A
PROSPECT
OF
Heavenly
Glory
,
For
the
Comfort
of
Sion's
Mourners
HEB.
XI
.
xxvi
.
For
he
had
Respect
unto
the
Recompence
of
the
Reward
.
CHAP.
I.
The
Con-Text
Cleared
,
the
Text
Divided
,
and
the
Terms
Explained
,
with
the
Doctrine
Observed
from
the
Words
.
SINCE
first
the
Tree
of
Knowledge
,
became
an
occasion
of
eternal
Death
to
us
,
the
Tree
of
Life
it self
,
hath
brought
forth
almost
nothing
else
but
Apples
of
Contention
amongst
us
,
some
Affirming
,
That
we
are
to
Merit
eternal
Life
by
our
Obedience
,
and
others
,
denying
the
Lawfulness
of
having
any
respect
at
all
to
eternal
Life
in
our
Obedience
;
though
only
by
way
of
Incouragement
,
and
as
the
unmerited
,
and
gratuitous
Reward
,
which
God
hath
freely
promised
to
all
that
Diligently
seek
him
.
Heb.
11.6
.
BUT
as
Christ
himself
,
the
sole
Author
of
eternal
Life
to
all
that
obey
him
,
was
Crucified
betwixt
Two
Thieves
,
so
that
which
I
take
to
be
the
Truth
of
God
in
this
case
,
as
neither
Derogating
from
the
Freeness
of
his
Grace
,
nor
yet
Patronizing
Disingenuity
and
a
Mercenary
Spirit
in
Man
,
why
,
it
lyes
inviolate
betwixt
these
Two
Extremes
,
which
are
both
of
them
Errors
of
no
less
dangerous
Consequence
,
than
of
manifest
and
palpa●●e
Repugnancy
to
the
unerring
Rule
of
Truth
,
God's
holy
Word
.
For
though
we
may
not
have
Respect
to
the
purchasing
of
eternal
Life
,
by
our
Obedience
,
yet
we
may
lawfully
have
Respect
to
the
Possession
of
it
in
our
Obedience
:
And
though
we
must
not
make
eter●al
Life
the
sole
Ground
of
Obeying
the
Lord
,
yet
we
may
lawfully
with
Moses
,
to
quicken
us
in
our
Obedience
,
have
Respect
to
the
Recompence
of
Reward
,
as
I
hope
by
Divine
assistance
,
having
first
given
you
the
Dependance
,
and
genuine
Sense
of
them
,
to
make
good
from
the
Words
of
my
Text.
FOR
the
Dependance
of
the
Words
,
we
must
know
that
if
we
look
upon
the
general
state
of
this
Chapter
,
wherein
they
have
their
place
of
residence
,
we
shall
find
it
to
be
an
Apostolical
Abridgment
of
the
Old
Testament
,
in
that
part
thereof
which
is
Historical
,
containing
a
Narration
of
the
Heroical
Atchievements
of
those
Famous
Worthies
of
the
Lord
,
the
excellency
of
whose
Faith
in
the
many
eminent
Fruits
,
and
invincible
Operations
of
it
,
is
herein
left
upon
everlasting
Record
,
as
that
which
shall
be
found
unto
Praise
,
and
Honour
,
and
Glory
at
the
blessed
Appearance
of
Jesus
Christ
.
1
Pet.
1.7
.
AMONGST
these
Famous
Worthies
,
of
whom
both
Men
and
Women
,
our
Apostle
gives
a
particular
Catalogue
,
as
of
Persons
made
Glorious
by
the
unblastable
Fruits
of
a
lively
Faith
,
some
have
Renowned
themselves
as
Servants
actively
,
by
their
doing
and
living
to
God
;
and
others
have
approved
themselves
as
Soldiers
passively
,
by
their
Magnanimous
Suffering
and
Dying
for
God
:
But
now
Moses
,
of
whom
my
Text
is
spoken
,
stands
fully
interested
in
both
Conditions
,
as
having
given
sufficient
Testimony
of
his
Faith
,
not
only
by
what
he
did
,
but
also
by
what
he
suffered
;
not
only
by
laying
forth
his
Life
in
the
ways
of
God
,
but
also
by
his
readiness
to
lay
down
both
Riches
,
and
Honours
,
and
Pleasures
,
yea
,
and
Life
it self
for
the
Cause
of
God
.
For
,
whereas
,
whilst
yet
in
his
Non-age
,
he
had
the
Honour
to
be
called
the
Son
of
Pharoah's
Daughter
,
yet
no
sooner
did
he
come
to
Age
,
and
arrive
at
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
true
Wisdom
,
but
he
voluntarily
renounced
that
Priviledge
,
though
possibly
it
might
have
proved
a
Preludium
to
Royal
Dignity
,
intitling
him
to
the
Crown
and
Government
of
all
Egypt
,
so
great
was
his
Ambition
to
be
found
in
the
number
,
that
he
might
have
a
Right
to
all
the
Priviledges
of
God's
Children
.
ver.
24.
WHEREAS
he
might
have
lived
a
Courtier
,
enjoying
what
Heart
could
wish
,
faring
deliciously
every
day
,
and
glutting
himself
with
all
carnal
Pleasures
,
that
either
variety
of
melodious
Sounds
,
and
exquisite
Harmony
,
or
gorgeous
Apparel
,
or
extremity
of
Luxury
could
possibly
afford
:
Yet
we
find
him
bidding
adieu
to
all
these
,
and
rather
chusing
to
suffer
undeserved
Scorn
,
Reproach
,
and
Persecution
with
the
People
of
God
,
than
to
enjoy
those
,
and
the
like
Pleasures
of
Sin
for
a
season
,
v.
25.
WHEREAS
in
a
word
,
the
whole
Land
of
Egypt
was
before
him
,
and
likely
(
for
ought
I
know
)
to
entertain
him
with
the
sway
of
a
Royal
Scepter
,
with
the
Government
of
the
whole
Kingdom
,
and
with
an
universal
Confluence
of
all
the
Happiness
that
either
Riches
,
or
Honours
,
or
the
whole
Treasury
of
Egypt
could
suppeditate
:
Yet
in
the
preceding
part
of
this
Verse
,
wherein
my
Text
lyes
,
the
Holy
Ghost
there
testifies
of
him
,
that
he
preferred
the
reproach
of
Christ
before
all
this
,
the
very
worst
,
and
that
which
is
most
bitter
in
Christ
,
before
the
choicest
Treasures
,
before
the
very
best
,
the
most
sweet
and
delightful
Enjoyments
in
all
the
Land
of
Egypt
,
esteeming
it
his
greatest
Honour
to
be
dishonoured
in
the
World
,
for
the
sake
of
the
Lord
Jesus
;
and
the
reason
of
all
this
,
you
have
subjoyned
in
the
Words
of
my
Text
,
even
because
he
had
a
Respect
to
the
Recompence
of
the
Reward
.
THUS
I
have
in
short
given
you
the
Dependance
of
the
Words
and
thereby
also
given
you
to
understand
,
that
they
are
brought
in
as
one
grand
reason
of
Moses
his
Obedience
and
Self-denyal
,
letting
us
plainly
know
,
why
Moses
should
thus
refuse
the
great
dignity
of
being
called
the
Son
of
Pharaoh's
daughter
,
why
he
should
rather
choose
to
suffer
Affliction
with
the
People
of
God
,
than
to
enjoy
the
Pleasures
of
Sin
for
a
season
:
Why
he
should
esteem
so
highly
of
Reproach
for
Christ
,
as
to
count
it
greater
Riches
than
the
choicest
Treasures
in
all
the
Land
of
Egypt
;
and
the
reason
of
all
this
was
,
because
he
had
Respect
to
the
Recompence
of
the
Reward
,
which
if
seriously
consider'd
of
,
why
,
it
will
make
him
take
up
his
Cross
chearfully
,
it
will
make
him
follow
hard
after
Christ
,
as
well
in
Adversity
as
in
Prosperity
;
it
will
make
him
do
,
and
suffer
,
and
willing
to
become
any
thing
,
if
by
any
means
he
may
attain
such
a
transcendently
glorious
Reward
,
a
Reward
that
is
nothing
less
than
the
full
enjoyment
of
God
over
all
,
blessed
for
ever
,
in
whose
Presence
there
is
fulness
of
Joy
,
and
at
whose
Right-hand
there
are
Pleasures
for
evermore
.
Psal.
16.11
.
BUT
waving
the
Relative
Consideration
of
the
Words
,
we
purpose
to
insist
upon
them
as
Absolutely
Considered
,
and
as
they
are
an
intire
Proposition
of
themselves
,
and
so
they
will
present
us
with
these
Two
Considerables
following
.
-
I.
A
Gracious
Act
,
exerted
by
Moses
,
the
Man
of
God
,
and
that
we
have
expressed
in
these
Words
;
For
he
had
Respect
—
-
II.
A
Glorious
Object
,
about
which
,
that
Act
of
Moses
was
exercised
,
and
that
we
have
expressed
in
these
Words
;
—
To
the
Recompence
of
the
Reward
.
THESE
are
the
parts
of
the
Text
,
the
Genuine
sense
whereof
I
shall
give
you
in
the
explication
of
the
Terms
,
labouring
now
to
break
the
Shell
,
that
so
you
may
come
to
that
sweet
Kernel
of
Gospel-truth
,
which
is
wrapt
up
,
and
enclosed
therein
.
FOR
he
had
respect
.
]
In
this
Phrase
is
implyed
,
that
gracious
Act
of
Moses
,
whereby
he
had
respect
to
,
stedfastly
fixing
his
eye
upon
,
the
recompence
of
the
Reward
,
as
matter
of
singular
incouragement
to
deny
himself
for
the
Lord's
sake
,
in
all
those
Riches
,
Honours
,
and
variety
of
carnal
Pleasures
,
which
by
dissembling
Conscience
,
and
continuing
a
Courtier
he
might
probably
have
enjoyed
,
at
least
for
a
Season
.
The
Original
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
metaphorical
,
signifying
in
this
place
,
to
look
from
one
thing
to
another
,
not
with
the
eye
of
the
Body
by
any
corporeal
sight
,
but
with
the
eye
of
the
Soul
by
a
spiritual
sight
:
And
so
truly
it
doth
most
emphatically
set
forth
the
power
of
Moses
his
Faith
,
enabling
him
to
look
from
the
things
that
are
seen
,
to
the
things
that
are
not
seen
,
from
things
Te●poral
to
things
Eternal
,
by
which
means
he
was
wonderfully
encouraged
to
let
go
all
worldly
Advantages
,
and
to
suffer
Affliction
chearfully
with
the
people
of
God
.
Moses
had
the
whole
Land
of
Egypt
,
together
with
all
the
Riches
,
Glory
,
and
Pleasures
thereof
before
him
,
which
a
Carnal
heart
would
think
might
have
made
him
content
to
live
and
die
a
Courtier
:
But
such
was
the
power
of
Faith
within
him
,
fixing
his
heart
and
mind
upon
things
above
,
upon
the
Land
of
Promise
,
the
Coelestial
Canaan
,
the
Heavenly
Jerusalem
,
together
with
the
Beatifical
Vision
of
God
in
Eternal
Glory
,
that
for
these
he
can
chearfully
renounce
whatever
Riches
,
whatever
Honours
,
whatever
Pleasures
the
Land
of
Aegypt
could
possibly
afford
him
.
TO
the
Recompence
of
the
Reward
.
]
That
glorious
Object
,
upon
which
Moses
fixing
his
eye
,
did
so
chearfully
deny
himself
in
all
his
worldly
enjoyments
,
you
have
here
expressed
by
one
word
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
such
a
Reward
,
whereby
a
Man
is
Recompenced
.
This
Recompense
is
diversly
taken
,
according
to
the
Persons
to
whom
,
and
work
for
which
,
it
is
given
.
When
to
a
wicked
Person
for
an
evil
work
,
it
intendeth
a
fearful
Revenge
,
comprizing
under
it
Indignation
and
Wrath
,
Tribulation
and
Anguish
,
as
that
which
is
due
to
Sinners
upon
the
commission
of
any
the
least
Transgression
:
But
when
to
a
Righteous
Person
accepted
of
God
through
Christ
,
as
here
in
my
Text
,
for
a
work
approved
by
him
,
then
indeed
it
doth
not
import
any
merit
or
desert
on
Man's
part
,
but
abundance
of
Mercy
and
Grace
on
God's
part
,
who
,
though
we
are
unprofitable
Servants
,
and
can
merit
nothing
at
his
hands
,
yet
will
not
suffer
us
to
do
or
endure
any
thing
for
his
sake
,
without
a
most
transcendently
great
and
glorious
Recompence
.
WHAT
that
recompence
of
reward
was
,
upon
which
Moses
so
stedfastly
fixed
his
eye
,
is
not
here
I
confess
distinctly
set
down
,
but
yet
we
may
easily
collect
from
the
carriage
of
Moses
,
that
it
was
some
higher
Honour
,
some
better
Pleasure
,
some
more
excollent
and
durable
Treasure
,
than
the
Land
of
Aegypt
could
ever
afford
him
,
otherwise
,
making
choice
of
these
,
why
is
it
that
we
find
him
renouncing
those
,
unless
we
should
think
him
to
have
changed
for
the
worse
,
when
yet
we
find
the
Spirit
of
God
,
in
the
words
of
my
Text
,
commending
his
choice
?
'T
WAS
not
then
any
Temporal
Reward
,
but
an
Eternal
Reward
that
Moses
had
in
his
eye
.
'T
was
not
Earth
,
but
Heaven
;
't
was
not
the
Meat
that
perisheth
,
but
the
Meat
which
will
indure
to
Everlasting
Life
;
't
was
not
any
Momentary
Pleasure
lasting
only
for
a
Season
,
but
it
was
Fulness
of
Joy
in
God's
presence
,
it
was
perfect
freedom
from
Sin
,
it
was
Grace
glorified
,
it
was
the
Beatifical
Vision
of
God
in
Heaven
,
together
with
those
Soul-satisfying
Pleasures
that
are
at
his
right
hand
for
evermore
,
to
which
,
in
all
his
obedience
,
we
find
Moses
so
stedfastly
looking
.
SO
then
from
the
practise
of
Moses
,
the
Man
of
God
,
thus
fixing
his
eye
in
all
his
obedience
upon
the
recompence
of
Reward
,
and
encouraging
himself
therewith
chearfully
to
bear
the
Cross
of
Christ
,
to
Mortification
,
Self-denyal
,
and
the
like
wholsome
severities
of
Religion
,
you
may
observe
with
me
this
point
of
DOCTRINE
.
That
God's
People
for
their
better
encouragement
to
all
holy
,
self-denying
,
and
obediential
walking
before
him
,
they
may
lawfully
have
Respect
to
the
Recompence
of
the
Reward
.
WHILST
we
are
denying
our selves
,
running
the
way
of
God's
Commandments
,
and
doing
the
work
which
he
hath
given
us
to
finish
here
on
Earth
,
't
is
no
Soloecism
at
all
in
Christianity
,
for
us
to
have
our
eye
stedfastly
fixed
upon
that
eternally
glorious
Reward
,
which
the
Lord
hath
laid
up
with
himself
for
us
in
the
Kingdom
of
Heaven
.
We
may
,
lawfully
walking
with
God
all
our
life
,
be
encouraged
against
whatever
Difficulties
and
Persecutions
we
meet
with
in
Heaven's
way
,
to
think
how
incorruptible
the
Crown
is
,
how
glorious
the
Kingdom
,
how
unspeakable
the
Joy
,
how
secure
the
Rest
,
how
endless
the
Pleasures
,
how
undefiled
the
Inheritance
,
how
full
,
uninterruptible
,
and
everlastingly
satisfying
,
the
Communion
with
God
over
all
blessed
for
ever
is
,
whereof
we
shall
take
Possession
in
the
hour
of
death
.
HOLY
Daniel
,
when
praying
in
the
Land
of
his
Captivity
,
he
opened
his
Window
,
and
set
his
face
towards
Jerusalem
:
Thus
when
Praying
,
when
Repenting
,
when
Suffering
,
and
Dying
for
Christ
,
we
may
lawfully
open
the
Eye
of
Faith
,
and
set
our
faces
towards
the
heavenly
Jerusalem
,
towards
the
promised
Canaan
,
towards
the
Temple
of
God
in
Zion
,
the
place
of
our
eternally
blessed
,
and
glorious
Rest
.
'T
IS
a
bold
attempt
for
Men
to
make
restrictions
where
God
himself
hath
made
none
;
for
Men
to
say
we
must
not
,
when
God
himself
saith
we
may
in
all
our
obedience
have
an
eye
to
the
recompense
of
Reward
,
to
the
full
enjoyment
of
him
in
Glory
.
THE
example
of
Moses
in
this
place
,
doth
evince
beyond
all
exception
,
that
some
respect
may
lawfully
be
had
to
the
recompence
of
the
Reward
,
at
least
by
way
of
motive
and
encouragement
to
stir
us
up
,
and
to
quicken
us
both
in
doing
and
suffering
for
the
God
of
Heaven
.
For
this
you
see
is
given
in
as
one
special
reason
,
Why
he
refused
to
be
called
the
Son
of
Pharaoh's
Daughter
:
Why
he
chose
rather
to
suffer
affliction
with
the
People
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
:
And
,
why
he
esteemed
the
Reproach
of
Christ
greater
Riches
than
the
Treasures
of
Aegypt
,
even
because
he
had
a
respect
to
the
Recompence
of
the
Reward
,
esteeming
of
all
the
Riches
,
Honours
,
Pleasures
and
Enjoyments
of
this
World
,
as
not
worthy
to
be
compared
with
the
Glory
that
was
to
be
revealed
in
him
.
AND
if
Moses
might
thus
incourage
himself
to
indure
hardship
,
as
a
good
Souldier
of
Jesus
Christ
,
by
having
an
eye
fixed
upon
the
recompence
of
Reward
,
upon
Glory
,
Honour
,
and
Immortality
,
why
should
it
not
be
lawful
for
Christians
to
do
the
same
?
How
can
that
be
unlawful
in
Christians
,
which
the
Holy
Ghost
hath
left
upon
eternal
record
,
as
a
matter
of
high
commendation
in
him
?
Let
us
not
think
that
the
Lord
will
condemn
us
for
looking
at
that
in
our
Obedience
,
for
which
he
hath
so
highly
commended
his
Servant
Moses
.
That
which
was
imputed
to
him
for
a
Virtue
,
will
never
be
imputed
to
us
for
a
Crime
:
But
we
also
,
as
well
as
he
,
may
,
for
our
better
encouragement
in
all
the
ways
of
obedience
,
have
respect
to
the
recompence
of
reward
,
to
that
far
more
exceeding
and
eternal
weight
of
Glory
.
The
Husbandman
can
cheerfully
undergo
the
Labour
and
Charges
of
Seed-time
,
though
many
times
very
great
,
when
his
eye
is
fixed
upon
the
Harvest
.
Thus
to
make
us
chearful
in
sowing
to
the
Spirit
,
we
may
lawfully
have
an
eye
to
the
great
Harvest
,
when
every
one
that
now
soweth
Righteousness
,
shall
be
sure
to
Reap
a
full
Crop
of
Eternal
Glory
,
Gal.
6.8.9
.
CHAP.
II.
The
Method
laid
down
,
with
two
introductory
Propositions
,
for
the
better
understanding
of
the
Doctrin
.
IN
the
prosecution
of
this
Heavenly
Truth
,
having
first
premised
something
by
way
of
Introduction
,
I
purpose
(
annuente
Deo
)
to
observe
this
Method
.
I.
I
shall
shew
you
,
What
it
is
to
have
respect
to
the
Recompence
of
the
Reward
.
II.
I
shall
endeavour
to
let
you
understand
,
How
you
are
to
have
Respect
to
the
Recompence
of
Reward
.
III.
I
shall
give
you
,
Some
Scripture
Reasons
,
proving
that
you
may
have
respect
to
the
recompence
of
reward
.
IV.
AND
lastly
,
I
shall
help
you
to
improve
this
Truth
,
by
way
of
Use
and
Application
,
that
so
it
may
not
be
Unprofitable
,
but
every
way
Advantageous
to
your
Souls
.
BEFORE
I
come
to
these
things
,
you
must
give
me
leave
to
premise
something
(
as
was
hinted
.
)
by
way
of
introduction
,
which
I
shall
wholly
comprize
in
these
two
particulars
.
1.
THAT
we
are
bound
to
serve
the
Lord
,
and
to
walk
in
all
dutiful
obedience
before
him
,
though
there
were
no
Heaven
,
no
Glory
,
nor
reward
of
Eternal
Life
to
be
expected
from
him
.
The
obligation
of
our
obedience
to
the
Lord
Jehovah
,
ariseth
not
so
much
from
the
promise
of
Eternal
Life
,
annexed
to
the
Commandment
,
as
from
the
authority
of
God's
Commanding
.
INDEED
,
when-ever
God
sweetens
his
Precepts
with
Promises
,
crowning
our
Temporal
Obedience
with
an
Eternally
Glorious
Recompence
,
this
lays
us
under
a
stronger
engagement
:
But
yet
if
you
separate
betwixt
the
Precept
and
the
Promise
,
if
you
take
away
the
Reward
of
Eternal
Life
,
yet
all
this
will
not
dissolve
,
nor
nullify
that
obligation
of
Obedience
to
God
,
that
lies
upon
us
.
For
impossible
it
is
,
and
utterly
repugnant
to
the
quality
of
Rational
Creatures
,
as
we
are
,
not
to
be
subject
to
the
will
of
our
Creator
,
and
indebted
in
all
possible
Obedience
to
him
that
made
us
.
SUCH
is
the
transcendent
Excellency
of
God
,
that
in
himself
he
is
infinitely
worthy
of
all
our
Services
,
and
such
is
the
Sovereignty
of
God
over
us
,
that
though
we
should
serve
him
ten
thousand
years
together
,
in
the
most
holy
,
seraphick
,
and
heavenly
manner
that
ever
Saint
or
Angel
did
,
yet
after
all
this
,
he
might
annihilate
us
,
and
yet
do
us
no
wrong
.
WHATSOEVER
we
are
,
whatsoever
we
have
,
whatsoever
we
are
able
to
do
in
this
world
,
the
Lord
hath
more
interest
in
it
than
we
have
our selves
,
and
therefore
we
owe
our selves
,
we
owe
our
enjoyments
,
and
services
to
him
;
so
that
he
may
justly
require
them
at
our
hands
upon
any
terms
,
and
we
are
bound
to
surrender
them
,
though
he
should
never
vouchsafe
us
the
least
recompence
of
Reward
for
so
doing
.
[
(a)
](A34447-e16210-b)
(a)
Nos
tamen
in
praemijs
non
oportet
consistere
,
sed
lo●gius
spectare
ad
gloriam
dei
,
ut
quamvis
nulla
〈◊〉
proponerentur
,
tamen
velimus
recte
facere
.
Though
we
may
look
to
the
Recompence
of
Reward
,
yet
we
must
not
stay
there
,
but
must
look
beyond
it
to
God's
Glory
,
resolving
,
that
though
he
should
never
Reward
us
,
yet
in
well-doing
we
would
glorify
him
.
A
Child
is
bound
in
duty
to
obey
his
Parents
,
though
they
have
no
Portion
,
no
Riches
,
no
Inheritance
to
bestow
upon
him
,
because
they
are
his
Parents
:
Thus
Christians
,
though
there
were
no
Heaven
,
no
Happiness
,
no
reward
of
Eternal
Life
for
God
to
bestow
upon
you
,
yet
doubtless
you
were
bound
to
obe●
him
,
even
because
he
is
God
over
all
blessed
for
ever
.
[
(b)
](A34447-e16240-b)
(b)
Pluribus
de
causis
in
solidum
omnia
opera
nostra
bon●
sunt
debita
deo
,
ita
ut
possit
omnia
exigere
,
etiamsi
praemium
nu●lum
dare
volit
.
Bern.
in
Serm.
de
Quadruped
.
FOR
sundry
respects
whatever
good
works
we
do
,
or
can
do
,
they
are
all
of
them
due
to
God
,
and
therefore
(
saith
Bernard
)
he
might
require
them
of
us
,
and
we
accordingly
were
bound
to
perform
them
,
though
he
should
never
render
to
us
for
them
the
reward
of
Eternal
Life
2.
THAT
though
we
thus
owe
Obedience
to
God
,
and
are
bound
to
serve
him
,
were
there
no
Reward
to
be
expected
,
yet
such
is
the
infinite
condescention
and
goodness
of
God
,
that
he
hath
provided
an
Eternally
glorious
Reward
for
all
such
as
walk
sincerely
in
Obedience
before
him
.
He
might
exact
Obedience
at
our
hands
upon
terms
of
absolute
Sovereignty
;
but
such
is
his
matchless
condescention
,
that
he
only
desires
it
upon
Terms
of
Bounty
,
and
remunerative
Goodness
.
[
(c)
](A34447-e16300-b)
(c)
Quamvis
deus
qui
omnium
Conditor
est
et
dominus
pro
suo
in
nos
jure
et
impio
voluntatis
suae
praecepta
simpliciter
proponere
et
a
nobis
obedientiam
maga
authoritate
exgiere
possit
,
patris
tamen
ingenium
potius
quam
severi
et
immitis
domini
,
mores
imitari
vult
,
una
cum
praeceptis
suis
amplissimas
omnis
generis
bonorum
promissiones
proponens
,
quo
facilius
a
nobis
obedientiam
impetret
,
qui
tot
,
tamque
graves
sentimus
Remoras
quae
a
via
salutis
revocant
.
Gualther
.
in
1.
Johan.
4.18
.
Pag.
61.
THE
Lord
,
though
in
regard
of
his
absolute
Sovereignty
over
us
he
might
,
yet
such
is
his
remunerative
Goodness
that
he
will
not
suffer
any
thing
which
we
do
for
him
to
go
unrewarded
,
but
will
certainly
Crown
it
with
Eternal
Glory
.
AS
Christ
commanded
the
broken
Meat
to
be
gathered
up
,
not
suffering
the
least
fragment
to
be
lost
;
So
the
Lord
will
gather
an
exact
account
of
all
our
Performances
,
and
will
never
suffer
us
to
lose
so
much
as
a
Prayer
,
as
a
Sigh
,
as
a
Tear
,
no
nor
so
much
as
a
Cup
of
Cold
Water
by
him
,
Mat.
10.24
.
God's
People
are
now
indeed
,
by
those
that
have
their
Hope
in
this
Life
,
counted
of
all
Men
most
miserable
:
But
when
Christ
shall
come
to
be
glorified
in
his
Saints
,
and
admired
of
all
those
that
believe
,
then
shall
the
Wicked
themselves
be
convinced
,
that
verily
there
is
a
Reward
for
the
Righteous
,
Psal.
58.11
.
Wicked
Men
think
it
in
vain
to
serve
God
;
they
can
see
no
profit
in
keeping
his
Ordinances
:
but
however
,
if
we
walk
uprightly
,
abounding
in
the
work
of
the
Lord
,
we
shall
find
,
that
our
labour
will
not
be
in
vain
with
the
Lord
,
and
that
in
keeping
his
Commandments
,
there
is
great
Reward
,
Psal.
19.11
.
1
Cor.
15.5
,
8.
[
(d)
](A34447-e16370-b)
(d)
Nullum
etenim
bonum
irremuneratum
deus
relinquit
.
Carthusian
.
in
Luke
16.
God
will
never
forget
our
labour
of
Love
,
nor
suffer
any
good
thing
that
we
do
for
him
to
go
unrewarded
.
'T
IS
storied
of
Caius
the
Emperour
,
that
after
he
came
to
be
Emperour
,
the
first
thing
he
did
was
to
prefer
Agrippa
,
who
,
for
wishing
him
that
Imperial
Dignity
,
had
suffered
Imprisonment
,
to
whom
he
gave
a
Chain
of
Gold
full
as
heavy
as
the
Chain
of
Iron
,
which
Agrippa
had
worn
in
Prison
for
his
sake
:
Thus
to
be
sure
,
when
the
Lord
comes
to
sit
upon
the
Throne
of
his
Glory
,
the
first
thing
he
will
do
,
shall
be
to
Reward
all
those
that
have
done
or
suffered
any
thing
for
his
sake
;
then
he
sets
upon
their
Heads
a
Crown
of
Righteousness
,
then
he
puts
them
in
full
Possession
of
Eternal
Glory
,
then
he
calls
them
up
into
Everlasting
Communion
with
God
in
Heaven
,
saying
;
Come
ye
Blessed
of
my
Father
.
Mat.
25.34
.
Pharoah's
[
(e)
](A34447-e16450-b)
(e)
Vtcunque
homines
pactum
mercedem
detinere
et
negare
solent
:
Christus
tamen
id
nec
faciet
unquam
,
nec
facere
potest
.
Titus
1.2
.
Daevenant
in
Col.
c.
3.
v.
24.
p.
479.
Butler
may
forget
the
Kindness
of
Joseph
;
but
the
Lord
will
never
forget
our
Labour
of
Love
,
nor
suffer
any
thing
that
we
do
for
him
,
to
go
unrewarded
.
Heb.
6.10
.
We
have
the
Promise
of
God
,
who
cannot
Lie
,
for
our
Security
,
that
if
by
Patient
continuance
in
well-doing
,
we
seek
for
Glory
,
Honour
,
and
Immortality
,
he
will
certainly
Crown
us
at
length
with
Life
everlasting
.
Rom.
2.7
.
CHAP.
III.
The
Doctrine
explain'd
;
shewing
what
it
is
to
have
a
Respect
to
the
Recompence
of
the
Reward
,
in
Six
Particulars
.
I.
THESE
things
premised
,
I
come
now
to
shew
you
,
What
it
is
to
have
Respect
in
our
Obedience
to
the
Recompence
of
Reward
:
And
that
I
shall
indeavour
to
do
in
these
few
Particulars
.
1.
STEDFASTLY
to
believe
,
that
there
is
a
Reward
for
the
Righteous
,
and
that
our
Labour
shall
never
be
in
Vain
in
the
Lord
.
1
Cor.
15.5.6
.
Faith
is
the
Eye
of
the
Soul
,
that
gives
it
a
sight
of
those
eternal
good
things
,
which
are
not
seen
:
So
that
when
in
our
Obedience
,
we
get
as
it
were
upon
the
top
of
Mount
Pisgah
,
thence
taking
by
the
Eye
of
Faith
,
a
Prospect
of
the
Heavenly
Canaan
,
where
after
our
wearisom
Pilgrimage
,
we
shall
have
an
everlasting
glorious
Rest
,
then
we
have
respect
to
the
recompence
of
the
Reward
.
MEN
may
possibly
discourse
of
Heaven
and
Glory
,
telling
you
to
Admiration
,
how
incorruptible
the
Crown
is
,
how
everlasting
the
Joy
,
and
how
transcendently
Glorious
the
Happiness
,
which
God
hath
provided
for
those
that
Love
him
:
But
till
they
stedfastly
believe
the
Truth
of
all
this
,
till
by
Faith
they
can
look
within
the
Vail
,
till
by
Faith
they
can
Antedate
Heaven
,
and
bring
down
the
bright
Reflections
of
eternal
Glory
into
their
own
Hearts
,
they
have
no
respect
to
the
Recompence
of
the
Reward
.
For
how
can
he
have
respect
to
Heaven
and
Glory
,
to
eternal
Life
and
Happiness
in
the
World
to
come
,
who
Believes
them
not
?
THE
Sun
is
a
Glorious
Body
,
but
that
's
undiscernable
to
a
Blind
Man
,
who
wants
an
Eye
to
behold
the
Lustre
and
Splendour
of
it
:
So
though
the
Recompence
of
Reward
be
transcendently
Glorious
,
and
ten
thousand
times
more
Radiant
than
the
Sun
in
it's
Noon-day
brightness
,
yet
an
Unbeliever
can
have
no
respect
to
it
,
as
wanting
an
Eye
of
Faith
to
discern
all
this
.
There
is
a
dark
Mist
upon
Eternity
to
all
Unbelievers
;
they
are
led
by
carnal
Reason
,
and
will
therefore
believe
no
more
than
what
Sense
discovers
:
but
now
Faith
,
that
gives
a
present
Subsistence
to
future
Glory
,
and
is
the
convincing
Evidence
of
things
hoped
for
,
of
Heaven
,
and
eternal
Felicity
,
though
as
yet
unseen
.
Heb.
11.1
.
SENSE
cannot
out-see
time
,
nor
look
beyond
the
Grave
;
but
Faith
gives
the
Soul
a
clearer
Prospect
of
Eternity
,
and
shews
it
under
all
Afflictions
,
a
far
more
exceeding
and
eternal
weight
of
Glory
.
2
Cor.
4.17
.
So
then
,
when
by
Faith
we
can
look
into
another
World
,
believing
that
verily
there
is
a
Reward
for
the
Righteous
;
when
by
Faith
we
can
assure
our
hearts
of
the
Glory
to
come
,
believing
that
he
who
Sows
to
the
Spirit
,
shall
of
the
Spirit
Reap
Life
everlasting
,
then
we
have
Respect
to
the
Recompence
of
the
Reward
.
2.
FIDVCIALLY
to
apply
it
to
our selves
,
as
that
which
we
believe
shall
be
the
Recompence
wherewith
the
Lord
will
eternally
Crown
us
.
Thus
Moses
whilst
he
refused
to
be
called
the
Son
of
Pharoah's
Daughter
,
esteeming
the
Reproach
of
Christ
greater
Riches
than
the
Treasures
in
Egypt
;
doubtless
he
looked
upon
the
Lord
Jehovah
as
his
Portion
,
upon
the
Kingdom
of
Heaven
as
his
own
Inheritance
,
upon
Life
,
Happiness
,
and
Eternal
Glory
,
as
things
prepared
for
himself
,
and
so
he
had
Respect
unto
the
Recompence
of
the
Reward
.
To
come
unto
the
Lord
in
ways
of
Obedience
,
believing
him
to
be
a
plentiful
Rewarder
of
all
that
diligently
seek
him
,
is
something
:
but
when
we
appropriate
God
for
a
Portion
to
our selves
,
saying
with
Thomas
,
My
Lord
,
and
my
God
,
and
believe
him
to
have
prepared
for
us
in
particular
,
such
Eternally
Glorious
Things
,
as
eye
never
saw
,
nor
ear
heard
,
nor
could
the
Heart
of
Man
ever
yet
conceive
of
,
then
we
have
Respect
indeed
to
the
Recompence
of
the
Reward
.
THE
Church
of
Rome
,
I
confess
,
hath
Anathematized
all
those
who
urge
it
upon
Believers
,
as
their
duty
to
appropriate
God
,
and
Christ
,
and
eternal
Glory
in
Heaven
,
to
their
own
Souls
;
and
they
call
us
by
way
of
Reproach
Specialists
,
for
maintaining
that
the
Object
of
saving
Faith
is
the
special
Mercy
of
God
;
Remission
of
Sins
for
me
,
and
Justification
through
the
Blood
of
Christ
for
me
,
and
a
Crown
of
Life
laid
up
for
me
,
and
a
Kingdom
of
Eternal
Glory
to
be
expected
by
me
in
Particular
;
this
they
declaim
against
as
the
first-born
of
all
Absurdities
:
But
believe
it
Christians
,
without
this
particular
Appropriation
of
God
and
Christ
,
and
Eternal
Glory
to
our selves
,
our
Faith
will
bring
us
no
more
Peace
,
no
more
Comfort
,
no
more
Joy
in
the
Holy
Ghost
,
than
for
Lazarus
to
hear
there
was
Food
enough
in
Dives's
House
,
when
he
might
not
so
much
as
taste
of
the
Crumbs
that
fell
from
that
Rich
Man's
Table
!
Hagar
had
a
Well
of
Water
hard
by
her
,
but
for
all
that
she
sits
weeping
,
so
long
as
she
saw
it
not
:
Thus
Christian
,
though
God
and
Christ
and
the
Kingdom
of
Heaven
,
with
all
the
Glory
thereof
lye
before
thee
,
yet
so
long
as
thou
lookest
not
upon
God
as
thy
Portion
,
upon
Christ
as
thy
Saviour
,
and
upon
the
Kingdom
of
Heaven
as
thy
Eternal
Inheritance
,
no
wonder
though
thou
weep
,
and
go
mourning
from
day
to
day
!
For
't
is
only
respect
to
God
and
Christ
,
to
Heaven
and
Eternal
Glory
,
as
things
wherein
we
our selves
have
an
Interest
,
that
can
effectually
comfort
our
Souls
,
and
make
us
rejoyce
with
Joy
unspeakable
,
and
full
of
Glory
.
STRIVE
we
then
to
look
upon
Heaven
and
Eternal
Glory
,
as
prepared
for
us
in
Particular
,
to
look
upon
a
Crown
of
Righteousness
as
laid
up
for
us
,
and
then
we
have
respect
indeed
to
the
Recompence
of
the
Reward
!
Though
,
Christian
,
thou
canst
not
say
Riches
are
thine
,
yet
see
that
thou
canst
say
Grace
and
Glory
are
thine
,
and
that
is
much
better
.
When
once
the
Soul
can
say
,
though
now
I
Sow
in
Tears
,
yet
anon
I
shall
Reap
in
Joy
;
though
now
I
walk
in
Sackcloth
,
yet
I
shall
shortly
be
cloathed
upon
with
the
White
Robes
of
eternal
Glory
;
though
be
now
Poor
in
this
World
,
yet
for
all
that
,
I
am
Rich
in
Faith
,
and
Heir-apparent
to
the
most
glorious
Kingdom
that
ever
eye
beheld
;
though
I
now
lie
amongst
the
Pots
,
mourning
like
the
Doves
of
the
Valley
,
yet
,
looking
towards
Heaven
,
can
say
,
above
yonder
Heavens
must
I
dwell
for
ever
;
above
yonder
Heavens
hath
the
Lord
prepared
for
me
a
Crown
of
Righteousness
,
a
Mansion
of
eternal
Glory
,
all
fulness
of
Joy
in
his
Presence
,
and
unperishing
Pleasures
at
his
own
Right
Hand
for
evermore
.
When
thus
,
I
say
,
the
Soul
can
Appropriate
the
Happiness
,
the
Glory
,
and
the
Royalties
of
the
World
to
come
,
to
it self
,
then
it
hath
a
due
respect
to
the
Recompence
of
the
Reward
.
3.
SERIOVSLY
to
consider
of
Heaven
,
and
Glory
,
and
often
to
be
meditating
upon
them
.
'T
is
not
a
sudden
motion
,
nor
now
and
then
a
transient
thought
about
eternal
Life
and
Happiness
in
another
World
,
that
will
prove
a
Man
to
have
due
respect
to
the
Recompence
of
the
Reward
:
But
there
must
be
serious
Thoughts
,
and
fixed
Meditations
upon
them
,
so
that
the
Mind
may
be
delightfully
busied
about
,
and
wholly
taken
up
in
the
sweet
Contemplation
of
them
.
Zacheus
being
a
Man
of
low
Stature
,
could
not
see
Christ
,
but
by
climbing
up
into
the
Sycamore-Tree
.
[
(f)
](A34447-e16860-b)
(f)
Necesse
est
igitur
in
animo
frequenter
versare
coelestia
,
nemo
enim
quaerit
illud
de
quo
non
rogitat
.
Davenant
.
in
Colos.
c.
3.
v.
1.
Pag.
244.
Thus
Christians
,
unless
you
climb
up
into
the
high
Sycamore
of
Heavenly
Meditation
,
seriously
fixing
your
Thoughts
in
all
your
Obedience
upon
that
Crown
,
that
Kingdom
,
that
eternal
weight
of
Glory
,
which
God
hath
prepared
for
those
that
love
him
,
you
can
never
have
any
due
respect
to
the
Recompence
of
the
Reward
.
WHEN
God
would
have
Abraham
take
a
view
of
Canaan
,
he
called
him
up
into
the
Mountain
of
Nebo
,
to
the
top
of
Pisgah
:
So
,
would
we
ever
take
a
Prospect
of
the
Holy
Land
,
the
Promised
Canaan
,
the
Heavenly
Jerusalem
,
as
that
which
must
be
the
Reward
of
all
our
Labours
,
the
way
is
to
go
up
unto
the
Mountain
of
Nebo
,
even
to
the
highest
Pisgah
of
Heavenly
Meditations
.
Such
is
the
Power
of
Holy
Meditation
,
that
it
sets
a
Man
upon
the
Shoar
of
Eternity
,
it
carries
him
with
Paul
up
into
the
Third
Heaven
,
and
brings
him
,
notwithstanding
any
flaming
Sword
of
Worldly
opposition
to
keep
him
out
,
into
the
Paradise
of
God
;
so
that
now
he
can
see
the
Beauties
,
taste
the
Pleasures
,
and
clearly
take
a
view
of
the
Glories
of
the
World
to
come
.
Whilst
Stephen
was
stedfastly
looking
towards
Heaven
,
he
saw
the
Glory
of
God
,
and
Christ
,
standing
at
his
Right
Hand
:
Thus
Christians
,
we
never
get
so
full
a
Prospect
of
God
,
and
Christ
,
and
Eternal
Glory
,
as
when
we
seriously
meditate
Heaven
,
stedfastly
fixing
our
thoughts
on
the
World
to
come
.
We
Read
of
Elijah
,
that
he
was
carried
up
to
Heaven
in
a
fiery
Chariot
:
Thus
Holy
Meditation
,
it
would
carry
us
above
the
Clouds
,
it
would
give
us
Possession
of
Heaven
before
we
come
there
,
and
set
us
in
the
midst
of
all
the
Glory
and
Royalties
of
Eternal
Life
,
as
if
they
were
already
present
.
Heavenly
thoughts
are
as
so
many
steps
towards
our
Eternal
Rest
:
When
by
these
therefore
we
Travel
every
day
to
the
City
of
God
,
and
delightfully
walk
therein
;
when
every
day
we
take
,
as
it
were
,
a
turn
or
two
in
Paradise
,
seriously
Meditating
Heaven
,
together
with
the
glory
that
shall
shortly
be
revealed
in
us
;
then
we
have
Respect
indeed
to
the
Recompence
of
the
Reward
.
4.
EARNESTLY
to
desire
and
long
for
it
.
When
we
see
so
much
of
the
Excellency
,
Worth
,
and
Glory
of
the
World
to
come
,
that
we
groan
within
ourselves
,
desiring
,
with
all
our
hearts
to
get
out
of
these
Houses
of
Clay
,
and
to
be
cloathed
upon
with
our
House
which
is
from
Heaven
,
then
we
have
respect
to
the
Recompence
of
the
Reward
,
2.
Cor.
5.2
.
When
Paul
had
once
been
wrapt
up
into
the
Third
Heaven
,
and
seen
the
Paradise
of
God
,
his
Note
was
ever
after
,
I
desire
to
be
dissolved
and
to
be
with
Christ
:
Thus
the
Soul
that
hath
a
respect
to
the
Recompence
of
the
Reward
,
he
hath
been
in
the
Heavenly
Paradise
,
he
hath
tasted
some
Clusters
of
Canaan
,
and
therefore
he
cannot
but
long
for
more
;
he
can
never
be
soon
enough
with
Christ
,
he
can
never
soon
enough
get
above
the
World
,
and
Sin
,
and
Temptations
;
he
can
never
be
soon
enough
with
God
in
Glory
;
Oh!
when
shall
it
be
?
They
that
have
the
first
Fruits
of
the
Spirit
,
cannot
chuse
but
have
their
eyes
always
fixed
upon
the
Recompence
of
the
Reward
,
earnestly
desiring
the
time
of
Harvest
,
when
they
shall
Reap
a
full
Crop
of
Eternal
Happiness
,
and
Glory
in
the
Heavenly
Canaan
.
