
the
inflicting
of
them
is
so
far
from
working
any
ingenuous
Change
in
those
Rebels
,
that
thereby
they
become
more
fierce
and
obdurate
.
Lastly
,
the
immense
Guilt
that
adheres
to
Sin
,
requires
a
proportion
in
the
Punishment
.
'T
is
a
rule
in
all
Courts
of
Judicature
,
that
the
degrees
of
an
Offence
arise
according
to
the
degrees
of
Dignity
of
the
Person
offended
:
Now
the
Majesty
of
God
is
truly
infinite
,
against
whom
Sin
is
committed
;
and
consequently
the
Guilt
of
Sin
exceeds
our
boundless
Thoughts
.
This
is
the
reason
of
the
Sentence
,
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
Book
of
the
Law
,
to
do
them
.
The
Curse
threatned
,
includes
the
first
and
the
second
Death
.
What
a
dishonour
is
it
to
the
God
of
Glory
,
that
proud
Dust
should
fly
in
his
Face
,
and
controul
his
Authority
?
What
a
provocation
,
that
the
reasonable
Creature
,
that
is
naturally
and
necessarily
a
Subject
,
should
despise
the
Divine
Law
and
Lawgiver
?
Though
carnal
Minds
elevate
the
Guilt
of
Sin
,
yet
weighed
in
the
Scales
of
the
Sanctuary
,
't
is
found
so
heavy
,
that
no
Punishment
inflicted
on
Sinners
,
exceeds
,
either
in
the
degrees
or
duration
,
the
desert
of
Sin
.
God's
Justice
is
not
satisfied
in
depriving
them
of
Heaven
,
but
inflicts
the
most
heavy
Punishment
upon
Sense
and
Conscience
in
the
Damned
:
For
as
the
Soul
and
Body
in
their
State
of
Union
in
this
Life
were
both
guilty
,
the
one
as
the
Guide
,
the
other
as
the
Instrument
of
Sin
;
so
't
is
equal
,
when
reunited
,
they
should
feel
the
penal
Effects
of
it
.
Sinners
shall
then
be
tormented
wherein
they
were
most
delighted
;
they
shall
be
invested
with
those
Objects
,
that
will
cause
the
most
dolorous
perceptions
in
their
sensitive
Faculties
.
The
Lake
of
Fire
and
Brimstone
,
the
blackness
of
darkness
for
ever
,
are
words
of
a
terrible
signification
.
But
no
words
can
fully
express
the
terrible
Ingredients
of
their
Misery
:
The
Punishment
will
be
in
proportion
to
the
Glory
of
God's
Majesty
that
is
provoked
,
and
the
extent
of
his
Power
.
And
as
the
Soul
was
the
principal
,
and
the
Body
but
an
Accessary
in
the
Works
of
Sin
;
so
it
s
capacious
Faculties
shall
be
far
more
tormented
than
the
limited
Faculties
of
the
outward
Senses
.
The
fiery
Attributes
of
God
shall
be
transmitted
through
the
Glass
of
Conscience
,
and
concenter'd
upon
damned
Spirits
:
The
Fire
without
is
not
so
tormenting
as
the
Fire
within
them
.
How
will
the
tormenting
Passions
be
inflam'd
?
What
Rancour
,
Reluctance
,
and
Rage
,
against
the
just
Power
that
sentenc'd
them
to
Hell
?
What
impatience
and
indignation
against
themselves
for
their
wilful
Sins
,
the
just
cause
of
it
?
How
will
they
curse
their
Creation
,
and
wish
their
utter
extinction
,
as
the
final
Remedy
of
their
Misery
?
But
all
their
ardent
Wishes
are
in
vain
;
for
the
Guilt
of
Sin
will
never
be
expiated
,
nor
God
so
far
reconcil'd
as
to
annihilate
them
.