AS
Noah's
Dove
was
restless
,
finding
no
place
whereupon
to
set
the
sole
of
her
foot
,
till
she
came
into
the
Ark
;
so
,
Christians
,
if
your
eyes
are
rightly
fixed
upon
the
Recompence
of
the
Reward
,
you
will
find
your selves
carried
out
after
Heaven
and
Glory
in
a
restless
manner
,
and
will
never
sit
down
satisfyed
,
till
you
come
to
rest
in
the
Bosome
of
God's
Eternal
Love
.
Never
,
Christians
,
did
Rachel
more
long
for
Children
,
nor
David
for
the
Waters
of
Bethlehem
,
nor
Absalom
to
see
the
King's
Face
,
than
your
Souls
will
long
for
the
glorious
Liberty
of
the
Children
of
God
,
to
be
drinking
the
Waters
of
Life
in
the
Heavenly
Paradise
,
and
to
come
to
the
Beatifical
Vision
of
God
in
Glory
,
where
you
shall
see
him
Face
to
Face
,
in
case
you
have
an
eye
rightly
fixed
upon
the
Recompence
of
the
Reward
!
THE
Language
of
every
Soul
,
whose
eye
is
rightly
fixed
upon
Heaven
and
Glory
,
it
is
like
unto
that
of
Job
,
speaking
forth
his
desires
after
God
,
Oh
that
I
knew
where
to
find
him
,
that
I
might
come
even
to
his
seat
!
Job
23.3
.
Such
a
Soul
is
impregnated
with
holy
desires
and
longings
after
God
in
Glory
,
and
with
these
the
Soul
travels
all
the
day
long
,
crying
out
with
the
Church
in
the
Revelations
,
as
in
pain
to
be
delivered
from
under
the
bondage
of
Sin
and
Corruption
,
into
Heavenly
Glory
.
GIVE
the
Soul
Riches
,
give
it
Honours
,
give
it
all
the
Pleasures
that
can
be
thought
of
to
ravish
the
heart
of
a
Carnal
Man
,
yet
having
an
eye
rightly
fixed
upon
the
Recompence
of
Reward
,
in
vain
shall
you
seek
,
by
these
,
to
bribe
it
out
of
its
holy
desires
,
and
longings
after
God
in
Glory
.
For
scorning
and
trampling
upon
them
all
,
as
unworthy
to
come
in
competition
with
God
,
it
even
breaketh
through
desire
after
him
,
and
can
truly
say
of
God
,
with
holy
David
,
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
Earth
that
I
desire
besides
thee
!
Psal.
73.25
.
'T
IS
just
with
the
Soul
as
with
some
Women
in
the
time
of
their
Impregnature
,
who
if
they
see
any
thing
,
when
they
are
with
Child
,
that
they
have
a
mind
to
,
they
must
have
it
,
or
else
they
will
long
and
dye
for
it
:
Thus
the
Soul
,
that
by
Faith
hath
got
a
sight
of
Heavenly
Enjoyments
;
now
the
heart
of
such
a
Soul
it
is
set
upon
Heaven
,
and
he
must
have
Heaven
,
upon
a
Crown
of
Life
,
and
he
must
have
a
Crown
of
Life
,
upon
God
and
Christ
,
and
Eternal
Glory
,
and
he
must
have
them
all
together
,
or
else
(
give
him
what
you
can
)
he
will
long
and
die
unsatisfied
!
THERE
is
so
much
of
the
Beauty
,
Loveliness
,
and
Glory
of
Christ
revealed
to
the
Soul
,
in
looking
upon
the
Recompence
of
Reward
,
that
now
it
grows
impatient
of
living
any
longer
without
him
,
crying
out
,
as
she
did
in
another
case
;
Why
are
his
Chariots
so
long
in
coming
?
and
,
Why
tarry
the
wheels
of
his
Chariots
?
When
will
my
beloved
make
haste
,
and
be
like
a
young
Roe
upon
the
Mountains
of
Spices
?
When
will
the
day
break
and
the
shadows
fly
away
,
that
I
may
see
my
beloved
in
his
Glory
?
When
will
he
come
to
put
an
end
to
these
days
of
Sin
and
Sorrow
,
that
I
may
rest
for
ever
in
the
Bosome
of
his
Eternal
Love
?
When
will
he
take
me
by
the
hand
,
and
lead
me
out
of
the
Wilderness
of
this
World
,
into
the
Heavenly
Canaan
?
When
will
he
rebuke
the
Winds
and
the
Seas
,
that
will
give
me
no
rest
in
this
Troublesome
World
,
and
set
me
safe
on
the
Shoar
of
Eternal
Happiness
?
When
will
he
deliver
me
from
this
Body
of
Death
,
and
gather
my
Soul
to
the
Spirits
of
Just
Men
made
perfect
?
When
will
he
take
from
me
these
Rags
of
Mortality
,
and
cause
me
to
be
cloathed
upon
with
an
House
not
made
with
hands
,
Eternal
in
the
Heavens
?
When
will
he
make
me
return
and
come
to
Sion
with
Songs
,
and
everlasting
Joy
upon
my
head
?
When
will
he
cause
me
to
obtain
fulness
of
Joy
and
Gladness
with
him
,
in
Eternal
Mansions
of
Glory
,
that
Sorrow
,
and
Sin
,
and
Sighing
,
being
done
away
,
I
may
be
with
the
Lord
for
ever
?
Oh
,
when
shall
I
once
see
that
blessed
day
!
NOW
,
What
is
it
,
I
beseech
you
,
after
which
your
hearts
do
thus
strongly
breathe
,
thus
insatiably
thirst
,
thus
impatiently
long
?
If
Riches
will
not
satisfy
,
but
you
must
have
a
Treasure
in
Heaven
;
if
Worldly
Honour
will
not
satisfy
,
but
you
must
have
a
Crown
of
Righteousness
from
Christ
himself
;
if
Carnal
Pleasures
will
not
satisfy
,
but
you
must
have
that
fulness
of
Joy
which
is
in
God's
Presence
,
and
those
Pleasures
which
are
at
his
Right
Hand
for
evermore
;
if
,
in
a
word
,
the
Life
that
now
is
,
will
not
satisfy
,
but
you
must
,
though
you
dye
for
it
,
go
live
for
ever
with
Christ
in
Glory
;
why
then
,
there
is
no
doubt
,
Christians
,
but
with
Moses
,
you
have
an
eye
to
the
Recompence
of
Reward
.
For
then
our
eye
is
rightly
fixed
upon
the
Recompence
of
Reward
,
when
our
Souls
are
carried
out
in
strong
desires
after
God
,
and
Christ
,
and
Eternal
Glory
,
as
our
only
Happiness
!
5.
TO
be
by
the
consideration
of
it
,
exceedingly
encouraged
to
diligence
,
and
patient
waiting
upon
God
,
in
all
the
ways
of
Obedience
,
that
whatsoever
the
Lord
shall
call
us
out
to
do
or
suffer
,
we
may
with
chearfulness
undergo
it
all
.
This
is
that
,
I
confess
,
which
some
will
not
endure
,
telling
us
that
as
we
are
to
give
,
looking
for
nothing
again
,
so
we
are
to
walk
in
all
dutiful
Obedience
before
God
,
doing
and
suffering
Whatever
he
calls
us
out
to
,
without
taking
any
incouragement
at
all
thereto
from
the
Recompence
of
Reward
:
But
certainly
the
Holy
Ghost
hath
given
us
,
in
Holy
Writ
,
such
abundant
satisfaction
,
concerning
the
lawfulness
of
taking
incouragement
from
the
Recompence
of
Reward
,
to
follow
hard
after
God
in
all
the
ways
of
Obedience
,
that
no
Christian
need
perplex
himself
upon
that
account
.
[
(g)
](A34447-e17290-b)
(g)
Justitiae
,
operanti
dabitur
,
Corona
:
Ne
qui
justitiam
operatur
,
segnescens
oneri
laboris
succumbat
.
For
is
not
this
the
great
design
of
God
,
in
making
Promises
of
Life
,
Happiness
,
and
Eternal
Glory
to
those
that
obey
him
,
thereby
to
incourage
us
to
all
dutiful
and
obedient
walking
before
him
.
God
hath
tyed
our
Work
and
our
Wages
together
,
that
expecting
to
receive
from
him
at
death
,
the
Wages
of
Eternal
Glory
,
we
might
work
the
more
chearfully
for
him
all
our
life
:
And
,
that
we
may
not
look
upon
the
way
of
Duty
as
tedious
,
nor
count
his
Commandments
grievous
,
he
hath
set
up
a
Crown
of
Life
at
the
end
of
Duty
,
and
assured
us
,
That
in
keeping
his
Commandments
there
is
great
Reward
,
Psal.
19.11
.
GOD
is
not
so
austere
a
Task-master
,
as
to
envy
his
People
their
Comforts
in
a
way
of
Duty
;
nor
will
he
ever
impute
it
to
them
,
as
their
ruin
,
that
in
keeping
his
Commandments
,
they
had
an
eye
,
for
their
own
incouragement
,
to
the
Recompence
of
the
Reward
.
And
truly
,
if
to
be
incouraged
in
a
way
of
Obedience
,
by
the
Recompence
of
Reward
,
may
be
construed
a
just
forfeiture
of
a
Mans
ingenuity
,
as
some
would
bear
us
in
hand
,
I
see
not
(
for
my
part
)
how
we
shall
be
able
to
excuse
any
of
God's
dearest
Children
,
no
nor
our
Blessed
Lord
himself
,
but
must
confess
them
to
have
been
acted
by
a
slavish
and
servile
Spirit
,
(
which
yet
to
do
,
were
the
first-born
of
all
horrid
Blasphemies
.
)
For
,
though
it
should
have
been
written
in
Capital
Letters
,
with
a
Pen
pluckt
from
the
wing
of
a
glorious
Seraphim
,
yet
it
could
not
have
been
more
plain
and
legible
,
than
the
Holy
Ghost
hath
already
expressed
it
,
that
the
most
holy
of
all
God's
Children
,
our
Blessed
Redeemer
himself
not
accepted
,
had
an
eye
for
their
incouragement
,
in
all
the
ways
of
Obedience
,
to
the
Recompence
of
the
Reward
.
WHAT
else
did
holy
Moses
,
but
incourage
himself
to
suffer
Affliction
with
God's
People
,
by
the
consideration
of
Life
and
eternal
Glory
in
Heaven
,
prepared
of
God
from
Eternity
,
for
all
that
Love
him
?
Was
not
this
also
the
Paradice
of
those
Primitive
Martyrs
,
who
took
joyfully
the
spoiling
of
their
Goods
,
having
this
as
their
great
Incouragement
thereto
,
that
they
knew
themselves
to
have
in
Heaven
,
a
better
,
and
more
enduring
Substance
?
Heb.
10.34
.
THE
like
we
may
say
of
those
other
Worthies
,
who
scorned
all
earthly
Injoyments
,
that
their
Persecutors
could
offer
,
as
Allurements
to
insnare
them
,
not
accepting
Deliverance
from
them
upon
any
base
and
unrighteous
Terms
,
but
were
endued
with
such
a
Gallantry
,
and
Christian
Resolution
,
that
rather
than
dishonour
God
in
the
least
,
rather
than
cast
a
little
Incense
upon
the
Altar
,
in
honour
of
the
Idol
,
for
the
saving
of
their
Lives
,
they
would
dye
the
Death
,
they
would
be
Slain
with
the
Edge
of
the
Sword
,
they
would
be
Stoned
,
they
would
be
Burned
,
and
Sawn
asunder
,
having
this
strong
and
everlasting
Consolation
,
incouraging
them
with
Patience
to
undergo
all
this
barbarous
and
inhumane
Cruelty
,
that
they
hoped
to
obtain
a
better
Resurrection
,
even
a
Resurrection
to
Life
,
and
eternal
Glory
,
in
the
Kingdom
of
Heaven
.
Heb.
11.
BUT
waving
these
and
the
like
Instances
,
I
shall
give
you
an
Instance
,
against
which
,
none
can
except
,
but
those
whose
proud
Spirits
would
make
them
seem
more
Holy
than
Holiness
it self
,
and
that
is
of
Our
blessed
Redeemer
,
concerning
whom
it
is
thus
Written
;
That
for
the
Joy
which
was
set
before
him
,
he
endured
the
Cross
,
despising
the
Shame
.
Heb.
12.2
.
I
shall
not
hence
take
occasion
to
determine
,
whether
the
Sorrow
,
the
Cross
,
and
the
Humiliation
of
Christ
,
were
the
Meritorious
Cause
,
or
only
the
Antecedent
of
his
Joy
,
his
Crown
,
and
his
Exaltation
at
the
Right
Hand
of
God
in
Glory
,
as
being
wholly
Excentrick
to
my
present
Design
:
But
,
let
the
decision
of
that
famous
Controversy
from
this
Text
,
be
what
it
will
,
yet
I
think
the
Apostle's
words
do
concludingly
Evince
thus
much
,
That
Christ
having
an
eye
to
his
Mediatory
Glory
,
and
Exaltation
at
God's
Right
Hand
in
Heaven
,
was
incouraged
thereby
with
Patience
,
to
undergo
that
most
execrable
,
painful
,
and
ignominious
Death
of
the
Cross
,
for
our
Sakes
.
DO
not
then
Question
the
Lawfulness
of
this
holy
Practice
any
longer
,
but
having
an
Eye
stedfastly
fixed
upon
the
Recompence
of
the
Reward
,
be
incouraged
thereby
to
all
diligent
and
upright
walking
before
God
,
in
wayes
of
Obedience
,
whatever
it
cost
you
.
IF
the
Men
of
the
World
,
for
your
Integrity
,
Frown
upon
you
,
and
hate
you
,
let
this
incourage
you
to
hold
it
fast
,
that
God
himself
will
Smile
upon
you
,
and
afford
you
his
Loving-kindness
,
which
is
better
than
Life
.
[
(h)
](A34447-e17420-b)
(h)
Affecit
te
aliquis
ignominia
?
Quiu
tu
ad
eam
suspice
gloriam
,
quae
reposita
est
in
coelis
.
Jactura
rerum
tuarum
adijsti
?
Oculos
imprime
fixius
coelestibus
divitijs
.
Patrione
solo
exclusus
es
?
At
patriam
habes
coelestem
Hierusalem
.
If
because
you
cannot
comply
with
the
Men
of
the
World
,
in
their
sinful
and
ungodly
Practises
,
they
should
cast
you
into
Prison
,
yet
let
this
incourage
you
still
to
keep
close
with
God
,
that
he
will
shortly
knock
off
your
Fetters
,
and
take
you
up
into
Mansions
of
eternal
Glory
.
If
you
meet
with
any
Cross
in
Heaven's
way
,
let
this
incourage
you
with
Patience
to
undergo
it
,
that
e'er
long
you
shall
receive
from
Christ
,
a
Crown
of
Righteousness
.
If
,
in
a
word
,
any
subtil
Persecutors
,
should
promise
you
injoyment
of
Life
and
Liberty
,
on
condition
that
you
will
but
comply
with
them
,
and
do
as
they
do
,
why
,
let
the
Hopes
of
obtaining
a
better
Resurrection
,
that
is
to
say
,
a
Resurrection
to
eternal
Life
and
Glory
,
in
the
Kingdom
of
God
;
let
this
incourage
you
to
scorn
the
motion
,
not
accepting
Deliverance
from
them
,
upon
any
such
dishonourable
,
and
unrighteous
Terms
:
For
,
when
for
the
Joy
which
is
set
before
us
,
we
can
do
any
thing
,
part
with
any
thing
,
and
suffer
any
thing
,
with
Patience
,
that
God
calls
us
to
,
chosing
rather
to
indure
the
most
exquisite
Torments
,
than
in
the
least
to
Dishonour
our
God
,
why
,
then
we
have
an
Eye
indeed
to
the
Recompence
of
the
Reward
.
6.
TO
design
in
all
your
Obedience
,
the
Salvation
of
your
own
Souls
,
making
this
the
great
end
of
your
Lives
,
that
at
length
you
may
attain
to
the
full
injoyment
of
God
in
Glory
.
Here
also
I
confess
the
Truth
meets
with
some
Adversaries
,
who
do
tell
us
,
That
to
make
Heaven
the
end
of
our
Duties
,
seeking
in
all
our
Obedience
,
our
own
Happiness
,
our
own
Glory
,
our
own
Salvation
,
is
Mercenary
,
and
utterly
inconsistent
with
the
free
Spirit
of
a
Christian
:
But
the
truth
is
,
if
we
consult
holy
Scripture
,
we
shall
find
this
Practice
so
far
from
being
Mercenary
,
and
inconsistent
with
the
free
Spirit
of
a
Christian
,
that
he
is
unworthy
the
Name
of
a
Christian
,
who
,
in
all
his
Obedience
,
and
Performances
,
is
not
found
so
doing
.
For
,
if
Christ
himself
hath
Commanded
us
,
That
we
should
seek
the
Kingdom
of
God
,
and
the
Righteousness
thereof
in
the
first
place
:
That
we
should
lay
up
for
our selves
,
a
Treasure
in
Heaven
,
not
labouring
for
the
Meats
that
Perish
,
but
for
the
Meat
which
shall
endure
to
eternal
Life
:
How
can
we
then
count
that
Man
a
Christian
,
who
,
despising
the
Authority
of
Christ
,
cares
for
none
of
these
things
,
but
carelesly
goes
on
in
a
way
of
Duty
,
as
if
Heaven
and
Glory
were
not
worth
the
looking
after
?
YOU
may
Believe
it
,
Sirs
!
the
main
Errand
upon
which
God
sent
you
into
the
World
,
was
to
work
out
not
only
his
Glory
,
but
your
own
Salvation
with
fear
and
trembling
:
And
let
me
tell
you
,
so
inseparably
is
the
Glory
of
God
,
and
your
own
Salvation
,
joined
together
,
that
you
never
Dishonour
God
more
,
than
when
Salvation-work
is
neglected
by
you
,
and
you
begin
to
be
unmindful
of
your
own
Happiness
.
GOD's
Glory
,
I
must
confess
,
must
be
the
Ultimate
and
Highest
End
of
all
our
Obedience
,
as
will
farther
be
shewed
you
:
But
yet
this
hinders
not
,
but
that
in
all
our
Obedience
we
may
design
our
own
Happiness
,
making
the
eternal
Salvation
of
our
immortal
Souls
,
the
great
End
,
next
unto
God's
Glory
,
of
our
Lives
.
For
,
Subordinata
non
Pugnant
,
is
a
sure
Maxim
.
We
do
never
Oppose
God's
Glory
,
when
we
only
make
Heaven
our
End
,
and
seek
the
Salvation
of
our
own
Souls
,
with
a
due
Respect
had
unto
his
Glory
.
THERE
is
indeed
a
Two-fold
End
,
Fine
Operis
,
&
Finis
Operantis
;
the
End
of
the
Work
,
and
the
End
of
him
that
Worketh
:
And
though
in
some
cases
,
they
are
diverse
,
if
not
contrary
to
one
another
,
yet
in
the
Case
now
spoken
of
,
they
are
co
incident
,
and
both
of
them
materially
the
same
thing
.
[
(l)
](A34447-e17550-b)
(l)
Nam
quis
alius
noster
est
finis
,
nisi
pervenire
ad
regnum
cujus
nullus
est
finis
?
August
.
de
Civit.
Dei
.
lib.
22.
cap.
70.
For
,
not
only
doth
the
Scripture
make
Salvation
the
end
of
Faith
and
Obedience
,
but
also
of
Christians
themselves
,
Believing
and
Obeying
the
Lord
,
when
it
teaches
them
to
work
out
their
own
Salvation
with
fear
and
trembling
.
1.
Pet.
1.9
.
Phil.
2.12
.
BE
not
therefore
such
enemies
to
your
own
Souls
,
as
to
neglect
that
Happiness
,
which
God
,
in
all
your
Obedience
,
would
have
you
to
look
after
,
but
now
see
that
you
make
Heaven
and
eternal
Glory
the
great
end
of
your
Life
.
Whilst
others
are
designing
to
make
themselves
Rich
,
and
Great
,
and
Honourable
in
the
World
,
Oh!
let
it
be
the
grand
design
of
your
Souls
to
surprize
Heaven
,
and
to
take
,
by
an
Holy
Violence
,
the
Kingdom
of
God
,
Mat.
11.12
.
IF
,
Christians
,
you
would
make
again
of
Godliness
,
be
sure
then
that
by
all
holy
and
godly
Conversation
,
you
gain
for
yourselves
,
in
Heaven
,
a
Crown
of
Life
.
Rest
not
satisfied
with
the
low
and
beggarly
injoyments
of
this
World
,
but
now
see
that
you
set
your
Affections
on
things
above
,
endeavouring
to
lay
hold
on
eternal
Life
.
Your
present
life
is
a
flitting
shadow
,
a
vanishing
bubble
,
a
day
,
which
,
though
never
so
pleasant
,
must
yet
have
the
dark
Curtains
of
death
drawn
over
it
,
and
cannot
be
long
;
but
the
life
which
is
to
come
,
is
a
leaf
never
fading
,
a
light
ever
shining
,
and
such
a
day
as
shall
know
no
evening
.
Tell
me
then
,
which
is
most
rational
,
to
seek
after
,
that
life
,
and
those
Pleasures
which
are
lost
almost
as
soon
as
found
:
or
after
that
Life
,
and
those
unfadable
Pleasures
,
which
,
being
once
found
,
can
never
be
lost
nor
taken
away
from
us
,
Luke
10.42
.
[
(k)
](A34447-e17630-b)
(k)
Praeferantur
vera
falsis
,
aeterna
brevibus
,
utilia
jucundis
.
Lactant.
de
vero
.
Cult.
c.
21.
p.
123.
LEARN
now
to
prefer
true
Happiness
before
deceitful
Riches
,
eternal
Comforts
before
short
injoyments
,
and
those
things
that
will
prove
everlastingly
advantageous
to
your
Souls
,
before
the
Pleasures
of
Sin
,
which
are
but
for
a
Season
.
God
doth
not
grudge
that
you
would
seek
your selves
in
his
Service
,
only
he
would
have
you
to
seek
after
your selves
,
not
in
the
Meat
that
perisheth
,
but
in
the
Meat
which
shall
endure
to
eternal
Life
,
John
6.27
.
There
is
a
kind
of
holy
Ambition
,
which
our
Blessed
Lord
hath
not
only
allowed
,
but
also
exhorted
us
to
,
and
that
is
,
that
we
should
aim
at
,
and
seek
after
a
Kingdom
.
Not
an
earthly
Kingdom
,
from
which
we
may
soon
fall
;
but
an
Heavenly
Kingdom
,
which
connot
be
shaken
,
wherein
we
shall
reign
with
Christ
for
ever
and
ever
.
Revel.
22.5
.
Here
then
is
a
whet-stone
to
diligence
,
and
matter
for
our
ambitious
thoughts
with
warrant
to
be
working
upon
.
Earthly
Princes
,
if
under
,
pretence
of
serving
them
,
you
seek
to
possess
your selves
of
their
Crowns
and
Kingdoms
,
will
deal
with
you
as
Traytors
;
but
the
King
of
eternal
Glory
,
he
is
never
better
pleased
with
you
,
than
when
,
in
serving
him
,
you
aim
at
a
Crown
of
Life
,
indeavouring
to
get
Possession
of
the
Kingdom
of
Heaven
.
For
,
then
you
have
respect
indeed
,
to
the
Recompence
of
the
Reward
,
when
,
by
patient
continuance
in
well-doing
,
you
seek
for
Glory
,
Honour
and
Immortality
;
and
therefore
you
need
not
to
doubt
but
God
will
shortly
render
unto
you
eternal
Life
,
Rom.
2.
[
(l)
](A34447-e17690-b)
(l)
Nullus
labor
durus
,
nullum
tempus
longum
,
quo
aeternitatis
gloria
comparatur
.
THINK
we
therefore
no
Labour
too
much
,
no
time
too
long
,
for
the
gaining
of
eternal
Glory
in
the
Kingdom
of
Heaven
.
If
,
upon
uncertain
hopes
of
a
fading
Kingdom
,
whose
foundation
is
in
the
dust
,
Men
will
take
such
pains
,
laying
all
at
stake
,
and
hazarding
,
not
only
Liberty
,
but
Life
it self
;
What
should
we
do
then
,
but
contemn
the
World
,
run
the
hazard
of
greatest
Sufferings
,
and
move
chearfully
forward
in
all
the
ways
of
Obedience
,
towards
the
Crown
of
eternal
Life
,
towards
a
Kingdom
that
cannot
be
moved
,
towards
a
City
that
hath
foundations
,
whose
builder
and
maker
is
God
?
For
,
[
(m)
](A34447-e17700-b)
(m)
Quisquis
corruptelas
terrae
virtute
calcaverit
,
arbiter
i●●o
summus
et
verax
ad
lucem
,
vitam
quae
perpetuam
suscitabet
.
Lact.
de
vit.
Beat.
ad
finem
.
who
ever
contemning
the
corruptible
Enjoyments
of
this
Life
,
shall
aspire
in
the
ways
of
Obedience
after
Heavenly
Glory
,
why
,
God
the
Righteous
Judge
of
all
the
World
,
will
make
such
an
one
meet
to
be
a
partaker
of
the
Inheritance
of
Saints
in
light
,
and
will
honour
him
at
length
with
a
Crown
of
Eternal
Life
.
Whilst
,
Christians
,
you
seek
after
,
in
the
ways
of
Obedience
,
the
Recompence
of
the
Reward
,
why
you
have
then
a
due
respect
unto
it
,
and
shall
therefore
in
no
case
lose
your
Rewards
.
THUS
you
see
what
it
is
to
have
respect
to
the
Recompence
of
the
Reward
;
you
must
stedfastly
believe
that
there
is
a
Reward
;
for
the
Righteous
;
you
must
fiducially
apply
it
to
your selves
,
as
that
which
you
in
particular
,
shall
be
Crowned
with
;
you
must
often
meditate
upon
,
and
be
spending
your
Thoughts
about
Heavenly
Glory
;
you
must
earnestly
long
after
Life
Eternal
,
desiring
to
be
cloathed
upon
with
your
House
which
is
from
Heaven
;
you
must
take
incouragement
from
the
Glory
that
shall
shortly
be
revealed
in
you
,
to
keep
close
with
God
,
in
ways
of
Obedience
,
whatever
it
cost
you
;
and
you
must
also
by
patient
continuance
of
well-doing
,
seek
for
Glory
,
Honour
,
and
Immortality
,
making
this
the
great
end
of
your
Lives
,
that
you
may
work
out
your
own
Salvation
with
Fear
and
Trembling
;
and
so
doing
,
you
need
not
doubt
,
but
you
have
a
due
respect
unto
Heavenly
Glory
,
and
have
rightly
fixed
your
eyes
upon
that
eternal
Recompence
of
Reward
,
which
God
hath
set
before
you
.
CHAP.
IV.
The
Doctrine
explain'd
;
further
shewing
how
we
must
have
respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
;
In
Six
other
Particulars
.
II.
THAT
which
,
according
to
the
Method
at
first
resolved
upon
,
comes
next
to
be
cleared
,
is
;
The
manner
how
you
are
to
have
respect
to
the
Recompence
of
the
Reward
;
which
,
with
all
plainness
,
I
shall
endeavour
to
explicate
in
these
subsequent
Propositions
.
1.
WE
are
to
have
respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
not
Principally
,
but
Secondarily
,
and
with
due
Subordination
to
God's
Glory
.
Heaven
and
Glory
may
be
the
subordinate
ground
and
end
of
our
Obedience
;
but
they
are
not
to
be
made
the
supream
ground
,
nor
the
ultimate
end
of
our
Obedience
.
[
(n)
](A34447-e17790-b)
(n)
Mercedem
oportet
non
spectari
ut
principale
motivum
,
sed
deum
ejusque
gloriam
tanquam
ultimum
finem
respiciendum
,
nostram
vero
beatificam
visionem
ut
finem
sub
fine
:
ideo
enim
appetere
debemus
mercedem
beatitudinis
,
ut
securius
et
ardentius
deum
diligamus
in
aeternum
.
Davenant
.
Col.
1.5
.
p.
4.
6.
We
may
eye
them
secondarily
,
and
with
subordination
to
God's
Glory
:
but
not
primarily
before
,
nor
supreamely
and
above
,
the
Glory
of
God
.
GOD
hath
,
indeed
,
so
inseperably
conjoyned
his
own
Glory
and
Man's
Salvation
together
,
that
they
cannot
possibly
be
divided
,
nor
put
asunder
:
but
yet
,
as
't
is
said
of
them
in
the
Resurrection
,
God
will
have
every
thing
in
it's
own
order
;
we
may
intend
the
Salvation
of
our
own
Souls
,
making
that
an
inferiour
and
subordinate
end
in
our
Obedience
,
however
,
that
which
we
ought
to
make
the
supream
,
and
the
ultimate
end
of
all
,
is
the
glory
of
God
:
For
the
glory
of
God
(
you
must
know
)
it
's
the
greatest
good
;
't
is
the
Perfection
and
united
splendour
of
all
the
glorious
Rayes
of
his
other
Attributes
,
infinitely
surpassing
the
glory
of
all
Created
Excellencies
,
and
therefore
more
to
be
preferred
than
the
Salvation
of
the
whole
World
;
better
all
the
World
should
be
Damned
,
and
go
to
Hell
for
ever
,
than
that
God
over
all
blessed
for
ever
,
should
not
be
Glorified
.
And
truly
,
when
we
go
about
to
subordinate
the
glory
of
God
to
our
own
Salvation
,
making
eternal
Life
and
Happiness
,
our
ultimate
end
,
and
God's
Glory
subservient
to
that
,
we
commit
an
act
of
the
grandest
Sacriledge
,
as
doing
what
in
us
lyes
,
to
take
the
Crown
from
God
,
and
set
it
upon
our
own
heads
.
GOD
is
willing
to
give
us
Heaven
,
to
give
us
Life
and
Immortality
,
with
any
thing
that
may
conduce
to
our
eternal
Happiness
,
but
his
own
Glory
;
and
that
he
professeth
he
will
not
give
to
any
other
:
The
Benefit
,
the
Comfort
,
the
eternal
Recompence
of
all
our
Obedience
shall
be
our
own
,
but
the
Glory
and
Praise
,
that
doth
wholly
belong
to
God
,
and
must
more
be
regarded
than
our
own
Salvation
.
What
Pharoah
said
to
Joseph
,
having
set
him
over
all
the
Land
of
Aegypt
,
In
the
Throne
will
I
be
greater
than
thou
,
the
like
(
methinks
)
God
saith
to
us
;
Though
I
have
set
you
over
the
works
of
my
hands
,
vouchsafing
you
eternal
Life
and
Happiness
,
with
all
the
good
things
of
Heaven
,
that
lye
before
you
,
yet
on
the
Throne
will
I
be
greater
than
you
,
and
my
glory
you
must
seek
in
the
first
place
,
endeavouring
to
set
the
Crown
upon
my
head
,
Gen.
41.40
.
[
(o)
](A34447-e17880-b)
(o)
Neque
hoc
satis
est
,
ut
quis
dixerit
se
velle
rectè
agendo
,
et
praemium
consequi
propositum
,
et
deo
eadem
operâ
parêre
:
videre
autem
oporteat
,
ne
mercedi
,
et
praemio
primas
partes
dederit
,
quia
semper
inter
fines
ut
earum
quaeque
natura
sua
praestantior
est
,
illa
priori
loco
haberi
debet
.
Pet.
Martyr
in
Lib.
Jud.
'T
IS
not
sufficient
that
in
well-doing
we
profess
our selves
willing
,
by
the
same
act
of
Obedience
,
both
to
obtain
for
our selves
the
Recompence
of
Reward
,
and
also
to
promote
the
glory
of
God
;
but
we
must
here
solicitously
beware
,
that
we
make
not
the
Recompence
of
Reward
our
ultimate
end
,
giving
that
the
preheminence
of
God's
glory
.
For
,
where
there
are
divers
ends
subordinate
to
each
other
,
that
which
of
it's
own
nature
,
is
the
most
excellent
,
must
always
be
accounted
of
in
the
first
place
,
and
most
chiefly
had
regard
unto
.
[
(p)
](A34447-e17910-b)
(p)
Magis
convertendus
est
oculus
mentis
ad
dei
honorem
,
quam
ad
propriam
mercedem
;
potiusque
induci
debemus
ad
bene
agendum
,
ac
patiendum
ex
divino
amore
,
quam
remunerationis
desiderio
,
aliter
essemus
mercenarij
,
non
servi
fideles
,
neque
amici
.
Carthusian
.
in
Locum
.
THE
eye
of
the
Soul
(
saith
Carthusian
)
in
all
our
Obedience
is
rather
to
be
fixed
upon
God's
glory
than
our
own
Reward
:
and
we
should
rather
be
induced
to
do
well
,
and
to
suffer
,
by
an
impulse
of
divine
Love
,
than
by
the
desire
of
a
Recompence
;
otherwise
we
should
shew
ourselves
to
be
Mercenaries
,
and
neither
faithful
Friends
,
nor
Servants
.
As
they
say
of
the
Moon
and
Stars
,
they
have
an
innate
light
of
their
own
,
but
it
's
nothing
in
comparison
of
that
mutuatitious
light
which
they
receive
from
the
Sun
:
So
God's
People
,
they
have
,
and
lawfully
may
have
,
an
eye
to
their
own
Salvation
in
what
they
do
,
but
that
which
they
make
the
principal
,
and
most
noble
end
of
all
their
Obedience
,
is
the
glory
of
God
.
[
(q)
](A34447-e17950-b)
(q)
Servus
domini
in
rebus
agendis
,
non
tam
intuetur
successum
,
et
fructum
operum
,
quam
ut
fiat
in
ipsis
omne
illud
,
quod
spectat
ad
gloriam
dei
.
THE
Servant
of
the
Lord
(
saith
the
devout
Granatensis
,
Lib.
de
Perfect
.
Amoris
dei
.
c.
13.
p.
156.
)
in
what
he
doth
,
looks
not
so
much
at
the
Recompence
of
his
good
Works
,
as
that
every
thing
may
be
found
in
them
conducing
to
the
greatest
advancements
of
God's
glory
.
Though
then
,
Christians
,
you
may
have
an
eye
to
your
own
Salvation
,
to
eternal
Happiness
,
to
the
Recompence
of
Reward
,
making
that
the
end
of
all
your
Obedience
;
yet
remember
,
't
is
but
an
inferiour
end
:
that
which
you
ought
to
make
the
ultimate
,
and
chiefest
end
of
all
,
is
the
glory
of
God
.
If
a
Man
should
stop
at
a
Colon
,
and
give
over
Reading
there
before
he
came
to
a
Full-point
,
the
Sentence
would
be
imperfect
:
Thus
,
Christians
,
your
Salvation
is
but
a
Colon
at
first
,
God's
glory
is
the
Full-point
;
if
therefore
you
stop
at
your
own
Salvation
,
not
looking
beyond
it
to
the
Glory
of
God
,
why
,
let
me
tell
you
,
there
is
not
one
perfect
Sentence
to
speak
for
you
in
the
whole
contexture
of
all
your
Obedience
,
but
they
are
every
one
of
them
imperfect
,
and
will
signify
nothing
at
all
before
God's
Tribunal
,
when
you
shall
come
to
read
them
as
Evidences
of
your
interest
in
Heaven
and
eternal
Glory
.
[
(r)
](A34447-e18010-b)
(r)
Si
salus
nostra
famula
,
et
gloria
dei
domina
,
non
oportet
posteriori
loco
nos
dominam
ponere
,
ac
famulam
iniquo
jure
praeferre
.
GOD
will
not
have
us
make
the
Mistress
wait
on
the
Handmaid
;
make
a
Tabernacle
,
the
Temple
;
make
our
own
Salvation
,
which
is
but
a
secondary
matter
,
our
principal
end
,
as
if
worthy
to
be
valued
more
highly
than
the
glory
of
God
it self
,
which
yet
is
the
most
noble
,
and
principal
end
of
all
.
We
never
shoot
so
far
beside
the
mark
,
as
when
we
aim
more
at
our
own
Blessedness
,
than
the
glory
of
God
,
over
all
blessed
for
ever
.
In
other
miscarriages
we
violate
God's
holy
Law
,
but
in
this
we
violate
his
glorious
Dignity
,
endeavouring
,
as
much
as
in
us
lyes
,
to
Un-god
him
,
and
Idolatrously
to
sit
down
ourselves
upon
the
Throne
of
his
Glory
.
When
ever
therefore
you
are
tempted
with
Sacrilegious
hands
to
lay
hold
upon
God's
glory
,
preferring
your
own
Salvation
before
that
,
why
,
repel
the
Temptation
,
as
Joseph
once
did
the
unchaste
importunity
of
his
amorous
Mistress
.
The
Lord
hath
commited
all
that
he
hath
to
my
hand
;
there
is
none
greater
amongst
all
his
Creatures
than
my self
;
the
Lord
hath
given
me
his
own
Son
out
of
his
Bosome
;
he
hath
given
me
grace
;
he
hath
given
me
the
hope
of
Life
,
of
Heaven
,
and
eternal
Happiness
,
neither
hath
he
kept
back
any
good
.
thing
from
me
,
but
his
own
glory
,
because
that
only
belongs
to
him
:
How
then
,
shall
I
do
this
great
wickedness
?
How
shall
I
lay
Sacriligious
hands
upon
his
glory
?
How
shall
I
prefer
my
own
Salvation
,
my
own
Life
,
my
own
Happiness
before
it
,
and
sin
against
God
?
REMEMBER
,
Christians
,
though
you
may
seek
your selves
,
you
may
seek
Heaven
,
and
Life
,
and
eternal
Happiness
,
yet
not
in
the
first
place
,
the
honour
of
God
,
why
that
must
lye
next
your
heart
,
and
the
glory
of
God
must
be
most
in
your
eye
,
as
not
being
a
subordinate
end
,
like
your
own
Salvation
,
but
the
principal
end
of
all
.
God's
glory
must
be
the
Terminus
Reductivus
,
to
which
all
our
Obedience
must
be
reduced
,
as
the
ultimate
end
of
it
.
Every
Christian
is
a
Spiritual
Archer
,
and
God's
glory
must
be
the
mark
that
he
shoots
at
.
He
is
a
Spiritual
Traveller
,
and
though
he
may
take
up
his
lodging
at
his
own
Salvation
,
yet
God's
glory
must
be
the
end
of
his
Journey
.
He
is
,
in
a
word
,
a
Spiritual
Navigator
,
and
though
he
may
cast
forth
the
Anchor
of
hope
at
his
own
eternal
Happiness
,
yet
he
is
like
to
make
Shipwreck
of
himself
,
if
he
go
about
to
put
in
any
where
else
for
harbour
,
but
at
the
fair
haven
of
God's
glory
.
As
all
the
Rivers
run
into
the
Sea
,
and
all
the
Lines
meet
in
the
Center
;
so
all
our
actions
,
and
all
the
Rivers
of
our
own
Happiness
,
they
must
meet
together
Concentring
themselves
in
God's
glory
.
And
certainly
,
Christians
,
we
never
attain
the
end
of
our
Faith
,
the
Salvation
of
our
Souls
better
,
than
when
Faith
and
Salvation
both
are
referred
to
the
glory
of
God
as
their
ultimate
end
.
We
never
come
sooner
to
that
Rest
,
which
remains
for
the
People
of
God
,
than
,
when
God's
glory
is
made
the
Center
,
not
only
of
the
works
which
we
do
,
but
also
of
the
Rest
it self
which
we
look
for
,
as
the
eternal
Reward
of
them
.
We
are
never
(
in
a
word
)
more
sure
to
hit
the
mark
of
our
own
Salvation
,
than
when
we
aim
most
directly
at
God's
glory
.
For
then
your
respect
to
the
Recompence
of
Reward
is
such
as
God
would
have
it
to
be
,
when
you
principally
seek
for
Heaven
,
and
eternal
Glory
,
that
God
himself
may
thereby
be
glorified
.
2.
WE
are
to
have
respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
not
singly
,
but
joyntly
,
and
in
conjunction
with
God's
Glory
.
If
we
may
not
principally
have
respect
to
Heaven
,
in
our
Obedience
,
preferring
that
before
God's
glory
,
much
less
may
we
think
it
lawful
to
make
Heaven
the
sole
end
of
our
Obedience
,
not
regarding
,
but
wholly
neglecting
,
his
glory
that
prepared
it
.
If
we
may
not
prefer
our
own
Happiness
before
God's
glory
,
much
less
may
we
wholly
leave
off
the
care
of
God's
glory
,
and
exclude
it
out
of
our
thoughts
,
in
seeking
to
make
our selves
happy
.
Since
God
,
in
seeing
his
own
Glory
,
did
also
consult
the
Happiness
,
and
eternal
Salvation
of
our
Souls
,
why
,
't
were
a
point
of
the
greatest
ingratitude
in
the
World
,
for
us
,
in
seeking
our
Salvation
,
not
also
to
consult
his
Honour
,
endeavouring
,
that
whilst
we
are
saved
,
his
Name
may
be
glorified
!
'T
is
unlawful
to
Dogmatize
that
we
must
be
willing
to
be
damned
,
that
God
may
be
glorified
,
or
else
we
are
still
but
Hypocrites
,
and
were
never
sufficiently
humbled
:
but
to
be
willing
to
have
God
himself
dishonoured
,
and
lose
his
glory
,
that
we
may
be
saved
,
is
most
wicked
and
abominable
.
For
,
betwixt
the
glory
of
God
and
our
own
Salvation
,
the
〈…〉
is
so
strong
and
inseparable
,
that
't
is
impossible
for
any
Man
,
rightly
to
seek
the
Salvation
of
his
own
Soul
,
who
doth
not
also
intend
,
God's
glory
as
his
ultimate
end
.
He
that
doth
not
take
aim
before
he
shoots
can
never
hit
the
mark
:
So
,
Christians
,
if
you
only
look
at
your selves
,
not
taking
,
in
all
your
Obedience
,
a
right
aim
at
God's
glory
,
you
can
never
hit
the
mark
of
your
own
Salvation
.
If
you
separate
the
Soul
from
the
Body
,
it
's
no
longer
a
living
Creature
,
but
a
dead
Carcass
:
Thus
,
if
a
due
respect
to
God's
glory
,
which
is
the
very
Soul
of
all
our
Obedience
,
be
separated
from
the
care
,
which
we
seem
to
have
,
of
our
own
Salvation
,
it
's
no
longer
a
living
Sacrifice
,
holy
,
and
acceptable
unto
God
,
but
a
dead
service
that
will
nothing
at
all
avail
us
to
Life
,
and
eternal
Happiness
.
THE
Moon
,
when
in
the
full
,
looking
directly
upon
the
Sun
,
is
a
glorious
Creature
,
but
if
once
the
Earth
interpose
it self
betwixt
her
and
the
Sun
,
she
becomes
a
dark
,
obscure
Body
,
of
whom
we
may
say
,
That
there
is
no
form
,
nor
beauty
,
nor
comeliness
in
her
that
we
should
desire
her
:
Thus
,
Christians
,
whilst
in
our
Obedience
,
we
look
directly
upon
God's
glory
,
endeavouring
to
promote
that
,
as
well
as
our
own
Salvation
,
we
are
glorious
in
the
Eyes
of
God
;
but
if
once
we
suffer
self-ends
to
intercept
,
and
wholly
to
shut
out
our
respect
to
God's
glory
,
we
presently
lose
our
beauty
in
God's
eyes
,
and
his
Soul
can
no
longer
take
pleasure
in
us
.
[
(s)
](A34447-e18100-b)
(s)
Etsi
non
injustè
agimus
intuendo
mercedem
a
deo
nobis
oblatam
,
dum
in
bonis
operibus
laboramus
:
id
tamen
attentiùs
videndum
est
,
ne
solum
causà
oblati
praemij
commoveamur
.
Pet.
Martyr
.
Libr.
J●d
.
Though
then
we
do
not
amiss
in
having
an
eye
to
the
reward
,
which
God
sets
before
us
,
whilst
labouring
in
God's
Works
:
yet
,
we
must
heedfully
see
to
it
,
that
we
are
,
not
only
acted
in
ways
of
Obedience
,
by
a
desire
to
the
Recompence
of
the
Reward
,
but
also
,
by
a
care
to
promote
God's
honour
,
and
to
glorify
him
.
For
,
when
we
respect
our selves
,
in
what
we
do
either
alone
,
or
above
God
,
God
hath
no
respect
at
all
to
us
;
nor
will
he
ever
Crown
our
Souls
with
eternal
Happiness
,
in
case
we
seek
it
alone
,
and
not
in
the
nearest
conjunction
with
his
glory
.
THOUGH
then
,
Christians
,
you
may
seek
your
own
Happiness
,
yet
be
sure
that
you
do
it
not
singly
but
joyntly
,
and
in
the
nearest
conjunction
with
God's
honour
,
endeavouring
as
well
that
God
may
be
glorified
,
as
that
your
own
Souls
may
be
saved
.
The
Sun
hath
Heat
as
well
as
Light
,
and
no
Man
can
possibly
separate
betwixt
them
:
Thus
we
must
not
only
have
an
earnest
desire
after
our
own
happiness
,
but
must
also
endeavour
,
by
the
light
of
an
holy
Conversation
,
to
glorify
God
,
giving
all
diligence
,
that
nothing
may
separate
betwixt
a
desire
of
our
own
Salvation
,
and
a
care
to
promote
God's
glory
in
the
seeking
of
it
.
God
hath
joyned
his
own
glory
,
and
our
Salvation
together
:
When
,
therefore
,
we
eye
them
both
,
then
we
rightly
have
respect
to
the
Recompence
of
Reward
,
so
that
God
himself
will
now
be
glorified
,
and
we
shall
be
saved
!
3.
WE
are
to
have
respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
not
mercenarily
,
thinking
by
any
thing
that
we
can
do
,
or
suffer
,
to
merit
it
at
God's
hands
,
but
filially
expecting
it
,
as
the
free
gift
of
our
Heavenly
Father
.
The
first
Covenant
that
ever
God
made
with
Mankind
,
was
a
Covenant
of
Works
,
and
ever
since
we
are
naturally
prone
to
be
trading
for
Life
and
Salvation
in
that
way
;
thinking
to
spin
the
Thred
of
our
eternal
Happiness
out
of
the
bowels
of
our
own
good
Works
:
But
,
unless
we
come
off
from
that
way
,
looking
wholly
for
Heaven
and
Glory
by
a
Covenant
of
Grace
,
we
shall
never
have
them
,
the
Lord
having
resolved
to
deny
those
Heaven
and
Glory
,
who
will
not
accept
of
them
upon
terms
of
Grace
.
[
(t)
](A34447-e18160-b)
(t)
Regnum
Coelorum
non
stipendium
servorum
,
sed
filiorum
haereditas
.
Calvin
.
GLORY
is
not
the
Wages
of
a
Servant
,
but
the
Inheritance
of
a
Son
:
So
that
we
never
have
respect
rightly
to
the
Recompence
of
the
Reward
,
till
we
look
for
it
as
the
free
bestowance
of
our
Heavenly
Father
,
and
not
as
the
purchase
of
our
own
good
deservings
.
[
(u)
](A34447-e18180-b)
(u)
Non
datur
nobis
merces
ut
mercenarijs
,
sed
haereditas
ut
filijs
ex
thesauris
paternis
.
Gravat
.
de
Amor.
Dei
.
pag.
20.
The
Church
of
Rome
,
will
tell
you
,
indeed
,
that
you
must
Repent
,
and
preform
good
Works
,
and
walk
in
Obedience
before
God
,
and
all
this
with
an
eye
to
eternal
Happiness
,
as
Wages
for
Work
,
and
as
that
which
you
have
dearly
bought
at
the
hands
of
God
,
with
the
Merits
of
your
own
Righteousness
:
But
since
that
Blessed
Apostle
(
Rom.
8.18
.
)
hath
already
pronounced
all
the
Afflictions
of
this
present
Life
,
Martyrdom
it self
not
excepted
,
too
light
to
be
put
in
the
Ballance
with
that
weight
of
glory
,
which
abides
God's
People
in
the
Life
to
come
,
What
are
all
our
Prayers
,
and
Humiliations
?
What
are
all
our
good
Works
,
and
Religious
Performances
,
that
these
should
be
counted
worthy
of
,
and
fully
commensurate
,
in
equality
of
worth
and
dignity
,
to
Eternal
Happiness
?
[
(w)
](A34447-e18220-b)
(w)
Superant
certamina
coronae
,
non
compátur
cum
laboribus
,
remunerationes
:
labor
enim
pavus
est
,
sed
magnum
●●c
scie●
speratur
.
Theodoret.
If
by
suffering
and
resisting
unto
Blood
,
and
dying
for
Christ
,
we
cannot
deserve
the
Recompence
of
Eternal
Glory
,
in
vain
then
by
obeying
Christ
,
by
doing
for
him
,
and
by
living
to
him
,
shall
we
think
to
Merit
it
.
'T
was
a
good
saying
of
[
(x)
](A34447-e18240-b)
(x)
Si
homo
mille
annis
serviret
deo
,
etiam
ferventissimè
,
non
meretur
ex
condigno
dimidiam
diem
esse
in
regno
Coelorum
.
Anselm
.
de
mensur
.
Cras.
cap.
2.
Anselme
,
that
though
a
Man
should
serve
God
never
so
fervently
,
for
a
Thousand
Years
together
,
yet
should
he
not
thereby
condignly
Merit
one
half-days
enjoyment
of
God
in
Heaven
.
And
truly
,
Christians
,
so
vast
is
the
disproportion
betwixt
your
Work
,
and
the
Reward
of
Eternal
Life
,
which
God
hath
promised
,
that
if
a
Man
should
have
all
the
World
given
him
for
speaking
a
word
,
it
were
nothing
in
comparison
of
this
.
For
betwixt
a
Temporal
Obedience
,
and
an
Eternal
Recompence
,
betwixt
the
work
of
a
finite
Creature
,
and
that
of
unconceivable
glory
,
which
the
infinitely
Blessed
God
will
bestow
upon
you
,
What
comparison
can
you
make
?
This
made
[
(y)
](A34447-e18270-b)
(y)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Mat.
Hom.
79.
Chrysostom
affirm
,
That
though
the
godly
should
have
done
a
whole
Million
of
good
Deeds
,
yet
that
such
a
Crown
of
Life
,
that
such
an
Heaven
of
Happiness
,
such
a
Kingdom
of
Eternal
Glory
,
such
transcendent
Honour
and
Dignity
,
should
,
for
such
small
and
pidling
matters
be
given
them
,
it
is
of
God's
free
Grace
,
and
not
of
due
Debt
.
[
(z)
](A34447-e18300-b)
(z)
Tantum
ibi
gratia
divinae
retributionis
exuberat
,
ut
incomparabiliter
at
que
ineffabiliter
omne
meritum
quamvis
bonae
et
ex
deo
datae
humanae
voluntatis
,
et
operationis
excedat
.
Fulgent
.
ad
Monim
.
l.
1.
The
Recompence
of
Reward
,
given
out
by
the
hand
of
free
Grace
,
doth
so
exceedingly
abound
,
that
it
incomparably
excelleth
all
humane
Merit
,
and
therefore
to
expect
it
upon
the
account
of
our
own
good
deservings
,
were
nothing
else
but
to
go
about
,
by
a
kind
of
Spiritual
[
(a)
](A34447-e18320-b)
(a)
Nullum
opus
nostrum
aequale
potest
esse
vitae
aeternae
,
neque
illam
largitur
nobis
deus
ex
justitia
,
sed
ex
quadam
liberalitate
.
Durand
.
in
2
Sent.
d.
28.
Plunder
,
to
enrich
our
own
good
Works
,
and
to
enhance
the
price
of
them
,
by
the
Spoils
of
Heaven
,
and
Glory
it self
.
For
,
if
by
the
Merits
of
our
own
Righteousness
,
we
think
to
obtain
the
Crown
of
Eternal
Life
,
we
must
first
pluck
from
it
the
many
rich
[
(b)
](A34447-e18340-b)
(b)
Illi
namquae
beatae
vitae
in
qua
cum
deo
et
de
deo
vivitur
,
nullus
potest
aequari
labor
,
nulla
opera
comparari
.
Gregor.
Jewels
with
which
it
is
hung
,
otherwise
,
such
is
the
Poverty
and
Imperfection
,
attending
the
best
of
our
good
Works
,
that
they
will
never
be
able
to
reach
the
Price
thereof
.
Besides
,
Christians
,
whatever
we
do
or
suffer
for
God
,
(
Luke
17.10
.
)
it
's
no
more
than
what
we
are
obliged
unto
;
and
surely
,
in
doing
our
duty
,
we
can
never
lay
the
[
(c)
](A34447-e18370-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
ad
Rom.
Homil.
7.
Foundation
of
Merit
for
Eternal
Glory
:
Nor
may
we
think
to
make
a
Purchase
of
the
New
Jerusalem
,
by
paying
an
old
Score
.
WOULD
we
ever
Merit
Heaven
and
Eternal
Glory
of
God
,
we
must
present
him
with
some
acceptable
[
(d)
](A34447-e18410-b)
(d)
Debemus
enim
deo
,
et
nos
ipsos
,
et
nostra
omnia
.
Cha.
n.
Tom.
3.
lib
,
14.
cap.
20.
pag.
497.
Services
which
we
owe
him
not
;
but
how
shall
we
give
him
any
thing
wherein
he
hath
not
already
a
full
propriety
,
when
there
is
nothing
that
we
are
,
or
have
,
there
is
nothing
that
we
can
do
,
or
suffer
,
in
a
way
of
Obedience
,
but
is
due
unto
God
from
us
,
by
every
kind
of
Right
.
Had
we
any
thing
of
our
own
wherewith
to
come
before
the
Lord
,
there
might
then
be
some
ground
of
pretence
for
the
Merit
of
good
Works
:
[
(e)
](A34447-e18430-b)
(e)
Ex
gratia
enim
datur
non
solum
justificatis
vita
bona
:
sed
etiam
glorificatis
vita
aeterna
.
Fulgent
.
ad
Monim
.
l.
1.
p.
18.
But
since
all
that
we
have
is
due
to
God
,
because
it
came
from
him
,
and
bears
his
Image
and
Superscription
upon
it
,
we
cannot
rationally
think
it
possible
for
us
to
Merit
any
thing
thereby
of
God
,
unless
we
can
think
it
rational
,
that
God
should
be
obliged
,
in
point
of
Justice
,
by
giving
us
one
Mercy
to
give
us
another
,
by
giving
us
Grace
to
put
us
at
length
in
Possession
of
Eternal
Glory
.
That
whereby
,
Christians
,
you
differ
from
others
,
from
the
vilest
of
Sinners
,
from
the
Damned
themselves
,
that
are
now
roaring
out
in
Hell
,
is
not
of
Merit
,
but
of
Grace
;
not
of
Debt
,
but
a
free
Donative
;
't
is
nothing
in
your selves
,
but
the
free
distinguishing
love
of
God
,
dropping
the
Pearl
of
Grace
into
your
hearts
,
whilst
others
are
left
to
perish
in
their
Sins
,
that
hath
made
the
difference
.
And
surely
by
those
graces
which
you
freely
receive
from
God
,
you
may
not
think
to
Merit
Life
and
Eternity
of
Glory
at
the
hands
of
God
.
For
certainly
,
whatever
grace
you
have
,
it
obligeth
you
to
Duty
,
so
that
your
Graces
and
your
Obligations
of
Obedience
to
God
,
they
grow
up
together
;
and
the
more
grace
you
receive
from
God
,
the
more
deeply
do
you
stand
engaged
to
abound
in
the
fruits
of
Righteousness
towards
God
:
How
then
can
you
once
have
a
thought
that
that
Grace
and
Holiness
,
which
God
hath
freely
wrought
in
you
,
and
whereby
he
hath
laid
you
under
the
strongest
engagements
,
to
all
holy
and
upright
walking
before
him
,
should
make
God
your
Debtor
,
obliging
him
,
in
point
of
Justice
,
to
render
you
the
Reward
of
eternal
Glory
?
Indeed
,
to
whomsoever
the
Lord
gives
Grace
,
he
will
also
give
Glory
;
and
whomsoever
he
now
makes
Holy
,
he
will
Crown
them
at
length
with
Eternal
Happiness
:
But
this
you
must
know
,
not
an
act
of
Justice
founded
upon
Man's
Merit
,
but
an
act
of
free
Grace
,
bottomed
upon
the
Remunerative
goodness
of
God
,
in
the
Blood
of
Christ
,
Rom.
6.23
.
[
(f)
](A34447-e18460-b)
(f)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
'T
is
an
act
of
Justice
in
God
to
punish
Sin
,
which
is
wholly
our
own
,
and
purely
Evil
;
and
therefore
Death
is
here
called
the
Wages
of
Sin
:
But
to
Reward
the
good
Works
of
Believers
,
which
are
neither
their
own
,
nor
purely
good
,
is
an
act
of
free
Grace
;
and
therefore
we
find
the
Apostle
to
exclude
all
opinion
of
Merit
,
calling
Life
Eternal
,
in
this
place
,
the
gift
of
God
.
[
(g)
](A34447-e18480-b)
(g)
Non
dixit
similiter
stipendia
justitiae
:
quia
non
est
antequam
remuneratur
in
nobis
;
non
enim
nostro
labore
quaesita
est
.
Jerom.
So
that
we
see
,
though
it
be
of
Justice
that
the
Wicked
are
Punished
;
yet
it
is
of
Grace
that
the
Righteous
are
Crowned
.
[
(h)
](A34447-e18500-b)
(h)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
And
if
it
be
of
Grace
,
then
not
of
any
Merit
in
our
own
good
Works
:
otherwise
grace
were
no
more
grace
,
if
not
every
way
free
and
gratuitous
.
(
Rom.
4.4
.
)
For
how
can
we
count
it
a
point
of
grace
to
give
a
Man
his
due
?
Or
what
need
he
sue
for
Mercy
,
who
requireth
no
more
than
his
own
at
the
hands
of
God
?
Admit
but
of
Merit
,
and
you
leave
no
place
of
entrance
for
the
grace
of
God
;
[
(i)
](A34447-e18530-b)
(i)
Non
est
quo
gratia
intret
ubi
jam
meritum
occuparit
.
Bernard
.
Cant.
67.
So
likewise
the
grace
of
God
in
Christ
,
it
leaves
no
place
for
the
Merit
of
our
good
Works
.
For
Grace
and
Merit
are
altogether
inconsistent
and
mutually
destructive
one
of
another
,
Rom.
11.6
.
So
that
if
you
pull
down
the
Merit
of
good
Works
,
you
set
up
Grace
;
and
if
you
go
about
to
establish
Merit
,
you
do
utterly
destroy
the
Grace
of
God
,
and
make
it
of
none
effect
.
Let
us
not
then
,
Christians
,
look
,
in
our
Obedience
,
to
have
that
of
Debt
,
which
God
hath
decreed
to
be
of
Grace
;
nor
go
about
to
seek
Heaven
and
Glory
by
way
of
Purchase
,
which
the
Lord
hath
intended
to
be
a
Donative
,
and
of
free
Gift
.
Whilst
others
trust
to
the
Merit
of
their
own
good
Works
,
let
us
wholly
rely
upon
the
free
Grace
of
God
in
Christ
Jesus
,
looking
for
the
Recompence
of
Eternal
Life
,
not
from
the
Justice
of
a
Judge
,
but
from
the
Mercy
of
a
Father
;
not
from
the
worth
and
dignity
of
our
own
Performances
,
but
from
the
free
Bounty
,
and
Remunerative
Goodness
of
the
Lord
our
Redeemer
.
You
may
do
good
Works
,
and
walk
in
ways
of
Obedience
,
with
an
Eye
to
the
Recompence
of
the
Reward
:
But
yet
none
of
these
things
must
be
done
with
respect
to
the
Meriting
of
Eternal
Life
by
them
.
For
though
(
as
[
(k)
](A34447-e18560-b)
(k)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
Tom.
8.
Serm.
15.
Chrysostome
sweetly
saith
)
we
had
done
ten
thousand
good
deeds
,
yet
it
is
of
Grace
that
we
must
look
to
be
saved
,
and
of
Loving-kindness
,
not
of
any
desert
in
ourselves
,
that
we
must
seek
to
obtain
Eternal
Glory
,
[
(l)
](A34447-e18590-b)
(l)
Totis
licet
animae
et
corporis
laboribus
desudemus
,
totis
licet
obedientiae
viribus
exerceamur
,
nihil
tamen
condignum
merito
pro
coelestibus
bonis
compensare
,
et
offerre
valebimus
.
Euseb.
Emissen
.
homil
,
3.
ad
Monarch
.
We
stand
so
infinitely
indebted
to
the
God
of
Heaven
,
that
though
we
should
,
with
all
the
strength
of
Body
and
Mind
,
exercise
ourselves
,
in
Obedience
to
God
,
all
our
Life
long
;
though
with
bitterness
and
anguish
of
Spirit
,
we
should
bewail
our
own
Sins
,
mourn
in
some
Wilderness
till
Doom's-day
,
and
dissolve
our
Souls
with
weeping
,
into
[
(m)
](A34447-e18610-b)
(m)
Flaccescant
licet
membra
vigilijs
,
pallescant
licet
ora
jejunijs
,
non
erunt
tamen
condignae
passiones
hujus
temporis
ad
futuram
gloriam
.
Idem
.
Rivers
of
Tears
;
though
we
should
live
like
Angels
of
Light
,
shine
like
the
Sun
in
it's
Noon-day
Brightness
,
and
exercise
ourselves
unto
Godliness
continually
with
all
our
might
;
though
we
should
give
our
Bodies
to
be
burnt
,
die
ten
thousand
deaths
,
and
lye
frying
,
as
Firebrands
in
Hell
,
upon
the
Grid-iron
of
God's
displeasure
,
so
many
Millions
of
Imaginary
Ages
as
there
be
Stars
in
the
Firmament
of
Heaven
:
Yet
by
all
this
,
we
could
not
possibly
oblige
the
God
of
Heaven
,
to
render
us
the
Reward
of
Eternal
Life
;
nor
bring
forth
any
thing
,
that
by
way
of
condign
Merit
,
could
purchase
that
Crown
of
Righteousness
,
that
Kingdom
of
Eternal
Glory
,
that
fulness
of
Joy
,
and
everlasting
Happiness
,
which
abides
us
in
the
World
to
come
.
So
then
,
though
we
may
look
at
Heaven
in
our
Obedience
;
yet
it
's
utterly
in
vain
to
think
of
Meriting
Heaven
by
our
Obedience
.
Though
the
Reward
of
Eternal
Life
may
encourage
us
to
Well-doing
;
yet
in
vain
shall
we
look
to
Purchase
that
glorious
Reward
by
our
well-doing
.
Though
we
may
assure
ourselves
of
the
Blessing
of
Eternal
Life
and
Glory
from
God
in
keeping
his
Commandments
,
Psal.
19.11
.
yet
,
if
for
keeping
his
Commandments
,
we
expect
that
God
should
bless
us
with
so
glorious
a
Reward
,
we
are
sure
everlastingly
to
fall
short
of
it
.
For
if
you
think
to
Merit
with
God
,
expecting
,
upon
Terms
of
Justice
,
the
Reward
of
Eternal
Glory
from
him
,
do
but
cast
up
your
Reckonings
aright
,
and
you
will
find
that
there
is
nothing
but
an
Eternal
[
(n)
](A34447-e18640-b)
(n)
Quanto
labore
digna
est
requies
quae
non
h●bet
finem
?
Si
verum
vis
computare
,
et
verum
judicare
,
aeterna
requies
aeterno
labore
emituor
.
Aug.
in
Ps.
93.
Travail
which
can
Merit
an
Eternal
Rest
;
nothing
but
an
everlasting
Conflict
,
that
can
deserve
to
be
Crowned
with
an
everlasting
Triumph
;
nothing
but
Infinite
Labour
,
that
can
Purchase
that
Infinitely
Glorious
and
Soul-satisfying
Reward
,
which
the
Lord
,
for
our
encouragement
,
hath
set
before
us
!
Why
then
should
we
put
ourselves
upon
such
a
Prince
as
we
shall
never
be
able
to
discharge
,
seeking
Glory
,
Honour
,
Immortality
,
and
Eternal
Life
,
by
the
Merit
of
our
own
scanty
and
imperfect
Obedience
,
when
we
know
that
the
Glory
,
Honour
,
and
comfort
of
Eternal
Life
,
can
only
be
obtained
through
the
Riches
of
God's
free
Grace
and
divine
Indulgence
?
LOOK
,
you
may
,
Christians
,
having
fought
the
good
fight
,
having
finished
your
course
,
and
kept
the
Faith
,
to
receive
from
Christ
,
the
Righteous
Judge
,
and
Immarcessible
Crown
of
Glory
,
2
Tim.
8.
But
,
take
heed
,
that
you
never
think
,
by
your
Fighting
for
God
,
Running
the
Race
he
hath
set
before
you
,
and
Believing
him
in
all
his
Promises
,
to
Purchase
that
glorious
Crown
,
which
is
not
the
Wages
of
an
hi●●ling
,
but
an
Inheritance
prepared
of
God
for
all
his
Children
.
If
you
think
,
Christians
,
to
spin
Salvation
out
of
the
Bowels
of
your
own
good
Works
,
and
to
raise
up
the
Seed
of
Eternal
Life
to
yourselves
,
out
of
the
dead
and
barren
Womb
of
your
own
Righteousness
,
why
,
let
me
tell
you
,
then
all
your
Hope
,
't
is
but
as
a
Spider's
Web
,
which
will
quite
be
swept
down
by
the
Besome
of
Death
.
You
never
think
to
live
and
Purchase
Eternal
Glory
by
your
own
Righteousness
,
but
you
forfeit
that
Crown
of
Righteousness
,
which
Christ
hath
laid
up
with
himself
for
all
that
love
his
appearance
,
Col.
3.3.4
.
Whilst
therefore
you
look
at
the
Recompence
of
Eternal
Life
,
remember
't
is
the
free
gift
of
God
,
and
not
the
Purchase
of
your
own
Obedience
.
[
(o)
](A34447-e18690-b)
(o)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Marcus
.
Heremita
.
For
,
to
be
sure
,
their
life
was
never
hid
with
Christ
in
God
,
who
think
to
find
Life
and
Happiness
amongst
the
rubbish
of
their
own
ruinous
Performances
.
Nor
shall
they
ever
appear
with
Christ
in
Glory
,
who
make
a
Christ
of
their
own
good
Works
,
thereby
thinking
,
to
Merit
at
God's
hands
,
the
Reward
of
Eternal
Happiness
.
For
to
put
confidence
in
our
Holiness
,
will
as
certainly
shut
us
out
of
God's
Heavenly
Kingdom
,
as
if
we
were
altogether
unholy
.
4.
WE
are
to
have
respect
in
our
Obedience
to
the
Recompence
of
Reward
,
not
carnally
looking
for
a
Sensual
Happiness
,
but
Spiritually
,
as
longing
for
an
Happiness
that
shall
consist
in
the
adequate
Perfection
of
all
our
Graces
,
together
with
the
full
enjoyment
of
God
in
Glory
.
We
are
not
to
look
for
a
Turkish
Paradise
to
gratify
the
Flesh
;
but
for
a
Sinless
state
of
Holiness
,
where
Grace
shall
be
perfected
into
Glory
.
We
may
not
think
of
bathing
our
Souls
in
Worldly
Delights
and
Carnal
Pleasures
;
but
of
coming
to
the
full
injoyment
of
God
himself
,
whom
to
see
without
end
,
love
without
loathing
,
and
praise
,
without
ever
being
weary
,
is
the
only
complement
of
all
our
Happiness
.
There
are
multitudes
of
Men
and
Women
in
the
world
,
who
having
imbibed
some
gross
Conceits
,
and
carnal
Notions
of
Heaven
,
would
be
glad
,
when
they
can
live
no
longer
here
,
to
take
up
there
,
as
conceiting
it
to
be
a
place
accomodate
to
the
desires
of
their
own
carnal
Hearts
:
But
,
we
never
have
any
due
respect
to
the
recompence
of
the
Reward
,
till
we
look
upon
Heaven
as
a
place
,
where
Sin
shall
be
wholly
abolished
,
Grace
perfectly
glorified
,
the
World
trampled
upon
,
and
God
over
all
blessed
for
ever
,
enjoy'd
as
the
Center
of
perfect
Rest
,
and
everlasting
Satisfaction
.
As
Balaam
desired
to
dye
the
death
of
the
righteous
,
which
he
knew
would
be
Crowned
with
Peace
,
but
had
no
care
at
all
to
conform
himself
to
the
life
of
the
righteous
:
so
,
many
there
be
who
desire
Heaven
as
a
place
of
Happiness
,
but
not
as
a
place
of
perfect
Holiness
.
Such
is
the
Malignity
of
a
carnal
Heart
,
that
it
will
assimulate
whatever
it
meets
with
,
and
turn
it
into
the
likeness
of
it's
own
brutish
Lusts
.
So
that
whenever
a
carnal
heart
desires
Heaven
,
it
's
not
an
Heaven
of
God's
preparing
,
but
an
Heaven
of
it's
own
fancying
;
not
an
Heaven
to
make
it
perfectly
Holy
,
but
an
Heaven
that
will
make
it
sensually
Happy
.
As
a
little
Leaven
turns
the
whole
Lump
into
it's
own
Sourness
;
or
,
as
the
Salt
Sea
turns
the
Fresh
Rivers
,
and
the
Sweet
Showers
of
Heaven
into
Salt
Waters
▪
So
,
the
Heart
which
is
Unsanctified
,
it
turns
Bethel
into
Bethaven
;
the
holy
City
of
Sion
,
into
a
filthy
Sodom
;
and
the
heavenly
Jerusalem
it self
into
Babylon
;
looking
only
for
the
Wages
of
Unrighteousness
,
and
for
Heaven
as
a
place
of
Sensual
Pleasure
,
but
not
as
a
place
of
Spiritual
Injoyments
.
As
some
Jews
(
Acts
1.6
.
)
had
carnal
Notions
of
Christ
,
and
his
Kingdom
,
looking
for
a
carnal
Messiah
,
who
should
come
in
Worldly
Pomp
and
Splendour
to
restore
the
Kingdom
to
Israel
:
So
,
many
that
profess
themselves
to
be
Christians
,
they
have
carnal
Notions
about
the
Recompence
of
the
Reward
,
looking
after
a
Turkish
Paradice
,
after
an
Heaven
that
is
wholly
Carnal
,
like
their
own
hearts
,
abounding
with
nothing
but
Fleshly
Delights
,
and
Sensual
Contentments
.
They
conceive
indeed
of
Heaven
as
a
place
where
there
is
Freedom
from
all
Misery
,
and
as
a
place
wherein
all
Fulness
of
Joy
,
of
Delights
,
and
everlasting
Pleasures
dwells
:
But
yet
both
these
,
the
Misery
removed
,
and
the
Pleasures
indulged
,
both
Freedom
from
the
one
,
and
the
Injoyment
of
the
other
,
they
fancy
in
a
way
suitable
to
their
own
Carnal
Minds
,
and
so
they
can
desire
to
come
to
Heaven
:
Oh
but
Remember
,
Christians
,
it
's
not
an
Heaven
of
our
own
Fancying
,
but
of
God's
Preparing
,
that
in
all
our
Obedience
we
are
to
look
after
.
'T
is
not
Egypt
,
but
Canaan
;
't
is
not
an
Idol's
Temple
,
but
the
Temple
of
the
living
God
;
't
is
not
a
wicked
Sidon
,
but
the
holy
hill
of
Sion
,
the
place
of
God's
royal
Residence
,
where
we
are
to
expect
the
Reward
of
all
our
Labours
.
Though
then
you
may
have
Respect
,
in
your
Obedience
,
to
the
Recompence
of
the
Reward
;
yet
take
heed
that
you
turn
it
not
into
the
Wages
of
Unrighteousness
.
And
,
though
you
may
look
at
Heaven
as
the
Reward
of
all
your
Labours
,
yet
besure
that
you
do
not
turn
it
into
a
Turkish
Paradice
.
'T
is
not
so
much
Sensual
Pleasures
,
as
a
perfect
Freedom
from
all
inordinate
Desires
after
them
,
that
shall
be
our
Reward
:
Nor
so
much
deliverance
from
Hellish
Torments
,
as
the
full
injoyment
of
God
himself
,
in
a
State
of
Holiness
,
that
shall
be
our
Heawen
.
There
is
no
other
Glory
in
Heaven
,
than
what
springs
out
of
the
Seed
of
Grace
,
grown
up
into
a
Flower
:
Nor
is
there
any
other
Heaven
that
can
make
us
compleatly
happy
,
but
full
and
everlasting
Communion
with
the
God
of
Heaven
.
'T
is
true
indeed
,
the
Recompence
of
the
Reward
doth
admit
of
many
glorious
Ingredients
,
which
do
all
of
them
concur
to
make
up
the
Soul
reviving
Cordial
of
compleat
Happiness
:
But
yet
,
that
which
is
the
Elixir
of
heavenly
Glory
,
the
Quint-essence
of
all
our
Happiness
,
and
the
very
Bosome
of
the
Coelestial
Paradice
,
why
,
't
is
an
heart
made
perfect
in
Holiness
,
and
so
fully
enjoying
Communion
with
God
himself
.
For
,
as
the
Moon
and
Stars
,
though
glorious
Creatures
,
cannot
make
day
in
the
World
,
but
must
leave
that
to
the
Sun
,
from
whom
they
borrow
their
Light
:
So
,
thô
there
be
many
rich
Jewels
,
shining
like
so
many
glorious
Stars
in
the
Firmament
of
heaven
,
yet
all
of
them
cannot
satisfy
the
Soul
,
nor
make
a
day
of
perfect
happiness
to
dawn
upon
it
,
but
must
leave
it
for
that
to
perfection
in
Grace
,
and
to
the
full
enjoyment
of
God
over
all
blessed
for
ever
.
So
then
,
the
Recompence
of
Reward
,
whereunto
we
may
have
a
respect
in
all
our
Obedience
,
it
's
nothing
but
Grace
grown
up
into
Glory
,
together
with
an
Heaven
of
Rest
in
the
Bosome
of
God's
eternal
Love
.
Whilst
therefore
we
have
Respect
to
the
Recompence
of
the
Reward
,
let
us
be
sure
that
we
look
upon
it
,
not
Carnally
,
but
Spiritually
,
not
with
an
Eye
of
Sense
,
but
with
an
Eye
of
Faith
;
not
through
the
False
Glass
of
our
own
carnal
Hearts
,
but
through
the
Pure
Glass
of
God's
holy
Word
;
and
as
therein
for
our
Incouragement
,
we
find
it
represented
to
us
,
and
curiously
drawn
out
by
the
Finger
of
God
himself
,
in
it's
most
pure
,
angelical
,
and
heavenly
Complexion
.
Do
not
look
with
that
grand
Sensualist
Epicurus
,
for
such
an
Happiness
when
you
come
to
Heaven
,
as
is
wholly
immersed
in
carnal
Delights
,
in
the
Flatteries
of
Lust
,
in
the
Blandishments
of
Sense
,
and
the
like
Brutish
Pleasures
:
But
remember
the
Happiness
which
abides
you
in
God's
heavenly
Kingdom
,
't
is
a
bright
Constellation
of
Graces
,
Crowned
with
the
Quint-essence
of
perfect
Holiness
,
and
all
of
them
ripened
into
so
many
Flowers
of
Glory
;
't
is
the
Facial
Presence
of
a
propitious
Deity
,
accepting
of
,
and
blessing
the
Soul
with
,
eternal
Rejoycing
;
't
is
the
very
Smile
of
infinite
Purity
,
and
the
pleasant
Beams
of
divine
Love
,
shining
forth
upon
the
Soul
in
their
Noon-day
brightness
:
In
a
Word
,
the
Happiness
which
abides
you
in
the
Kingdom
of
Heaven
,
't
is
nothing
else
but
Grace
grown
up
to
it's
highest
Stature
and
Perfection
in
Glory
,
together
with
the
full
Acquiessency
of
the
Soul
in
God
himself
,
as
the
only
Center
of
Rest
,
and
everlasting
Satisfaction
.
Let
an
Epicurus
please
himself
with
the
Ticklings
of
Fancy
,
the
Inticings
of
Luxury
,
the
Elegancies
of
Musick
,
the
Imbraces
of
Venus
,
and
the
Delights
of
Corporeal
Objects
,
Steeping
all
his
Pleasure
in
Sense
,
and
making
the
Body
the
only
proper
Center
of
Happiness
:
Yet
see
,
Christians
,
that
you
look
after
an
Happiness
of
an
higher
and
more
noble
Extraction
;
after
those
Pleasures
,
which
are
of
a
more
generous
and
spiritful
Nature
,
that
come
bubling
out
from
the
Fountain
of
all
Goodness
,
and
make
all
to
Rejoyce
that
drink
of
them
,
with
Joy
unspeakable
and
full
of
Glory
!
SUCH
is
the
Froth
of
some
vain
Imaginations
,
Such
is
the
Scum
of
some
Obscene
Fancies
,
Such
is
Folly
bound
up
in
some
Carnal
Hearts
,
that
they
dare
go
about
to
Create
an
Epicurean
Happiness
,
and
to
warrant
a
Turkish
Heaven
,
conformable
to
their
own
Lusts
,
and
vile
Affections
,
as
if
nothing
could
make
us
Happy
,
but
what
will
gratify
our
Senses
,
But
judge
in
yourselves
,
Is
such
an
Happiness
becoming
a
Rational
Creature
,
and
can
such
an
Heaven
be
fit
for
an
immortal
Soul
to
dwell
in
as
the
Center
of
it's
eternal
Rest
?
Believe
it
,
Christians
,
the
truly
Sensual
,
thô
feigned
Heaven
of
a
Mahomet
,
would
prove
a
real
Hell
to
an
Angel
,
or
a
glorified
Saint
.
They
cannot
live
in
Elysian
Fields
;
the
very
Air
is
infectious
:
They
cannot
Delight
themselves
with
the
fading
Flowers
of
Sensual
Injoyments
,
which
Wither
away
in
our
hands
,
and
are
so
quickly
Bla●●ed
.
The
arrival
of
glorified
Saints
,
at
a
state
of
perfect
Holiness
,
is
their
greatest
Happiness
:
and
that
which
is
the
very
Heaven
of
Heaven
to
them
,
is
the
full
,
soul-satisfying
,
and
everlasting
Communion
that
they
have
with
the
God
of
Heaven
.
After
such
a
Reward
as
this
,
let
us
look
in
all
our
Obedience
,
expecting
no
greater
happiness
,
than
to
come
to
Perfection
in
Grace
and
Holiness
:
Nor
let
us
look
for
any
better
Heaven
,
than
to
have
fulness
of
Communion
with
God
,
resting
our
Souls
for
ever
in
the
Bosome
of
his
eternal
Good-will
.
This
you
shall
find
was
the
Happiness
which
holy
Paul
looked
after
,
who
being
about
to
epitomize
his
desires
,
and
to
give
us
the
Sum
of
them
all
in
one
Word
,
tells
us
,
That
they
were
all
carried
out
after
,
and
did
meet
in
the
full
enjoyment
of
Christ
,
as
their
proper
Center
.
I
have
a
desire
to
depart
(
saith
he
)
and
be
with
Christ
,
which
is
far
better
.
He
doth
not
say
,
he
had
a
desire
to
be
in
Heaven
,
[
¶
](A34447-e19030-b)
¶
Apostolus
non
simpliciter
dixit
multo
melius
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
multo
magis
melius
,
videlicet
comparativum
duplicans
,
ut
vehementem
excessum
significaret
,
q.
d.
multo
longeque
melius
,
aut
infinitis
partibus
melius
quam
permanere
in
carne
,
ut
hoc
illius
respectu
ne
desiderandum
quidem
sit
.
Estius
in
loc
.
and
to
sit
down
with
Abraham
,
and
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
God
,
though
that
also
were
a
Truth
:
But
to
be
with
Christ
,
enjoying
fulness
of
Communion
with
God
in
him
,
as
that
which
was
infinitely
,
and
beyond
all
degrees
of
Comparison
,
better
.
The
Quiet
Haven
is
better
than
the
Wreckful
Sea
;
the
Victorious
Triumph
is
better
than
the
Doubtful
Battel
;
the
Joy
of
Harvest
is
much
better
than
the
Toil
of
Seed-time
:
But
to
be
with
Christ
,
enjoying
everlasting
Communion
with
him
;
and
the
Beatifical
Vision
of
God
in
him
,
this
is
best
of
all
;
this
indeed
is
the
Heaven
of
Heaven
;
and
the
very
life
of
that
Happiness
,
which
,
in
all
our
Obedience
,
we
should
look
after
.
5.
WE
are
to
have
Respect
in
our
Obedience
to
the
Recompence
of
Reward
,
not
Servilely
,
as
Persons
that
are
meerly
acted
by
a
Spirit
of
Bondage
,
but
Ingenuously
,
and
out
of
a
principal
of
Love
,
to
that
God
who
hath
prepared
it
for
us
.
A
Christian
,
by
patient
continuance
in
Well
doing
,
should
seek
after
Heaven
and
Glory
,
not
for
fear
of
Wrath
and
Hell
,
but
for
the
Love-that
he
beareth
to
the
God
of
Heaven
.
Whilst
we
look
at
the
Recompence
of
the
Reward
,
we
should
be
drawn
to
walk
in
Obedience
before
God
,
not
with
Cords
of
Fear
,
but
with
the
Ba●ds
of
Love
.
As
the
Love
of
God
to
us
was
the
Spring
of
all
his
gracious
Dispensations
towards
us
,
so
our
Love
to
God
should
be
the
rise
of
all
that
we
do
in
Obedience
to
him
,
making
us
Serve
the
Lord
,
rather
out
of
Choyce
,
than
of
Constraint
.
The
Obedience
of
those
that
have
an
eye
to
Heaven
and
Glory
,
should
not
be
a
Legal
Debt
,
but
a
Free
Will-Offering
:
It
should
not
be
a
Necessitated
Service
,
extorted
by
fear
of
Hell
and
Wrath
,
but
an
Eucharistical
Sacrifice
,
drawn
out
by
the
Love
of
God
,
shed
abroad
in
our
hearts
.
The
motion
of
all
wicked
Men
in
the
Service
of
God
,
is
Compulsory
and
Violent
,
nor
will
they
act
any
further
therein
,
than
they
are
driven
by
the
Spirit
of
Bondage
,
and
the
dreadful
Estuations
of
their
own
accusing
Consciences
:
But
you
that
ever
look
to
get
the
Reward
of
Eternal
Life
,
your
Souls
must
be
acted
in
the
Service
of
G●d
;
by
the
Spirit
of
Adoration
;
the
Chariot
wherein
you
move
towards
Heaven
,
[
¶
](A34447-e19130-b)
¶
Psal.
110.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ortum
ducit
,
significans
donum
,
oblationem
Eucharisticam
,
et
inde
Metaphoric●●
de
eo
dicitur
,
quem
ultro
suus
animus
invitat
de
excitat
ad
aliquid
prompte
agendum
,
vel
conferendum
.
should
be
all
Paved
with
Love
;
you
must
shew
yourselves
to
be
a
Willing
People
,
indeavouring
to
be
chearful
,
unconstrained
,
and
ingenuous
in
the
Service
of
God
.
'T
is
the
Property
of
Hypocrites
to
serve
the
Lord
,
as
of
Constraint
,
and
not
Willingly
;
their
Obedience
is
Forced
like
Water
out
of
a
Still
,
by
the
Fire
,
and
whatever
they
do
in
the
Service
of
God
,
't
is
wholly
for
Fear
,
as
the
Parthians
Worship
the
Devil
,
that
he
may
not
hurt
them
:
So
that
if
you
take
away
all
conceits
of
Danger
,
all
Workings
of
the
Spirit
of
Bondage
,
the
terrours
of
a
troubled
Conscience
,
together
with
the
Fears
and
Pre-occupations
of
Hell
,
why
,
now
the
Chariot
wheels
of
their
Souls
are
taken
off
,
neither
will
they
any
longer
run
the
ways
of
God's
Commandments
,
because
,
that
which
was
the
Spring
of
all
their
Endeavours
,
is
now
taken
away
.
But
with
you
,
Christians
,
whose
Eye
is
rightly
fixed
upon
the
Recompence
of
the
Reward
,
it
must
not
be
thus
;
The
Spring
of
your
Obedience
,
must
not
be
the
slavish
Fear
of
Wrath
and
Hell
,
but
sincere
and
unfeigned
Love
to
the
God
of
Heaven
.
[
¶
](A34447-e19190-b)
¶
Rarissime
accidit
,
imo
vero
nunquam
ut
quisquam
veniat
volens
fieri
Christianus
,
qui
non
sit
aliquo
Dei
timore
perculsus
.
Austin
.
de
Catechiz
.
and
Rudik
.
cap.
5.
INDEED
,
when
first
we
begin
to
set
out
in
the
ways
of
Grace
,
we
are
then
rather
acted
by
the
Terrours
of
Sinai
,
than
by
the
Comforts
of
Sion
;
by
the
Curses
from
Mount
Ebal
,
than
by
the
Blessings
from
Mount
Gerizim
;
by
Fear
than
by
Love
;
and
by
the
Spirit
of
Bondage
,
than
by
the
Spirit
of
Adoption
:
But
,
having
tasted
that
the
Lord
is
gracious
,
we
must
now
learn
to
serve
him
with
a
more
free
and
ingenuous
Spirit
:
Our
Obedience
must
now
no
longer
be
Compulsory
,
and
as
of
Necessity
,
but
Spontaneous
,
[
¶
](A34447-e19250-b)
¶
Psalm
.
40.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Quicunque
musae
Hebraicas
salutarunt
vel
a
limine
sciunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esse
non
simpliciter
velle
,
sed
cum
affectu
:
ut
proprie
judicetur
beneplacitum
.
Cham.
and
Voluntary
,
as
a
matter
of
greatest
Delight
and
Complacency
to
us
.
Heaven
and
Hell
display'd
,
and
drawn
out
before
our
Eyes
in
their
lively
Colours
,
do
usually
most
work
upon
us
,
and
leave
the
deepest
Impression
behind
them
,
when
first
we
go
about
to
reform
our
ways
;
then
Hell
is
the
great
Inducement
to
shun
Sin
,
and
Heaven
is
the
grand
Incentive
to
an
Holy
Life
and
Conversation
:
But
yet
our
Obedience
must
afterwards
be
more
free
,
and
spontaneous
,
running
sweetly
in
the
smooth
Channel
of
Love
to
God
and
his
Glory
;
and
not
in
the
rugged
Channel
of
the
slavish
Fear
of
Wrath
,
and
Hell
,
and
everlasting
Burnings
.
Those
workings
upon
the
Soul
which
come
from
Fear
,
they
do
usually
prove
Abortive
:
When
that
Obedience
which
proceeds
from
a
Principle
of
Love
,
is
never
blasted
,
but
grows
up
into
the
Flower
of
eternal
Glory
.