As
long
as
there
is
Justice
in
Heaven
,
or
Fire
in
Hell
,
as
long
as
God
and
Eternity
shall
continue
,
they
must
suffer
those
Torments
,
which
the
strength
and
patience
of
an
Angel
cannot
bear
one
hour
.
I
shall
now
draw
some
practical
Inferences
,
and
conclude
this
Subject
.
1.
From
the
Revelation
in
Scripture
of
the
dreadful
Punishment
prepared
for
unreformed
Sinners
in
the
next
State
,
we
may
understand
the
tender
Mercies
of
God
to
Men
;
how
willing
he
is
they
should
be
saved
,
who
are
so
wilful
to
be
damned
.
Hell
is
represented
to
them
by
the
most
violent
Figures
,
to
terrify
their
Imaginations
,
and
strongly
affect
their
Minds
,
that
they
may
flee
from
the
Wrath
to
come
.
God
counsels
,
commands
,
intreats
,
urges
Sinners
to
be
wise
,
to
foresee
and
prevent
the
Evil
that
every
Hour
is
approaching
to
them
:
and
with
Compassion
and
Indignation
laments
their
Misery
,
and
reproaches
their
Folly
in
bringing
it
upon
themselves
.
The
Divine
Mercy
is
as
eminently
and
apparently
declar'd
to
Men
in
the
present
corrupt
State
,
in
threatning
Hell
to
excite
their
Fear
,
as
in
promising
Heaven
to
allure
their
Hopes
.
For
if
carnal
indulgent
Sinners
are
not
roused
by
a
quick
apprehension
of
Hell
,
they
will
securely
enjoy
their
pernicious
Pleasures
,
and
despise
the
blessed
Reward
,
and
Heaven
would
be
as
empty
of
humane
Souls
as
't
is
full
of
Glory
.
(
1.
)
Because
they
are
more
capable
to
conceive
of
the
Torments
of
Hell
,
than
the
Joys
of
Heaven
.
Storms
and
Darkness
are
more
easily
drawn
by
a
Pencil
,
than
a
clear
calm
Day
.
Fire
mix'd
with
Brimstone
,
is
very
painful
to
Sense
;
and
the
Fancy
strongly
represents
its
Vehemence
in
tormenting
the
Body
:
And
what
Misery
the
uncessant
remorse
of
the
guilty
Conscience
will
cause
in
the
Damned
hereafter
,
is
in
part
understood
by
the
secret
Accusations
and
Twinges
of
Conscience
in
self-condemning
Sinners
here
.
But
they
are
absolutely
strangers
to
the
Joys
of
the
Holy
Ghost
,
to
the
Delights
of
the
Soul
in
communion
with
God
,
and
to
Peace
of
Conscience
in
his
favour
.
They
cannot
without
experience
,
know
how
good
the
Lord
is
,
no
more
than
see
a
taste
.
To
discourse
to
them
of
spiritual
Pleasures
that
flow
from
the
Divine
Presence
,
of
the
Happiness
of
the
Saints
that
are
before
the
Throne
of
God
,
and
serve
him
in
his
Temple
,
is
to
speak
with
the
Tongue
of
an
Angel
[
*
](A26786-e27560-b)
*
Si
frigido
loquar
nescit
quod
loquor
.
Aug.
unintelligible
things
.
Their
Minds
and
Language
are
confin'd
to
sensible
things
.
The
natural
Man
receives
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
to
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discern'd
.
There
may
be
in
the
carnal
Mind
a
conception
of
Heaven
as
a
Sanctuary
wherein
they
may
be
secured
from
the
Wrath
of
God
,
and
some
smothering
confused
thoughts
of
its
Felicity
,
as
the
Idea
of
Light
and
Colours
in
one
blind
from
his
Birth
;
but
only
the
pure
in
Heart
can
see
God
,
as
in
the
perfect
Vision
of
Glory
hereafter
,
so
in
the
imperfect
reflection
of
it
here
.
(
2.
)
Carnal
Men
are
more
disposed
to
be
wrought
upon
,
by
representing
the
Torments
of
Hell
,
than
the
Joys
of
Heaven
.
For
we
cannot
love
but
what
is
known
,
nor
enjoy
but
what
is
loved
.
And
as
the
purification
of
the
Heart
from
vicious
Affections
,
is
an
excellent
means
to
clear
the
Mind
;
so
the
illustration
of
the
Mind
is
very
influential
to
warm
the
Heart
.
The
true
conception
of
Heaven
in
its
amiable
Excellencies
would
powerfully
and
sweetly
ravish
the
Affections
;
and
of
this
prepared
Souls
are
only
capable
.
But
those
who
are
sensual
are
without
relish
of
spiritual
Happiness
,
and
are
allur'd
or
terrified
only
with
what
is
pleasant
or
painful
to
Flesh.
'T
is
recorded
as
the
unparallel'd
Folly
of
Nero
,
Identidem
dictitans
,
qualis
artisex
pereo
!
Suet.
that
when
he
was
ready
to
cut
his
own
Throat
,
to
avoid
the
Fury
of
the
multitude
,
he
broke
forth
into
great
Expressions
of
Sorrow
,
what
an
excellent
Artist
he
died
.
'T
was
not
the
loss
of
the
Roman
Empire
that
so
much
troubled
him
,
as
that
so
much
skill
in
Musick
died
with
him
.
He
valued
himself
more
as
a
Fidler
,
than
an
Emperor
.
Thus
carnal
Men
with
a
folly
infinitely
more
prodigious
,
when
Death
is
near
,
are
not
so
much
affected
with
the
loss
of
the
Crown
of
Glory
,
and
the
Kingdom
of
Heaven
,
as
with
their
present
leaving
this
World
and
its
Vanities
.
This
makes
Death
intolerably
bitter
.
Till
the
Love
of
God
purifies
the
Heart
,
the
fruition
of
his
Presence
is
not
esteemed
or
desir'd
.
A
Seraphim
sent
from
the
presence
of
God
with
a
flaming
Coal
from
the
Altar
,
toucht
the
Lips
of
the
Holy
Prophet
,
and
his
Heart
was
presently
melted
into
a
compliance
with
the
Divine
Will.
But
if
a
rebel
Angel
,
that
burns
with
another
fire
than
of
Divine
Love
,
were
dispatch'd
from
Hell
with
a
Coal
from
that
Altar
,
where
so
many
Victims
are
offer'd
to
Divine
Justice
as
there
are
damned
Souls
,
and
touch'd
obdurate
Sinners
,
that
they
might
have
a
lively
sense
what
it
is
to
burn
for
ever
,
it
were
the
most
congrous
and
effectual
means
to
reclaim
them
;
like
stubborn
Metals
,
they
are
only
made
pliant
by
the
Fire
.
From
what
has
been
said
,
we
may
observe
the
heavenly
Harmony
between
Mercy
and
Justice
in
God
:
he
is
the
Father
of
Mercy
,
't
is
his
natural
Off-spring
,
his
primary
Inclination
to
the
Creature
,
and
the
threatning
of
Vengeance
against
Sinners
,
is
a
gracious
design
to
constrain
them
with
humility
and
repenting
Affections
to
seek
his
Favour
.
Briefly
,
his
severity
and
flaming
displeasure
never
destroys
Sinners
,
but
to
revenge
the
abuse
of
his
neglected
Benignity
and
Clemency
.
2.
This
shews
the
woful
depravation
of
the
Minds
and
Wills
of
Men
,
that
chuse
Sin
,
when
thinly
painted
over
with
Pleasure
,
notwithstanding
the
most
dreadful
and
durable
Torments
,
the
certain
Consequences
of
it
.
Desperate
folly
!
either
they
believe
,
or
do
not
,
the
eternal
Torment
of
Hell
.
If
they
do
not
,
how
prodigious
is
their
impiety
?
If
they
do
,
't
is
more
prodigious
they
dare
indulge
their
vicious
Affections
.