There
is
in
Fear
a
debilitating
Power
,
making
the
motions
of
the
Soul
,
like
those
of
the
Paralitick
,
Weak
and
Trembling
;
it
contracts
and
freezes
up
the
motions
of
the
Soul
,
it
clips
the
Wings
,
and
takes
off
the
Chariot
Wheels
:
But
now
Love
it
's
a
vigorous
active
Grace
,
[
*
](A34447-e19310-b)
*
Aggreditur
amor
divinus
ardua
,
labores
non
recusat
,
obdurat
in
periculis
confortat
animos
debiles
,
addit
calcaria
ignavis
,
audere
facit
pusilanimes
:
difficultates
enim
non
ratione
metitur
,
sed
desiderio
.
Granateusis
de
Amore
Dei
.
p.
15.
putting
not
only
Strength
,
but
a
kind
of
Omnipotency
into
the
Soul
;
the
motions
of
Love
are
unresistible
,
it
despiseth
Dangers
,
tramples
upon
greatest
Difficulties
,
facilitates
the
hardest
Province
,
and
maketh
the
Work
of
Obedience
,
how
displeasing
soever
to
Flesh
and
Blood
,
come
off
with
delight
.
[
¶
](A34447-e19330-b)
¶
Sectamini
Fratres
Charitatem
(
inquit
Bernardus
)
quae
expellit
timorem
,
quae
non
sentit
laborem
,
quae
noti
spectat
merita
,
quae
non
quaerit
praemium
,
et
tamen
plus
ad
virtutem
allicit
quam
reliqua
omnia
.
Whatever
Sacrifice
of
Obedience
proceeds
from
the
fear
of
Wrath
and
Hell
,
why
,
't
is
offered
up
to
God
grudgingly
,
and
with
a
sparing
hand
:
But
that
Obedience
which
flows
from
a
Principle
of
Love
to
God
,
it
must
needs
be
performed
without
Murmuring
,
and
that
with
much
Cheerfulness
,
Delight
,
and
Gladness
of
Soul
.
A
Man
that
is
acted
by
nothing
but
the
fear
of
Wrath
,
and
eternal
Misery
,
cannot
choose
but
move
slowly
in
Heaven's
way
:
But
when
once
the
Soul
is
steeped
in
the
Love
of
God
,
this
now
is
like
Oyl
to
the
Joynts
,
like
Sails
to
the
Ship
,
like
Wings
to
the
Bird
,
or
like
a
Spring
within
,
that
sets
all
the
Wheels
of
Obedience
on
Work
for
God
.
Yet
mistake
me
not
neither
,
as
if
I
thought
all
fear
of
God's
Wrath
,
and
Hell
,
to
be
unbecoming
a
Gospel
Spirit
,
and
a
thing
wholly
Inconsistent
with
the
Love
of
God
.
[
(f)
](A34447-e19350-b)
(f)
Deu●
autem
qui
unus
est
,
quoniam
utramque
personam
sustinet
,
&
patris
&
Domini
,
&
amare
eum
debemus
,
quia
filij
sumus
;
&
timere
quia
servi
.
Lactant.
Divinar
.
Institut.
Lib.
4.
cap.
4.
pag.
356.
Mal.
1.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
Martyr
.
Respons.
ad
Orthodox
.
98.
pag.
251.
For
God
is
so
his
Children's
Father
,
as
that
he
is
their
Lord
also
.
So
that
though
the
name
,
Father
,
speaks
Love
and
Boldness
:
yet
the
name
,
Lord
,
speaks
Fear
and
Reverence
.
And
though
the
love
and
hatred
of
God
are
inconsistent
;
Yet
the
fear
and
the
love
of
God
,
not
only
may
,
but
must
dwell
together
in
every
gracious
Soul
.
FOR
,
as
the
Consideration
of
God's
Goodness
should
beget
in
our
hearts
,
towards
him
,
Love
and
Boldness
;
so
the
greatness
of
God
should
beget
in
us
Fear
and
Reverence
.
As
we
love
God
for
his
Grace
and
Mercy
,
because
he
hath
,
out
of
the
abundant
Riches
of
his
Goodness
,
prepared
Heaven
:
So
we
are
to
fear
God
for
his
Justice
and
Almighty
Power
,
trembling
continually
before
him
,
because
he
is
able
to
destroy
both
Body
and
Soul
in
Hell
.
God
hath
,
not
only
the
tender
Indulgence
of
a
Father
,
but
he
hath
also
,
the
dreadful
Countenance
of
a
Judge
:
And
as
that
doth
keep
us
from
despairing
,
so
this
should
keep
us
from
Presuming
;
as
the
thoughts
of
God's
Fatherly
Indulgence
,
should
work
in
us
an
intire
Love
and
Affection
to
him
,
so
the
thoughts
of
his
just
displeasure
against
all
Unrighteousness
,
must
breed
in
us
all
Reverence
and
due
Devotion
,
to
work
out
our
own
Salvation
with
fear
and
trembling
,
Phil.
2.12
.
Only
you
must
know
,
there
is
a
two-fold
fear
;
the
one
sinful
and
the
other
holy
;
the
one
servile
and
slavish
,
proceeding
from
a
root
of
Enmity
and
Hatred
in
the
Heart
against
God
,
the
other
filial
and
child-like
,
proceeding
from
a
Principle
of
Love
to
God
,
and
his
Glory
.
Slavish
Fear
is
disingenuous
,
making
him
,
that
is
acted
by
it
,
more
afraid
of
Wrath
,
and
Hell
,
and
Eternal
Burnings
,
than
he
is
of
displeasing
the
God
of
Heaven
;
and
therefore
not
becoming
a
Child
of
God
:
But
now
,
Filial
Fear
,
it
is
wonderful
Ingenuous
,
filling
the
Soul
,
whenever
it
draws
nigh
to
God
,
with
all
Reverent
and
Awful
Thoughts
of
him
,
and
causing
it
to
be
more
afraid
of
displeasing
God
,
and
coming
under
his
Frowns
,
than
of
Hell
it
self
,
with
all
the
Torments
thereof
;
and
this
is
the
Fear
wherewith
the
Lord
must
be
Feared
,
and
by
which
we
may
lawfully
be
acted
,
in
all
the
ways
of
our
Obedience
.
For
though
Perfect
Love
casteth
out
that
Slavish
Fear
,
which
proceeds
from
the
hatred
of
God
,
1
John
4.18
.
yet
it
doth
not
cast
out
,
but
is
the
ground
of
Filial
Fear
and
reverence
towards
God
.
Though
it
casteth
out
Tormenting
Fear
;
yet
it
doth
not
cast
out
Obeying
Fear
.
Though
it
cast
out
the
Son
of
the
[
(g)
](A34447-e19440-b)
(g)
Timor
serviliae
est
,
cum
per
timorem
Gehennae
continet
se
homo
á
peccato
,
quo
praesentiam
judicis
,
et
poenas
metuit
,
et
timore
facit
quicquid
boni
facit
,
non
timore
amittendi
aeternum
bonum
quod
amat
sed
timore
patiendi
malum
quod
formidat
.
Non
timet
ne
peroat
amplexus
pulcherrimi
sponsi
,
sed
timet
ne
mittatur
in
Gehennam
.
Lombard
ex
August
.
lib.
3.
distinct.
34.
d.
Bond
Woman
,
which
is
nothing
but
a
Servile
Affection
,
that
makes
a
Man
turn
the
back
many
times
upon
his
beloved
Corruptions
,
and
do
something
in
a
way
of
Obedience
,
not
so
much
for
fear
of
losing
the
Smiles
and
Favour
of
God
,
as
for
fear
of
suffering
the
Vengeance
of
Eternal
Fire
:
Yet
doth
it
never
cast
out
the
Son
of
the
[
(h)
](A34447-e19470-b)
(h)
Timor
castus
sive
amicabilis
est
,
quo
timemus
ne
sponsus
tardet
,
ne
discedat
,
ne
offendamus
,
ne
eo
cardamus
.
Ibid.
Free-Woman
,
which
is
an
Holy
Affection
of
Soul
,
making
all
that
have
it
,
Shun
Sin
,
and
walk
in
Obedience
before
God
,
more
for
fear
of
displeasing
him
and
losing
his
Smiles
,
than
for
fear
of
Everlastng
Burnings
in
Hell
it self
.
So
that
the
Fear
of
God
,
when
not
Servile
but
Filial
,
doth
contribute
as
much
to
the
ingenuity
of
our
Obedience
,
as
Love
it self
;
making
us
look
,
in
all
our
Performances
,
not
so
much
at
Heaven
and
Hell
,
as
at
God
himself
,
that
he
may
be
pleased
with
us
and
smile
upon
us
.
And
therefore
,
though
God
must
be
served
in
Love
,
yet
he
loves
no
Service
which
hath
not
this
Sovereign
Ingredient
of
Filial
Fear
,
Heb.
12.28
.
as
well
knowing
,
that
such
fear
is
nothing
else
but
the
Fire
of
Love
,
breaking
forth
into
a
pure
flame
of
Holy
Jealousy
,
lest
God
should
be
robbed
of
his
Glory
,
whilst
looking
more
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
than
to
God
himself
,
we
take
the
Crown
from
him
,
and
set
it
upon
the
head
of
our
own
Happiness
.
God
is
pleased
indeed
,
at
first
,
to
set
before
us
Heaven
and
Hell
,
the
one
in
all
it's
[
(i)
](A34447-e19500-b)
(i)
Vult
dominus
ut
a
malis
per
suppliciorum
formidinem
recedamus
,
et
de
timore
servorum
ad
gratiam
filiorum
transeamus
.
Hieron
.
ad
Mal
cap.
1.
Glory
,
and
the
other
in
all
it's
Torments
,
that
by
the
Fear
of
Hell
he
may
drive
us
out
of
Sin
,
and
draw
us
,
by
the
Love
of
Heaven
,
into
ways
of
Holiness
:
But
when
once
we
have
tasted
,
that
the
Lord
is
gracious
,
and
found
one
days
Communion
with
him
,
better
than
a
Thousand
elsewhere
;
when
once
we
have
been
on
the
top
of
Pisgah
,
getting
a
Prospect
of
that
Heavenly
Canaan
which
God
hath
prepared
for
us
;
when
once
we
have
been
taken
up
into
the
Mount
of
Transfiguration
with
God
,
beholding
his
matchless
Beauty
,
and
transcendent
Glory
;
why
now
the
Lord
will
have
us
acted
in
all
our
Obedience
,
not
so
●uch
by
the
thoughts
of
Heaven
and
Hell
,
as
by
love
to
himself
,
doing
all
that
we
do
in
the
Service
of
God
for
his
own
sake
:
As
the
Samaritans
said
,
Now
we
believe
,
not
because
thou
hast
said
it
,
but
because
we
have
heard
him
our selves
,
and
know
that
this
is
indeed
the
Christ
,
the
Saviour
of
the
World
,
John
4.42
.
So
must
we
say
,
having
tasted
the
goodness
of
God
,
in
ways
of
Obedience
,
now
we
serve
thee
,
not
slavishly
,
as
Persons
that
are
meerly
acted
by
a
mercenary
Spirit
,
by
the
fear
of
Hell
and
the
hope
of
Heaven
,
but
ingenuously
,
and
out
of
a
Principle
of
love
to
the
Lord
,
as
counting
it
our
Meat
and
Drink
,
our
chiefest
Delight
,
our
center
of
Rest
,
our
Heaven
upon
Earth
,
to
glorify
the
God
of
Heaven
,
and
enjoy
Communion
with
him
in
the
Beauties
of
Holiness
.
Lycurgus
would
have
Virgins
to
be
Married
without
any
Portion
,
that
so
their
Husbands
might
take
them
purely
for
Love
,
and
not
for
any
Sordid
,
and
By
respects
:
Thus
[
(k)
](A34447-e19570-b)
(k)
Non
sine
praemio
diligitur
deus
quamvis
sine
intuitu
praemij
sit
diligendus
.
Bernard
.
Christians
,
though
we
cannot
love
nor
serve
God
without
a
Reward
,
yet
we
must
neither
serve
nor
love
him
,
so
much
for
the
Reward
that
he
will
Crown
us
with
,
as
for
his
own
sake
.
'T
is
Storied
of
[
(l)
](A34447-e19590-b)
(l)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Plutarch
.
in
Vit.
Alex.
Alexander
,
that
he
was
wont
to
say
of
his
two
Friends
,
Ephestion
and
Craterus
;
Ephestion
loves
me
,
because
I
am
Alexander
,
but
Craterus
loves
me
,
because
I
am
King
Alexander
:
implying
,
that
the
one
loved
his
Person
,
and
the
other
nothing
else
but
his
Princely
Gifts
.
Many
there
are
in
the
World
,
who
,
Craterus-like
,
have
a
good
mind
to
God's
gifts
and
benefits
that
he
bestoweth
on
them
,
and
for
these
they
would
seem
to
love
him
:
But
[
(m)
](A34447-e19670-b)
(m)
Cum
Deus
sit
ipsa
essentia
bonitatis
per
se
,
et
ultimus
finis
omnium
,
propter
seipsum
quoque
diligendus
est
,
Aquinas
.
2a
2ae
.
Q.
27.
a.
11.
Christians
should
be
so
many
Spiritual
Ephestions
,
obeying
the
God
of
Heaven
,
and
loving
him
for
himself
,
and
all
other
things
in
the
World
,
Heaven
and
Glory
it self
not
excepted
,
for
his
s●ke
.
If
there
be
any
subordination
betwixt
God
and
Heaven
,
surely
then
we
should
rather
love
,
and
by
patient
continuance
in
well
doing
,
seek
after
the
Reward
of
Eternal
Happiness
in
Heaven
,
for
God's
sake
,
than
love
and
seek
after
God
,
for
Heaven's
sake
.
'T
is
hard
,
I
confess
,
to
distinguish
betwixt
God
,
and
the
Recompence
of
the
Reward
:
[
(n)
](A34447-e19720-b)
(n)
Nec
deum
debemus
amare
propter
praemia
,
sed
praemia
propter
deum
.
Pet.
Mart.
in
Sam.
But
,
if
any
such
distinction
may
be
made
,
we
must
rather
love
,
and
obey
God
for
his
own
sake
,
than
for
the
sake
of
that
Eternal
Reward
,
how
glorious
soever
.
For
as
Austin
well
saith
,
[
(o)
](A34447-e19750-b)
(o)
Deus
gratis
se
vult
coli
,
gratis
se
vult
diligi
;
hoc
est
castè
amari
:
Non
pterea
se
amari
vult
quia
dat
aliquid
praeter
se
,
sed
quia
dat
se
.
Aust.
in
Ps.
52.
God
will
not
be
loved
and
served
,
because
he
gives
us
any
Reward
besides
himself
;
but
because
he
gives
us
himself
,
as
our
exceeding
great
Reward
,
Gen.
15.1
.
The
Wife
that
intirely
loves
her
Husband
,
she
looks
for
no
other
Reward
of
her
Love
and
Obedience
to
him
,
but
only
to
enjoy
him
as
her
Husband
:
So
we
must
not
be
acted
,
in
our
Obedience
,
by
a
Mercenary
Spirit
,
looking
more
at
our
own
Reward
,
than
at
God
himself
,
but
must
think
it
a
sufficient
Reward
of
all
our
Love
and
Obedience
to
God
,
that
we
shall
,
at
length
,
enjoy
him
as
our
God
in
Christ
Jesus
.
When
we
are
acted
more
in
ways
of
Obedience
by
the
Fear
of
Hell
,
and
by
the
desire
of
Heaven
,
than
by
Love
to
God
,
this
argues
a
servile
mercenary
frame
of
Spirit
,
clearly
evincing
,
that
our
respect
to
the
Recompence
of
the
Reward
is
not
such
as
it
ought
to
be
.
For
,
though
we
may
lawfully
have
respect
to
them
both
,
looking
upon
the
Torments
of
the
one
,
to
deter
us
from
Sinning
against
God
,
and
upon
the
Comforts
of
the
other
,
to
encourage
us
to
all
holy
walking
before
him
;
yet
that
which
ought
to
be
the
main
Spring
of
all
our
Obedience
,
setting
all
on
work
for
God
,
that
which
should
be
the
very
Soul
of
all
our
Religious
undertakings
especially
,
deriving
Life
,
and
the
purest
quint-essence
of
Holiness
into
them
,
why
't
is
the
Love
of
God
shed
abroad
in
our
hearts
.
Oh
therefore
see
to
it
,
that
in
all
your
Obedience
to
God
,
you
be
acted
,
not
by
the
Spirit
of
Bondage
,
but
by
the
Spirit
of
Adoption
;
not
by
Fear
,
but
by
Love
;
not
by
servile
and
mercenary
,
but
by
filial
,
and
ingenuous
Principles
!
You
may
set
the
Joys
of
Heaven
on
the
Right
Hand
,
and
the
Torments
of
Hell
on
the
Left
,
having
an
eye
to
them
both
,
as
strong
incentives
to
quicken
you
in
your
motion
:
But
the
Love
of
God
in
Christ
,
this
must
be
the
spring
and
main
ground
of
your
moving
in
Heaven's
way
.
[
(p)
](A34447-e19780-b)
(p)
Deum
non
colimus
nisi
propter
deum
,
ut
deus
quem
colimus
,
ipse
sit
merces
.
Nam
qui
deum
ideo
colit
ut
aliquid
aliud
promereatur
quam
ipsum
,
non
quem
colit
diligit
,
quia
non
ipsum
,
sed
aliud
concupiscit
.
Prosper
in
Psal.
119.
For
,
we
never
Worship
the
Lord
in
a
right
way
,
we
never
serve
God
as
we
should
,
till
we
can
serve
him
for
himself
:
Nor
do
we
consult
God's
Glory
at
all
,
but
our
own
security
,
when
't
is
only
the
fear
of
Hellish
Torments
,
and
not
the
love
that
we
should
bear
to
the
Lord
,
that
makes
us
walk
in
Obedience
before
him
.
An
heart
rightly
affected
in
the
Services
of
God
,
is
so
ingenuous
,
and
so
throughly
steeped
in
the
Christal
Stream
of
Divine
Love
,
that
though
there
were
no
Heaven
,
no
Hell
,
no
Reward
,
nor
Punishment
,
yet
it
would
constrain
a
Man
to
do
his
Duty
,
making
him
to
shun
Sin
,
and
to
walk
in
all
upright
Obedience
before
the
Lord.
[
(q)
](A34447-e19800-b)
(q)
Ipse
Christianus
vere
est
,
qui
proficiendo
perveniet
ad
talem
animum
,
ut
plus
amet
dominum
,
quam
timeat
Gehennam
;
ut
etiamsi
dicat
illi
deus
,
utere
delicijs
carnalibus
sempiternis
,
et
quantum
potes
pecca
,
nec
morieris
,
nec
in
Gehennam
mitteris
,
sed
mecum
tantum
modo
non
eris
:
Exhorrescat
,
et
omnino
non
peccet
,
non
jam
ut
in
illud
quod
timebat
,
non
incidat
,
sed
ne
illum
quem
sic
amat
offendat
;
in
quo
uno
est
requies
,
quam
oculus
non
vidit
,
nec
auris
audivit
,
nec
in
cor
hominis
ascendit
.
August
.
de
Catechiez●nd
.
Rudik
.
cap.
17.
Let
God
say
to
such
an
one
,
Crown
yourselves
with
all
Earthly
Delights
,
and
take
your
fill
of
all
Mundane
Pleasures
;
Cloathe
yourselves
in
Purple
,
and
fare
Deliciously
every
day
;
Sin
as
much
as
you
will
,
and
deny
yourselves
in
nothing
that
a
Carnal
heart
can
desire
,
yet
you
shall
never
die
for
it
,
nor
be
cast
into
Hell
,
only
this
shall
be
your
Punishment
,
that
you
shall
never
see
my
Face
,
nor
enjoy
my
Favour
:
Why
,
such
is
the
strength
of
the
Love
which
he
bears
to
the
God
of
Heaven
,
that
he
would
tremble
at
such
an
offer
,
and
not
much
be
tempted
with
it
to
sin
against
the
Lord
;
not
so
much
because
he
is
afraid
of
falling
into
Hell
,
as
because
he
is
unwilling
to
offend
that
God
whom
his
Soul
loveth
,
and
whose
Favour
he
looks
upon
as
better
than
Life
it self
.
A
true
Christian
,
though
he
may
fear
Hell
,
and
eschew
it
,
with
a
fear
of
flight
and
aversation
,
yet
this
is
not
the
Spring
of
his
Motion
,
but
,
as
the
Primum
Mobile
sets
all
the
other
Spheres
a
going
,
and
as
the
Soul
,
informing
the
Body
,
gives
Life
and
Motion
to
the
whole
Man
,
so
the
Love
of
God
,
shed
abroad
in
the
heart
,
this
is
the
Spring
of
a
Christian's
Obedience
,
setting
all
the
Faculties
of
his
Soul
,
as
so
many
Heavenly
Orbs
,
a
going
for
God
,
and
putting
Life
into
all
it's
Performances
.
The
Sparks
do
not
more
Naturally
fly
upward
,
than
the
Love
of
God
doth
actuate
,
draw
forth
,
and
carry
a
Christian
,
in
ways
of
Obedience
,
to
God
.
[
(r)
](A34447-e19830-b)
(r)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrill
.
Catech.
6.
He
serves
God
because
he
loves
him
,
and
he
loves
him
because
he
will
love
him
,
looking
upon
this
as
a
sufficient
reward
of
all
,
that
he
hath
a
God
to
serve
and
love
,
in
whom
he
cannot
but
rest
and
delight
,
(
according
to
the
Notation
of
the
Word
,
for
Love
in
the
[
(s)
](A34447-e19850-b)
(s)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
some
conjecture
,
is
derived
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
much
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
Rest
,
the
Nature
of
the
affection
expressed
by
this
word
being
such
,
that
it
makes
a
Man
acquiess
,
and
rest
fully
satisfied
with
what
he
loves
.
And
for
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
(
as
Grammarians
observes
)
aliquid
tenerum
et
affectione
plenum
,
ut
sit
is
diligens
dominum
qui
in
eo
sibi
placet
,
et
acquiescit
.
Psal.
116.1
.
Greek
,
and
the
Nature
of
the
Letters
making
up
the
word
for
Love
in
the
Hebrew
Tongue
,
which
are
all
of
them
quiescent
)
as
in
his
proper
Centre
.
Love
to
God
winds
up
a
Christian's
Affections
,
to
that
intention
of
Zeal
and
Fervency
,
that
he
undergoes
a
kind
of
compulsion
,
and
hath
an
holy
necessity
within
himself
,
constraining
him
to
walk
before
God
in
all
dutiful
Obedience
.
The
hope
of
Heaven
before
may
draw
him
,
and
the
fear
of
Hell
behind
may
drive
him
:
But
Love
is
that
vital
Principle
within
whereby
he
is
acted
,
and
which
,
like
the
very
Soul
of
Obedience
,
teacheth
him
a
natural
Motion
.
So
that
,
in
a
Christians
Obedience
,
Force
and
Freedom
,
Violent
and
Voluntary
,
Necessity
and
Liberty
,
yea
,
the
most
pure
Liberty
,
and
the
most
,
powerful
Necessity
,
they
meet
together
.
[
(t)
](A34447-e19970-b)
(t)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
though
the
Love
of
Christ
doth
constrain
them
:
yet
't
is
not
by
any
forcible
,
but
by
a
loving
necessity
.
[
(u)
](A34447-e19990-b)
(u)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Truly
Love
alone
,
is
the
greatest
Tyrant
,
over-powering
all
other
Powers
,
as
Chrysostom
well
observes
:
and
yet
there
are
none
that
do
perform
such
spontaneous
and
willing
Obedience
to
God
,
as
those
that
have
the
commands
of
this
Heavenly
Tyrant
upon
them
,
lying
under
the
sweet
constraints
of
Divine
Love
.
6.
AND
Lastly
.
We
are
to
have
an
Eye
to
the
Recompence
of
the
Reward
,
not
Preposterously
,
neglecting
to
use
the
means
,
appointed
by
God
for
the
attaining
thereof
;
but
Regularly
,
giving
all
diligence
to
become
holy
,
and
to
work
out
our
own
Salvation
,
in
a
way
of
all
upright
and
holy
walking
before
the
Lord
.
We
may
lawfully
have
respect
to
the
Recompence
of
Reward
,
but
remember
,
it
must
be
in
the
ways
of
Obedience
,
that
we
may
not
deceive
ourselves
,
expecting
a
Crown
of
Happiness
,
when
we
never
take
care
to
follow
after
Holiness
.
God
cloathes
indeed
the
Lilies
of
the
field
,
though
they
neither
Toyl
,
nor
Spin
,
Mat.
6.26
,
29.
But
unless
we
toil
,
and
give
diligence
to
put
on
the
Lord
Jesus
Christ
for
Sanctification
,
God
will
never
cloathe
our
Souls
with
the
Robes
of
blessed
Immortality
.
He
feeds
the
Fowls
of
the
Air
,
though
they
neither
Sow
,
nor
Reap
,
or
gather
into
Barns
:
But
if
we
should
neglect
to
Sow
Righteousness
,
not
endeavouring
to
gather
the
Fruits
of
his
holy
Spirit
into
our
own
Souls
,
to
be
sure
we
shall
never
be
suffered
to
feed
upon
the
Tree
of
Life
in
the
Paradise
of
God
.
The
Lord
hath
stiled
himself
,
a
plentiful
Rewarder
,
but
it
's
only
of
those
,
who
diligently
seek
him
,
Heb.
11.6
.
And
,
because
he
is
an
Holy
God
,
we
must
therefore
seek
him
in
a
way
of
Holiness
,
would
we
ever
find
him
rewarding
us
with
a
Crown
of
Righteousness
.
If
a
Man
(
saith
the
Apostle
)
strive
for
Masteries
,
yet
is
he
not
Crowned
,
except
he
strive
lawfully
,
2
Tim.
2.5
.
The
only
lawful
striving
for
Heaven
and
Glory
,
is
against
the
Corruptions
of
our
own
Nature
,
to
cleanse
ourselves
from
all
filthiness
of
Flesh
and
Spirit
,
labouring
to
perfect
Holiness
in
the
fear
of
God
,
to
mortify
through
the
Spirit
,
the
deeds
of
the
Body
,
and
to
enter
in
at
the
strait
Gate
of
Regeneration
;
and
except
we
thus
strive
,
look
we
may
at
the
Recompence
of
Reward
,
but
God
will
never
Crown
us
with
it
.
For
,
certainly
God
makes
none
happy
hereafter
,
but
whom
first
he
makes
holy
here
:
Nor
will
he
put
any
thing
in
Possession
of
Eternal
Glory
,
but
those
in
whom
he
first
puts
his
holy
Spirit
,
to
make
them
Gracious
.
The
only
way
,
amongst
the
Romans
,
to
the
Temple
of
Honour
,
was
through
the
Temple
of
Virtue
:
Thus
the
Lord
hath
made
Virtue
the
way
to
Honour
,
amongst
Christians
,
calling
them
first
to
Virtue
,
2
Pet.
1.3
.
and
then
to
[
(w)
](A34447-e20120-b)
(w)
Natura
mentis
humanae
quantumcunque
perfecta
naturalibus
donis
,
obsque
gratia
non
est
susceptibilis
gloriae
.
Parisiensis
lib.
de
Virt.
c.
11.
Glory
;
so
that
Virtue
must
be
sought
by
way
of
Preparation
,
before
ever
a
state
of
Glory
can
be
their
Fruition
.
Heaven
must
first
be
brought
down
into
our
Souls
by
Sanctification
,
before
our
Souls
can
possibly
be
taken
up
into
Heaven
for
their
Glorification
.
The
Kingdom
of
Heaven
,
it
's
a
pure
place
,
it
's
an
Inheritance
that
is
Incorruptible
,
and
undefiled
:
Whatsoever
therefore
is
unclean
,
and
defileth
,
can
never
enter
into
it
,
Rev.
21.27
.
In
Ireland
,
the
Soil
is
so
pure
,
that
no
venemous
Creature
will
live
there
:
To
be
sure
,
such
is
the
infinite
purity
of
that
Soil
,
in
the
Land
of
Promise
,
the
heavenly
Canaan
,
that
those
who
are
infected
with
the
Venome
and
Poyson
of
Sin
,
not
labouring
to
cleanse
themselves
from
it
,
cannot
possibly
live
there
.
Foolish
Sinners
are
apt
to
please
themselves
,
with
some
pleasant
dreams
,
about
going
to
Heaven
when
they
dye
,
not
considering
,
how
vexatious
,
and
contrary
that
holy
habitation
would
be
to
them
,
should
they
come
thither
with
their
Natures
unsanctified
.
For
the
accomplishment
of
true
delight
,
there
must
be
an
harmonious
conformity
and
correspondency
,
betwixt
the
faculty
and
the
object
,
about
which
it
is
conversant
:
So
that
,
if
the
faculty
be
not
duely
prepared
,
let
the
object
be
never
so
pleasant
,
yet
it
will
afford
nothing
of
true
delight
,
but
a
deal
of
vexation
and
weariness
.
The
Sun
is
a
pleasant
object
,
affording
much
delight
and
satisfaction
,
to
one
that
hath
no
impediment
in
his
sight
,
and
yet
to
sore
Eyes
,
there
is
nothing
more
afflicting
and
tedious
,
than
to
behold
it
:
Thus
,
though
Heaven
be
a
place
of
unspeakable
Pleasure
,
adorned
with
all
glorious
Objects
that
a
gracious
heart
can
desire
,
yet
should
a
Man
unsanctified
come
there
,
he
would
think
himself
in
the
very
Suburbs
of
Hell
,
and
instead
of
meeting
with
happiness
therein
,
he
would
find
it
a
place
of
his
greatest
disquietment
.
If
our
first
Parents
were
,
by
one
Sin
,
so
far
indisposed
for
Communion
with
God
,
that
they
were
not
able
to
bear
his
Presence
,
nor
so
much
as
able
to
look
upon
the
back
parts
of
God
,
in
the
Earthly
Paradice
,
but
sought
,
through
the
dread
of
his
Presence
seizing
upon
them
,
to
hide
themselves
from
the
Eyes
of
Omnisciency
;
How
then
will
unsanctified
Sinners
,
whose
Souls
are
become
a
very
Sodom
of
all
Unrighteousness
,
be
able
to
bear
the
holy
Presence
of
God
,
to
see
him
face
to
face
,
and
to
look
fully
upon
the
Brightness
of
his
Glory
,
in
the
heavenly
Paradice
,
where
they
shall
not
have
the
least
Fig-leaf
to
hide
the
shame
of
their
nakedness
?
Believe
it
,
Sinners
,
unless
your
sore-eyes
be
healed
,
and
your
Natures
Sanctified
,
you
may
find
as
much
comfort
in
Hell
,
as
you
could
in
beholding
the
Face
of
God
in
Heaven
.
That
Heaven
,
which
is
a
Paradice
of
all
delights
to
a
gracious
Soul
,
you
that
are
not
Sanctified
and
made
New
Creatures
,
you
would
find
it
a
very
Tophet
,
a
place
of
all
hellish
and
intollerable
Torments
,
should
you
enter
into
it
.
In
Ireland
,
they
say
,
is
a
Fountain
,
whose
Waters
kill
all
those
Beasts
that
drink
of
them
,
but
is
pleasant
to
the
People
,
not
hurting
them
,
though
they
usually
drink
of
it
:
Thus
,
though
that
pure
River
of
Water
in
the
New
Jerusalem
,
proceeding
out
of
the
Throne
of
God
,
and
of
the
Lamb
,
Rev.
22.1
.
be
more
pleasant
than
life
it self
to
all
God's
People
,
yet
,
should
any
brutish
Sinner
,
be
suffered
to
drink
of
those
Waters
,
he
would
find
them
more
bitter
than
the
stroke
of
death
.
For
the
Soul
must
first
be
made
a
prepared
subject
for
Heaven
and
the
Joys
thereof
,
or
Heaven
it self
would
be
an
Hell
to
it
,
and
the
Joys
of
Heaven
,
they
would
fill
it
with
the
greatest
,
and
most
exquisite
Torments
.
And
truly
,
would
Ungodly
Sinners
but
set
Reason
a-work
,
they
might
easily
satisfy
themselves
of
their
own
unfitness
for
Heaven
,
and
what
an
hell
it
would
be
to
them
should
they
come
there
.
They
that
count
it
a
weariness
to
serve
the
Lord
a
few
hours
together
on
Earth
,
how
can
they
think
themselves
fit
for
Heaven
,
where
they
must
serve
him
day
and
night
without
ceasing
to
all
Eternity
.
If
they
find
it
so
tedious
to
be
restrained
from
Vanity
,
by
the
presence
of
a
faithful
Minister
,
or
a
serious
Christian
,
for
a
little
scantling
of
time
,
How
can
they
think
themselves
able
to
bear
the
presence
,
of
an
infinitely
holy
God
,
restraining
them
from
all
their
Sins
,
and
pleasurable
Vanities
for
ever
?
When
they
cannot
endure
to
spend
a
short
Sabbath
,
with
seriousness
,
in
the
worship
of
God
,
but
are
presently
tired
out
,
longing
that
the
Sabbath
were
over
,
What
fitness
have
they
to
spend
an
Everlasting
Sabbath
,
in
worshiping
the
God
of
Heaven
,
which
will
never
be
over
?
Grace
,
dawning
in
God's
People
,
is
now
their
burden
,
their
sore
eyes
cannot
look
upon
the
brightness
of
it
;
Oh
then
,
How
unable
will
they
be
to
bear
it
,
when
all
it's
imperfections
being
done
away
,
it
shall
break
forth
into
a
bright
Sun-shine
of
eternal
dazling
glory
?
Oh
be
convinced
,
that
you
must
first
be
made
holy
,
or
you
can
never
be
made
happy
;
you
must
first
be
sanctified
,
or
you
can
never
be
saved
;
you
must
first
be
cleansed
from
all
unrighteousness
,
and
made
New
Creatures
,
or
you
will
never
be
fit
to
inhabit
the
New
Jerusalem
.
Esther
might
not
come
into
the
Kings
Presence
,
till
first
she
was
washed
and
purified
:
So
,
till
first
we
be
throughly
washed
in
the
Laver
of
Regeneration
,
and
purified
thereby
,
from
all
Filthiness
of
Flesh
and
Spirit
,
we
can
never
enjoy
God's
Presence
in
a
state
of
Glory
.
Holiness
is
that
which
becomes
God's
House
,
and
therefore
,
except
you
follow
after
Holiness
,
and
pursue
it
,
you
must
never
look
to
come
to
Heaven
,
the
place
of
God's
holy
habitation
.
'T
is
fabled
of
Hercules
,
in
the
Flames
of
Oeta
,
that
he
left
the
Garment
,
sent
him
by
Deianira
,
which
could
not
be
got
off
,
without
tearing
his
Flesh
,
and
so
became
Immortal
:
If
you
have
not
already
prevented
me
in
the
accommodation
,
the
Moral
of
the
Apologue
is
this
;
You
must
put
off
the
Rags
of
your
own
Filthiness
,
laying
aside
every
weight
,
Heb.
12.1
.
and
the
Sin
which
doth
tenaciously
cleave
to
you
,
would
you
ever
enter
upon
a
state
of
blessed
and
glorious
Immortality
.
As
the
rising
Sun
must
needs
go
before
the
perfect
day
:
So
sanctifying
Grace
must
needs
go
before
,
and
is
that
alone
,
which
can
fit
us
for
eternal
Salvation
.
God
hath
told
you
in
his
holy
Word
,
that
nothing
which
defileth
,
shall
ever
enter
into
the
New
Jerusalem
:
And
whomsoever
the
voice
of
God
,
speaking
in
the
Scriptures
,
shuts
out
of
Heaven
in
this
Life
,
they
shall
undoubtedly
be
shut
out
of
Heaven
in
the
Life
to
come
.
So
that
in
vain
shall
you
look
for
happiness
in
the
World
to
come
,
if
here
you
give
not
diligence
to
be
holy
,
walking
in
all
dutiful
Obedience
before
the
God
of
Heaven
.
Pharnaces
being
up
in
Arms
against
Caesar
,
sent
him
a
Crown
,
thinking
by
such
a
Present
,
to
appease
his
Wrath
,
but
Caesar
sending
it
back
again
,
returned
him
this
answer
,
Faceret
imperata
prius
,
let
him
first
lay
down
his
Arms
,
and
return
to
his
Obedience
,
and
then
his
Crown
should
be
accepted
of
by
way
of
Recognizance
:
Thus
,
as
Caesar
would
not
accept
of
a
Crown
,
so
,
to
be
sure
,
God
will
never
give
a
Crown
of
Glory
to
those
,
by
way
of
Recompence
,
whom
he
sees
to
be
up
in
Rebellion
against
him
,
not
labouring
to
become
holy
and
to
walk
in
Obedience
before
him
.
The
Kingdom
of
Heaven
is
a
place
prepared
for
Children
,
and
not
for
Strangers
;
for
Friends
,
and
not
for
Enemies
;
for
such
as
are
pure
and
undefiled
in
their
way
,
and
not
for
the
wicked
and
unrighteous
,
1
Cor.
6.9
.
who
must
never
,
continuing
such
,
inherit
the
Kingdom
of
God
.
The
Ark
of
Noah
was
a
Receptacle
for
Beasts
that
were
unclean
,
as
well
as
for
those
that
were
clean
:
But
into
Heaven
there
shall
in
no
wise
enter
(
as
was
said
)
any
thing
that
defileth
and
is
unclean
.
Let
then
,
I
beseech
you
,
the
consideration
of
all
this
make
you
careful
,
to
seek
after
Heaven
and
Glory
,
in
a
way
of
Grace
and
Holiness
.
[
(x)
](A34447-e20370-b)
(x)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Justin
.
Martyr
.
Holiness
is
the
Perspective
through
which
we
must
see
God
.
'T
is
as
possible
to
see
the
Sun
without
Eyes
,
as
to
see
God
,
and
be
saved
without
Holiness
.
For
,
without
Holiness
no
Man
can
see
the
Lord
,
Heb.
12.14
.
There
is
an
[
(y)
](A34447-e20400-b)
(y)
Negat
quenquam
posse
deum
videre
sine
Sanctimonia
;
quoniam
non
a●ijs
oculis
videbimus
deum
,
quam
qui
reformati
sunt
ad
ejus
imaginem
.
Calvin
.
Inheritance
laid
up
for
Saints
in
light
,
but
in
case
you
walk
in
darkness
,
not
labouring
to
make
yourselves
meet
for
it
,
you
must
never
look
to
en●oy
it
,
Colos.
1.12
.
Oh
that
you
would
therefore
be
daily
Mortifying
your
[
(z)
](A34447-e20430-b)
(z)
Mutari
nos
oporet
et
novas
creaturas
effici
priusquam
participes
esse
possumus
coelestium
beneficiorum
.
Nam
in
nobis
nihil
est
aliud
quam
summa
ineptitudo
ad
bonum
spirituale
sive
intelligendum
,
sive
faciendum
,
sive
denique
capiendum
.
Davenant
.
in
Locum
.
Corruptions
,
breaking
off
your
Sins
by
Repentance
,
perfecting
Holiness
in
the
fear
of
God
,
and
so
preparing
your selves
for
Heaven
,
that
you
may
be
counted
meet
to
be
partakers
of
that
glorious
Inheritance
.
He
that
Soweth
not
his
Field
,
hath
no
hope
to
Reap
it
;
he
that
runneth
not
the
Race
,
hath
no
hope
of
the
Garland
;
he
that
Fighteth
not
the
Battel
,
hath
no
hope
to
obtain
the
Crown
:
Why
thus
,
my
Friends
,
if
you
sit
down
satisfied
without
Grace
,
not
labouring
to
become
pure
and
holy
,
and
unblameable
before
God
in
love
,
you
can
never
have
any
good
hope
to
enjoy
the
Harvest
,
the
Garland
,
the
Crown
of
Eternal
Life
,
Ephes.
2.12
.
PROMISE
yourselves
what
happiness
you
please
,
and
be
as
confident
of
your
own
good
condition
as
you
will
:
Yet
,
believe
it
,
Sirs
,
unless
now
,
with
the
Wise
Virgins
,
you
get
Oyl
in
your
Lamps
,
and
Grace
in
your
Souls
,
you
must
never
sit
down
with
Christ
in
the
Kingdom
of
God
to
the
Marriage-Supper
.
For
to
presume
of
Life
and
Happiness
,
without
[
(a)
](A34447-e20470-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Grace
and
Holiness
,
is
the
next
way
to
lose
them
both
,
and
to
plunge
yourselves
deeper
in
Eternal
Misery
,
Presumption
being
still
the
Preface
to
Damnation
.
And
are
you
grown
so
secure
indeed
,
that
you
can
sit
down
satisfied
without
that
,
which
alone
can
make
you
meet
for
Heaven
and
Eternal
Glory
?
Oh
,
methinks
,
that
unmarcescible
Crown
of
Life
,
that
far
more
exceeding
and
eternal
weight
of
Glory
,
whereof
you
must
everlastingly
fall
short
,
if
you
keep
it
not
in
the
way
of
serious
Practical
Holiness
,
should
make
you
give
all
diligence
,
to
get
Grace
into
your
hearts
,
and
to
become
holy
!
Is
it
nothing
do
you
think
to
miss
of
Eternal
Glory
,
to
be
eternally
shut
out
of
God's
heavenly
Kingdom
,
and
for
ever
to
lose
that
Crown
of
Righteousness
,
that
fulness
of
Joy
,
and
those
Pleasures
,
which
are
at
God's
Right
Hand
for
evermore
?
Oh
what
everlasting
hellish
horrour
will
fill
your
Souls
at
Death
and
Judgment
,
should
you
spend
your
lives
in
Vanity
,
not
striving
to
perfect
holiness
in
the
fear
of
God!
Oh
that
you
would
look
upon
a
graceless
condition
,
and
negligence
in
the
ways
of
God
now
,
as
you
will
look
upon
it
,
when
for
want
of
grace
and
diligence
in
Heaven's
way
,
the
Lord
shall
throw
you
down
for
ever
into
hellish
Torments
,
the
Lord
shall
punish
you
with
everlasting
destruction
from
his
own
blessed
Presence
,
and
bid
you
depart
accursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
!
Oh
the
unspeakable
horrour
,
Oh
the
everlasting
dreadful
confusion
,
that
will
then
fall
upon
you
!
Oh
what
Worlds
would
you
not
give
to
be
saved
,
when
,
for
want
of
sanctifying
grace
,
you
must
of
necessity
be
damned
for
ever
!
Oh
what
would
you
not
now
do
to
come
to
Heaven
,
when
for
want
of
Holiness
you
are
sure
to
be
thrown
down
into
hellish
Torments
,
and
there
shut
up
amongst
damned
Spirits
,
in
everlasting
Chains
,
under
darkness
!
In
the
fear
of
God
,
Sirs
,
and
out
of
tender
compassion
to
your
own
Immortal
Souls
,
do
not
rest
a
moment
longer
in
a
graceless
condition
,
but
as
ever
you
desire
to
be
saved
,
now
labour
to
be
throughly
sanctified
,
and
as
ever
you
would
see
the
face
of
God
in
Glory
,
now
labour
to
walk
before
him
in
all
holy
Conversation
and
Godliness
!
Never
think
to
be
Mercenarij
,
if
you
will
not
be
Operarij
:
You
can
never
receive
the
Reward
of
Eternal
Glory
,
when
you
dye
,
if
you
work
not
hard
in
God's
Vineyard
,
so
long
as
you
live
.