A
wicked
Believer
is
more
monstrous
and
guilty
than
a
wicked
Infidel
.
In
some
there
is
Atheism
full
of
Folly
,
or
Folly
full
of
Atheism
,
that
they
will
not
believe
the
prepared
Plagues
for
the
wicked
in
the
next
State
,
because
they
have
no
sensible
proof
of
them
.
Reason
,
assisted
by
Divine
Revelation
,
affords
so
clear
an
evidence
of
the
future
State
,
and
the
Rewards
and
Punishments
in
it
,
that
if
any
sincerely
apply
themselves
to
consider
things
,
he
will
receive
the
most
affective
conviction
of
them
.
'T
is
true
,
there
is
not
sensible
evidence
;
for
God
will
try
our
Faith
before
he
satisfies
our
Sight
:
partly
,
that
we
may
honour
his
Veracity
,
by
yielding
a
firm
assent
to
his
Word
before
the
actual
accomplishment
of
what
is
promised
or
threatn'd
;
and
partly
that
our
Obedience
may
be
voluntary
and
unconstrain'd
,
that
his
Goodness
may
take
its
rise
to
reward
us
.
But
these
presumptuous
Infidels
live
as
if
they
had
no
Spirit
,
nothing
of
understanding
in
them
:
they
are
wholly
under
the
Dominion
of
sense
,
as
if
they
were
free
and
lawless
,
independant
and
unaccountable
:
as
if
the
most
high
Governour
of
the
World
were
an
inferiour
Being
,
without
Power
and
Justice
to
vindicate
the
Honour
of
his
despised
Deity
.
They
do
not
fear
Hell
,
but
are
afraid
they
should
be
fearful
of
it
.
This
is
such
a
piece
of
folly
,
(
but
infinitely
more
woful
)
as
that
of
the
West-Indians
,
who
at
their
first
invasion
by
the
Spaniards
,
were
so
terrified
by
their
glittering
Swords
,
that
they
presently
fled
,
and
very
considerately
resolved
to
hide
themselves
in
the
Day
,
and
assault
their
Enemies
in
the
Night
.
They
were
fearful
to
see
their
Danger
,
and
rash
to
encounter
it
,
and
fighting
in
the
dark
,
were
kill'd
in
the
dark
.
The
threatnings
of
eternal
Death
are
the
brandishing
of
God's
glittering
Sword
before
he
strikes
;
and
sensual
Infidels
are
afraid
lest
the
belief
of
those
terrible
Truths
should
pierce
into
their
Breasts
;
therefore
are
utterly
averse
from
due
considering
their
Danger
,
and
will
not
foresee
what
they
shall
certainly
suffer
.
'T
is
in
vain
to
offer
Arguments
to
convince
them
;
for
they
are
as
deaf
as
Adders
to
the
wisest
Instructions
,
till
Sense
extort
an
Acknowledgment
from
them
.
They
have
hardned
their
Hearts
and
Faces
against
all
Reproofs
,
and
by
an
open
contempt
of
Scripture-Threatnings
,
are
past
reclaiming
.
They
are
now
fearless
of
that
Judgment
,
the
thoughts
whereof
make
the
Devils
tremble
:
but
the
time
will
shortly
come
,
when
the
Word
of
the
righteous
God
,
which
now
they
despise
,
shall
irresistibly
and
immediately
,
like
Lightning
shot
from
Heaven
,
destroy
them
.
There
are
many
degrees
of
Sin
,
many
steps
in
the
descent
to
Hell
,
but
the
lowest
and
nearest
the
Gate
of
that
infernal
Prison
,
is
the
scornful
derision
of
God's
dreadful
Preparations
for
the
wicked
.
Others
in
the
Christian
Church
,
who
profess
and
presume
they
are
true
Believers
,
yet
by
living
indulgently
in
their
pleasant
or
profitable
Sins
,
discover
their
Faith
is
counterfeit
,
or
such
a
superficial
assent
to
the
Truth
of
God's
Word
that
is
without
efficacy
,
and
will
not
avail
them
at
the
last
.
Unfeigned
Faith
of
the
Divine
Threatnings
,
produces
such
a
fear
as
would
make
Men
circumspect
over
their
Hearts
and
Ways
.
The
fear
of
a
present
destructive
Evil
controuls
the
most
eager
Appetites
.
'T
is
recorded
,
that
when
the
Army
of
Israel
was
in
pursuit
of
the
Philistines
,
Saul
,
to
compleat
his
Victory
,
forbad
,
upon
pain
of
Death
,
that
any
should
taste
Food
till
the
Sun
was
down
.
In
the
chace
of
their
Enemies
they
pass
through
a
Wood
dropping
with
Honey
;
yet
notwithstanding
their
Hunger
and
Faintness
,
and
the
easy
provisions
before
them
,
no
Man
so
much
as
tasted
it
:
for
the
People
feared
the
King's
Oath
.
And
did
Men
truly
believe
and
fear
the
Law
of
God
,
threatning
Hell
for
Sin
,
would
they
dare
to
commit
it
,
though
invited
by
pleasant
Temptations
?
Nay
,
not
only
a
strong
Fear
,
but
the
mere
suspicion
of
great
Danger
,
will
restrain
the
most
vehement
desires
of
Nature
.
What
Person
,
though
inflam'd
with
thirst
,
would
drink
a
Glass
of
cool
Liquor
,
if
he
suspected
that
deadly
Poison
were
mix'd
with
it
?
And
if
Men
were
perswaded
that
Sin
is
attended
with
eternal
Death
,
would
they
drink
in
Iniquity
like
Water
?
The
Devils
themselves
are
not
able
to
conquer
the
fear
of
Judgment
to
come
,
they
believe
and
tremble
:
Therefore
when
it
is
not
active
upon
the
Conscience
,
it
is
either
because
Men
do
not
believe
it
,
or
they
fancy
,
that
retaining
their
beloved
Lusts
,
they
may
obtain
an
easy
Absolution
,
and
escape
the
Damnation
of
Hell
,
which
the
Eternal
Judg
has
declar'd
shall
be
the
punishment
of
all
that
will
not
cut
off
the
right
Hand
,
and
pluck
out
the
right
Eye
,
separate
their
dearest
Corruptions
from
them
.
Astonishing
Perverseness
!
How
many
will
not
discern
nor
censure
that
Folly
in
themselves
,
which
they
will
condemn
in
others
for
extream
Madness
?
If
one
riotously
lavishes
away
his
Estate
,
and
for
the
short
Pleasure
of
a
few
Years
,
be
reduc'd
with
the
Prodigal
to
extream
Poverty
,
and
to
loathsom
Imprisonment
all
his
Life
after
,
would
he
not
be
esteem'd
to
have
been
besides
himself
?
Yet
this
is
a
very
tolerable
Case
,
in
comparison
of
exposing
the
Soul
to
Eternal
Vengeance
,
for
the
Pleasures
of
Sin
that
are
but
for
a
Season
.
3.
Let
us
stedfastly
believe
,
and
frequently
consider
,
that
Eternal
Death
is
the
Wages
of
Sin
,
that
we
may
renounce
it
with
the
deepest
Abhorrence
,
and
forsake
it
for
ever
.
We
are
assured
,
from
the
Wisdom
and
Compassion
of
our
Saviour
,
that
't
is
a
powerful
Means
to
mortify
the
Inclination
to
sin
,
and
to
induce
us
to
prevent
and
resist
all
Temptations
.
The
subtile
Tempter
cannot
present
any
Motives
,
that
to
a
rectified
Mind
will
make
Sin
eligible
.
Let
the
Scales
be
even
,
and
put
into
one
all
the
Delights
of
the
Senses
,
all
the
Pleasures
and
Honours
of
the
World
,
that
are
the
Elements
of
Carnal
Felicity
,
how
light
are
they
against
the
Heavenly
Glory
?