The
Lord
will
give
you
both
the
upper
,
and
the
nether
Springs
,
both
Grace
and
Glory
:
But
on
this
condition
,
that
you
espouse
Achsah
his
Daughter
,
that
you
devote
yourselves
to
the
practice
of
Piety
,
endeavouring
to
perfect
holiness
in
the
fear
of
God
,
Heb.
12.28
.
There
is
a
Kingdom
that
cannot
be
moved
,
there
is
a
[
(b)
](A34447-e20540-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Crown
of
Life
,
more
glorious
than
the
[
(c)
](A34447-e20560-b)
(c)
1
Cor.
9.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sun
in
it's
Noon
day
Brightness
,
there
is
fulness
of
Joy
in
God's
Presence
,
together
with
Soul-satisfying
[
(d)
](A34447-e20580-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Words
signify
such
Pleasures
,
as
shall
never
end
,
but
will
run
Parallel
with
Eternity
it self
.
Pleasures
,
at
his
Right
Hand
for
evermore
,
and
all
this
you
may
have
for
your
Portion
,
and
to
make
you
everlastingly
happy
,
but
then
you
must
seek
it
in
God's
own
way
,
by
patient
continuance
in
[
(e)
](A34447-e20600-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrill
.
Hier.
Cateches.
1.
Pag.
2.
Well-doing
,
and
by
a
life
of
Serious
Practical
Holiness
.
He
that
would
have
a
good
Harvest
,
must
diligently
Till
and
Sow
his
Ground
:
So
you
must
break
up
the
fallow
Ground
of
your
Hearts
,
endeavouring
to
Sow
to
the
Spirit
,
would
you
ever
obtain
a
blessed
Harvest
,
in
which
you
may
reap
a
full
Crop
of
Eternal
Joy
.
God
hath
tyed
Grace
and
Glory
,
Holiness
and
Happiness
together
:
So
that
no
Grace
,
no
Glory
;
no
Holiness
here
,
no
Happiness
hereafter
.
Whosoever
leads
a
lewd
unsanctified
life
on
Earth
,
shall
never
lead
a
blessed
and
glorified
life
in
Heaven
.
As
no
Man
might
be
in
the
Wedding-house
,
not
having
on
a
Wedding-garment
,
Mat.
22.11
,
12.
So
whoever
is
not
found
cloathed
with
the
garments
of
Righteousness
,
he
shall
never
enter
into
a
Mansion
of
glory
,
into
an
house
not
made
with
hands
,
eternal
in
the
Heavens
,
2
Thes.
2.13
.
The
Image
of
God
must
first
be
renewed
upon
you
,
in
the
Beauties
of
Holiness
,
before
ever
you
can
be
capable
of
seeing
the
face
of
God
in
Sion
,
or
be
counted
meet
to
be
Inhabitants
of
the
New
Jerusalem
.
Look
at
Heaven
and
Glory
as
much
as
you
will
,
and
let
your
eye
be
still
fixed
upon
the
Recompence
of
the
Reward
:
Yet
,
if
you
seek
it
not
by
patient
continuance
in
well
doing
,
endeavouring
to
cleanse
yourselves
from
all
filthiness
of
Flesh
and
Spirit
,
you
are
never
like
to
be
Crowned
with
it
.
In
vain
do
we
look
at
Heaven
and
Eternal
Glory
,
so
long
as
we
live
in
Sin
,
never
striving
to
be
holy
,
which
is
nothing
but
to
walk
in
the
way
that
leads
to
Hell
and
everlasting
Misery
.
For
then
only
have
we
due
respect
to
the
Recompence
of
the
Reward
,
when
we
seek
it
in
a
way
of
Obedience
,
endeavouring
to
be
changed
into
the
likeness
,
purity
,
and
holiness
of
that
God
,
who
hath
promised
,
that
so
doing
,
he
will
Crown
us
with
it
.
CHAP.
V.
The
Doctrin
Proved
;
evincing
the
lawfulness
of
having
a
Respect
to
the
Recompence
of
the
Reward
,
in
Twelve
Particulars
.
III.
HAVING
thus
shewed
you
,
What
it
is
to
have
Respect
to
the
Recompence
of
the
Reward
,
and
how
you
may
do
so
,
we
are
in
the
next
place
to
evince
it
,
for
your
better
satisfaction
,
by
some
Scriptural
Demonstrations
,
That
you
are
allowed
of
God
,
to
have
respect
to
the
Recompence
of
the
Reward
,
and
may
lawfully
do
so
in
all
your
Obedience
.
1.
WE
may
lawfully
have
Respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
because
God
himself
hath
commanded
us
,
that
we
should
do
so
.
Had
not
the
Lord
,
by
his
own
Authority
,
enjoyning
us
,
by
Patient
continuance
in
Well-doing
,
to
seek
after
Heaven
and
Glory
,
made
it
our
duty
to
do
so
,
we
might
well
have
questioned
the
Legality
of
such
a
practise
:
But
now
there
is
not
the
least
ground
of
Hesitancy
,
nor
any
colour
of
Reason
,
why
we
should
question
,
Whether
that
Practise
may
be
lawful
,
and
currant
amongst
Christians
,
which
hath
God's
own
Image
and
Superscription
written
upon
it
?
The
Lord
commands
us
,
that
we
should
seek
the
Kingdom
of
God
,
Mat.
6.33
.
as
our
end
,
and
his
Righteousness
,
as
the
only
adequate
means
leading
thereto
;
he
hath
bid
us
lay
up
for
our selves
a
Treasure
in
Heaven
;
he
requires
of
us
all
,
that
,
we
should
work
out
our
own
Salvation
with
fear
and
trembling
,
Phil.
2.12
.
he
hath
willed
us
,
the
seeking
of
those
things
that
are
above
,
Col.
3.1
,
2.
enjoyning
us
,
to
lay
hold
upon
Eternal
Life
,
1
Tim.
6.12
.
And
shall
we
still
question
the
lawfulness
of
that
Practice
,
for
which
we
have
a
Mandamus
sent
forth
of
God
,
and
therein
an
unquestionable
Warrant
,
sealed
and
subscribed
by
the
unerring
hand
of
Heaven
it self
?
From
God's
Oportet
,
which
is
wrapt
up
in
every
one
of
his
Commandments
,
that
are
,
all
of
them
,
holy
,
and
just
,
and
good
,
Rom.
7.12
.
we
may
,
doubtless
,
concludingly
infer
the
Christians
Practical
Licet
,
without
seeming
,
in
the
least
,
to
patrocinate
,
or
give
countenance
to
any
Unchristian
,
Disingenuous
,
and
Mercenary
Performance
.
If
God
say
,
we
must
,
the
inference
will
be
undeniable
,
that
Christians
,
by
patient
continuance
in
Well-doing
,
may
lawfully
,
here
on
Earth
,
seek
for
Glory
and
Honour
,
for
Immortality
and
Eternal
Life
in
the
Kingdom
of
Heaven
.
Form
the
Argument
in
what
mode
and
figure
you
please
,
sure
I
am
,
That
wherever
the
Will
and
Command
of
God
are
made
the
Premises
,
the
least
that
you
can
put
in
the
Conclusion
,
without
reflecting
dishonour
upon
God
himself
,
must
be
the
Legality
and
Holiness
of
the
practise
inferred
from
them
.
For
,
since
the
Will
of
God
is
the
only
adequate
rule
and
measure
of
all
Holiness
,
How
can
we
but
acknowledge
that
to
be
lawful
and
holy
,
which
doth
harmoniously
accord
with
it
,
and
in
every
way
proportionate
thereto
,
so
far
as
we
find
it
to
be
transcribed
into
Holy
Writ
?
The
Holiness
of
Man
doth
consist
in
his
[
(f)
](A34447-e20810-b)
(f)
Summa
puritas
consistit
in
adhaesione
cum
deo
;
nam
deus
est
ratio
objectiva
,
et
mensura
sanctitatis
.
Less
.
de
Perfect
.
divin
.
lib.
8.
c.
1.
Anological
resemblance
of
,
and
conformity
with
God
,
who
is
alone
the
sure
Standard
,
the
grand
Exemplar
,
and
the
objective
cause
of
all
Purity
and
Holiness
in
the
Creature
.
Every
action
of
Man
is
holy
or
unholy
,
according
to
it's
conformity
with
,
or
contrariety
to
the
Will
of
God
.
Holiness
is
nothing
else
but
a
pure
derivation
from
God
himself
,
the
Spring
and
Fountain
of
all
Purity
:
And
therefore
,
whatever
is
conveyed
into
the
Heart
and
Lives
of
Men
,
from
this
pure
Fountain
,
through
the
Golden
Pipes
of
God's
Commandments
,
it
must
needs
be
holy
,
and
just
,
and
good
.
For
,
to
be
sure
,
conformity
with
the
rule
of
Holiness
,
can
never
make
a
Man
unholy
:
no
more
than
walking
in
the
light
can
produce
darkness
.
Did
our
Holiness
consist
in
a
conformity
with
some
else
besides
God's
holy
Will
,
in
a
conformity
with
the
Decrees
of
Counsels
,
with
the
uncertain
Records
of
Antiquity
,
with
the
Judgment
of
Fathers
,
with
Ecclesiastick
Constitutions
,
with
Enthusiastick
Impulses
,
or
with
the
dictates
of
an
Erronious
Conscience
,
embracing
many
times
the
shadow
of
Holiness
,
and
engaging
Men
to
the
strict
observation
of
that
,
for
the
doing
whereof
,
God
never
gave
his
Fiat
,
we
might
then
indeed
come
under
censure
,
and
be
impeached
of
unholiness
,
for
conforming
our selves
to
the
Will
of
God
,
endeavouring
to
transcribe
his
Commandments
into
our
Lives
and
Conversations
.
But
to
set
up
all
these
,
or
any
of
these
for
a
Rule
,
making
them
the
standard
of
Holiness
,
were
to
usurp
God's
Sovereign
Authority
,
and
to
set
the
Crown
of
his
Glory
upon
the
head
of
a
poor
obscure
non-entity
,
or
something
worse
;
just
as
if
a
Man
should
go
about
to
make
a
small
Drop
the
Spring
and
Mother
of
the
vast
Ocean
;
or
,
as
if
he
should
make
that
little
Ray
of
Brightness
,
which
dissembles
itself
in
a
dark
Glow-worm
,
the
Fountain
of
Light
to
the
glorious
Sun
.
Doubtless
,
as
God
is
the
sole
Author
of
our
Being
,
so
he
must
be
the
only
Rule
of
all
our
Operations
.
We
can
no
more
be
independent
in
these
,
than
we
are
in
that
.
For
since
we
live
in
God
,
and
have
our
Being
from
him
,
there
is
nothing
in
all
the
World
,
that
can
denominate
us
truly
Holy
,
but
a
care
to
act
and
move
according
to
his
Righteous
Will
.
Every
Impression
supposes
a
Seal
from
whence
it
came
;
every
Stream
will
lead
you
to
the
Spring-head
,
out
of
which
it
issued
,
and
came
bubbling
forth
;
every
Beam
of
Light
doth
put
you
in
mind
of
the
Sun
,
out
of
which
it
shines
,
and
upon
which
it
doth
necessarily
depend
:
So
whatever
you
see
that
is
Good
,
that
is
Pure
,
and
shining
forth
,
with
a
native
Lustre
and
commanding
Beauty
,
in
the
Lives
of
Men
,
it
may
well
bring
to
your
Remembrance
the
God
of
Heaven
,
who
is
the
Fountain
of
all
Goodness
,
the
Chrystalline
Spring
,
out
of
which
all
Moral
Purity
,
by
a
Blessed
Emanation
,
issues
,
and
the
glorious
Sun
of
Righteousness
,
by
whom
our
Lives
are
irradiated
,
with
most
clarified
Beams
of
Holiness
,
and
without
whose
uninterrupted
Irradiations
,
like
refracted
Beams
,
they
would
presently
cease
to
shine
,
and
become
a
dark
Chaos
of
all
confusions
.
For
,
as
Light
in
the
Air
is
nothing
but
a
derivation
from
the
Sun
,
that
Fountain
of
Light
:
So
,
Holiness
,
in
us
,
is
nothing
but
a
Pure
Emanation
of
Goodness
,
and
a
noble
progeny
of
Moral
Rectitudes
,
springing
from
,
and
born
,
not
of
Blood
,
nor
of
the
will
of
the
Flesh
,
nor
of
the
will
of
Man
,
but
of
the
will
of
God
himself
,
John
1.13
.
whose
Image
and
Superscription
they
bear
.
Indeed
some
things
are
intrinsically
good
,
they
have
a
native
Beauty
,
they
are
essentially
Pure
,
and
therefore
God
wills
them
;
whereas
other
things
are
only
Amiable
,
and
holy
,
and
good
,
because
God
wills
them
;
so
that
they
have
no
moral
Entity
and
Goodness
,
but
what
they
receive
from
the
Signature
of
God's
Will
,
and
Command
,
upon
them
:
However
,
whether
we
seek
of
things
that
are
Intrinsically
Good
,
or
of
things
that
are
Meerly
Good
,
from
the
Command
of
God
injoyning
them
,
yet
surely
their
Go●dness
is
not
Independant
,
and
the
measure
of
it self
,
but
doth
wholly
consist
in
that
beautiful
Resemblance
,
and
harmomious
Analogy
,
which
they
have
with
God's
holy
Will
.
For
,
all
Created
Excellency
,
it
shineth
with
a
borrowed
light
;
whatever
Goodness
is
in
the
Creature
,
it
is
only
by
way
of
Participation
from
God
,
pre-supposing
[
(g)
](A34447-e20900-b)
(g)
Omnis
Sanctitas
participata
supponit
Sanctitatem
per
essentiam
.
the
same
transcendently
treasured
up
in
him
,
even
as
the
Impression
presupposes
the
Seal
that
made
it
:
So
that
there
is
no
form
,
nor
comeliness
,
nor
beauty
in
any
thing
,
that
we
should
desire
it
,
any
further
than
we
find
either
the
bright
Stamp
of
divine
Sovereignty
,
or
the
plain
Superscription
of
his
Holiness
,
in
legible
Characters
written
upon
it
.
[
(h)
](A34447-e20910-b)
(h)
Nihil
est
bonitatis
creatae
in
toto
entis
ambitu
,
quin
a
deo
producta
,
a
deo
exemplata
,
a
deo
conservata
,
et
in
deum
ordinata
est
.
For
,
God
himself
is
the
Centre
of
all
Good
,
and
Holiness
,
from
which
the
Lines
of
all
Moral
Rectitudes
,
and
Divine
Virtues
are
drawn
,
according
to
which
they
are
regulated
,
in
which
they
are
conserved
,
and
into
which
returning
,
they
must
ultimately
resolve
themselves
.
SINCE
Holiness
then
is
nothing
else
but
an
harmonious
Conformity
with
,
and
a
Transcript
of
his
righteous
Will
concerning
us
:
Why
should
we
count
our
having
a
Respect
to
eternal
Glory
,
any
Forfeiture
of
our
Holiness
,
[
¶
](A34447-e20930-b)
¶
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Catech.
Mystag.
5.
pag.
244.
or
go
about
to
censure
that
Practice
,
as
Unlawful
,
for
which
we
have
God's
own
Fiat
?
Were
not
this
to
make
more
Sins
than
God
ever
made
,
and
to
go
about
,
by
a
kind
of
Interpretative
Blasphemy
,
to
impeach
the
infinitely
Holy
God
of
giving
,
not
only
his
Imprimator
,
but
his
Fiat
also
,
to
unholy
Practises
,
commanding
Men
to
seek
after
Heaven
and
Glory
,
from
the
beholding
whereof
,
they
should
(
according
to
what
some
[
†
](A34447-e20970-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Cyril
.
Hier.
Cat.
6.
p.
55.
●
.
Dogmatize
)
turn
away
their
eyes
,
as
the
greatest
Vanity
?
But
,
dare
we
say
,
That
Mens
walking
in
the
Light
of
the
Sun
,
is
Darkness
to
them
?
Or
,
That
Conformity
with
God's
Righteous
Will
,
is
the
cause
of
any
unrighteous
Practise
?
Sirs
,
to
question
the
Legality
and
Holiness
of
Duties
commanded
,
is
to
question
his
Holiness
,
and
the
Lawfulness
of
his
Authority
,
who
commanded
them
.
How
dare
we
then
say
,
that
is
Bitter
in
the
Fruit
,
which
we
know
to
be
Sweet
in
the
Root
?
How
can
we
count
that
Impure
in
the
Streams
,
which
we
dare
not
but
confess
to
be
Pure
in
the
Fountain
?
How
dare
we
traduce
that
as
Sinful
in
the
Practise
,
which
we
know
to
be
Holy
,
and
Just
,
and
Good
in
the
Precept
?
How
dare
we
,
to
be
short
,
look
upon
Christians
as
Disingenuous
and
Transgressing
in
that
,
which
they
purely
Act
in
Obedience
to
God's
Commands
.
If
God
,
Christian
,
bid
thee
,
by
patient
continuance
in
well-doing
,
se●k
for
Heaven
and
Glory
,
do
not
doubt
but
his
Command
will
sufficiently
secure
thee
from
the
Censure
of
a
Legalist
,
or
Mercenary
in
so
doing
,
before
Men
and
Angels
.
For
,
Who
shall
lay
any
thing
to
the
Charge
of
God's
Elect
,
in
those
Precepts
,
which
are
justified
by
the
Holy
Precepts
and
Commandments
of
God
himself
injoyning
them
?
Rom.
8.33
.
2.
WE
may
lawfully
have
Respect
in
our
Obedience
to
the
Recompence
of
the
Reward
,
because
the
most
Eminent
of
God's
faithful
Servants
have
done
so
before
us
.
We
have
not
only
Precept
,
but
President
to
warrant
our
Practise
in
this
case
;
there
being
none
of
the
People
of
God
,
but
by
striving
to
enter
in
at
the
strait
Gate
,
by
laying
up
for
themselves
a
Treasure
in
Heaven
,
by
Suffering
with
Christ
,
that
they
might
be
Glorified
together
with
him
,
have
clearly
Commented
and
Paraphrased
upon
those
and
the
like
Portions
of
Holy
Scripture
,
that
we
,
knowing
thus
the
mind
of
God
therein
,
may
go
and
do
likewise
.
Thus
David
,
a
Man
after
God's
own
Heart
,
(
Psalm
,
119.112
.
)
and
therefore
surely
no
Mercenary
,
he
inclin'd
his
Heart
to
perform
God's
holy
Statutes
alway
,
as
expecting
in
the
end
the
Reward
of
eternal
Glory
.
In
the
Original
,
it
is
even
to
the
end
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fructus
praemium
,
eò
quod
fructus
postremum
,
et
finis
laboris
est
)
and
so
our
own
Translation
renders
it
:
But
yet
the
same
Word
doth
also
signify
a
Reward
,
which
is
not
usually
given
before
the
end
of
our
Works
;
clearly
implying
,
That
David
having
an
Eye
to
the
Recompence
of
the
Reward
,
did
more
Cheerfully
run
the
way
of
God's
Commandments
.
David
was
willing
to
take
pains
in
God's
Vineyard
,
spontaneously
inclining
his
Heart
to
perform
God's
holy
Statutes
all
his
dayes
,
as
expecting
,
at
the
evening
of
his
Death
,
to
receive
the
Penny
of
eternal
Life
and
Glory
,
in
God's
heavenly
Kingdom
.
This
also
we
find
to
be
the
Practice
of
holy
Paul
,
a
man
so
Ambitiously
desirous
to
promote
God's
Glory
,
that
through
an
holy
Transport
of
Love
thereto
,
he
once
wished
himself
suspended
,
and
put
apart
from
the
Comforts
of
Christ
,
in
the
Jews
stead
,
that
God
might
but
be
glorified
thereby
;
Rom.
9.3
.
And
yet
he
hath
an
Eye
,
in
all
his
Obedience
,
to
the
Recompence
of
the
Reward
,
putting
forth
himself
with
the
greatest
Intenseness
of
Zeal
and
Diligence
imaginable
,
for
the
Price
of
his
High-calling
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Graece
,
quod
magnam
habet
Emphasim
significat
enim
manus
,
totumque
Corpus
protendere
ad
scopum
ut
eum
apprehendas
ante
quam
pedibus
eum
attigeris
.
A
lapide
in
locum
.
]
He
did
not
grudge
to
Spend
and
be
Spent
in
the
Service
of
,
but
stretching
forward
,
and
extending
himself
(
usque
ad
extremum
virium
)
he
pursues
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
Aim
which
he
had
taken
)
the
Reward
set
before
him
,
(
so
the
Original
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
)
as
impatiently
desiring
to
be
seized
of
God's
Kingdom
,
and
Glory
,
to
which
he
was
called
.
And
though
he
was
a
man
daily
exposed
to
Reproach
,
Persecutions
,
and
greatest
Dificulties
in
Heaven's
way
,
for
the
cause
of
Christ
,
2
Cor.
4.18
.
yet
,
whilst
he
looked
at
the
things
which
are
not
seen
,
making
Heaven
and
Glory
the
scope
and
end
of
his
Life
,
(
as
the
Original
may
well
import
)
he
was
incouraged
thereby
,
with
cheerfulness
and
alacrity
of
Spirit
,
to
encounter
them
all
,
not
thinking
his
Life
dear
,
if
by
any
means
he
might
win
the
Crown
,
and
be
landed
safe
at
the
Haven
of
eternal
Rest
.
So
that
the
Respect
which
this
holy
Apostle
had
to
the
Recompence
of
Reward
,
it
was
instead
of
a
Cordial
to
comfort
him
,
amidst
all
his
Afflictions
;
it
was
a
strong
Incentive
with
him
to
Obedience
,
putting
Life
and
Vigour
into
all
his
Endeavours
;
and
from
this
he
took
Incouragement
,
most
gladly
to
Spend
and
be
Spent
in
the
Service
of
God
.
Heb.
10.32
.
The
like
we
may
say
of
those
Primitive
Christians
,
mentioned
in
the
Epistle
to
the
Hebrews
,
who
,
though
they
were
encountred
with
a
whole
Army
of
Afflictions
,
though
they
were
spoiled
in
their
Goods
,
by
wicked
men
,
as
so
many
Harpies
preying
upon
them
at
their
pleasure
;
though
they
were
Theatriz'd
,
and
brought
forth
upon
the
Stage
,
not
only
as
Spectacles
of
Scorn
and
Reproach
,
but
also
as
Objects
of
Persecution
,
for
wicked
men
to
exercise
their
Malice
and
Cruelty
upon
,
from
whom
they
received
,
not
only
bitter
Words
,
but
also
hard
Blows
:
Yet
they
joyfully
underwent
it
all
,
enduring
the
Cross
,
and
despising
the
Shame
,
as
Christ
their
Redeemer
had
done
before
them
;
and
all
this
,
because
they
had
an
Eye
to
the
Recompence
of
Reward
,
believing
themseves
to
have
in
Heaven
,
an
induring
Substance
,
a
far
more
exceeding
and
eternal
weight
of
Glory
,
that
would
abundantly
make
amends
for
all
their
Sufferings
.
So
that
the
grand
Reason
,
inducing
these
Primitive
Christians
to
indure
Afflictions
,
and
take
joyfully
the
spoyling
of
their
Goods
on
Earth
,
was
their
Hope
of
a
better
,
and
more
induring
Substance
,
when
they
came
to
Heaven
.
Besides
these
,
many
pregnant
Instances
might
be
given
out
of
Ecclesiastical
History
,
of
Christians
incouraging
themselves
by
the
Recompence
of
Reward
,
to
run
the
hazard
of
Reproach
,
Persecution
,
and
sorest
Afflictions
in
the
World
,
for
the
sake
of
Christ
and
his
Cause
.
I
shall
not
lose
my
Life
,
(
saith
one
Martyr
,
being
led
out
to
suffer
)
but
change
it
for
a
better
;
instead
of
Coals
I
shall
have
Pearls
!
And
with
this
Consideration
he
died
comfortably
.
Another
,
Dr.
Taylor
by
name
,
being
asked
by
the
Sheriff
,
as
he
drew
nigh
to
the
place
of
Execution
,
How
do
you
,
Sir
?
Never
better
,
(
reply'd
that
holy
Man
)
for
now
I
know
I
am
almost
at
home
:
Meaning
Heaven
,
where
he
should
be
with
the
Lord
for
ever
.
With
this
also
,
Athanasius
incouraged
the
Christians
to
perseverance
in
the
Faith
,
under
the
Arrian
Persecution
,
That
Affliction
was
but
Nubeculo
citò
transitura
,
a
Storm
,
or
rather
a
little
Cloud
,
that
being
quickly
blown
over
,
would
end
in
a
glorious
Sun-shine
.
Like
unto
him
was
the
Practice
of
holy
Mr.
Bradford
,
who
taking
up
a
Fagot
at
the
Stake
and
kissing
it
,
turned
his
Head
to
the
Young
Man
that
suffered
with
him
,
and
said
,
Be
of
good
Comfort
Brother
,
for
we
shall
have
a
merry
Supper
with
the
Lord
this
Night
.
Justin
Martyr
,
also
tells
us
of
the
Christians
in
his
Day
,
That
they
,
who
before
their
Conversion
had
pleasure
in
Uncleanness
,
did
now
wholly
imbrace
Chastity
,
they
that
had
sometimes
used
Magical
Arts
,
did
now
dedicate
themselves
to
the
good
and
eternal
God
;
they
that
e'er-while
set
an
higher
Estimate
upon
their
Money
,
and
earthly
Possessions
,
than
upon
any
thing
else
,
did
now
bring
all
into
the
common
Treasury
,
that
distribution
might
be
made
according
to
every
one's
Necessity
;
they
who
formerly
hated
each
other
,
and
betwixt
whom
there
were
Heart-burnings
,
and
deadly
Animosities
,
did
now
Lovingly
live
together
,
and
familiarly
converse
with
one
another
,
praying
for
their
very
Enemies
,
and
beseeching
those
that
were
their
most
cruel
Persecutors
,
to
break
off
their
Sins
by
Repentance
,
and
live
holy
.
And
he
gives
in
this
as
the
reason
of
all
,
that
they
,
together
with
such
as
had
sometimes
despitefully
used
them
,
living
holy
,
might
have
good
Hope
,
and
everlasting
Consolation
thrô
Christ
,
receiving
from
God
at
length
the
reward
of
eternal
[
†
](A34447-e21420-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Martyr
.
Apol.
2.
pag.
47.
20.
30.
Glory
.
Much
to
the
same
purpose
I
find
a
Speech
in
[
¶
](A34447-e21440-b)
¶
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Catechis
.
18.
pag.
223.
A.
Cyril
,
who
tells
us
,
That
true
Christians
did
all
of
them
,
by
all
holy
Conversation
and
Godliness
,
seek
the
Kingdom
of
God
,
not
making
the
empty
and
unsatisfying
Injoyments
of
the
world
,
their
End
,
but
indeavouring
to
lay
hold
upon
eternal
Life
.
BUT
,
waving
these
,
and
the
like
Examples
,
as
being
not
altogether
so
Cogent
and
Authentical
,
we
shall
conclude
the
Argument
with
holy
Moses
,
from
whose
Practice
,
the
Doctrine
it self
was
deduced
.
Moses
,
though
(
as
we
said
of
Paul
)
a
man
so
ambitiously
desirous
of
,
and
passionately
zealous
for
God's
Glory
,
that
rather
than
the
least
Dishonour
should
reflect
upon
him
,
he
could
wish
himself
blotted
out
of
God's
Book
of
Life
,
in
respect
of
whose
Glory
,
he
seems
careless
of
his
own
Salvation
:
Yet
thought
it
no
impeachment
of
his
Ingenuity
,
to
steal
a
look
from
Glory
,
to
peep
within
the
Vail
,
to
cast
an
eye
upon
the
Recompence
of
Reward
,
for
his
incouragement
to
all
upright
,
self-denying
,
and
holy
walking
before
the
God
of
Heaven
.
[
*
](A34447-e21510-b)
*
Fidei
suae
oculos
attollebat
ad
bona
coelestia
quae
deus
cultoribus
suis
pro
mercede
ac
praemio
piorum
laborum
se
redditurum
promisit
.
Estius
.
He
had
Heaven
in
his
eye
,
expecting
a
Crown
of
Glory
after
all
his
Sufferings
,
and
that
made
him
walk
on
so
cheerfully
in
Heaven's
way
.
Being
therefore
compassed
about
with
so
great
a
Cloud
of
Witnesses
,
why
should
we
any
longer
count
it
unlawful
,
or
think
it
a
forfeiture
of
our
uprightness
and
ingenuity
,
to
have
Respect
in
our
Obedience
to
the
Recompence
of
the
Reward
?
If
persons
so
eminently
Holy
have
gone
before
us
,
without
contracting
either
spot
or
blemish
,
or
any
such
thing
,
in
having
an
eye
to
the
Recompence
of
the
Reward
,
why
should
we
Hesitate
about
,
or
scruple
the
Lawfulness
of
following
after
them
?
To
be
sure
,
Christians
,
if
respect
to
Heaven
and
Glory
,
did
not
forfeit
the
Sincerity
of
a
David
,
of
a
Moses
,
of
Paul
,
it
can
never
prove
any
forfeiture
of
your
Integrity
.
For
,
where
the
Pattern
it self
is
Holy
,
and
Just
,
and
Good
,
conformity
therewith
will
never
make
any
man
Disingenuous
and
Unholy
.
If
the
Spirit
of
God
record
it
as
Praise
worthy
in
others
,
that
in
keeping
God's
Commandments
,
they
had
Respect
to
the
Recompence
of
Reward
,
he
will
never
upbraid
us
,
as
Persons
Disingenuous
and
Mercenary
,
for
the
like
holy
Practise
.
For
certainly
,
whatever
incouragements
to
Obedience
,
the
Lord
formerly
afforded
his
People
,
to
this
day
he
allows
them
the
same
,
or
greater
:
So
that
whenever
we
have
Respect
in
our
Obedience
,
to
Heaven
and
Glory
,
we
do
no
more
forfeit
our
Integrity
,
nor
prove
ourselves
Mercenary
and
Disingenuous
,
by
so
doing
,
than
Self-denying
Moses
,
Upright
David
,
Zealous
Paul
,
and
all
God's
Faithful
People
have
done
before
us
.
3.
WE
may
lawfully
have
Respect
,
in
our
Obedience
to
the
Recompence
of
the
Reward
,
because
not
only
the
Children
of
God
,
but
our
blessed
Lord
himself
,
had
an
eye
thereunto
.
We
may
imitate
the
People
of
God
,
so
far
as
their
Actions
run
parallel
with
,
and
do
clearly
paraphrase
upon
his
holy
Will
:
But
now
the
Life
of
Christ
,
it
's
an
authentick
Copy
of
Holiness
;
it
's
an
[
¶
](A34447-e21620-b)
¶
Deus
in
carne
se
manifestans
,
exemplar
sanctae
nobis
vitae
proposuit
,
ne
quis
sanctam
vitam
detrectans
ad
carnis
confugeret
excusationem
.
Gerh.
Med.
30.
unblottable
Draught
of
perfect
Piety
;
it
's
nothing
else
but
the
Wilt
of
God
incarnate
,
and
made
manifest
in
our
mortal
Flesh
:
So
that
if
Christ
had
Respect
,
in
his
Obedience
,
to
the
Recompence
of
the
Reward
,
we
need
no
longer
stand
Questioning
the
Lawfulness
of
such
a
Practise
,
but
are
bound
to
look
upon
it
as
Holy
,
and
Just
,
and
Good
.
For
,
every
one
will
acknowledge
,
the
Actions
of
a
Deity
to
be
Indeficient
,
and
confess
it
a
thing
Praise-worthy
in
all
men
,
to
Write
after
so
fair
a
Copy
.
Now
,
that
Christ
himself
had
Respect
,
in
his
Obedience
,
to
the
Recompence
of
the
Reward
,
we
find
written
in
legible
Characters
,
by
the
unerring
Hand
of
that
blessed
Apostle
,
where
he
tells
us
,
That
for
the
Joy
which
was
set
before
him
,
Christ
indured
the
Cross
,
and
despised
the
Shame
.
Heb.
12.2
.
As
Christ
,
in
the
dayes
of
his
Flesh
,
did
truly
and
properly
obey
God
the
Father
,
notwithstanding
the
Hypostatical
Union
,
and
the
Absolute
Perfection
of
his
inward
habitual
Holiness
,
wholly
determing
all
indifferency
and
undeterminateness
,
which
some
Schoolmen
would
have
to
be
constitutive
of
Liberty
:
Why
,
so
if
we
consider
him
as
Man
,
He
was
to
have
Rational
Comforts
,
and
Humane
Incouragements
,
in
all
his
Obedience
,
that
the
Frailties
of
his
Humane
Nature
,
being
relieved
with
such
Spiritual
Cordials
,
he
might
the
more
Cheerfully
go
through
with
the
great
work
of
our
Redemption
,
which
the
Father
had
given
him
to
finish
.
Isa.
53.10
.
Hence
we
find
God
the
Father
in
that
Federal
Transaction
,
that
was
betwixt
Him
and
God
the
Son
,
from
all
Eternity
,
concerning
the
Redemption
of
Lost
Man
,
Indenting
with
the
Lord
Jesus
Christ
,
and
promising
him
,
in
case
he
would
undertake
the
Work
,
both
a
blessed
Success
therein
,
and
also
,
to
Crown
him
afterward
,
with
an
everlastingly
Glorious
Reward
.
In
case
he
would
make
his
Soul
an
Offering
for
Sin
,
then
the
Lord
promises
,
That
he
shall
see
his
Seed
,
and
prolong
his
dayes
,
and
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
.
He
shall
not
Labour
in
vain
,
nor
spend
his
Strength
for
naught
,
and
in
vain
,
but
shall
be
so
gloriously
successful
in
the
discharge
of
his
Mediatory
Function
,
that
we
shall
obtain
thereby
,
an
everlasting
Kingdom
,
and
find
his
Sufferings
like
a
fruitful
womb
,
bringing
forth
many
Sons
and
Daughters
unto
God
.
In
case
he
would
bear
the
Iniquities
of
the
People
,
then
the
Lord
promises
,
that
he
shall
see
of
the
Travail
of
his
Soul
and
be
satisfied
,
and
shall
be
abundantly
well
pleased
with
all
his
Sufferings
,
and
all
his
bitter
Agonies
,
they
shall
turn
to
most
sweet
Satisfaction
,
when
the
Lord
being
reconciled
to
lost
Sinners
,
and
their
Souls
everlastingly
Saved
,
he
himself
shall
sit
down
on
the
right
hand
of
God
in
glory
.
In
case
,
(
to
be
short
)
he
shall
pour
out
his
Soul
unto
Death
,
and
make
Intercession
for
Transgressors
,
then
the
Lord
promises
,
to
divide
him
a
portion
with
the
great
,
and
that
he
will
cause
him
to
divide
the
Spoil
with
the
Strong
.
Christ
shall
not
always
be
held
a
Captive
of
Death
,
but
having
satisfied
divine
Justice
,
he
had
the
Promise
,
for
his
incouragement
,
of
a
glorious
Victory
,
and
of
an
everlasting
joyful
Triumph
over
all
his
Enemies
.
So
that
,
that
which
made
the
Lord
Jesus
Christ
,
Psal.
110.
drink
so
cheerfully
of
the
Brook
in
the
way
,
was
the
Assurance
he
had
to
lift
up
his
Head
with
everlasting
Rejoycing
.
That
which
made
him
so
cheerfully
humble
himself
,
and
become
of
no
Reputation
amongst
men
,
(
Phil.
2.7
.
)
was
the
Assurance
which
he
had
,
that
God
at
length
would
most
highly
exalt
him
;
and
give
him
a
name
above
every
name
.
That
,
in
a
word
,
which
made
him
so
cheerfully
Suffer
,
induring
the
Cross
,
and
despising
the
Shame
,
was
the
Assurance
which
he
had
,
that
having
once
suffered
in
the
Flesh
,
he
should
enter
into
Heaven
,
and
there
sit
down
upon
a
Throne
of
Glory
,
Luke
,
24.26
.
And
,
shall
we
then
,
that
are
the
Members
of
his
Body
,
be
afraid
to
imitate
Christ
our
Head
,
thinking
it
unlawful
,
to
have
Respect
,
in
our
Obedience
,
to
Heaven
and
Glory
,
when
the
Lord
Jesus
himself
,
that
indeficient
Pattern
of
all
Righteousness
,
hath
done
the
same
before
us
,
leaving
us
an
Example
,
that
we
should
follow
his
Steps
?
1.
Pet.
2.22
.
[
Sancta
Christi
vita
est
perfectissima
virtutum
idea
:
omnis
Christi
actio
est
etiam
nostra
institutio
.
Gerha
.
Med.
30.
]
Jesus
Christ
is
the
Rule
,
according
to
which
we
must
Walk
;
He
is
the
Copy
,
according
to
which
,
we
are
to
Write
;
He
is
the
grand
Pattern
,
according
to
which
,
we
must
indeavour
to
Live
.
God's
People
,
they
must
never
be
followed
,
without
a
Quatenus
,
any
further
than
they
follow
Christ
:
But
now
Christ
must
be
followed
,
without
any
such
Proviso
,
we
may
follow
him
ad
caecam
obedientiam
,
and
yet
never
miscarry
;
so
long
as
we
walk
as
He
walked
,
we
are
still
taking
Steps
towards
Heaven
and
Glory
.
The
best
of
God's
People
,
they
are
like
the
Pillar
of
Cloud
,
that
went
along
with
the
Israelites
,
in
which
there
was
a
dark
side
,
and
a
light
side
;
the
light
side
of
the
Cloud
we
may
follow
,
but
not
the
dark
side
:
But
now
Christ
is
a
Sun
of
Righteousness
,
always
shining
with
such
spotless
,
and
unblemishable
Splendor
,
that
walking
in
his
Light
,
we
need
never
be
afraid
of
enveloping
ourselves
in
the
darkness
of
any
Sin
.
The
Works
of
Christ
are
our
Rule
,
as
well
as
his
Word
;
his
Actions
were
a
living
Decalogue
,
clearly
Paraphrasing
upon
the
whole
Mind
of
God
therein
;
his
Life
was
a
constant
Exercitation
of
the
Power
of
Godliness
;
and
all
his
Performances
,
they
were
nothing
else
but
Religion
exemplified
,
and
adorned
in
her
own
native
colours
.
Since
then
,
Christ
is
thus
the
fixed
Center
of
all
Righteousness
,
the
Abstract
of
all
Virtue
,
a
full
,
though
compendious
Praxis
of
Divinity
,
and
the
only
unerring
Rule
of
an
Holy
Life
,
why
should
we
scruple
to
Walk
as
he
Walk
,
or
think
we
Forfeit
our
Ingenuity
,
in
looking
,
for
our
Incouragement
,
to
all
holy
and
upright
walking
before
God
,
at
Heaven
and
Glory
,
as
he
also
did
?
[
Tota
vita
Christi
in
terris
per
hominem
quem
gessit
,
disciplina
morum
fuit
.
Aust.
de
vera
Religione
.
]
The
whole
Life
of
Christ
,
was
,
and
is
a
perfect
Pattern
of
Holiness
to
all
Christians
:
So
that
we
shall
be
so
far
from
sinning
in
following
Christ
,
that
we
never
sin
more
dangerously
,
than
when
we
cease
to
follow
him
,
not
labouring
to
Transcribe
his
Actions
into
our
Lives
and
Conversations
.
Incassum
laborat
in
acquisitione
virtutum
,
qui
eas
alibi
quam
in
Christo
quaerit
.
Bern.
There
is
no
way
in
the
World
for
us
to
attain
unto
any
Goodness
,
but
only
through
Christ
:
Nor
to
learn
any
true
Virtue
,
but
only
from
the
Example
of
Christ
,
in
his
holy
Conversation
,
which
we
stand
obliged
to
follow
.
INDEED
,
we
are
to
know
,
That
though
all
those
things
which
are
recorded
of
Christ
,
were
written
for
our
Instruction
;
yet
they
were
not
all
of
them
written
for
our
Imitation
.
For
,
some
Acts
of
Christ
were
Instances
of
divine
Sovereignty
and
Prerogative
,
as
his
sending
for
the
Colt
,
without
asking
the
Owner's
leave
,
Mat.
21.2
.
Some
were
Acts
of
divine
Power
and
Omnipotency
,
as
his
turning
Water
into
Wine
,
John
,
2.7
.
Walking
upon
the
Sea
.
Luk.
7.21
.
dispossessing
of
Devils
,
and
raising
the
Dead
to
Life
,
these
were
miraculous
Works
,
which
are
the
Legible
,
but
unimitable
Characters
of
a
Deity
,
so
that
though
men
can
best
read
them
,
yet
they
can
worst
write
after
them
.
Some
were
Works
of
Merit
and
Mediation
,
done
by
him
as
Prophet
,
Priest
,
and
King
of
his
Church
,
John
10.22
.
Acts
20.28
.
such
were
his
giving
of
the
Spirit
,
redeeming
his
Church
with
his
own
Blood
,
1
John
2.1
.
and
interceeding
for
his
People
at
the
Right
Hand
of
God
in
Glory
;
which
(
whatever
the
Church
of
Rome
Blasphemously
dogmatize
to
the
contrary
)
is
no
less
incommunicable
than
the
work
of
our
Redemption
,
since
none
may
take
up
the
Censer
to
offer
Incense
,
who
have
not
a
right
at
the
Altar
to
offer
Sacrifice
?
Some
(
in
a
word
)
of
Christ's
Acts
,
were
Moral
,
Mat.
11.29
.
and
ordinary
pertaining
to
the
common
nature
of
Holiness
,
which
they
had
written
upon
them
to
the
Lord
in
capital
Letters
,
as
being
nothing
but
a
visible
Commentary
upon
the
whole
Law
of
God
.
The
Three
first
are
for
our
Instruction
:
But
the
last
,
comprizing
the
acts
of
Christ's
ordinary
Obedience
,
are
only
for
our
Imitation
.
Christ
bid
us
not
to
Redeem
the
World
,
to
raise
the
Dead
,
nor
to
walk
upon
the
Sea
:
But
in
the
Works
of
Piety
and
Holiness
,
he
saith
to
us
as
Gideon
to
his
Souldiers
;
Look
upon
me
,
and
do
likewise
,
Judg.
7.17
.
We
are
always
to
look
unto
Jesus
,
the
author
and
finisher
of
our
Faith
,
Heb.
7.26
.
giving
diligence
to
be
holy
,
as
he
was
holy
;
to
be
pure
,
as
he
was
pure
;
Mark
.
14.36
.
to
be
self-denying
,
as
he
was
self-denying
;
to
be
upright
,
and
without
guile
,
as
he
was
without
guile
;
1
Pet.
2.22
.
to
be
humble
,
and
lowly
of
Spirit
,
as
he
was
humble
;
Mat.
11.28
.
to
be
zealous
for
God's
Glory
,
as
he
was
zealous
;
Joh.
16.17
.
And
,
by
the
Joy
,
which
is
set
before
us
,
we
may
lawfully
be
incouraged
to
indure
the
Cross
,
despising
the
shame
,
as
He
also
was
.
For
,
to
be
sure
Christians
,
in
following
Christ
,
the
only
authentick
Rule
of
Righteousness
,
you
can
never
do
any
unrighteous
Action
.
In
imitating
Christ
the
Holy
One
of
God
,
looking
in
all
your
Obedience
at
Heaven
and
Glory
,
as
he
did
before
you
,
you
can
never
become
unholy
.