Will
the
Gain
of
the
World
compensate
the
Loss
of
the
Soul
and
Salvation
for
ever
?
If
there
were
any
possible
comparison
between
deluding
transient
Vanities
,
and
the
Happiness
that
is
substantial
and
satisfying
for
ever
,
the
Choice
would
be
more
difficult
,
and
the
Mistake
less
culpable
,
but
they
vanish
into
nothing
in
the
Comparison
.
According
to
the
Judgment
of
Sense
,
would
any
one
chuse
the
enjoyment
of
the
most
exquisite
Pleasures
for
a
Year
,
and
afterwards
be
content
to
burn
in
a
Furnace
for
a
Day
;
much
less
to
enjoy
them
for
a
Day
,
and
to
burn
for
a
Year
?
What
stupid
Brutes
are
they
,
who
for
momentany
Delights
,
incur
the
fiery
Indignation
of
God
for
ever
?
Try
but
the
Finger
with
the
Flame
of
a
Candle
,
you
will
soon
discover
your
weakness
.
Will
the
remembrance
of
sensual
Delights
allay
the
Torments
of
the
Damned
?
When
Carnal
Lusts
are
most
inflamed
,
and
Objects
are
present
,
Pain
will
extinguish
all
the
Pleasure
of
the
Senses
:
And
if
actual
Enjoyment
cannot
afford
Delight
when
the
Body
is
under
a
Disease
,
will
the
Reflections
upon
past
Pleasures
in
the
Fancy
and
Memory
,
refresh
the
Damned
in
their
extream
Torments
?
No
,
the
remembrance
will
infinitely
increase
their
Anguish
,
that
for
such
seeming
and
short
Pleasures
,
they
brought
upon
themselves
Misery
intolerable
,
without
Ease
or
End
.
O
that
Men
would
strip
Sin
of
its
disguises
,
and
wash
off
its
flattering
Colours
,
and
look
into
its
odious
Nature
,
and
to
the
consequential
Evils
of
it
in
the
next
World
!
O
that
they
would
consider
they
hang
by
slender
Strings
,
(
a
little
Breath
that
expires
every
Minute
)
over
the
bottomless
Pit
,
and
that
within
a
little
while
nothing
will
remain
of
the
Pleasures
of
Sin
,
but
the
undying
Worm
,
and
the
ever-living
Flames
!
This
would
be
a
means
to
raise
and
preserve
in
them
an
invincible
Resolution
and
Reluctancy
against
all
temptations
to
sin
and
provoke
God
.
But
how
hardly
are
Men
induced
to
exercise
their
Minds
on
this
terrible
Object
.
They
think
least
of
Hell
,
who
have
most
reason
to
consider
it
.
To
this
I
must
add
,
that
the
meer
fear
of
Hell
,
and
the
judicial
impression
upon
Conscience
from
it
,
is
not
sufficient
to
convert
Men
to
God
.
For
that
servile
Affection
,
though
it
may
stop
a
Temptation
,
and
hinder
the
eruption
of
a
Lust
into
the
gross
Act
,
yet
does
not
renew
the
Nature
,
and
make
Men
Holy
and
Heavenly
.
There
may
be
a
respective
dislike
of
Sin
,
with
a
direct
Affection
to
it
.
Besides
,
that
Religion
that
is
the
meer
Effect
of
Fear
,
will
be
according
to
the
Nature
of
its
Principle
,
with
resistance
and
trouble
,
wavering
and
inconstant
:
for
tormenting
Fear
is
repugnant
to
the
humane
Nature
,
and
will
be
expelled
if
possible
.
In
short
,
the
fear
of
Hell
may
be
only
a
natural
Affection
,
that
recoils
from
what
is
painful
to
Sense
.
Therefore
't
is
the
great
Design
of
the
Gospel
by
the
fear
of
Hell
,
Nisi
timore
incipiat
homo
Deum
colere
,
non
perveniet
ad
amorem
.
Aug.
as
a
powerful
Preparative
,
to
make
way
for
the
Love
of
God
,
who
offers
Pardon
and
Indempnity
to
all
returning
Sinners
,
and
for
the
Hope
of
Heaven
the
blessed
Reward
promised
to
them
.
No
Offers
of
Mercy
will
prevail
to
make
Sinners
to
yield
themselves
,
till
they
are
storm'd
by
the
Terrors
of
the
Lord
.
But
when
the
fear
of
Hell
has
made
a
Breach
,
Divine
Grace
enters
and
takes
possession
.
As
the
Virtue
of
the
Loadstone
,
when
encompass'd
and
arm'd
with
Iron
,
is
increas'd
,
and
draws
a
far
greater
weight
than
when
't
is
naked
and
single
;
thus
the
Attractives
of
Heaven
are
more
powerful
to
move
the
Hearts
of
Men
,
when
enforced
from
the
Terrors
of
Hell
.
Now
the
Love
of
God
,
and
the
Hope
of
Heaven
,
are
spiritual
Affections
;
and
the
Obedience
that
flows
from
them
is
voluntary
from
the
intire
consent
of
the
Soul
,
and
persevering
.
Lastly
,
From
the
consideration
of
the
Punishment
determin'd
for
Sin
,
we
may
understand
how
dear
our
Engagements
are
to
the
Lord
Jesus
Christ
.
The
Rector
and
Judg
of
the
World
would
not
release
the
Guilty
without
a
Ransom
,
nor
the
Surety
without
Satisfaction
;
and
the
Son
of
God
most
willingly
and
compassionately
gave
his
precious
Blood
the
Price
of
our
Redemption
.
He
obtain'd
the
Spirit
of
Holiness
,
to
illuminate
our
Minds
,
to
incline
our
Wills
,
to
sanctify
our
Affections
,
without
whose
Omnipotent
Grace
,
neither
the
Hopes
or
Fears
of
things
Spiritual
and
Future
,
would
ever
have
cleansed
and
changed
our
Hearts
and
Lives
.
We
are
naturally
as
senseless
as
the
Dead
,
as
to
what
concerns
our
everlasting
Peace
,
blind
and
brutish
,
and
without
fear
;
should
plunge
our selves
into
Destruction
,
if
the
Spirit
of
Power
,
and
of
a
sound
Mind
,
did
not
quicken
us
and
direct
us
in
the
way
to
everlasting
Life
.
O
that
we
might
feel
our
dear
Obligations
to
him
who
has
delivered
us
from
the
Wrath
to
come
,
and
purchast
for
us
a
Felicity
perfect
,
and
without
end
!
I
would
not
lessen
and
disparage
one
Divine
Work
,
to
advance
and
extol
another
;
but
't
is
a
Truth
that
shines
with
its
own
Light
,
and
is
declar'd
by
our
Saviour
,
that
our
Redemption
from
Hell
to
Heaven
,
is
a
more
excellent
Benefit
than
our
Creation
;
in
as
much
as
our
Well-being
is
better
than
our
Being
;
and
eternal
Misery
is
infinitely
worse
than
mere
not
being
.
Our
Saviour
speaks
of
Judas
,
It
had
been
better
for
him
if
he
had
never
been
born
.
How
engaging
is
the
Love
of
Christ
,
who
rais'd
us
from
the
Bottom
of
Hell
to
the
Bosom
of
God
,
the
Seat
of
Happiness
!
If
his
Perfections
were
not
most
amiable
and
attractive
,
yet
that
he
died
for
us
,
should
make
him
the
Object
of
our
most
ardent
Affections
.