The
Life
of
Christ
is
a
fair
Copy
,
without
any
Blot
or
uneven
Letter
in
it
:
So
that
indeavouring
to
Write
after
him
,
you
can
never
come
under
the
Blot
of
being
Disingenuous
,
and
Mercenary
in
the
Service
of
God
.
Let
Christ
be
the
Rule
,
by
which
you
draw
the
Lines
of
all
your
Actions
,
and
then
they
will
never
prove
crooked
or
uneven
.
Let
him
be
the
Glass
,
by
which
you
adorn
and
dress
yourselves
,
and
then
you
will
never
appear
in
any
other
Attire
,
but
what
will
be
most
Graceful
,
Decent
,
and
Amiable
in
the
sight
of
God
.
Let
him
,
in
a
word
,
be
the
Primum
Mobile
,
turning
about
by
the
sweet
impulse
of
his
own
most
holy
Self
regulated
Example
,
both
the
superior
and
inferior
Orbs
of
your
Souls
,
and
then
,
though
you
seek
your
own
Happiness
,
longing
to
Feed
upon
that
heavenly
Ambrosia
,
in
the
Hesperian
Vales
;
though
you
fix
your
eyes
never
so
wishly
upon
the
Recompence
of
the
Reward
,
Steering
a
right
Course
towards
the
Tartesian
Shore
of
eternal
Rest
,
yet
your
motion
can
never
be
excentrical
,
nor
irregular
.
[
*
](A34447-e22100-b)
*
Christiani
a
Christo
nomen
acceperunt
et
operae
pretium
est
,
ut
sunt
haeredes
nominis
,
ita
sint
imitatoris
sanctitatis
.
Bern.
Sent.
p.
496.
For
,
there
is
nothing
more
becoming
Christians
,
than
to
make
their
Lives
a
Transcript
of
that
fair
Copy
,
which
Christ
,
by
the
hand
of
his
own
holy
Example
,
hath
set
them
:
Nor
is
there
any
thing
more
intrinsick
,
and
essential
to
Christianity
,
than
for
the
Professors
thereof
to
walk
,
as
Christ
himself
walked
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
The
very
name
of
a
Christian
is
so
apposite
and
significant
,
that
it
doth
fully
interpret
,
and
clearly
comment
upon
his
Essence
,
teaching
us
,
that
the
Epitome
of
Religion
,
the
Abridgment
of
true
Piety
,
the
Quint-essence
of
real
Holiness
,
the
Compendium
of
all
Virtues
,
and
the
whole
Substance
of
a
Christian
,
is
to
have
the
Signature
of
Christ's
Holiness
upon
his
Soul
,
indeavouring
to
express
in
his
Life
,
the
Virtues
of
the
Lord
Jesus
.
And
certainly
,
since
our
Christianity
doth
mainly
stand
in
Conformity
with
Christ
,
we
can
never
make
a
Forfeiture
of
it
,
nor
be
Impeached
of
Mercinariness
,
in
looking
at
heavenly
Glory
,
as
He
did
,
whilst
we
walk
in
Obedience
before
God
on
Earth
.
4.
WE
may
lawfully
have
Respect
,
in
our
Obedience
,
to
the
Recompence
of
Reward
,
because
the
Lord
doth
frequently
incourage
his
People
,
by
the
consideration
of
eternal
Glory
,
to
all
Dutiful
,
and
Vpright
walking
before
himself
.
As
God
affords
his
people
Happiness
at
the
end
,
so
he
allows
them
Comfort
in
the
way
of
Duty
,
sweetning
all
his
Commandments
with
Promises
,
and
incouraging
to
all
upright
and
holy
walking
before
himself
,
by
giving
his
People
the
Assurance
of
an
everlastingly
glorious
Reward
.
God
doth
not
exact
Obedience
from
his
People
,
upon
terms
of
absolute
Sovereignty
,
but
upon
terms
of
Bounty
,
and
remunerative
Goodness
.
He
doth
not
appoint
them
their
Work
,
and
hide
from
them
the
Reward
:
But
,
to
make
them
go
through
with
it
the
more
Cheerfully
,
he
often
tells
them
of
the
Reward
,
wherewith
,
having
finished
their
Course
,
they
shall
eternally
be
Crowned
.
As
God
gives
the
best
Wages
to
those
who
are
his
Servants
,
so
He
likewise
holds
out
the
best
Incouragements
to
draw
us
into
his
Service
,
and
to
make
us
willing
to
Spend
and
be
Spent
therein
.
Man
is
a
Rational
Creature
,
and
of
such
a
Sequacious
Temper
,
that
fetching
your
Arguments
out
of
the
Topicks
of
Profit
and
Pleasure
,
you
may
carry
him
whither
you
will
:
And
therefore
,
the
Lord
,
who
knows
our
frame
,
he
leads
us
on
in
ways
of
Obedience
,
by
Rational
Comforts
,
and
Human
Incouragements
,
assuring
us
,
that
in
keeping
his
Commandments
,
there
is
great
Reward
.
Psal.
19.11
.
God
knows
,
that
Blessedness
is
the
Alpha
and
Omega
of
every
man
,
the
Centre
wherein
all
our
Desires
meet
,
and
that
no
man
can
wittingly
make
light
of
,
much
less
give
the
Repulse
to
his
own
Happiness
:
He
therefore
stands
,
like
a
faithful
Guide
,
to
give
Aim
to
all
those
amongst
us
,
that
would
fain
bend
their
Course
to
the
safe
Harbour
of
Happiness
,
and
like
an
auspicious
Herald
,
proclaiming
upon
Mount
Gerizim
,
the
Mount
of
Blessings
,
with
Wisdom
in
the
Proverbs
,
Hearken
unto
me
,
O
ye
Children
,
for
Blessed
are
they
that
keep
my
wayes
,
Prov.
8.32
.
The
Lord
knows
,
we
have
many
tall
Anakims
to
encounter
,
before
we
can
take
possession
of
the
heavenly
Canaan
,
and
therefore
he
incourageth
us
,
as
Caleb
did
him
that
should
smite
Kirjath-Sepher
,
Josh.
15.16
.
whom
he
promised
his
Daughter
Achsah
to
Wife
:
So
in
case
we
shall
quit
ourselves
like
Men
,
induring
Hardship
,
as
good
Soldiers
of
Jesus
Christ
,
he
will
give
us
his
Daughter
Achsah
to
Wife
;
he
will
give
us
the
Ornament
(
as
that
name
may
signify
)
of
eternal
Glory
;
he
will
give
us
to
eat
of
the
Tree
of
Life
,
(
Rev.
2.7
.
)
in
the
Paradice
of
God
.
'T
is
Storied
by
the
Hebrews
of
Joseph
,
That
when
he
had
gathered
much
Corn
in
Egypt
,
he
threw
the
Chaff
into
the
River
Nilus
,
that
so
,
floating
down
to
the
neighbouring
Cities
and
Nations
,
they
might
know
what
Plenty
there
was
in
Aegypt
,
and
be
provoked
thereby
to
seek
thither
:
So
God
,
to
make
us
know
what
Glory
is
in
Heaven
,
and
the
more
to
incourage
us
to
seek
thither
,
he
hath
thrown
some
Husks
to
us
here
,
that
so
,
tasting
the
Sweetness
of
Heavenly
Glory
,
in
the
Husk
of
a
Promise
,
we
might
aspire
after
it
.
Be
ye
stedfast
,
(
saith
St.
Paul
,
1
Cor.
15.5
,
8.
)
be
ye
unmoveable
,
be
ye
always
abounding
in
the
work
of
the
Lord
.
And
,
why
so
Stedfast
,
why
so
Unmoveable
,
why
such
care
to
abound
in
the
Work
of
the
Lord
,
but
,
because
(
saith
he
)
you
know
,
that
your
Labour
shall
not
be
in
vain
in
the
Lord
?
God
doth
not
deal
with
us
,
as
Crater
the
Philosopher
did
with
a
certain
Virgin
that
was
in
Love
with
him
,
and
would
needs
Marry
him
:
He
did
what
in
him
lay
to
discourage
her
,
shewing
her
his
Crooked
Back
,
And
this
is
your
Husband
!
(
said
he
)
and
bringing
forth
his
Staff
and
Scrip
,
Why
,
this
(
adds
he
)
is
like
to
be
your
Dowrey
!
But
now
,
the
Lord
doth
what
in
him
lyes
to
Incourage
us
,
telling
us
what
Treasures
of
Love
and
Sweetness
,
1
Cor.
2.9
.
what
heaps
of
Joy
,
and
fulness
of
Glory
,
what
unseen
,
unheard
of
,
unconceivable
,
and
Soul-ravishing
Pleasures
are
prepared
for
us
,
in
case
we
will
but
love
him
,
and
walk
in
Obedience
before
him
.
'T
was
one
of
the
Devil's
Master
pieces
,
when
he
Tempted
Christ
,
hoping
to
draw
him
to
his
impious
Desires
,
that
he
carried
him
up
into
an
exceeding
high
Mountain
,
shewing
him
from
thence
,
all
the
Kingdoms
of
the
World
,
and
then
promised
him
,
saying
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
Why
,
thus
(
with
holy
reverence
be
it
spoken
)
what
the
Devil
did
to
Christ
Wickedly
,
the
Lord
doth
Graciously
to
his
own
People
:
He
takes
them
up
into
Mount
Nebo
,
from
thence
shewing
them
thrô
the
Perspective
of
his
Promises
,
not
the
Kingdom
of
this
World
,
but
the
Kingdom
of
Heaven
,
with
all
the
Royalties
and
Glory
thereof
,
assuring
them
,
Mat.
5.3
.
that
all
shall
be
their
own
,
if
they
will
but
walk
humbly
before
him
,
indeavouring
to
worship
him
in
Spirit
and
Truth
.
The
Lord
understands
full
well
,
the
Frailties
of
our
Nature
,
and
what
great
Discouragements
we
are
like
to
meet
with
in
Heaven's
way
:
And
therefore
he
is
pleased
,
most
Graciously
to
draw
us
on
the
wayes
of
Holiness
,
by
the
proposal
of
such
Rewards
,
as
may
incourage
us
to
go
on
therein
,
whatever
it
cost
us
.
Our
Condition
in
this
World
is
like
that
of
the
Israelites
,
passing
towards
the
Land
of
Canaan
,
we
must
go
through
the
Red
Sea
of
Persecutions
,
and
through
an
howling
Wilderness
,
where
we
shall
often
be
Stung
with
fiery
Serpents
,
before
ever
we
can
get
to
the
heavenly
Canaan
;
and
therefore
the
Lord
,
he
allures
us
by
all
sorts
of
Promises
,
and
sweet
Inticements
.
I
will
allure
her
,
(
saith
God
,
Hos.
2.14
.
speaking
of
his
Church
)
and
bring
her
into
the
Wilderness
.
The
word
in
the
Original
,
which
we
Translate
[
Allure
]
doth
also
signify
to
Deceive
,
Seduce
,
or
to
Beguile
:
But
here
it
's
taken
in
a
good
Sense
,
implying
,
with
much
Emphasis
,
That
God
doth
sweetly
till
men
on
in
ways
of
Holiness
,
and
by
an
heavenly
Artifice
,
wrapt
up
in
Promises
of
Life
,
graciously
seduce
them
into
the
Obedience
of
his
own
Commandments
.
In
the
Precept
he
acquaints
us
with
our
Duty
,
and
in
the
Promise
he
shews
us
what
shall
be
our
Reward
,
By
that
he
appoints
us
our
Work
,
and
by
this
he
would
incourage
us
Cheerfully
to
go
through
with
it
,
that
having
the
Promise
of
an
eternal
Recompence
,
we
may
never
grow
weary
in
well-doing
,
2
Thess.
3.13
.
Gal.
6.9
.
Such
is
the
goodness
of
God
,
that
he
sweetens
all
his
Commandments
with
Promises
:
And
whenever
he
calls
us
out
to
any
Duty
,
he
incourageth
us
to
the
Performance
thereof
,
by
the
Proposal
of
some
glorious
Recompence
,
Rom.
8.13
.
He
bid
us
,
through
the
Spirit
,
mortify
the
deeds
of
the
Body
;
and
that
we
may
not
want
Incouragement
to
so
difficult
a
Work
,
he
tells
us
,
that
so
doing
,
our
Souls
shall
live
.
He
bids
us
to
take
up
our
Cross
,
not
detrecting
to
suffer
for
Christ
:
And
he
gives
us
this
incouragement
thereto
,
That
if
we
suffer
with
him
,
we
shall
also
reign
with
him
.
2
Tim.
2.12
.
He
bids
us
in
a
word
,
Sow
to
the
Spirit
,
indeavouring
to
be
fruitful
in
every
good
word
and
work
:
And
for
our
incouragement
to
that
holy
practise
,
he
tells
us
,
that
so
doing
,
we
shall
of
the
Spirit
reap
Life
everlasting
.
Gal.
6.8
.
So
then
,
since
God
himself
is
graciously
pleased
to
allure
and
draw
us
on
in
wayes
of
Obedience
,
by
the
proposal
of
an
eternal
Recompence
,
we
may
lawfully
sure
,
having
Respect
thereunto
,
take
Incouragement
from
it
.
For
to
what
end
should
God
sweeten
his
Commandments
with
Promises
,
but
to
make
us
more
Cheerful
in
the
way
of
Duty
,
when
we
know
how
transcendently
great
and
glorious
our
Reward
shall
be
?
Promissiones
nullas
dedisset
deus
pijs
de
beatitudine
,
nisi
vellet
ut
inter
bene
agendum
easdem
respiceremus
.
Daven
.
Col.
c.
1.
v.
5
,
p.
46.
Those
men
do
begrudge
the
Lord's
Bounty
,
and
would
seem
wiser
than
God
himself
,
who
deny
us
a
Liberty
to
make
use
of
the
Spirit
's
Motives
,
Pietas
habet
promissiones
vitae
praesentis
,
et
futurae
:
at
frustrà
,
si
non
licet
intuitu
illarum
excitari
ad
bene
agendum
.
Dav.
ubi
sup.
In
vain
hath
God
made
Promises
of
Life
to
such
as
keep
his
Commandments
,
if
in
keeping
thereof
,
we
may
have
no
respect
to
that
Life
,
that
Happiness
,
that
Glory
,
which
is
held
forth
in
the
Promises
to
us
.
Doubtless
,
Christians
!
't
is
not
Ingenuity
,
but
Ingratitude
,
to
deprive
ourselves
of
those
Incouragements
to
Obedience
,
and
of
that
Comfort
in
a
way
of
Duty
,
which
the
Lord
himself
hath
graciously
allowed
us
to
make
use
of
.
And
thô
possibly
you
may
think
,
that
you
highly
please
the
Lord
,
whilst
you
walk
on
in
a
way
of
Duty
,
without
any
respect
to
your
own
Happiness
,
yet
the
Truth
is
,
you
do
Presumptuously
tempt
him
,
as
Ahaz
did
,
when
refusing
to
ask
a
Sign
,
which
God
promised
to
give
them
,
Isa.
7.11.12
.
The
Lord
knew
the
necessity
of
giving
a
Sign
to
his
People
in
that
Exigence
,
in
order
whereunto
,
he
bids
Ahaz
ask
a
Sign
;
but
he
's
Modest
,
he
's
ashamed
that
God
should
be
put
upon
the
working
of
a
Miracle
to
confirm
his
Faith
;
far
be
it
from
him
so
to
Tempt
the
Lord
,
and
to
question
his
Faithfulness
;
he
will
believe
him
without
a
Sign
,
that
he
will
.
However
,
here
were
specious
Pretences
,
yet
the
Lord
was
no
little
displeased
,
that
his
Favour
should
be
made
so
light
of
,
and
a
Sign
under
a
pretence
of
Modesty
refused
,
as
if
they
better
knew
what
was
needful
for
themselves
,
than
the
God
of
Heaven
.
Hear
ye
me
now
,
O
House
of
David
,
it
's
a
small
thing
for
you
to
weary
men
,
but
will
ye
weary
my
God
also
?
Thus
,
Christians
!
when
we
refuse
to
take
Incouragements
from
the
Promises
of
Life
,
to
walk
in
Obedience
before
the
God
of
Heaven
;
when
under
a
pretence
of
Ingenuity
,
and
a
Gospel
Frame
of
Spirit
,
we
take
on
us
to
serve
God
for
himself
;
He
bids
us
seek
for
Glory
,
and
Honour
,
for
Immortality
and
eternal
Life
,
by
patient
continuance
in
well
doing
,
but
far
be
it
from
us
to
be
Mercenary
,
or
to
seek
ourselves
,
we
will
serve
God
,
and
run
the
way
of
his
Commandments
,
without
any
Respect
at
all
to
Heaven
and
Glory
,
that
we
will
;
why
now
we
weary
the
Lord
,
and
making
light
of
his
Favour
to
us
,
we
Tempt
him
,
as
if
we
knew
better
what
Motives
to
make
use
of
,
and
what
to
seek
in
our
Obedience
,
than
God
himself
.
For
to
be
sure
we
do
no
less
Tempt
the
Lord
in
not
seeking
after
what
he
hath
Commanded
,
than
we
do
in
expecting
what
he
never
Promised
.
We
do
no
less
Tempt
the
Lord
,
in
creating
occasions
of
Desperation
,
than
in
nourishing
a
groundless
Presumption
.
We
do
no
less
(
in
a
word
)
Tempt
the
Lord
,
in
making
the
way
more
difficult
and
narrow
,
than
we
do
in
making
the
way
more
facile
and
wider
,
which
leads
to
the
Kingdom
of
Heaven
,
than
God
himself
hath
made
it
.
Be
afraid
then
,
Christian
,
of
Tempting
God
,
for
want
of
taking
Incouragement
from
the
Promises
of
Life
and
Glory
,
to
run
the
way
of
his
Commandments
:
But
never
be
afraid
of
displeasing
him
,
or
Forfeiting
thy
Ingenuity
,
by
having
Respect
,
in
thy
Obedience
,
to
the
Recompence
of
the
Reward
.
For
certainly
,
it
can
never
Argue
a
Disingenuous
,
and
Mercenary
Spirit
,
to
make
use
of
that
as
an
Incouragement
,
whereby
to
provoke
us
to
all
holy
,
self
denying
,
and
upright
walking
before
him
.
If
God
himself
take
us
up
in
Mount
Nebo
,
shewing
us
the
Land
of
Promise
,
the
Coelestial
Canaan
,
the
Heavenly
Jerusalem
,
for
our
better
Incouragement
in
Heaven's
Way
,
we
are
not
sure
to
turn
away
our
eyes
from
the
beholding
of
it
.
Look
whatever
God
himself
doth
set
before
us
,
as
a
motive
to
Diligence
in
Heaven's
way
,
we
may
lawfully
be
acted
by
it
,
and
have
our
eye
fixed
upon
it
▪
Since
therefore
,
the
Lord
of
Mercy
hath
set
before
us
,
the
Recompence
of
Reward
,
propounding
therein
Heaven
and
Glory
,
as
Incentives
to
Obedience
,
we
may
lawfully
Eye
them
,
and
in
all
our
Obedience
have
Respect
unto
them
.
5.
WE
may
lawfully
have
an
eye
to
the
Recompence
of
Reward
,
in
our
Obe●ience
,
because
this
Reward
is
nothing
else
but
what
every
Christian
stands
obliged
to
look
after
,
and
above
all
things
in
the
world
to
desire
.
The
grand
Reason
,
inducing
some
to
deny
the
Lawfulness
of
having
Respect
to
the
Recompence
of
the
Reward
,
is
their
gross
Mistake
concerning
the
Nature
of
it
.
They
look
upon
Heaven
and
Glory
,
through
the
false
Glass
of
their
own
distemper'd
Fancies
,
whereby
the
Complexion
of
Heaven
and
Glory
hath
been
so
strangely
metamorphosed
,
transfigured
,
and
misrepresented
to
them
;
that
though
in
it self
it
be
of
such
an
unsullied
,
magnetick
,
graceful
,
attractive
and
ch●ste
Beauty
,
that
the
very
Eyes
of
the
glorious
Seraphims
,
are
Captivated
,
to
the
most
insatiate
beholding
of
it
,
yet
they
can
see
no
such
Form
,
such
Beauty
,
such
Comeliness
in
it
,
that
a
gracious
Soul
should
desire
it
!
HOWEVER
,
if
we
set
aside
this
mu●dy
Pre●●dice
,
abstracting
from
Heaven
and
Glory
,
what
a
Carnal
Heart
would
conceive
to
be
there
,
we
shall
find
that
there
is
nothing
in
Heaven
and
Glory
,
that
a
gracious
Soul
can
tell
how
to
spare
;
there
is
nothing
in
the
Recompence
of
Reward
,
in
eternal
Life
and
Happiness
,
but
what
every
Christian
is
bound
to
look
after
.
The
Blessedness
which
abides
us
in
Heaven
,
it
's
either
Objective
,
or
formal
,
and
Subjective
.
Blessedness
Objective
,
is
nothing
but
God
himself
,
that
immense
and
boundless
Ocean
of
●ll
Goodness
,
in
whom
are
treasured
up
such
Altitudes
,
such
Hyperbole's
such
over-flowing
Pleonasmes
of
all
Excellencies
and
divine
Perfections
,
that
whosoever
is
admitted
to
the
participation
of
them
,
like
a
Stone
in
the
Center
he
can
go
no
further
,
he
can
possibly
desire
no
more
,
but
is
perfectly
satisfied
,
taking
up
his
everlasting
repose
in
the
words
of
holy
David
,
that
spiritual
Orpheus
,
Return
to
thy
rest
,
O
my
Soul
,
for
loe
the
Lord
hath
dealt
bountifully
with
thee
!
Blessedness
Formal
and
Subjective
,
why
it
's
nothing
but
the
Clarifying
of
the
Soul
,
Crowning
it
with
a
bright
Constellation
of
all
heavenly
Graces
,
and
raising
it
up
in
Holiness
to
the
Fulness
of
the
measure
of
the
Stature
of
Christ
,
whereby
being
accurately
prepared
for
immediate
Communion
with
God
himself
,
it
now
launcheth
forth
into
that
fathomless
Ocean
of
all
Goodness
,
bathing
it self
in
the
Vastness
of
a
Deity
,
warming
it self
in
the
uninterrupted
Irradiations
of
an
eternal
Sun-shine
,
swimming
in
the
Chrystalline
Rivers
of
purest
Pleasures
,
and
everlastingly
closing
with
the
Lord
Jehovah
,
that
fixed
Centre
of
Rest
and
Happiness
,
in
a
way
of
pure
Extatical
Speculation
,
in
a
way
of
sweetest
Love
,
and
Soul-intrancing
Fruition
.
And
,
if
such
be
the
Recompence
of
the
Reward
that
is
set
before
us
,
if
such
be
the
Heaven
,
the
Glory
,
the
Happiness
that
abideth
us
in
another
World
,
how
dare
we
assert
it
unlawful
,
when
the
Scripture
hath
made
it
our
Duty
,
by
patient
continuance
in
well-doing
,
to
seek
after
these
things
,
pursuing
them
as
the
great
End
of
our
Life
?
May
we
not
in
our
Obedience
,
have
respect
to
the
perfecting
of
all
our
Graces
,
and
to
the
fulness
of
Communion
with
God
in
Glory
?
Is
it
our
Duty
now
to
perfect
Holiness
in
the
fear
of
God
,
2
Cor.
7.1
.
seeking
his
Face
and
Favour
with
all
our
Heart
,
and
may
we
not
much
more
have
our
Hearts
carried
out
in
Desire
after
that
blessed
Estate
of
Happiness
,
where
all
our
Graces
being
perfected
into
Glory
,
we
shall
immediately
enjoy
the
Light
of
God's
joyful
Countenance
,
solacing
ourselves
with
eternal
Smiles
,
and
drinking
in
of
that
Fulness
of
Joy
,
and
delicious
Pleasures
,
which
are
at
his
right
Hand
for
evermore
?
May
we
here
serve
God
,
and
make
use
of
every
Ordinance
with
respect
to
the
getting
of
a
little
more
Grace
,
a
little
more
Faith
,
more
Sincerity
,
more
Love
,
more
Holiness
;
and
may
we
not
serve
him
with
respect
to
full
Perfection
,
when
Grace
that
is
now
Militant
,
shall
then
be
Triumphant
,
that
is
now
in
the
Bud
,
shall
be
ripened
into
a
fragrant
Flower
,
that
is
now
in
its
Infancy
,
shall
attain
to
its
full
Age
;
that
is
now
in
a
word
but
Dawning
like
the
Morning
Light
,
shall
then
break
forth
into
an
uncloudable
glorious
Sun-shine
?
May
we
here
serve
God
,
run
the
way
of
his
Commandments
,
wait
upon
him
in
the
Beauties
of
Holiness
,
and
be
frequent
in
ev●ry
Duty
,
with
respect
to
the
getting
of
a
little
Acquaintance
,
a
little
Fellowship
,
a
little
Communion
with
him
in
Christ
,
so
that
we
can
be
satisfied
with
no
Duty
,
wherein
we
have
not
some
fresh
ministrations
of
his
holy
Spirit
,
some
heavenly
Influences
gliding
down
into
our
Souls
,
some
Signals
of
his
presence
with
us
,
some
propitious
Glance
from
his
Eyes
,
some
Dawnings
of
his
Glory
upon
us
,
and
yet
may
we
not
ascend
by
an
holy
Gradation
,
and
have
respect
to
Fulness
of
Communion
with
God
,
when
we
shall
not
see
him
through
a
Glass
darkly
,
as
now
we
do
,
but
having
the
Dust
of
Sin
and
Mortality
wiped
out
of
our
eyes
shall
see
him
Face
to
Face
,
when
we
shall
not
be
put
off
with
a
transient
Smile
as
now
we
are
,
but
shall
have
the
Light
of
his
Countenance
s●ining
upon
us
with
most
clarified
Beams
and
pure
Irradiations
to
all
Eternity
:
When
(
in
a
word
)
we
shall
not
only
see
the
Back-parts
of
Jehovah
,
as
now
we
do
,
but
the
Lord
shall
cause
all
his
Goodness
and
Glory
to
pass
before
us
,
to
flow
in
upon
us
,
and
to
abide
with
us
for
ever
?
Doubtless
in
this
bundle
of
Life
,
in
t
e
Recompence
of
the
Reward
,
there
is
not
any
one
Flower
bound
up
,
but
what
hath
such
a
spiritual
Fragrancy
,
and
such
a
Tincture
os
divine
Beauty
,
that
every
Christian
is
obliged
to
seek
after
them
,
indeavouring
above
all
things
in
the
world
,
to
G●ther
them
.
The
Happiness
of
a
Christian
,
't
is
Grace
glorified
;
't
is
Holiness
arrived
at
it's
highest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
pitch
of
heavenly
Perfection
,
Heb.
12.14
.
which
surely
we
are
all
of
us
bound
to
follow
after
,
pursuing
it
with
all
our
might
,
as
that
without
which
we
can
never
see
the
Lord.
[
¶
](A34447-e22950-b)
¶
Gen.
15.1
.
Ipse
Deus
est
merces
promissa
fidelibus
;
ergo
dum
aeternam
mercedem
expectant
et
intuentur
,
non
aliud
a
Deo
intuentur
.
Dav.
in
Coloss.
cap.
1.
ver.
5.
Praemium
virtutis
erit
ipse
qui
virtutem
dedit
,
et
qui
seipsum
quo
melius
et
majus
nihil
possit
esse
,
promisit
.
August
.
de
Civit.
Dei
.
lib.
22.
cap.
30.
pag.
738.
And
as
for
the
Reward
of
a
Christian
,
it
is
God
himself
,
't
is
to
be
with
the
Lord
for
ever
,
to
see
his
Face
,
and
enjoy
his
Favour
for
ever
;
which
surely
we
are
also
Bound
to
seek
after
,
giving
all
diligence
to
make
God
our
Portion
,
and
the
strength
of
our
Heart
for
ever
.
Psal.
73.26
.
And
shall
we
say
,
that
a
Christian
Sins
,
or
is
Disingenuous
for
Obeying
with
an
eye
to
Holiness
,
and
with
respect
to
the
God
of
Heaven
,
who
alone
is
the
fixed
Centre
of
Rest
and
Happiness
?
Or
,
Dare
we
say
,
That
Christians
are
not
to
regard
Holiness
on
Earth
,
but
to
live
as
they
list
;
nor
to
long
for
the
full
injoyment
of
God
in
Heaven
,
but
to
be
the
centre
of
their
own
Happiness
?
Surely
God
never
intended
that
we
should
sit
down
satisfied
without
Him
,
and
be
Happy
by
reflexion
upon
our
own
Excellencies
,
as
if
Life
and
Happiness
could
be
found
where
nothing
but
remorseless
Death
,
and
Misery
keep
their
walk
.
As
God
never
rested
till
he
had
made
Man
in
his
own
Likeness
,
leaving
a
Tincture
of
his
own
Purity
and
Holiness
upon
him
;
so
he
hath
put
Emptiness
and
Dissatisfaction
into
all
our
Creature
Enjoyments
,
Psalm
17.15
.
that
we
may
never
rest
till
returning
to
God
that
made
us
,
we
shall
behold
his
Face
in
Righteousness
,
and
be
satisfied
with
his
Likeness
.
Whatever
Grace
,
whatever
Holiness
God's
people
have
,
it
's
wholly
derivative
from
him
:
So
that
whatever
Felicity
,
whatever
Happiness
they
may
look
to
enjoy
,
it
stands
wholly
in
reduction
to
God
himself
,
as
the
Original
and
Fountain-Cause
.
The
motion
of
every
gracious
Soul
,
it
's
like
that
of
Coelestial
Bodies
,
purely
Circular
;
so
that
it
can
never
rest
,
but
will
still
be
rolling
,
and
breathing
,
and
panting
after
God
unsatiably
,
till
returning
back
unto
him
,
it
hath
fixed
it self
in
the
Sabbatical
centre
of
everlasting
Communion
with
him
.
Such
a
Soul
is
touched
with
the
true
Loadstone
of
Grace
,
so
that
now
it
sees
such
an
attractive
magnetical
Beauty
in
a
Deity
,
that
it
cannot
possibly
settle
upon
any
thing
below
God
himself
.
That
's
the
language
of
every
gracious
Soul
,
and
the
proper
Idiom
of
its
more
sublime
and
clarified
Affections
,
wherein
we
find
the
Sweet
Singer
of
Israel
,
make
expression
of
his
Love
to
God
,
saying
,
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
Earth
that
I
desire
besides
thee
!
Psal.
73.25
.
As
the
Moon
and
Stars
,
those
glorious
Lamps
of
heaven
,
are
not
able
to
supply
the
absence
of
the
Sun
,
nor
will
their
united
Light
amount
to
so
much
as
to
make
up
one
Day
,
or
one
Moment
of
a
Day
,
though
they
should
knit
and
concentricate
all
their
Beams
:
So
David
,
he
knew
full
well
that
thô
in
Heaven
there
be
the
Moon-light
of
glorious
Angels
,
and
the
Star-light
of
those
imparadised
Souls
,
the
Spirits
of
●ust
men
made
Perfect
,
yet
without
the
bright
Irradiations
of
a
Deity
,
and
the
Light
of
God's
Countenance
,
t●ey
could
never
make
up
the
least
shadow
of
Glory
,
the
least
Ray
of
Soul
●atisfying
Happiness
,
which
makes
him
look
beyond
them
all
,
desiring
neither
Saints
,
nor
Angels
,
nor
Heaven
it self
with
all
its
Glory
,
Royalties
,
and
Paradisical
Pleasures
,
in
comparison
of
the
God
of
Heaven
.
Thus
also
it
is
with
every
one
of
God's
People
,
they
look
upon
him
as
their
Happiness
,
so
that
Heaven
it self
would
not
be
Heaven
to
them
;
this
Goshen
would
prove
an
Egypt
,
this
Canaan
would
be
turned
into
a
Wilderness
,
if
the
Lord
should
withdraw
his
glorious
Presence
.
The
presence
of
the
King
is
that
(
we
say
)
which
makes
the
Court
;
and
as
it
was
told
Commodus
,
Ibi
Roma
ubi
Augustus
,
that
where
the
Emperor
is
,
there
was
Rome
:
So
,
that
which
God's
People
do
count
their
Heaven
,
that
which
they
look
upon
as
a
Garden
of
Flowry
Pleasures
,
as
a
Paradice
of
all
Delights
and
spiritual
Contentments
,
is
the
full
and
immediate
Injoyment
of
God
himself
,
'T
is
not
so
much
the
Society
of
Saints
and
Angels
in
Heaven
,
as
the
Beatifical
Vision
,
as
the
Downey
Bosome
of
a
Deity
,
as
eternal
Communion
with
the
God
of
Heaven
,
that
they
desire
and
make
their
Happiness
.
All
other
Lines
meet
in
this
Centre
,
all
other
Stars
borrow
their
Light
from
this
glorious
Sun
,
and
all
other
Comforts
do
empty
themselves
into
this
vast
Ocean
,
wherein
Rivers
of
purest
Pleasures
do
meet
,
and
everlastingly
concentricate
themselves
to
make
glad
the
City
of
God
.
[
Et
ipsa
est
beata
vita
gaudere
ad
te
,
de
te
,
propter
te
,
ipsa
est
et
non
est
altera
,
August
.
Conf.
]
The
injoyment
of
God
in
Glory
,
this
is
the
Apogaeu●
of
heavenly
Joy
,
this
is
the
highest
Zenith
of
true
Blessedness
,
this
is
the
co●pleat
Volumn
of
perfect
Felicity
▪
wherein
all
the
Particulars
of
Happiness
are
not
Epitomized
,
but
so
amplified
inlarged
,
and
paraphrased
upon
,
that
the
Heart
of
Man
cannot
possibly
desire
any
more
.
For
whatever
can
be
desired
to
m●ke
one
Happy
,
is
richly
treasured
up
in
God
,
as
the
indeficient
and
over-flowing
Fountain
of
all
Goodness
.
So
that
all
the
Glory
and
Happiness
,
whereof
God's
people
look
to
be
made
partakers
when
they
come
to
Heaven
,
is
reductively
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
summed
up
in
this
,
that
they
shall
be
with
the
Lord
for
ever
,
1
Thess.
4.17
.
If
then
Holiness
may
be
desired
,
or
God
himself
loved
by
us
,
and
sought
after
,
why
then
doubtless
we
may
lawfully
have
Respect
in
our
Obedience
to
the
Recompence
of
Reward
,
as
being
co-incident
therewith
,
and
nothing
else
.
He
may
well
have
Respect
in
his
Obedience
to
the
Recompence
of
Reward
,
and
fix
his
eye
upon
heavenly
Glory
,
who
makes
God
his
Portion
,
and
his
exceeding
great
Reward
,
desiring
no
other
Heaven
than
for
ever
to
be
with
the
Lord
,
beholding
his
Face
in
Righteousness
,
loving
him
without
loathing
,
and
praising
him
without
ever
being
weary
!
Deus
finis
erit
desideriorum
nostrorum
,
qui
sine
fine
videbitur
,
sine
fastidio
amabitur
,
sine
defatigatione
laudabitur
.
Ubi
supra
.
6.
WE
may
lawfully
have
Respect
in
our
Obedience
to
the
Recompence
of
the
Reward
,
because
to
such
,
and
to
such
only
,
is
the
promise
of
eternal
Life
made
.
Thô
the
Promise
of
eternal
Life
were
conceived
in
the
Womb
of
Free
Grace
,
and
brought
forth
by
the
auspicious
Midwifery
of
God's
ri●●
Mercy
in
Christ
Jesus
,
and
so
is
eve●y
way
f●●e
and
gratuitous
in
the
rise
of
it
,
as
proceeding
wholly
from
the
instigation
of
God's
goodness
,
and
not
depending
upon
any
antecedent
Condition
in
us
▪
as
the
impulsive
Cause
thereof
:
Yet
since
the
promise
of
Life
eternal
doth
bear
in
it
the
nature
of
a
Reward
,
which
hath
always
relation
in
the
accomplishment
of
it
,
to
some
presupposed
Performances
,
we
must
therefore
know
,
that
it
will
never
be
made
good
to
us
,
but
with
dependance
upon
Duties
in
us
,
that
may
fit
and
qualify
us
to
receive
so
glorious
a
Promise
.
First
we
must
do
the
Work
,
and
then
receive
the
Reward
;
First
we
must
get
Grace
,
and
then
God
will
give
us
Glory
;
first
we
must
finish
our
Course
,
[
¶
](A34447-e23160-b)
¶
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
Hom.
4.
ad
pop.
Ant.
and
then
we
shall
receive
a
Crown
of
Righteousness
;
first
we
must
Sow
to
the
Spirit
,
and
then
we
have
the
Promise
of
God
for
our
Security
,
that
of
the
Spirit
we
shall
Reap
Life
everlasting
.
We
must
not
therefore
anticipate
,
and
perturb
that
comely
and
blessed
Order
which
God
hath
put
in
his
Promises
,
expecting
that
God
should
glorify
us
in
Heaven
,
before
we
have
glorified
his
Name
on
Earth
.
For
,
be
the
promises
of
Life
and
Glory
never
so
free
and
absolute
in
their
Rise
,
yet
they
are
conditionate
in
their
Accomplishment
,
so
that
unless
by
the
due
and
faithful
performance
of
the
Conditions
annexed
thereto
,
we
be
qualified
for
them
,
we
can
never
receive
them
.
Amongst
many
other
Conditions
and
Provisoes
,
upon
which
God
hath
made
us
the
Promise
of
eternal
Life
,
this
is
not
the
least
,
that
by
patient
continuance
in
well-doing
we
should
seek
after
it
.
For
saith
the
Apostle
,
to
them
that
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
and
Honour
,
and
Immortality
,
God
will
render
eternal
Life
.
Rom.
7.
As
God
,
when
he
bad
promised
deliverance
unto
Israel
,
Ezek.
36.37
.
yet
tells
them
,
that
for
this
he
will
be
enquired
of
by
the
House
of
Israel
,
to
do
it
for
them
:
So
,
though
the
Lord
hath
given
us
a
promise
of
eternal
Life
and
Glory
,
yet
he
will
have
us
seek
it
by
patient
continuance
in
well-doing
,
before
ever
he
will
Crown
us
with
it
.
In
vain
shall
we
think
to
find
eternal
Life
,
if
we
seek
it
not
in
the
first
place
,
giving
diligence
to
lay
hold
upon
it
.
For
,
when
Promises
have
the
Condition
annexed
to
them
,
we
cannot
take
any
Comfort
in
the
Promise
,
till
we
are
sure
of
the
Condition
.
To
say
then
,
that
we
may
not
have
Respect
in
our
Obedience
to
the
Recompence
of
Reward
,
to
Eternal
Life
,
and
Glory
,
which
is
one
grand
condition
specified
in
the
Promise
thereof
,
is
to
render
this
glorious
Reward
altogether
unfeasable
,
and
indeed
to
reflect
dishonourable
Blasphemy
upon
God
himself
,
as
if
he
had
Promised
Eternal
Glory
with
such
a
Promise
,
as
may
not
lawfully
be
seen
unto
,
with
such
an
unrighteous
condition
as
can
never
be
performed
without
Sin
.
But
dare
we
say
,
that
the
Infinitely
Holy
God
will
make
us
tenders
of
Life
and
Glory
upon
any
other
terms
than
what
shall
be
Holy
,
and
Just
,
and
Good
?
Hath
the
Lord
threatned
that
without
Holiness
we
shall
never
see
him
:
and
will
he
then
make
disingenuity
and
unholiness
the
way
leading
to
him
?
Doth
this
pure
indeficient
Fountain
,
which
is
always
one
and
the
same
,
send
forth
such
sweet
and
such
sower
Water
?
Is
the
God
who
hath
promised
us
Life
and
Glory
,
Holy
,
and
dare
we
think
that
he
would
suspend
the
Promise
thereof
upon
any
unholy
and
Sinful
condition
?
Doubtless
,
since
the
Good
and
Holy
God
hath
made
a
respect
to
the
Recompence
of
the
Reward
,
a
condition
of
our
receiving
the
Promise
of
Life
Everlasting
,
we
need
not
fear
the
doing
any
thing
unlawful
,
but
may
well
have
a
full
Plerophory
,
that
what
we
do
must
be
Holy
,
and
Just
,
and
Good
,
whilst
by
Patient
continuance
in
well-doing
,
we
seek
to
make
sure
of
Heaven
and
Glory
.
7.
WE
may
Lawfully
have
Respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
because
otherwise
we
should
not
exercise
,
nor
have
many
of
our
Graces
conversant
about
their
proper
Objects
.
The
Lord
doth
not
only
require
that
we
should
have
an
harmonious
compages
,
and
an
universal
complexion
of
all
saving
Graces
in
our
Souls
,
but
also
that
every
Grace
should
be
acted
upon
,
and
regularly
conversant
about
it's
own
Object
,
which
yet
,
without
a
due
respect
had
to
the
Recompence
of
the
Reward
,
cannot
possibly
be
.
For
how
can
Faith
be
the
Substance
of
unseen
Glory
,
how
can
desire
long
after
it
,
or
hope
expect
it
,
if
it
be
not
a
thing
lawful
for
a
Christian
to
look
after
,
and
to
have
respect
unto
it
?
Faith
(
saith
the
Apostle
)
is
the
Substance
of
things
hoped
for
:
the
Evidence
of
things
not
seen
.
Betwixt
[
¶
](A34447-e23250-b)
¶
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oecumen
.
Faith
and
Hope
there
is
a
very
near
affinity
,
and
they
stand
mutually
related
to
one
another
,
each
of
them
having
respect
to
the
other
,
as
the
two
Cherubims
looked
one
towards
the
other
over
the
Mercy
Seat
.
Faith
layes
the
Foundation
of
Happiness
,
and
Hope
builds
upon
that
Foundation
a
glorious
prospect
of
it
.
Faith
leaning
upon
the
Promise
of
God
,
concerning
Eternal
Life
,
puts
strength
into
Hope
;
and
Hope
looking
for
that
Eternal
Life
,
which
God
hath
Promised
,
pours
the
Oyl
of
gladness
into
Faith
.
That
Good
which
Faith
sees
,
Hope
patiently
waits
for
.
Faith
fixeth
an
Eye
upon
future
Glory
,
and
Hope
tarrieth
for
it
till
it
becomes
present
.
Faith
,
in
believing
the
Joys
of
Heaven
,
gives
Hope
a
sight
of
them
;
and
Hope
,
in
expecting
of
them
,
makes
Faith
to
rejoyce
with
joy
unspeakable
and
full
of
Glory
.
Faith
believes
it
shall
end
in
Salvation
,
1
Pet.
1.9
.
and
Hope
bids
the
Soul
be
patient
and
wait
to
the
end
that
it
may
be
saved
.
Faith
discovering
a
weight
of
Glory
,
makes
strong
the
hands
of
Hope
,
and
Hope
climbing
up
thereby
into
the
Mount
of
Transfiguration
,
makes
the
face
of
Faith
to
shine
with
the
reflexions
of
the
same
Glory
upon
it
.
[
Fides
accipit
praesentia
dei
beneficia
,
vel
etiam
in
spe
posita
repraesentat
,
ac
veluti
oculis
subijcit
.
Polan
.
Syntag.
Lib.
9.
cap.
9.
Pag.
3851.
]
In
a
word
,
what
Hope
looks
upon
as
future
,
Faith
gives
it
a
present
subsistency
,
reallizing
those
things
to
the
Soul
,
which
have
now
no
other
being
,
than
what
is
in
the
Promise
;
so
that
Faith
steadfastly
believing
,
Hope
cannot
but
with
Patience
expect
that
Crown
of
Life
,
that
Heavenly
Kingdom
,
that
Eternal
Happiness
and
Glory
which
God
hath
Promised
.