To
those
who
believe
he
is
precious
;
to
those
who
have
felt
their
undone
Condition
,
and
that
by
his
Merits
and
Mediation
,
are
restor'd
to
the
Favour
of
God
,
that
are
freed
from
tormenting
Fears
,
and
revived
with
the
sweetest
Hopes
,
he
is
and
will
be
eminently
and
eternally
precious
.
Blessing
,
and
Honour
,
and
Glory
,
and
Power
,
be
to
Him
that
sitteth
upon
the
Throne
,
and
to
the
Lamb
for
ever
and
ever
.
FINIS
.
Books
writ
by
William
Bates
,
D.
D.
and
sold
by
B.
Aylmer
.
-
THE
Harmony
of
the
Divine
Attributes
,
in
the
Contrivance
and
Accomplishment
of
Man's
Redemption
by
the
Lord
Jesus
Christ
:
Or
Discourses
,
wherein
is
shewed
,
how
the
Wisdom
,
Mercy
,
Justice
,
Holiness
,
Power
,
and
Truth
of
God
are
glorified
in
that
great
and
blessed
Work
.
In
Octavo
.
-
Considerations
of
the
Existence
of
God
,
and
of
the
Immortality
of
the
Soul
,
with
the
Recompences
of
the
Future
State
.
To
which
is
now
added
,
The
Divinity
of
the
Christian
Religion
,
proved
by
the
Evidence
of
Reason
,
and
Divine
Revelation
:
for
the
Cure
of
Infidelity
the
Hectick
Evil
of
the
Times
.
In
Octavo
.
-
The
Soveraign
and
Final
Happiness
of
Man
,
with
the
effectual
Means
to
obtain
it
.
Also
the
Joys
of
Heaven
,
and
Torments
of
Hell
are
discoursed
of
.
In
Octavo
.
-
Several
Sermons
upon
Death
,
and
Eternal
Judgment
.
In
Octavo
.
-
The
Four
Last
Things
,
Death
and
Judgment
,
Heaven
and
Hell
,
practically
considered
and
applied
,
in
several
Discourses
.
In
Octavo
.
-
The
Danger
of
Prosperity
discovered
,
in
several
Sermons
upon
Prov.
1.17
.
In
Octavo
.
-
The
great
Duty
of
Resignation
in
Times
of
Affliction
,
&c.
In
Octavo
.
-
A
Funeral
Sermon
preached
upon
the
Death
of
the
Reverend
and
Excellent
Divine
,
Dr.
Thomas
Manton
,
who
deceased
October
18
,
1677.
To
which
is
now
added
,
the
last
publick
Sermon
Dr.
Manton
preached
.
In
Octavo
.
-
The
Sure
Trial
of
Uprightness
,
opened
in
several
Sermons
upon
Psal.
18.
v.
23.
In
Octavo
.
-
A
Description
of
the
Blessed
Place
and
State
of
the
Saints
above
,
in
a
Discourse
on
John
14.2
.
Preached
at
the
Funeral
of
Mr.
Clarkson
.
-
The
Way
to
the
highest
Honour
,
on
John
12.26
.
Preached
at
the
Funeral
of
Dr.
Jacomb
.
-
The
speedy
Coming
of
Christ
to
Judgment
,
on
Rev.
22.12
.
Preached
at
the
Funeral
of
Mr.
Benj.
Ashurst
.
ADVERTISEMENT
.
NEwly
printed
,
The
Holy
Bible
,
containing
the
Old
Testament
and
the
New
:
With
Annotations
and
Parallel
Scriptures
.
To
which
is
annex'd
,
The
Harmony
of
the
Gospels
:
As
also
,
The
Reduction
of
the
Jewish
Weights
,
Coins
and
Measures
,
to
our
English
Standards
.
And
a
Table
of
the
Promises
in
Scripture
.
By
Samuel
Clark
Minister
of
the
Gospel
.
Printed
in
Folio
of
a
very
fair
Letter
;
the
like
never
before
in
one
Volume
.
Printed
for
Brabazon
Aylmer
in
Cornhill
.
Notes, typically marginal, from the original text
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