Thus
,
whilst
we
have
respect
,
in
our
Obedience
,
to
the
Recompence
of
the
Reward
,
these
Graces
of
Faith
and
Hope
,
they
are
exercised
about
their
proper
objects
;
the
one
believing
the
Promise
of
Eternal
Life
,
and
the
other
waiting
to
receive
it
,
which
otherwise
they
could
never
do
,
but
must
either
act
irregularly
,
embracing
those
objects
which
they
ought
not
so
much
as
to
glance
upon
,
or
else
must
be
perpetually
cloystered
up
in
the
Soul
,
devoting
themselves
to
an
unprofitable
Lethargical
,
unactive
Life
,
and
so
antidating
a
supersedeas
from
their
peculiar
Offices
and
Labours
,
before
ever
God
did
set
his
seal
thereunto
.
For
what
is
the
Respect
to
the
Recompence
of
Reward
,
of
which
we
are
now
speaking
,
but
a
Sovereign
Cordial
made
up
of
those
choice
Ingredients
,
Faith
and
Hope
,
to
comfort
the
Spirits
,
and
make
glad
the
Hearts
of
God's
People
,
whilst
walking
in
all
upright
,
self-denying
,
and
holy
Obedience
before
him
?
'T
is
doubtless
the
First-born
of
Impossibilities
,
for
the
Soul
to
believe
the
Promise
of
Eternal
Life
,
and
wait
for
it
as
it
ought
to
do
,
without
having
respect
,
in
all
its
Obedience
,
to
the
Recompence
of
the
Reward
,
which
is
nothing
but
these
two
Graces
conversant
about
their
Virgin-objects
,
uniting
their
strength
,
and
mingling
their
most
sprightful
,
and
generous
Wine
for
the
comfort
of
God's
People
in
Heavens
way
.
So
that
,
whoever
asserts
it
unlawful
to
have
any
respect
,
in
our
Obedience
,
to
Heaven
and
Glory
,
he
doth
what
in
him
lies
to
make
the
motions
of
Faith
and
Hope
Irregular
;
or
else
to
put
out
the
Eye
of
Faith
,
as
the
Philistians
dealt
with
Sampson
,
and
to
break
the
Anchor
of
Hope
,
leaving
the
Poor
Souls
to
the
courtesy
of
an
enraged
Wave
,
to
the
clemency
of
an
inhospitable
Rock
,
to
the
mercy
of
an
inexorable
Wreckful
Storm
.
Indeed
though
most
other
Graces
have
Eternity
written
upon
them
,
living
that
life
which
shall
never
be
swallowed
up
of
Death
:
Yet
Faith
and
Hope
are
Graces
of
a
shorter
date
;
they
are
both
of
them
Children
of
the
Promise
,
but
not
like
to
be
long
lived
;
their
operation
is
such
as
doth
infallibly
imply
an
imperfection
in
the
subject
receptive
of
them
,
and
therefore
they
must
die
in
the
Mount
,
not
thinking
to
enter
into
the
Land
of
Canaan
,
where
Faith
shall
be
perfected
into
Vision
Beatifical
,
and
Hope
into
the
full
and
immediate
fruition
of
God
Himself
.
Irenaeus
(
I
confess
)
would
have
Faith
and
Hope
to
abide
in
the
Life
to
come
,
and
also
Durandus
seems
to
incline
that
way
:
But
,
though
a
Faith
of
Dependance
will
be
in
Heaven
,
giving
all
the
Inhabitants
of
that
New
Jerusalem
a
full
Plerophory
,
and
everlasting
Assurance
of
their
Happiness
,
yet
to
believe
the
Promise
of
Eternal
Life
,
and
Hope
for
it
,
as
now
we
do
,
is
altogether
incompossible
with
a
state
of
Glory
.
For
we
can
walk
no
longer
by
Faith
when
once
we
see
God
face
to
face
:
Nor
hope
any
longer
for
Heaven
and
Glory
,
when
once
we
are
put
in
full
Possession
of
them-As
therefore
Hope
,
which
is
seen
,
is
no
Hope
:
so
Faith
,
which
is
seen
,
is
no
Faith
.
For
what
a
Man
already
sees
and
fully
enjoys
,
why
doth
he
yet
believe
or
hope
for
it
?
Faith
may
now
lay
hold
upon
God's
Word
of
Promise
for
everlasting
Salvation
,
and
Hope
may
now
expect
this
Salvation
,
waiting
with
Patience
for
it
:
But
,
when
God
shall
fulfill
his
Promise
,
putting
us
in
full
Possession
of
Heaven
,
and
Crowning
us
with
eternal
Salvation
,
then
Faith
shall
be
quite
at
an
end
,
and
Hope
shall
have
its
full
Period
.
Faith
and
Hope
may
now
bear
up
the
hands
of
the
Soul
while
it
fights
the
Lord's
Battels
,
as
Aaron
and
Hur
did
bear
up
the
Hands
of
Moses
:
But
when
all
the
Spiritual
Amalekites
are
utterly
destroyed
,
and
we
come
to
the
heavenly
Canaan
,
whose
Cities
are
Walled
about
with
everlasting
Salvation
,
and
all
her
Streets
Paved
with
undisturbed
Peace
,
Isa.
26.1
.
then
Faith
and
Hope
will
be
no
longer
useful
,
but
their
Office
shall
quite
expire
.
However
those
men
deal
unequally
with
Faith
and
Hope
,
obtruding
upon
them
an
unjust
Supersedeas
,
and
ingratefully
cutting
them
off
the
midst
of
their
days
,
who
will
not
allow
a
Christian
in
his
Obedience
,
to
steal
by
the
eye
of
Faith
,
so
much
as
one
comfortable
look
from
Heaven
,
nor
patiently
to
wait
by
Hope
for
the
Promise
of
eternal
Life
.
Shall
Faith
and
Hope
give
way
hereafter
,
the
one
to
open
Vision
,
and
the
other
to
the
full
Fruition
of
God
in
Glory
,
and
shall
we
deny
them
their
Canaan
here
,
not
suffering
them
to
draw
water
with
Comfort
out
of
the
Wells
of
Salvation
,
nor
to
Solace
themselves
in
the
sweet
Embraces
of
Heaven
and
Glory
,
their
Virgin
Objects
?
Certainly
Christians
,
your
Graces
of
Faith
and
Hope
can
never
be
conversant
about
their
proper
Objects
;
so
long
as
Heaven
and
Glory
are
not
in
your
eye
.
You
do
intercept
the
expectation
of
Hope
,
and
draw
a
thick
Veil
of
Darkness
before
the
eye
of
Faith
,
when
you
have
not
respect
in
all
your
Obedience
to
the
Recompence
of
the
Reward
,
seeking
by
patient
continuance
in
well-doing
,
for
a
Crown
of
Life
.
Since
then
our
Graces
will
be
obstructed
in
their
genuine
Operations
,
and
not
suffered
to
be
conversant
about
their
proper
Objects
,
if
we
have
not
a
due
Respect
in
our
Obedience
to
the
Recompence
of
the
Reward
,
we
may
well
conclude
the
practise
to
he
holy
,
and
just
,
and
good
.
For
,
surely
the
Lord
will
have
all
our
Graces
drawn
forth
after
,
and
regularly
exercised
upon
their
proper
Objects
.
8.
WE
may
lawfully
have
respect
in
our
Obedience
to
the
Recompence
of
the
Reward
,
because
this
is
nothing
but
what
that
innate
desire
of
Happiness
,
which
the
God
of
Nature
hath
immoveably
fixed
in
the
Central
Point
of
every
Rational
Beeing
,
especially
,
doth
prompt
and
oblige
us
to
.
If
we
diligently
consult
the
whole
Context
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Law
of
Nature
which
God
himself
hath
unblottably
written
upon
the
Table
of
every
Man's
Heart
,
with
his
own
unerring
Finger
,
we
shall
find
many
Radical
Principles
and
unraseable
Impressions
of
Virtue
,
Justice
,
and
Goodness
upon
it
:
And
yet
amongst
them
all
there
is
no
Principle
more
undelible
,
no
Impression
stamped
deeper
,
nor
any
Precept
more
Triumphant
,
unquestionable
,
and
authentical
,
than
this
,
that
every
man
ought
to
provide
for
his
own
welfare
,
consulting
the
perpetual
conservation
,
the
blessed
Advancement
,
and
the
everlasting
Happiness
of
his
own
Beeing
.
As
God
hath
by
a
natural
Instinct
set
all
other
Creatures
a
longing
after
their
own
Preservation
and
Welfare
:
So
he
hath
more
Emphatically
stamped
every
rational
Nature
with
an
innate
desire
of
its
own
Happiness
,
whereby
it
cannot
but
long
after
it
.
Though
since
our
first
Apostacy
from
God
,
we
be
miserably
degenerated
from
the
excellency
of
our
own
Natures
,
and
have
our
Wills
so
corrupted
,
and
wholly
perverted
about
the
ultimate
end
,
that
we
have
not
those
Breathings
,
those
Pantings
,
those
unsatisfied
Desires
after
God
himself
as
we
should
;
we
are
not
drawn
by
the
attractive
and
magnetical
virtue
of
a
Deity
,
desiring
to
fix
ourselves
in
the
Quietative
Center
of
his
Love
,
and
Favour
,
and
the
Light
of
his
Countenance
;
we
make
him
not
our
supream
and
ultimate
end
,
aspiring
after
fulness
of
Communion
with
the
Lord
Jehovah
,
as
the
Alpha
and
Omega
,
the
Beginning
and
the
End
of
all
our
Happiness
:
Yet
an
innate
desire
of
Happiness
is
so
incorporated
with
our
very
Beeings
,
and
so
indelibly
written
upon
our
Essences
,
that
the
Fall
it self
hath
not
blotted
it
out
,
but
even
in
a
state
of
Corruption
,
this
sacred
Relique
of
God's
Image
abideth
with
us
;
so
long
as
we
continue
to
be
rational
Creatures
,
we
must
needs
owe
thus
much
Kindness
and
Courtesie
to
ourselves
,
as
to
consult
the
Welfare
of
our
own
Beeings
,
seeking
nothing
more
than
to
land
them
safe
at
that
,
which
we
take
to
be
the
Haven
of
Rest
and
Happiness
.
THOSE
that
are
the
greatest
Patrons
of
Free-will
,
who
make
an
undistinguishable
Aequipoise
,
Undeterminateness
,
and
Indifferency
in
the
Will
to
Good
or
Evil
to
be
essential
to
all
Liberty
,
so
that
take
away
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
with
them
you
take
off
the
Chariot
Wheels
of
the
Soul
,
and
wholly
destroy
the
nature
of
Free-will
:
Why
,
yet
these
grand
Adiaphorists
,
are
so
strangely
Conquered
by
the
Invincible
Evidence
of
this
triumphant
Truth
,
that
they
suffer
it
to
pass
without
any
Contradiction
,
[
¶
](A34447-e23500-b)
¶
Voluntas
de
necessitate
movetur
ab
objecto
illo
,
quod
est
universale
bonum
,
ab
ipsa
scilicet
beatitudine
.
Aq.
1a
2
ae
.
acknowledging
,
that
this
Indifferency
and
Freedom
of
Will
,
is
not
express
concerning
Happiness
;
a
man
is
not
Free
whether
he
will
desire
Happiness
or
not
,
but
his
Will
is
determined
that
way
;
[
†
](A34447-e23530-b)
†
Quotquot
sunt
homines
necessario
et
libere
volunt
esse
beati
:
Nec
circa
expetitionem
ultimi
finis
est
hasitatio
.
Macco
.
there
is
a
natural
Pondus
from
God
upon
him
,
by
which
he
doth
poise
towards
his
own
Welfare
,
and
cannot
but
Will
the
Prosperity
of
his
own
Beeing
,
together
with
all
such
means
as
he
judgeth
necessary
for
the
accomplishment
of
it
.
As
the
Elements
have
their
proper
Principles
of
Motion
,
whereby
they
never
rest
,
till
they
come
to
their
Center
,
wherein
they
do
wholly
Acquiess
.
So
not
much
like
thereto
is
the
Heart
of
Man
,
which
by
an
natural
desire
of
Happiness
is
restless
,
still
seeking
with
unquiet
Agitations
,
Rovings
,
and
anxious
Disquisitions
,
in
what
Center
to
Acquiess
,
and
take
up
its
Repose
.
Did
you
never
behold
a
Needle
touched
with
a
Load-stone
,
quivering
,
and
trembling
,
and
with
much
curiosity
directing
its
Point
towards
the
North
,
as
the
place
of
its
peculiar
Rest
,
and
magnetick
Fixation
?
Thus
every
Man
hath
his
Soul
touched
with
an
innate
Appetite
after
Happiness
,
as
with
a
Spiritual
Load-stone
,
so
that
no
man
can
choose
but
desire
his
own
Welfare
,
directing
all
his
unquiet
Agitations
,
Quiverings
,
and
curious
Endeavours
for
the
hitting
,
and
attaining
so
fair
a
Mark.
YOU
may
possibly
call
to
mind
an
Aristotle
,
Sacrificing
his
Life
to
his
own
Curiosity
,
in
the
strange
Heats
,
and
irregular
Estuations
of
inconstant
Euripus
!
Possibly
you
may
have
read
of
a
Cleopatra
,
unnaturally
craving
the
help
of
two
Poysonous
Asps
to
suck
forth
her
Life
and
her
Blood
together
!
At
least
you
cannot
but
remember
Achitophel
,
dispatching
himself
for
very
Madness
that
his
Oracle
was
not
received
!
Zimri
,
King
of
Israel
,
burning
himself
in
his
own
Palace
!
(
1
Kings
,
16
,
18.
)
Judas
,
ridding
himself
from
the
Horrors
of
black
Dispair
,
by
committing
a
Rape
upon
Hell
it self
!
as
persons
that
seem
practically
to
have
Enervated
the
Strength
of
my
Reason
,
and
sufficiently
to
have
proved
that
all
men
desire
not
their
own
Happiness
.
BUT
however
these
,
and
the
like
Instances
may
be
look'd
upon
by
a
vulgar
eye
,
as
so
many
anomalous
Individiums
,
and
Exceptions
from
this
general
Rule
:
yet
,
indeed
,
they
do
most
strongly
confirm
it
,
giving
us
a
full
Certificate
written
in
their
own
Blood
,
that
all
men
desire
Happiness
,
whilst
they
would
venture
to
purchase
a
bare
Appearance
thereof
,
at
so
Dear
a
Rate
,
taking
Sanctuary
in
the
Grave
,
and
indeavouring
to
hide
themselves
in
the
most
abhorred
Estate
of
Annihilation
,
that
they
might
be
at
Rest
.
Though
then
we
should
search
the
Records
of
all
Ages
,
taking
a
rise
from
these
low
descended
times
of
ours
,
[
‖
](A34447-e23680-b)
‖
Omnes
igitur
homines
boni
pariter
ac
mali
,
indiscretâ
ad
bonum
intentione
pervenire
nituntur
.
Böeth
.
de
Consol
Philos.
lib.
4.
pros
.
2.
pag.
111.
to
those
Primordial
Seasons
that
first
began
the
World
:
yet
we
could
not
find
any
one
particular
,
amongst
all
the
Sons
and
Daughters
of
Mankind
,
how
eminently
Virtuous
,
or
prodigiously
Vicious
soever
,
that
could
so
play
the
Heteroclite
in
Nature
,
as
not
to
breathe
after
a
state
of
Blessedness
,
desiring
a
share
therein
.
As
in
all
Nations
there
is
an
exact
Likeness
,
and
Agreement
in
the
Situation
and
Composure
of
Mens
Faces
,
so
that
every
one
hath
his
Face
set
Heaven
ward
:
Why
,
thus
there
is
the
same
Likeness
and
Agreement
also
in
the
bent
and
byass
of
all
mens
Spirits
,
so
that
every
one
,
whether
Good
or
Bad
,
whether
Wicked
or
Godly
,
doth
desire
his
own
Welfare
.
[
¶
](A34447-e23700-b)
¶
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot
.
For
,
whatever
is
Natural
,
as
this
innate
desire
of
Happiness
is
,
must
needs
be
Universal
,
Immoveable
,
and
perpetually
Energetical
,
communicating
its
Virtue
,
Strength
,
and
Power
to
the
whole
Kind
:
So
that
amongst
all
the
Sons
of
Men
,
you
shall
not
find
one
whose
Heart
is
not
touched
with
this
Load-stone
,
who
doth
not
Love
his
own
Welfare
,
who
doth
not
seek
after
his
own
Happiness
,
moving
towards
that
as
his
proper
Center
.
INDEED
,
all
Men
are
agreed
about
their
Summum
Bonum
;
nor
do
they
all
seek
to
be
happy
the
same
way
;
some
you
may
see
digging
in
the
Mines
,
to
see
if
they
could
spy
any
Vein
of
happiness
there
;
you
may
see
others
ambitiously
seeking
after
Honours
,
to
see
if
they
could
find
any
happiness
there
;
some
you
may
see
torturing
Nature
,
and
setting
her
upon
the
Rack
to
extract
the
finest
and
quintessence
of
the
Creature
,
to
see
if
they
could
meet
with
the
Spirit
of
happiness
in
such
pleasurable
Distillations
;
and
others
again
you
may
see
trimming
their
Lamps
with
the
Oyl
of
Humane
Learning
,
to
see
if
their
intellectual
endowments
,
their
choice
discoveries
,
and
speculations
would
afford
them
any
happiness
:
[
*
](A34447-e23740-b)
*
Quanquam
non
omnes
id
appetant
in
quo
beatitudo
vera
con●●stit
,
in
omnes
tamen
universale
&
perfectum
bonum
naturaliter
appetere
certum
est
,
in
quo
consistit
communis
ratio
beatitudinis
Aq.
1a
.
2ae
.
q.
5
8.
Omnis
mortalium
cura
quam
multiplicium
studiorum
labor
exercet
,
diverso
quidem
calle
procedit
;
sed
ad
unum
tamen
beatitudinis
finem
nititur
venire
,
id
autem
est
bonum
,
quo
quis
adepto
nihil
ulterius
desiderare
queat
.
Boët
.
de
Cons.
Philos.
lib.
3.
pros
.
2.
pag.
63.
But
yet
though
they
were
thus
divided
in
the
Branches
,
they
were
notwithstanding
closely
united
in
the
root
;
though
they
could
not
agree
upon
the
way
of
happiness
,
yet
they
did
all
of
them
agree
and
conspire
in
this
,
to
make
Happiness
their
end
;
this
is
the
blessed
Harbour
for
which
they
are
all
bound
,
although
embarked
in
several
Vessels
,
and
affecting
different
Winds
to
sail
by
;
this
is
the
Mark
at
which
they
all
shoot
,
though
many
of
them
take
their
aim
amiss
;
however
,
in
a
word
,
Mens
perswasions
of
what
is
that
Good
which
will
make
them
happy
may
be
diversified
according
to
their
Inclinations
,
yet
Blessedness
is
the
Center
wherein
all
their
desires
meet
.
Observe
we
then
our
own
Genius
;
let
us
diligently
consider
what
Nature
doth
prompt
us
to
,
and
that
will
make
it
something
clearer
,
that
we
may
lawfully
have
respect
in
our
obedience
to
the
recompence
of
the
reward
.
Think
not
that
by
sending
you
to
Nature
,
I
go
about
to
make
void
the
Grace
of
God
;
for
though
they
both
spring
from
the
same
Fountain
of
Love
and
Unity
,
so
that
there
are
no
Principles
of
discord
betwixt
them
,
yet
Nature
is
but
the
Handmaid
,
Grace
is
the
Mistress
;
Nature
teacheth
you
to
consult
your
own
Happiness
,
but
it
's
Grace
alone
that
can
put
you
in
the
right
way
,
and
at
the
end
Crown
you
with
it
.
Men
by
nature
are
all
of
themselves
in
equal
circumstances
in
order
to
eternal
Happiness
;
they
may
desire
it
,
but
are
all
of
them
equally
distant
from
it
,
till
God
himself
makes
the
difference
according
to
his
own
Decrees
,
which
are
all
of
them
eternal
,
and
unconditionate
.
However
,
God
hath
left
this
natural
desire
of
Happiness
in
us
as
a
stock
whereupon
to
graft
the
Plant
of
Grace
.
Nature
indeed
could
never
make
us
happy
without
Grace
,
and
yet
Grace
presupposes
Nature
as
that
which
affords
it
matter
to
work
upon
;
so
that
whilst
by
Nature
we
desire
our
own
Happiness
,
Grace
doth
not
pluck
up
this
desire
as
an
unsavoury
Weed
,
but
doth
manure
and
cherish
it
,
and
perfect
it
by
putting
us
in
the
right
way
that
leads
to
eternal
Happiness
.
What
shall
we
then
think
of
those
that
deny
us
the
liberty
of
consulting
our
own
Welfare
,
would
they
have
us
banished
from
our
own
essence
,
and
walk
Antipodes
to
the
Law
of
Nature
?
Judge
in
your selves
,
is
it
comely
for
a
Man
to
go
about
to
blot
out
the
Law
of
Self-preservation
,
which
God
hath
engraven
upon
every
Being
,
as
with
the
point
of
a
Diamond
?
Doth
not
Nature
itself
teach
you
what
a
shame
it
is
for
a
Man
to
be
careless
of
his
own
Salvation
,
never
labouring
to
promote
the
welfare
of
his
own
Being
?
If
the
Law
of
Nature
teach
us
to
consult
our
own
Happiness
,
to
be
sure
the
God
of
Nature
for
obeying
her
in
that
innocent
dictate
,
seeking
Life
and
Eternal
Glory
in
all
that
we
do
,
will
never
condemn
us
.
9.
WE
may
lawfully
have
respect
to
the
recompence
of
the
reward
in
our
obedience
,
because
otherwise
we
should
neglect
our
great
end
of
our
Lives
,
which
is
to
seek
after
the
Happiness
,
and
Eternal
Welfare
of
our
own
Souls
.
The
main
care
of
every
Man
in
this
World
should
be
,
as
to
glorifie
God
,
so
to
save
his
own
Soul
.
Our
Souls
are
a
sacred
Depositum
,
wherewith
the
Lord
hath
entrusted
us
;
and
therefore
he
allows
us
not
to
be
prodigal
of
their
Welfare
,
but
expects
that
like
faithful
Depositaries
,
we
should
give
all
diligence
to
keep
them
,
that
no
Man
may
take
their
Crown
.
Christians
should
not
be
like
the
Married
Woman
,
who
careth
for
the
things
of
the
World
,
how
she
may
please
her
Husband
:
[
*
](A34447-e23830-b)
*
1
Cor.
7.34
.
But
like
the
Chast
Virgin
,
they
should
care
for
the
things
of
the
Lord
,
that
being
Holy
both
in
Body
and
in
Spirit
,
they
may
save
their
Souls
.
That
which
is
the
grand
mark
,
for
the
hitting
whereof
we
should
bend
and
direct
all
our
endeavours
;
that
which
is
the
Centre
towards
which
we
should
always
be
moving
,
is
the
Eternal
Salvation
of
our
Immortal
Souls
,
which
above
all
things
we
should
give
diligence
to
Land
safe
at
the
Peaceful
Haven
of
undisturbed
rest
,
and
endless
felicity
.
[
†
](A34447-e23840-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apud
Laert.
in
ejus
vita
.
I
have
read
of
Anaxagoras
the
Philosopher
,
that
being
asked
for
what
end
he
was
Born
,
answered
,
To
contemplate
the
Heavens
,
and
behold
the
Sun
;
but
the
true
end
for
which
we
were
Born
into
the
World
is
this
,
that
we
may
glorifie
God
and
enjoy
him
for
ever
,
to
the
saving
of
our
Souls
.
God
never
sent
us
into
the
World
with
a
design
to
make
us
Cosmopolites
,
that
should
negotiate
for
nothing
save
the
perishable
Enjoyments
of
this
present
Life
;
but
the
great
thing
which
the
Lord
hath
given
us
in
charge
is
to
have
our
Conversation
in
Heaven
,
laying
up
for
our selves
a
Treasure
there
.
[
*
](A34447-e23870-b)
*
John
6.27
.
Labour
we
must
all
so
long
as
we
are
cloathed
with
Mortality
,
yet
not
for
the
Meat
that
perisheth
,
but
for
the
Meat
which
will
endure
to
everlasting
Life
.
In
this
World
we
have
no
continuing
City
,
the
Lord
would
therefore
have
us
seek
for
one
to
come
,
[
*
](A34447-e23880-b)
*
Heb.
11.10
.
for
a
Kingdom
that
cannot
be
moved
,
for
a
City
that
hath
Fo●ndations
,
whose
Builder
and
Maker
is
God
.
The
Lord
hath
sent
us
into
the
World
as
into
his
own
[
¶
](A34447-e23890-b)
¶
Phil.
2.12
.
Vineyard
,
and
the
great
employment
he
hath
set
us
about
,
is
to
work
out
our
Salvation
with
Fear
and
Trembling
.
Though
using
moderation
we
may
consult
the
Welfare
of
our
Bodies
,
yet
our
great
care
must
be
to
promote
the
Happiness
of
our
precious
Souls
,
that
when
these
earthly
Tabernacles
of
our
Bodies
fail
us
,
we
may
be
received
into
everlasting
Habitations
.
That
which
will
infallibly
be
the
end
of
a
Christians
Faith
,
should
designedly
be
the
end
of
every
.
Man's
Life
,
even
the
Eternal
Salvation
of
his
own
Soul
.
God
will
have
our
care
proportionate
to
the
worth
and
dignity
of
that
object
about
which
it
is
conversant
.
Since
therefore
our
Souls
are
as
so
many
Orient
Jewels
of
unvaluable
worth
,
good
reason
there
is
that
our
most
●●incipal
and
sovereign
care
should
be
to
provide
for
them
,
that
they
may
be
eternally
Blessed
shining
like
the
Sun
in
the
Firmament
of
Heaven
for
ever
,
with
the
bright
reflexions
of
God's
Benign
Aspect
and
Glory
upon
them
.
What
I
find
spoken
by
Solomon
in
Wisdom's
commendation
,
may
very
well
be
[
†
](A34447-e23910-b)
†
P●o
3
15.
accommodated
to
a
rational
Soul
.
She
is
more
precious
than
Rubies
;
and
all
the
things
thou
canst
desire
are
not
to
be
compared
to
her
.
THE
[
*
](A34447-e23930-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Homil.
46.
Soul
is
the
Glory
of
the
whole
Creation
,
't
is
the
Quintessence
of
a
rational
Creature
;
't
is
an
incarnate
Angel
,
ruling
as
Empress
in
the
midst
of
Man
,
who
is
the
Microcosm
,
the
Epitome
,
the
compendious
Abridgment
of
all
the
World
.
The
Body
of
Man
is
compounded
of
gross
Materials
,
't
is
come
of
an
earthly
Extraction
;
but
now
his
Soul
it
s
an
Heaven-born
Creature
;
't
is
the
Off-spring
of
God
himself
,
as
coming
down
from
that
Father
of
Spirits
.
The
Body
is
nothing
but
a
piece
of
well
refined
Mud
,
't
is
an
earthly
Tabernacle
raised
out
of
the
Dust
for
the
Soul
to
dwell
in
;
but
the
Soul
is
of
a
more
Noble
and
Divine
Original
;
't
is
the
sweet
and
delicious
Breath
of
a
Deity
derived
into
the
Body
by
Divine
Inspiration
from
God
himself
.
THERE
is
that
Beauty
,
Comeliness
,
and
choice
Embroidery
to
be
seen
upon
the
Body
of
Man
,
which
doth
sufficiently
prove
it
to
be
more
than
the
mere
Workmanship
of
any
finite
Creature
:
but
upon
the
Soul
there
are
those
signatures
of
a
Deity
,
those
heavenly
Characters
,
and
Divine
Lineaments
,
which
seem
clearly
to
evince
it
,
to
be
wholly
the
Workmanship
of
an
Infinite
God
.
'T
is
fictioned
by
the
Poets
in
their
Mythology
,
of
Prometheus
that
he
did
work
and
fashion
the
Bodies
of
Men
out
of
Clay
:
but
he
was
fain
to
steal
Fire
from
Heaven
for
the
informing
and
quickning
of
them
with
living
Souls
.
[
(a)
](A34447-e23970-b)
(a)
Psal.
139.1
.
When
the
Body
is
curiously
formed
,
and
admirably
organized
in
the
lower
Parts
of
the
Earth
,
yet
still
it
would
remain
a
lifeless
and
unspirited
piece
of
Clay
,
did
not
God
animate
and
quicken
it
with
a
living
Soul
,
with
a
celestial
Spark
lighted
by
his
own
Breath
from
Heaven
.
THE
Body
of
Man
is
but
a
Flower
springing
out
of
the
Earth
,
that
will
quickly
wither
,
and
return
to
its
Dust
:
but
his
Soul
hath
Immortality
written
upon
it
;
it
s
a
Bud
of
Eternity
that
can
never
be
blasted
,
nor
wither
away
into
nothing
.
The
Body
indeed
is
nothing
but
a
Compound
of
Death
and
Mortality
;
it
will
quickly
crumble
away
into
dust
and
rottenness
:
but
the
Soul
having
no
Principles
of
Death
and
Corruption
bound
up
in
it
,
will
run
a
Line
parallel
to
a●l
Eternity
;
it
can
never
be
confined
by
time
,
but
will
for
ever
be
launching
forth
in
the
boundless
Ocean
of
an
endless
Duration
.
[
†
](A34447-e23990-b)
†
Matth.
10.28
.
The
Body
is
obnoxious
to
the
stroke
of
Death
,
and
by
the
Hand
of
Violence
may
before
its
time
,
be
matriculated
amongst
those
that
sleep
in
the
Dust
:
but
the
Soul
being
an
immaterial
Substance
is
above
that
fatal
blow
,
and
hath
from
the
spirituality
of
its
own
Nature
everlasting
impregnable
security
against
every
Hand
of
Violence
written
upon
it
,
so
that
Death
itself
is
not
able
to
touch
the
Life
of
the
Soul
.
THE
Soul
therefore
being
thus
Divine
in
its
Original
,
and
Eternal
in
its
Being
and
Duration
,
there
is
no
Man
unless
he
will
renounce
his
own
Understanding
,
and
apostatize
from
his
own
essence
,
but
must
acknowledge
it
a
point
of
the
most
important
and
masculine
reason
in
all
the
World
,
to
consult
the
Salvation
of
our
Immortal
Souls
,
providing
above
all
things
for
their
Eternal
Welfare
.
Should
we
prefer
the
Casket
,
before
the
Jewel
;
a
frail
Mansion
of
Mortality
,
before
an
heavenly
Inhabitant
;
or
the
dark
Lanthorn
of
the
Body
,
before
the
Soul
,
that
Divine
Lamp
,
which
if
fed
by
the
Oyl
of
Grace
,
would
always
shine
forth
with
most
radiant
,
dazling
beams
of
Brightness
?
The
excellency
of
our
Souls
is
so
transcendently
Great
and
Glorious
,
that
it
justly
lays
claim
to
our
principal
care
:
and
because
they
will
never
be
raked
up
with
our
Bodies
,
in
the
cold
Embers
of
Death
;
why
therefore
hath
the
Lord
made
it
the
great
end
of
our
Lives
,
to
work
out
Salvation
for
them
,
giving
diligence
to
make
them
meet
through
Grace
,
for
everlasting
Mansions
of
Glory
in
the
Kingdom
of
Heaven
.
But
how
can
we
thus
take
care
of
them
,
or
design
their
Eternal
Happiness
as
the
great
end
of
our
Lives
,
in
case
we
may
not
have
respect
to
the
recompence
of
the
reward
,
seeking
Life
and
Eternal
Glory
by
patient
continuance
in
well-doing
to
Crown
them
withal
?
Can
the
Salvation
of
our
Souls
be
the
object
of
our
principal
care
next
to
Gods
own
Glory
,
when
out
of
a
pretended
Zeal
for
that
,
we
would
seem
altogether
careless
and
unsolicitous
about
the
saving
of
our
own
Souls
?
How
can
we
say
we
make
salvation
the
great
end
of
our
lives
endeavouring
that
our
Souls
may
be
happy
,
when
we
hold
it
unlawful
to
bend
and
level
all
our
desires
for
the
hitting
of
that
fair
mark
?
Believe
it
Christians
,
they
that
would
perswade
you
't
is
unlawful
to
have
respect
in
our
obedience
to
Heaven
and
Glory
,
do
in
effect
go
about
to
argue
your
Souls
into
the
careless
neglect
of
their
own
everlasting
welfare
.
But
can
you
be
regardless
of
your
own
Salvation
?
Can
you
sleight
the
great
end
of
your
lives
,
and
turn
your
back
upon
your
own
happiness
?
Can
you
indeed
neglect
your
immortal
Souls
that
must
either
be
happy
or
miserable
,
either
imparadised
Souls
in
Heaven
,
or
damned
Spirits
in
Hell
to
all
eternity
?
Do
you
know
what
Salvation
is
;
how
everlastingly
blessed
those
Souls
will
be
,
that
may
approach
the
presence
of
their
God
,
that
may
see
his
Face
,
that
may
rest
in
his
eternal
embraces
,
that
may
enter
into
the
joy
of
their
Lord
,
and
drink
freely
of
those
Rivers
of
pleasure
which
are
at
his
right
hand
for
evermore
?
Oh
then
make
not
light
of
so
great
Salvation
,
but
give
all
diligence
to
get
an
interest
therein
for
your
immortal
Souls
.
To
make
sure
of
eternal
happiness
was
the
great
errand
upon
which
God
sent
us
into
the
World
:
oh
therefore
take
heed
that
you
do
not
leave
it
upon
uncertainties
,
seeking
after
the
Kingdom
of
God
and
the
righteousness
thereof
,
as
if
you
were
loth
to
find
it
!
(
10
)
WE
may
lawfully
have
respect
in
our
obedience
to
the
recompence
of
the
reward
,
because
the
very
nature
,
and
proper
genius
of
true
Grace
,
is
to
make
a
blessed
divorce
betwixt
the
world
and
the
heart
wherein
it
is
resident
,
and
so
to
carry
out
the
heart
in
strong
desires
and
unsatisfiable
breathings
,
after
Heaven
and
Glory
.
True
Grace
is
an
Heaven-born
Spark
,
and
therefore
it
doth
naturally
ascend
upward
,
aspiring
after
Heaven
and
Glory
,
as
its
proper
region
.
As
all
the
Lines
meet
in
the
Center
,
and
as
all
the
Rivers
do
run
into
the
Sea
,
uniting
themselves
in
the
vast
Ocean
:
so
all
the
desires
of
a
gracious
Soul
,
they
meet
in
Heaven
,
uniting
all
their
forces
in
one
continued
,
and
insatiate
anh●lation
after
fulness
of
Communion
with
God
in
Glory
.
The
Sun
though
seen
in
the
Water
,
yet
hath
his
Tabernacle
fixed
in
Heaven
:
[
(a)
](A34447-e24030-b)
(a)
Phil.
3.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Hom.
17.
so
though
a
Christian
hath
his
commoration
upon
Earth
,
yet
his
Conversation
,
his
Trade
,
his
Commerce
is
daily
in
Heaven
,
the
place
of
his
Eternal
Abode
.
The
Men
of
this
World
are
ever
inveloping
themselves
in
thick
Clay
;
they
are
not
soaring
Eagles
,
but
crawling
Muck-worms
:
but
now
all
those
that
are
truly
gracious
,
they
are
Men
of
another
Spirit
;
they
live
in
the
highest
Region
;
and
are
compared
to
Eagles
in
regard
of
their
Heavenly-mindedness
.
[
(b)
](A34447-e24050-b)
(b)
Isa.
40.31
.
Life
enables
Men
to
lift
up
their
Body
from
the
Earth
,
and
to
tread
upon
it
with
their
Feet
:
[
(c)
](A34447-e24060-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Homil.
16.
Thus
whoever
have
the
Life
of
Grace
begun
in
them
,
they
tread
upon
all
earthly
Enjoyments
,
and
are
carried
upon
the
Wing
of
desire
quite
above
all
sublunary
Comforts
into
Heaven
itself
.
The
heart
that
is
seasoned
with
saving
Grace
is
restless
till
it
come
to
be
fixed
in
a
sure
State
of
Glory
and
Happiness
:
just
like
the
Needle
that
is
touched
with
a
Load-stone
,
upon
which
there
is
nothing
but
unquiet
agitations
,
and
tremblings
till
it
be
firmly
fixed
,
and
settle
immovably
in
the
North
Point
.
We
read
of
Noah's
Dove
that
she
found
no
place
whereupon
to
rest
the
sole
of
her
Foot
,
but
only
in
the
Ark
:
so
the
People
of
God
,
they
find
no
place
but
in
Heaven
,
whereupon
to
rest
themselves
,
and
therefore
all
their
breathings
,
desires
,
and
longings
are
carried
out
that
way
.
The
Child
doth
not
more
naturally
breath
,
nor
the
Fire
more
naturally
contend
upward
,
than
the
Children
of
Grace
do
affect
those
things
that
are
above
,
[
(a)
](A34447-e24090-b)
(a)
2
Cor.
5.2
.
desiring
to
be
cloathed
upon
with
their
House
which
is
from
Heaven
.
Oh
this
is
the
pure
Fountain
after
whose
[
(b)
](A34447-e24100-b)
(b)
Psal.
42.1
.
Waters
they
insatiably
thirst
and
pant
,
like
the
chased
Hind
;
this
is
the
only
Centre
of
rest
,
towards
which
they
are
constantly
bending
their
motion
;
this
is
their
choicest
Treasure
,
and
therefore
no
wonder
,
if
their
Hearts
be
set
upon
it
.
The
Soul
that
is
truly
gracious
like
the
several
Elements
hath
a
proper
principle
of
motion
within
it self
,
so
that
it
can
never
rest
below
,
but
is
still
aspiring
after
things
above
.
'T
is
Glory
and
Honour
,
't
is
Immortality
and
Life
everlasting
in
the
kingdom
of
Heaven
,
which
true
Grace
fixeth
the
heart
upon
,
and
makes
it
long
after
.
Who
ever
is
truly
gracious
he
hath
Heaven
in
his
eye
,
and
the
World
under
his
feet
,
not
labouring
for
the
meat
that
perisheth
but
for
the
meat
which
will
endure
to
eternal
Life
.
An
hyprocrite
may
indeed
be
possessed
with
a
kind
of
inefficacious
lazy
desires
after
Heaven
and
Glory
;
there
may
be
some
velleities
,
unactive
wishings
and
wouldings
in
a
graceless
Soul
after
eternal
Life
and
Happiness
;
which
are
broken
by
the
pre-apprehensions
of
difficulties
,
and
so
produce
no
suitable
endeavours
.
Desires
fly
from
such
a
mans
Heart
like
Sparks
from
a
Furnace
,
which
though
they
break
forth
in
heaps
,
yet
they
suddenly
die
;
and
so
presently
quench
the
Spirit
which
gave
them
motion
.
But
now
a
gracious
Soul
,
his
Hands
they
second
his
Heart
;
his
inward
Affection
't
is
followed
with
eager
prosecution
:
so
that
he
doth
not
only
desire
Glory
and
Honour
and
Immortality
,
but
he
likewise
by
patient
continuance
in
well
doing
seeks
after
them
,
and
will
not
leave
off
his
pursuit
of
Heaven
,
whatever
difficulties
may
occur
in
the
way
.
His
desires
are
turned
heavenward
,
and
therefore
he
digs
for
heavenly
Treasure
;
this
is
the
mark
at
which
he
aims
;
this
is
the
prize
for
which
he
runs
;
this
is
the
crown
for
which
he
so
earnestly
contends
.
Give
him
Riches
,
give
him
Honours
,
give
him
worldly
pleasures
,
give
him
the
very
Flower
and
Quintessence
of
the
whole
creation
;
nay
,
give
him
the
universal
confluence
and
aggregation
of
all
creature-injoyments
,
and
yet
in
vain
shall
you
think
to
satisfy
him
;
his
Heart
is
set
upon
Heaven
,
upon
Life
,
and
eternal
Glory
;
so
that
you
may
as
well
stop
the
Sun
in
his
course
,
as
prevail
upon
such
a
man
to
sit
down
satisfied
with
any
thing
here
below
.
As
the
Sun
exhales
and
draws
up
the
vapours
from
the
earth
:
so
true
Grace
it
hath
a
magnetick
virtue
in
it
,
whereby
it
draws
up
the
heart
from
earth
in
a
continued
anhelation
after
Heaven
and
Glory
.
[
(a)
](A34447-e24110-b)
(a)
Luke
9.51
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Obfirmavit
faciem
.
Hoc
est
,
omnem
metum
ac
honorem
mortis
deposuit
,
&
animo
suo
constituit
,
hanc
mortem
esse
ferendam
.
Leigh
Crit.
'T
was
said
of
Christ
that
he
set
,
he
obfirmed
,
he
hardned
his
Face
,
as
the
original
sounds
,
to
go
to
Jerusalem
:
thus
all
that
are
living
members
of
Christ's
mystical
Body
they
set
their
Faces
heaven-ward
continually
,
directing
their
course
and
urging
their
passage
through
all
difficulties
towards
the
heavenly
Jerusalem
.
Such
are
bound
for
the
Holy
Land
,
and
therefore
they
will
never
put
in
any
where
for
harbour
,
till
they
come
to
appear
before
their
God
in
Sion
.
[
(b)
](A34447-e24170-b)
(b)
Col.
3.1
.
They
are
risen
with
Christ
,
and
must
needs
therefore
by
virtue
of
this
their
spiritual
resurrection
,
seek
the
things
which
are
above
,
where
Christ
sits
on
the
right
hand
of
God
.
They
have
layd
up
for
themselves
a
Treasure
in
Heaven
;
and
therefore
a
stone
doth
not
more
naturally
move
towards
its
proper
Center
,
than
their
hearts
upon
that
account
do
move
heavenward
.
For
as
where
the
Carcass
is
there
will
the
Eagles
be
gathered
together
:
so
where-ever
a
Mans
Treasure
is
,
there
will
his
Heart
be
also
.
IF
then
the
proper
Genius
of
Grace
,
be
thus
to
make
a
divorce
betwixt
the
World
and
the
Heart
,
and
to
carry
out
the
Soul
in
strong
uncontroled
and
invincible
desires
after
Heaven
and
Glory
,
how
can
we
once
think
it
unlawful
to
have
respect
in
our
obedience
to
the
recompence
of
the
reward
?
What
,
may
not
true
Grace
be
allowed
to
act
like
it Self
,
and
to
carry
back
the
Heart
to
Heaven
from
whence
it
came
?
True
Grace
is
a
Bird
of
Paradise
,
and
will
nothing
serve
the
turn
unless
we
clip
her
Wings
,
that
she
may
Soar
no
more
aloft
in
uncurbed
desires
and
panting
anhelations
after
Heaven
and
Glory
?
There
is
a
native
beauty
and
amiableness
in
all
actions
agreeing
with
,
and
proportionate
to
the
dictates
of
right
reason
;
and
shall
we
then
judge
it
unbecoming
a
Christian
to
act
suitably
to
the
dictates
of
true
Grace
in
having
respect
to
Heaven
and
Glory
in
his
obedience
,
to
the
seeking
whereof
Grace
so
strongly
inclines
?
May
the
Fire
contend
upward
,
and
every
Element
according
to
that
Principle
of
motion
which
it
hath
within
,
be
carried
to
its
proper
Center
,
and
may
not
Grace
?
Is
the
Grace
of
God
shed
abroad
in
the
Heart
,
a
Creature
so
badly
principled
that
we
may
not
suffer
it
to
act
us
according
to
its
proper
Genius
,
without
forfeiting
our
ingenuity
,
and
becoming
mercenary
?
Can
we
not
hold
fast
our
integrity
and
be
filial
in
all
our
obedience
,
unless
the
Grace
of
God
whereby
we
are
become
his
Children
,
must
be
banished
from
its
own
essence
,
renounce
its
proper
inclination
,
and
move
excentrical
to
that
heavenly
Orb
wherein
God
hath
placed
it
?
Doubtless
the
Fire
doth
not
more
naturally
burn
,
nor
the
Sparks
fly
upward
,
than
Grace
doth
carry
forth
the
Soul
upon
the
swift
wing
of
desire
after
Life
and
eternal
Happiness
.
To
be
sure
then
,
whilst
according
to
the
law
of
Grace
you
seek
after
Heaven
and
Glory
in
all
your
obedience
,
you
can
never
be
counted
ungracious
,
nor
do
any
thing
unbeseeming
a
gracious
Soul
.
(
11
)
WE
may
lawfully
have
respect
in
our
obedience
to
the
recompence
of
the
reward
,
because
otherwise
we
should
undervalue
the
purchase
of
Christ's
precious
Blood
,
ungratefully
turning
our
backs
upon
that
,
which
the
Lord
Jesus
in
all
that
he
did
and
suffered
for
us
did
next
unto
Gods
glory
aim
at
.
The
Socinians
who
are
only
Christians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
as
Salvian
said
of
some
in
his
days
,
in
contumeliam
Christi
)
they
(
I
confess
,
cannot
endure
to
hear
that
Christ
by
his
Death
and
Sufferings
designed
any
such
thing
,
as
the
purchasing
of
life
and
salvation
for
us
.
They
will
allow
him
to
be
the
Prince
of
life
,
and
a
constituted
God
after
his
Resurrection
;
but
his
Blood
,
and
Sufferings
,
they
will
in
no
case
acknowledge
them
to
be
the
price
of
our
Life
,
and
the
meritorious
cause
of
our
Redemption
from
the
wrath
to
come
.
That
he
died
for
our
good
,
leaving
us
an
example
,
that
we
should
follow
his
steps
,
they
will
readily
grant
;
but
that
Christ
should
lay
down
his
Life
and
die
in
our
stead
,
that
we
through
Faith
in
his
Blood
might
escape
the
Damnation
of
Hell
,
and
so
have
an
entrance
into
heavenly
Glory
,
they
will
not
abide
.
They
make
him
like
Job
,
upon
the
Dunghil
,
or
Stephen
the
Proto-martyr
under
a
storm
of
Stones
,
a
rare
pattern
of
patience
in
his
Death
;
but
as
for
the
Treasury
of
his
Merit
to
Life
and
eternity
of
Glory
,
that
they
do
wholly
reject
.
The
most
that
they
will
allow
concerning
the
Death
and
Sufferings
of
Christ
our
Redeemer
is
only
this
,
that
he
died
as
a
famous
Martyr
to
confirm
the
Doctrin
he
preached
,
and
to
be
an
example
unto
us
,
that
we
might
walk
in
all
patience
and
self-denial
before
God
:
But
as
for
that
expiatory
Sacrifice
which
in
his
Death
he
offered
up
to
God
the
Father
,
and
that
full
satisfaction
which
he
made
thereby
to
Divine
Justice
,
against
this
they
bend
all
their
strength
,
as
Men
that
were
industriously
resolved
to
undermine
the
whole
Work
of
our
Redemption
,
and
to
reduce
themselves
into
the
same
estate
of
hopeless
and
everlasting
unpreventable
misery
with
lapsed
Angels
,
that
are
now
shut
up
in
everlasting
Chains
under
Darkeness
.
However
there
is
a
sufficiency
of
Scripture-evidence
shining
forth
with
most
clarified
Beams
of
brightness
,
enough
to
satisfy
all
those
whose
eyes
the
God
of
this
World
hath
not
blinded
,
that
Christ
died
by
way
of
Satisfaction
to
Divine
Justice
,
that
he
laid
down
his
Life
in
our
stead
,
and
that
in
all
his
sufferings
he
designed
the
purchasing
of
Life
and
eternal
Salvation
for
us
.
Hence
,
besides
the
several
Types
,
and
daily
hibastical
Sacrifices
under
the
Old
Testament
,
all
prefiguring
that
Jesus
Christ
was
by
his
Death
to
make
an
Attonement
for
Sin
;
we
have
the
Holy
Ghost
every
where
in
holy
Writ
asserting
this
as
the
grand
end
of
Christ's
coming
into
the
World
,
and
of
his
becoming
obedient
unto
Death
,
that
he
might
save
Sinners
,
that
he
might
make
satisfaction
to
Divine
Justice
,
that
he
might
reconcile
us
unto
God
,
that
he
might
impetrate
the
forgiveness
of
Sins
for
us
,
and
so
put
us
at
length
in
possession
of
endless
Glory
.
As
the
Lord
doth
naturally
hate
Sin
,
so
likewise
he
is
naturally
inclined
to
punish
it
:
and
though
there
be
a
Remnant
according
to
the
election
of
Grace
that
shall
be
saved
,
yet
in
order
hereunto
the
Lord
stands
upon
terms
of
satisfaction
to
his
own
Justice
,
resolving
to
have
an
adequate
satisfactory
price
deposited
,
or
the
Captive
shall
never
be
released
.
[
(a)
](A34447-e24270-b)
(a)
Rom.
3.25
,
26.
To
declare
therefore
the
righteousness
of
God
that
he
might
be
just
,
Jesus
Christ
was
set
forth
to
be
a
propitiation
for
our
Sins
,
redeeming
us
out
of
the
hands
of
Divine
Justice
(
which
once
being
violated
becomes
inexorable
till
full
Satisfaction
be
given
)
not
with
Silver
or
Gold
,
or
any
such
corruptible
thing
,
but
with
his
own
precious
Blood
,
as
of
a
Lamb
undefiled
,
and
without
spot
.
In
our
first
and
grand
Apostacy
from
God
,
the
Fountain
of
our
Life
and
Happiness
,
we
together
with
the
light
of
Gods
countenance
,
did
miserably
lose
our selves
:
[
(b)
](A34447-e24280-b)
(b)
Luke
19.10
.
1
Tim
1.15
.
For
this
end
therefore
Christ
came
into
the
World
,
that
he
by
the
Sacrifice
of
himself
,
might
seek
,
and
save
us
.
Though
before
the
Fall
there
was
a
sweet
accord
a
blessed
Covenant
of
Love
and
Friendship
betwixt
God
and
Man
:
yet
no
sooner
did
our
first
Parents
prevaricate
,
but
this
peaceful
League
was
changed
into
a
dissentious
and
mutual
enmity
,
God
for
Sin
hating
Man
,
and
Man
through
Sin
hating
God
.
To
make
up
therefore
this
sad
breach
,
to
compose
this
unsociable
difference
,
Christ
humbles
himself
unto
Death
,
that
so
this
dissentious
Flame
which
threatned
to
involve
the
whole
Race
of
Mankind
in
one
general
conflagration
,
being
by
the
effusion
of
his
own
Blood
supprest
,
there
might
be
a
mutual
Reconciliation
,
and
an
unjarring
indissoluble
League
of
Love
betwixt
God
and
Man
established
.
The
Socinian
I
know
will
tell
you
that
the
enmity
was
not
mutual
betwixt
God
and
Man
,
and
that
Christ
by
his
Death
did
not
pacify
God
reconciling
him
to
lost
Sinners
,
but
only
destroyed
the
enmity
that
was
in
our
Natures
against
God
,
shewing
us
thereby
that
the
Lord
was
already
reconciled
unto
us
,
and
ready
to
receive
us
into
the
bosom
of
his
eternal
Love
.
But
though
't
is
true
,
that
the
very
coming
of
Christ
into
the
World
was
an
evident
demonstration
of
that
Philanthropy
,
and
Stupendious
Love
of
Benevolence
,
whereby
the
Lord
stood
inclined
to
do
good
to
lost
Man
;
yet
without
the
propitiatory
Sacrifice
of
Christ
upon
the
Cross
,
there
was
no
Love
of
complacency
,
but
the
Wrath
of
God
abiding
upon
us
;
Reconciliation
(
as
Chrysostom
observes
well
)
presupposing
enmity
;
and
pacification
some
kind
of
hostile
opposition
.
Hence
Christ
our
Redeemer
is
so
often
called
the
Propitiation
for
our
sins
:
[
*
](A34447-e24300-b)
*
1
John
2.2
,
4
,
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Significat
&
peccatorum
expiationem
,
&
ipsam
propitiationem
,
seu
id
quo
&
propter
quod
tum
p●ccata
expiantur
,
&
consequenter
Deus
placatur
.
Zanch.
Christus
dicitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
quod
reddat
Deo
homines
propitios
;
sed
quod
Deum
reddat
hominibus
propitium
.
Maccov
.
which
word
doth
properly
signify
somewhat
whereby
the
anger
of
another
is
pacified
,
and
so
he
is
induced
to
become
propitious
,
favourable
,
and
merciful
towards
the
Party
offending
.
A
time
there
was
when
Man
stood
not
obnoxious
to
any
guilt
,
but
sate
enthroned
in
spotless
Innocency
,
so
that
Divine
Justice
it self
could
then
bring
in
no
black
charges
,
nor
any
Bills
of
Indictment
against
him
:
but
since
first
our
first
Parents
touched
the
forbidden
Fruit
we
stand
every
moment
obnoxious
to
the
Arrests
of
Divine
Vengeance
,
are
involved
in
an
universal
guiltiness
of
nature
,
and
must
eternally
lie
under
the
Dint
of
Gods
heavy
displeasure
,
had
we
not
[
†
](A34447-e24380-b)
†
Ephes.
1.7
.
Redemption
through
Faith
in
the
Blood
of
Christ
,
even
the
forgiveness
of
our
Sins
.
Had
not
Adam
and
we
in
him
apostatized
from
God
,
the
Death
of
Christ
would
have
been
needless
;
but
now
by
reason
of
that
first
prevarication
,
and
our
own
supperadded
Iniquities
,
we
could
not
otherwise
escape
the
damnation
of
Hell
,
since
without
the
shedding
of
Blood
there
was
no
[
*
](A34447-e24400-b)
*
Heb.
9.22
.
remission
of
Sins
.
If
Christ
undertake
to
blot
out
,
and
cover
the
black
lines
of
sin
,
he
must
draw
them
all
over
with
the
red
lines
of
his
own
Blood
.
'T
is
not
that
unbloody
Sacrifice
of
the
Mass
so
much
extolled
in
the
Roman
Synagogue
,
that
can
expiate
our
guilt
,
and
cleanse
us
from
Sin
:
but
if
the
deep
stain
of
Sin
be
fetched
out
of
our
Souls
,
and
our
Robes
washed
white
,
it
must
be
in
the
[
†
](A34447-e24430-b)
†
Rev.
7.14
.
Blood
of
the
Lamb.
A
Popes
Indulgence
may
be
of
efficacy
to
send
some
ignorant
People
to
Hell
,
with
more
chearfulness
and
security
,
than
otherwise
they
would
have
gone
thither
:
but
that
Pardon
which
will
prove
effectual
indeed
to
calm
your
Consciences
when
estuated
through
the
guilt
of
sin
,
to
Skreen
your
Souls
from
the
scorchings
of
unquenchable
Fire
,
and
to
make
you
appear
with
comfort
before
God's
Tribunal
,
it
must
be
sealed
with
the
precious
Blood
of
Christ
himself
.
Betwixt
Heaven
and
Mankind
there
is
a
great
Gulf
fixed
,
which
nothing
but
the
Torrent
of
Christ's
own
Blood
streaming
down
with
an
unresistible
power
could
unfix
and
carry
away
.
Our
first
Parents
in
the
Garden
of
Eden
had
no
sooner
sinned
,
but
God
drove
them
forth
thence
,
setting
an
Angel
to
stand
Centinel
and
to
keep
them
out
of
Paradise
with
a
flaming
Sword
:
but
the
Blood
of
Christ
hath
opened
that
passage
,
at
once
blunting
the
Sword
,
and
quenching
the
flame
,
that
so
his
Elect
might
have
a
free
entrance
into
Life
,
and
Glory
.
No
sooner
did
Christ
give
up
the
Ghost
but
the
Veil
which
parted
the
holy
place
from
the
Holy
of
Holies
was
rent
asunder
;
the
Lord
thereby
willing
to
let
us
know
thus
much
,
that
the
Death
of
Christ
had
removed
all
obstructions
that
might
interpose
betwixt
Believers
and
their
eternal
salvation
,
in
the
Kingdom
of
Heaven
.
As
there
fell
a
mighty
storm
upon
the
Red
Sea
whereby
the
passage
was
opened
For
Israel
to
go
out
of
Egypt
into
Canaan
:
So
Jesus
Christ
was
to
undergo
the
most
dreadful
storm
of
a
cursed
Death
,
that
there
might
be
a
passage
for
us
to
eternal
Glory
through
that
sea
of
wrath
which
was
betwixt
our
Egypt
and
our
Canaan
,
our
Sins
and
the
everlasting
salvation
of
our
immortal
Souls
.
Like
Isaac
upon
the
Altar
,
we
were
all
of
us
fast
bound
in
the
cords
of
our
own
iniquities
,
and
so
ready
to
be
offered
up
in
Sacrifice
to
Divine
Justice
:
but
so
strong
was
the
Love
of
Christ
that
immaculate
Lamb
of
God
,
that
he
comes
in
our
stead
;
interposeth
betwixt
us
and
the
stroke
of
God's
heavy
displeasure
,
suffering
it
to
fall
directly
upon
himself
;
he
takes
the
chastisement
of
our
peace
upon
him
,
and
so
offers
up
himself
a
Sacrifice
unto
God
,
Bleeding
,
groaning
,
and
dying
for
our
sins
,
[
†
](A34447-e24520-b)
†
John
3.15
.
that
we
through
faith
in
his
Blood
might
not
perish
,
but
have
eternal
life
.
This
is
that
I
confess
which
the
Socinian
would
fain
evade
,
and
by
all
means
labours
,
as
a
Man
made
up
of
antipathies
against
the
truth
,
to
contradict
,
telling
us
that
Christ
died
Bono
nostro
,
but
not
vice
nostra
;
for
our
good
,
but
not
in
our
Room
and
stead
:
but
we
have
this
truth
confirmed
with
such
a
cloud
of
Witnesses
,
and
attested
by
so
many
Scripture
evidences
that
one
would
wonder
that
ever
Men
should
so
far
indulge
the
petulancy
of
their
own
carnal
reason
,
as
to
make
the
●●st
oppositio●●
▪
[
*
](A34447-e24550-b)
*
Isa.
53.6
.
The
Lord
,
saith
the
Prophet
speaking
of
the
Messias
,
hath
layed
upon
him
the
iniquities
of
us
all
.
Not
the
sins
themselves
,
not
the
fault
of
them
,
nor
the
stain
and
pollution
in
them
;
but
the
guilt
and
penalty
belonging
to
us
for
them
:
this
was
that
which
the
Lord
layed
or
more
agreeably
to
the
Original
caused
to
meet
upon
Christ
,
[
†
](A34447-e24560-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Incurrere
fecit
in
eum
.
Buxtorf
.
Dan.
9.26
.
even
as
many
debts
do
all
meet
together
upon
one
common
Surety
who
is
forced
to
pay
them
all
in
their
stead
for
whom
he
stood
bound
.
The
Messias
shall
be
cut
off
saith
another
Prophet
,
but
not
for
himself
,
or
nothing
to
him
as
the
Hebrew
will
bear
it
;
clearly
implying
,
that
what
ever
the
Lord
Jesus
suffered
,
it
was
wholly
upon
our
account
,
and
in
our
stead
.
What
else
mean
those
many
emphatical
expressions
in
holy
Writ
,
where
Christ
is
said
to
have
●●●●red
,
died
,
and
shed
his
Blood
for
us
?
He
[
*
](A34447-e24590-b)
*
1
Pet.
2.21
.
1
Pet.
3.18
.
suff●●●●●●
us
,
saith
the
Apostle
Peter
in
one
place
;
and
in
〈◊〉
Christ
also
hath
once
suffered
for
sins
,
the
ju●●
for
the
unjust
.
But
more
emphatically
our
Bless●d
Lord
himself
makes
this
to
be
the
great
end
of
his
coming
into
the
world
,
[
(a)
](A34447-e24610-b)
(a)
Mat.
20.28
.
Mark
10.45
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Particula
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quoties
personis
applicatur
significat
alterum
successisse
in
alterius
locum
.
Grotius
de
satisfact.
Christi
.
that
he
might
give
his
Life
a
ransom
for
many
.
Where
the
particle
for
in
the
Original
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
may
some
times
signify
no
more
than
the
final
cause
,
implying
that
which
is
only
done
for
the
good
and
profit
of
another
:
but
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
always
signify
a
commutation
,
and
Subrogation
,
an
exchanging
of
one
for
another
,
and
a
substituting
of
one
in
the
place
of
another
,
clearly
implying
that
Christ
gave
his
Life
a
ransom
in
our
Room
and
stead
.
The
same
thing
doth
St.
Paul
assure
us
of
,
[
(b)
](A34447-e24700-b)
(b)
1
Tim.
2.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
propriè
pretium
quo
redimuntur
Captavi
,
eamque
commutationem
quâ
capite
caput
,
&
vita
redimitur
vitâ
.
Hiperius
in
Loc.
where
he
tells
us
that
Christ
gave
himself
a
ransom
for
all
,
meaning
all
not
universally
,
for
then
all
should
be
saved
,
but
indefinitely
of
what
rank
or
degree
soever
.
The
word
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
special
Emphasis
,
not
barely
signifying
the
price
of
Redemption
as
some
have
rendred
it
;
but
a
Counterprice
when
one
doth
or
undergoes
in
the
Room
of
another
that
which
he
should
have
undergone
in
his
own
Person
;
in
which
sense
Jesus
Christ
was
our
Counterprise
,
giving
his
own
Life
for
the
saving
of
ours
.
[
(c)
](A34447-e24750-b)
(c)
Fatemur
nos
,
Christum
bono
nostro
mortuum
esse
,
&
nos
bono
fratrum
nostrorum
mori
,
si
id
necessitas
requirat
,
debere
;
at
verò
modus
quo
hoc
praestitum
à
Christo
,
&
modus
quo
praestatur
à
nobis
,
longe
diversissimus
est
:
neque
enim
nos
hoc
praestamus
reatum
in
nos
fratrum
derivando
,
aut
pro
ipso
irae
Dei
satisfaciendo
,
quod
Christus
fecit
.
Maccov
.
Loc.
Com.
cap.
63.
pag.
587.
And
truly
the
Peculiarity
of
Christ's
Death
and
Sufferings
doth
sufficiently
evince
them
to
have
been
not
only
for
our
good
,
as
the
Socinian
would
have
it
,
but
also
in
our
Room
and
stead
.
Christ
died
so
for
us
,
as
no
Man
,
no
Prophet
,
no
Apostle
,
no
Martyr
ever
did
or
can
do
.
T
was
not
barely
for
the
confirmation
of
our
Faith
,
and
for
the
encouragement
of
us
in
our
sufferings
,
in
which
sense
[
(d)
](A34447-e24770-b)
(d)
2
Tim.
2.10
.
Paul
testifieth
of
himself
that
he
endured
all
things
for
the
Elects
sake
,
and
many
thousand
Martyrs
have
died
for
us
:
but
it
was
by
way
of
Substitution
as
our
Surety
,
Christ
willingly
suffering
in
our
stead
,
and
redeeming
our
Life
with
his
own
Death
;
in
which
sense
Paul
disclaims
the
arrogating
of
any
such
thing
to
himself
with
the
greatest
abhorrency
,
and
indignation
,
where
reproving
the
factiousness
of
the
Corinthians
,
he
asketh
them
,
[
(e)
](A34447-e24810-b)
(e)
1
Cor.
1.13
.
was
Paul
crucified
for
you
?
This
Blessed
Apostle
St.
Paul
with
all
the
holy
Martyrs
of
Christ
,
they
suffered
no
doubt
for
our
good
,
that
we
seeing
them
seal
the
Doctrine
of
Christianity
with
their
dearest
Blood
,
might
believe
it
to
the
saving
of
our
[
(f)
](A34447-e24840-b)
(f)
1
Pet.
1.18
,
19.
Acts
20.28
.
Souls
:
but
yet
they
were
never
said
to
give
their
Souls
a
ransom
for
their
Brethren
,
which
is
said
of
Christ
,
nor
to
purchase
the
Church
of
God
with
their
own
Blood
,
which
is
plainly
affirmed
of
Christ
,
to
let
us
know
that
in
his
suffering
and
dying
for
his
people
,
there
was
something
peculiar
unto
him
that
could
not
possibly
be
communicated
to
any
other
.
[
(g)
](A34447-e24850-b)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Martyr
Epist.
ad
Diogenet
.
pag.
386.
Behold
than
a
miracle
of
transcendent
love
;
Oh
sweet
exchange
!
oh
unsearchable
artifice
!
oh
benefits
surpassing
all
expectation
!
that
the
iniquity
of
many
should
be
hidden
in
one
righteous
person
;
and
that
the
obedience
of
one
Christ
,
should
make
many
unjust
persons
righteous
!
Oh
what
manner
of
love
was
this
,
where
the
unjust
sins
,
and
the
just
is
punished
!
the
guilty
transgresseth
and
the
guiltless
is
beaten
!
the
impious
offend
,
and
the
pious
is
condemned
!
what
the
evil
deserves
,
the
good
suffers
:
what
the
servant
perpetrates
,
the
Lord
payeth
;
and
what
Man
commits
,
the
Son
of
God
himself
undergoes
for
our
sakes
.
All
the
Glory
of
the
godly
,
it
wholly
springs
out
of
the
shame
of
their
Lords
sufferings
,
and
passion
.
All
the
Rest
of
the
godly
it
lies
in
the
wounds
of
their
Saviour
,
by
whose
[
*
](A34447-e24870-b)
*
Peccat
iniquus
&
punitur
justus
;
delinquit
reus
,
&
vapulat
innocens
;
offendit
impius
,
&
damnatur
pius
:
quod
meretur
malus
,
patitur
bonus
;
quod
perpetrat
servus
,
exolvit
dominus
;
quod
committit
homo
sustinet
Deus
.
Aust.
Medit.
67.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Martyr
ubi
suprà
.
stripes
they
are
healed
.
Jesus
Christ
was
in
a
bitter
agony
sweating
clods
of
Blood
,
that
a
cold
sweat
in
the
agony
of
Death
may
not
seize
upon
us
.
He
would
wrestle
with
the
Powers
of
Death
,
that
in
our
last
conflict
with
Death
our
Faith
might
not
fail
us
.
He
would
undergo
most
grievous
anguish
,
and
have
his
Soul
exceeding
sorrowful
unto
Death
,
that
our
Hearts
might
be
filled
in
Heaven
with
joy
unspeakable
,
and
full
of
Glory
.
He
would
begin
his
Passion
in
the
Garden
,
that
he
might
expiate
Sin
which
was
first
committed
in
the
Garden
of
Paradise
.
He
would
be
unjustly
condemned
on
Earth
,
that
we
being
absolved
in
Heaven
,
may
at
length
have
admittance
into
the
glorious
liberty
of
the
Children
of
God
.
He
would
have
his
Face
covered
,
that
the
Veil
of
Sin
,
which
hinders
us
from
the
beatifical
Vision
of
God
in
Glory
,
might
be
taken
away
.
He
walked
in
heaviness
towards
Mount
Calvary
bearing
the
weight
of
his
Cross
,
that
he
might
remove
the
burden
of
Eternal
Punishment
,
not
suffering
us
to
lie
under
the
stroke
of
God's
heavy
displeasure
for
ever
.
He
cryed
out
in
the
bitterness
of
[
(a)
](A34447-e24920-b)
(a)
Omnis
piorum
gloria
est
in
Dominicae
passionis
ignominia
.
Omnis
piorum
requies
est
in
vulneribus
salvatoris
nostri
.
Gerhard
.
Medit.
6.
Christus
pro
nobis
sarg●●●neum
sudorem
fudit
,
ne
frigidissimus
in
mortis
agone
sudor
nos
opprimeret
.
Luctari
voluit
cum
morte
,
ne
in
agone
mortis
deficeremus
.
Anxie●atem
gravissimam
,
&
tristitiam
usque
ad
mortem
sustinere
voluit
,
ut
aeternae
laetitiae
in
Caelis
participes
redderemur
.
In
horto
fieri
voluit
passionis
initium
,
ut
expiaret
peccatum
quod
in
horto
Paradisi
habuerat
principium
.
Condemnatus
est
in
terris
,
ut
nos
absolveremur
in
Coelis
.
Facies
ipsius
tegitur
,
ut
a
nobis
removeret
velum
peccati
,
quod
in
nobis
aspectum
Dei
impedit
,
&
damnabilem
ignorantiam
inducit
.
Crucis
pondus
portavit
,
ut
onus
aeternae
poenae
à
nobis
submoveret
.
A
Deo
se
derelictum
clamavit
,
ut
aeternam
Dei
cohabitationem
nobis
pararet
.
Sitivit
in
cruce
,
ut
rorem
divinae
gratiae
nobis
promereretur
,
ac
ne
aeterna
sit●
perire
cogeremur
.
Lacrymas
profudit
,
ut
nostras
abstergeret
lacrymas
.
Coronâ
spineâ
coronatus
est
,
ut
coelestem
coronam
nobis
promereretur
.
Gerhard
.
Medit.
7.
his
Soul
as
forsaken
of
God
,
that
we
might
never
be
forsaken
of
God
,
but
have
eternal
Communion
with
him
in
Heaven
.
He
thirsted
upon
the
Cross
and
would
have
Gall
to
drink
,
that
having
merited
for
us
the
enlivening
nectareous
Dew
of
Divine
Grace
,
we
might
not
pine
with
perpetual
thirst
,
but
be
satisfied
with
the
sweet
Wine
of
Eternal
Consolation
.
He
would
often
weep
and
be
filled
with
sorrow
,
that
coming
to
Sion
with
Songs
and
everlasting
Joy
upon
our
Heads
,
we
might
obtain
Joy
and
Gladness
,
and
have
all
tears
wiped
from
our
Eyes
,
so
that
sorrow
and
sighing
shall
fly
away
.
He
in
a
word
would
be
crowned
with
Thorns
,
that
having
laid
aside
the
Rags
of
Mortality
,
we
at
length
might
be
crowned
with
Life
and
Eternal
Glory
in
God's
heavenly
Kingdom
.
Since
then
Christ
was
thus
afflicted
that
we
might
be
comforted
;
since
he
drank
of
the
Brook
in
the
way
that
we
might
lift
up
our
Heads
with
everlasting
Joy
;
since
his
Soul
was
sorrowful
unto
Death
that
we
might
receive
the
reward
of
Eternal
Life
;
since
he
came
into
the
World
for
our
sakes
enduring
the
Cross
and
despising
the
Shame
,
for
this
very
end
that
we
at
length
might
be
crowned
with
eternity
of
heavenly
Glory
;
what
incongruity
can
you
think
it
,
to
have
respect
in
our
obedience
to
the
recompence
of
the
reward
?
Had
Christ
our
Redeemer
a
respect
in
all
that
he
did
and
suffered
to
the
meriting
of
Eternal
Glory
for
us
,
and
may
not
we
have
respect
in
our
obedience
to
the
enjoyment
of
that
Happiness
and
Glory
which
Christ
hath
so
merited
?
Did
the
beloved
Son
of
God
come
down
from
the
Bosom
of
the
Father
,
live
such
a
miserable
Life
,
and
die
so
painful
,
execrable
,
and
ignominious
a
Death
,
to
purchase
such
a
reward
as
a
Christian
cannot
look
at
in
his
obedience
,
but
it
will
make
him
forfeit
his
ingenuity
,
and
transform
him
presently
into
a
mercenary
?
Indeed
to
fall
in
love
with
the
Gift
,
and
forget
the
Giver
,
highly
to
prize
Redemption
,
and
to
undervalue
our
Redeemer
;
to
have
our
Hearts
more
set
upon
Heaven
and
Glory
than
upon
Christ
himself
,
who
hath
purchased
it
for
us
with
his
own
Blood
,
this
were
monstrously
sordid
and
disingenuous
:
but
yet
the
respect
which
Christ
had
to
the
purchasing
of
Heaven
and
Glory
for
us
in
his
Death
and
Sufferings
,
doth
sufficiently
evince
that
we
also
in
our
obedience
may
have
some
respect
thereunto
.
I
read
of
a
certain
Young
Gallant
that
having
received
a
Wound
in
the
Wars
whereof
he
came
halt
home
,
his
Mother
told
him
,
Son
,
this
Wound
will
make
you
remember
Virtue
every
step
that
you
take
:
To
be
sure
Christian
,
since
Christ
was
wounded
for
our
transgressions
,
purchasing
Life
and
Eternal
Glory
for
us
by
the
Price
of
his
own
Blood
,
this
may
well
make
us
think
of
Heaven
every
step
that
we
take
in
the
way
of
Gods
Commandments
.
Not
frequently
to
make
glad
our
Hearts
with
the
sweet
Meditation
of
Eternal
Life
,
not
often
to
dwell
upon
it
in
our
Thoughts
,
taking
encouragement
therefrom
to
all
holy
and
self-denying
and
upright
walking
before
the
Lord
,
what
less
could
it
be
than
to
undervalue
the
precious
purchase
of
Christ's
dearest
Blood
,
and
to
make
light
of
that
great
Salvation
which
he
by
his
Death
and
Sufferings
hath
procured
for
us
?
True
,
it
is
not
so
much
Heaven
itself
the
Purchase
of
Christ's
precious
Blood
,
as
that
unfathomable
Love
which
made
him
Purchase
it
for
us
at
so
dear
a
Price
,
that
should
be
minded
of
us
,
and
constrain
us
to
obedience
:
but
doubtless
unless
we
fix
our
Eyes
upon
the
recompence
of
the
reward
,
considering
how
glorious
the
Kingdom
,
how
immarcessible
the
Crown
,
and
how
entransing
the
Joy
is
which
Christ
our
Redeemer
hath
provided
for
us
,
we
shall
never
be
able
to
take
a
due
estimate
of
the
Love
of
Christ
in
all
its
dimensions
.
The
best
way
to
know
what
is
the
heigth
and
the
depth
,
the
length
and
the
breadth
of
the
Love
of
Christ
to
our
Souls
is
often
to
be
considering
how
great
things
he
hath
done
for
us
;
to
what
a
contemptible
Birth
,
to
what
a
miserable
Life
,
to
what
a
lamentable
Death
,
he
humbled
himself
to
Purchase
Life
and
Eternity
of
heavenly
Glory
for
us
.
And
surely
Christians
,
as
Heaven
and
Glory
must
needs
make
us
stand
admiring
that
Love
of
Christ
which
provided
them
for
us
:
why
so
the
Love
of
Christ
which
made
him
willing
to
suffer
,
and
bleed
,
and
die
,
that
our
Souls
might
live
and
be
eternally
blessed
,
it
will
make
us
more
highly
to
value
the
recompence
of
Eternal
Life
.
That
Inheritance
of
Saints
in
Light
is
of
itself
most
glorious
,
and
above
all
things
in
the
World
to
be
desired
:
but
when
we
consider
that
it
is
a
purchased
Possession
,
and
that
our
Evidences
for
it
are
sealed
with
the
Precious
Blood
of
Christ
as
of
a
Lamb
undefiled
and
without
spot
,
this
will
wonderfully
enhance
the
Price
of
it
,
and
cause
it
to
shine
forth
with
greater
Oriency
,
Lustre
,
and
Glory
in
our
Eyes
.
Should
a
Wife
receive
from
her
Husband
in
his
absence
a
Rich
Jewel
,
as
a
pledge
of
his
Hearts
Love
to
her
,
which
he
purchased
for
her
with
the
hazard
of
his
own
Life
,
how
highly
would
she
prize
it
,
and
how
often
with
delight
,
would
she
look
upon
it
!
Believe
it
Christians
,
Eternal
Life
is
that
rich
Jewel
,
that
Pearl
of
great
Price
,
which
Christ
the
Husband
of
your
Souls
hath
purchased
for
you
;
not
with
Silver
,
nor
Gold
,
nor
any
such
corruptible
things
,
but
with
his
own
precious
Blood
:
and
therefore
so
far
is
it
from
being
unlawful
to
have
respect
unto
it
,
that
if
you
do
not
very
highly
esteem
of
it
,
and
often
with
delight
in
your
Obedience
cast
an
Eye
towards
it
,
you
do
ungratefully
come
short
of
the
instance
but
now
given
,
undervaluing
the
Purchase
of
your
Saviour's
Blood
.
(
12
)
AND
lastly
we
may
lawfully
have
respect
in
our
obedience
to
the
recompence
of
the
reward
,
because
we
cannot
otherwise
seek
Gods
Glory
as
we
ought
to
do
.
Betwixt
Gods
Glory
and
our
own
salvation
the
Connexion
is
inseparable
:
so
that
without
a
due
respect
had
to
our
own
happiness
,
we
can
never
give
God
that
honour
which
of
right
doth
belong
to
his
Holy
name
.
The
Tyrians
when
Alexander
besieged
them
,
they
chained
their
City
to
the
Statue
of
Hercules
,
so
that
the
one
could
not
perish
and
be
destroy'd
without
the
other
:
Thus
the
Lord
,
he
hath
tied
the
eternal
wellfare
of
our
Souls
to
the
Statue
of
his
own
Glory
,
so
that
no
Man
can
look
off
,
and
make
shipwrack
of
his
own
salvation
,
but
the
Glory
of
God
together
therewith
,
will
suffer
and
be
much
eclipsed
.
The
Lord
can
indeed
get
himself
great
Revenues
of
Glory
out
of
●ur
Eternal
Ruine
,
making
his
Justice
to
appear
orient
,
and
shine
bright
in
punishing
us
with
everlasting
destruction
from
his
own
Blessed
presence
:
But
yet
the
redundancy
of
his
pardoning
mercy
,
and
the
Rules
of
his
free
Grace
can
no
otherwise
appear●
glorious
,
nor
any
where
shine
forth
in
their
own
native
lustre
and
Beauty
,
but
only
in
the
happiness
and
eternal
salvation
of
our
immortal
Souls
.
A
Man
that
would
draw
a
Chain
after
him
,
must
hold
fast
some
particular
Link
:
thus
we
must
lay
fast
hold
upon
the
Silver
link
of
eternal
Life
,
would
we
ever
draw
the
Golden
Chain
of
God's
Glory
along
with
us
.
Our
own
salvatio●
though
it
be
an
end
,
yet
it
s
only
intermediate
and
to
be
sought
in
subordination
to
God's
Glory
,
which
is
the
supreme
and
ultimate
end
of
all
:
When
therefore
we
have
not
respect
to
our
own
salvation
which
is
a
necessary
Medium
,
we
can
never
promote
God's
Glory
as
our
ultimate
end
.
The
Man
who
provides
not
food
for
his
own
sustenance
can
never
preserve
Life
:
Thus
in
vain
shall
we
think
to
promote
God's
Glory
and
preserve
that
,
if
we
labour
not
for
the
[
†
](A34447-e25030-b)
†
Joh.
6.27
.
meat
which
will
endure
to
eternal
Life
.
T
is
storied
of
Phidias
,
that
he
had
so
artificially
wrought
,
and
so
curiously
intrailed
his
own
Name
in
Minerva's
Buckler
which
he
made
for
her
,
that
it
could
not
be
taken
out
without
the
dissolution
of
the
whole
frame
:
Thus
the
Lord
out
of
his
own
infinite
goodness
,
he
hath
by
a
strict
connexion
knit
and
united
his
own
Glory
and
the
salvation
of
his
people
together
;
he
hath
most
divinely
wrought
their
name
and
eternal
welfare
in
the
frame
of
his
own
Glory
,
so
that
now
without
eclipsing
his
Glory
it
cannot
be
taken
out
;
we
cannot
cast
off
the
care
of
our
own
Salvation
,
but
the
costly
frame
of
God's
Honour
and
Glory
will
thereby
be
broken
and
fall
asunder
.
There
are
some
who
would
pass
for
Christians
of
the
highest
form
,
and
pretending
much
to
a
Gospel-frame
of
Spirit
,
tell
us
that
a
Man
is
never
sincere
,
nor
in
capacity
to
give
Glory
to
God
as
he
ought
,
till
he
can
be
willing
to
be
damned
,
making
light
of
his
own
salvation
that
God
may
be
glorified
:
But
the
truth
is
,
Men
never
so
much
dishonour
God
,
take
the
Crown
from
his
Head
,
and
turn
his
Glory
into
shame
,
as
when
once
they
begin
to
make
light
of
Heaven
and
Hell
,
of
eternal
joy
in
God's
presence
,
and
everlasting
destruction
from
his
presence
,
not
seeking
by
patient
continuance
in
well
doing
for
Life
,
and
eternal
Salvation
.
What
I
find
storied
of
Hippocrates
his
sympathizing
Twins
,
which
is
,
that
they
were
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
exactly
Contemporaries
,
both
living
and
dying
together
,
the
same
will
hold
true
in
our
pre●ent
case
,
of
a
care
to
promote
God's
Glory
,
and
withall
of
a
due
respect
to
the
recompence
of
the
reward
;
as
both
of
them
live
,
so
they
die
together
,
the
one
of
them
never
surviving
the
other
.
'T
is
not
here
as
in
the
Service
of
two
contrary
Masters
who
carry
Antipathies
in
their
bosoms
,
and
speak
forth
nothing
in
all
their
Commands
but
mutual
contradictions
,
where
the
Servant
will
either
hate
the
one
,
and
love
the
other
;
or
else
he
will
adhere
to
the
one
,
and
despise
the
other
,
but
[
(h)
](A34447-e25080-b)
(h)
Matth.
6.24
.
he
that
seeks
God's
Glory
doth
thereby
promote
the
wellfare
of
his
own
Soul
;
and
he
that
seeks
the
saving
of
his
own
Soul
doth
thereby
advance
God's
Glory
,
and
set
the
Crown
upon
his
Head
.
For
God
out
of
the
Riches
of
his
Grace
hath
so
joyned
his
Glory
and
our
salvation
together
,
that
he
who
duely
seeks
the
one
,
must
seek
the
other
;
and
he
who
neglects
the
one
,
must
needs
make
light
of
the
other
also
.
Let
Men
pretend
never
such
Hyperboles
of
love
to
God
,
and
Transports
of
Zeal
for
his
Glory
,
yet
if
they
will
go
on
in
a
voluntary
neglect
of
life
and
eternal
salvation
,
never
seeking
after
them
by
patient
continuance
in
welldoing
,
they
do
certainly
make
forfeiture
of
all
their
pretended
Zeal
,
as
Men
that
do
even
embezel
God's
Honour
,
and
fall
short
of
his
Glory
.
For
no
Man
can
rightly
aim
at
God's
Honour
and
Glory
as
his
ultimate
end
,
who
doth
not
also
intend
the
beatifical
vision
of
God
and
everlasting
communion
with
him
in
the
Kingdom
of
Heaven
,
as
his
greatest
Happiness
.
Neither
do
those
rare
and
almost
unparallelable
instances
of
Zeal
for
God's
Glory
in
Moses
and
Paul
,
any
thing
prejudice
,
but
rather
establish
and
add
strength
to
this
reason
,
whilst
ambitious
to
express
an
Hyperbole
of
love
to
God
,
if
such
a
thing
may
be
,
and
how
much
they
were
affected
with
his
Glory
,
they
do
it
by
a
certain
velleity
,
or
a
kind
of
incompleat
willingness
to
be
divorced
from
something
of
their
own
happiness
,
rather
than
that
the
Lord
Jehovah
should
suffer
any
thing
in
Point
of
Honour
,
thereby
fully
assuring
us
,
that
next
to
God's
Glory
their
own
welfare
and
eternal
salvation
was
most
precious
in
their
Eyes
.
And
truly
had
they
not
first
made
Choice
of
God
as
their
happiness
and
reward
,
they
would
never
have
been
so
tender
of
his
Honour
,
desiring
with
such
an
holy
ambition
to
promote
his
Glory
.
For
't
is
only
the
hope
of
everlasting
communion
with
God
in
Heaven
firmly
botomed
upon
our
interest
in
him
,
that
can
beget
a
true
Zeal
for
God
,
and
make
us
willing
to
Sacrifice
all
our
interests
on
Earth
,
how
precious
,
and
dear
soever
,
to
his
Glory
.
Men
like
Jehu
,
may
go
far
,
and
pretend
much
for
God
and
his
Glory
,
till
the
Lord's
interest
and
their
own
fall
asunder
:
But
they
only
will
run
the
hazard
of
losing
all
,
[
(k)
](A34447-e25120-b)
(k)
Acts
20.24
.
and
most
zealously
contend
for
God's
Glory
in
this
Interim
of
Mortality
,
who
do
most
earnestly
seek
after
Glory
Honour
,
and
Blessed
immortality
in
the
life
to
come
.
As
no
Man
can
raise
up
a
stately
edifice
till
first
he
have
layed
a
good
foundation
:
so
truly
,
unless
a
care
to
provide
for
our
own
eternal
happiness
be
first
laid
as
a
foundation
,
we
shall
never
be
able
to
raise
up
a
sumptuous
building
of
Glory
,
or
any
monument
of
due
praise
to
the
God
of
Heaven
.
For
though
God's
essential
Glory
be
independent
like
himself
,
[
(l)
](A34447-e25130-b)
(l)
Job
35.6
,
7.
Psal.
16.2
Nec
crescit
Deus
accedente
te
;
nec
decrescit
decedente
te
.
Aug.
in
Psal.
145.
Totum
quod
rectè
colitur
Deus
ab
homine
,
prodesse
homini
,
non
Deo
.
idem
De
Civit.
Dei
,
Lib.
10.
cap.
5.
and
so
infinitely
excellent
that
being
always
in
the
full
of
Divine
splendour
,
and
brightness
,
it
can
neither
admit
of
[
*
](A34447-e25170-b)
*
Tibi
autem
qui
semper
idem
es
,
nihil
accedit
,
si
amando
proficimus
ad
te
:
nihil
decedit
,
si
non
amando
deficimus
à
te
.
Guil.
à
S.
Theodor.
de
Amor.
Dei
.
Cap.
8.
waxings
nor
wanings
by
any
transactions
of
sinful
mortals
as
we
are
:
yet
his
declarative
Glory
doth
still
shine
forth
,
and
is
eclipsed
,
according
to
our
conversation
in
the
world
;
so
that
God
hath
then
most
Glory
by
us
,
when
we
walk
most
Heavenly
,
seeking
life
and
eternal
salvation
by
patient
continuance
in
well-doing
;
whereas
his
Glory
undergoes
an
eclipse
,
and
the
Lord
always
suffers
in
point
of
Honour
,
when
at
any
time
we
seek
not
the
Kingdom
of
God
,
and
his
righteousness
,
but
begin
to
make
light
of
our
own
salvation
.
If
then
the
Lord
hath
thus
inseparably
conjoyned
&
knit
together
his
own
Glory
and
our
salvation
,
so
that
whoever
turns
away
his
eyes
from
beholding
the
one
,
must
needs
neglect
and
make
light
of
the
other
also
,
how
can
we
look
upon
it
as
unlawful
to
have
respect
in
our
obedience
to
the
recompence
of
the
reward
?
Is
the
end
our
duty
,
and
the
means
our
Sin
?
Is
God
most
transcendently
glorified
in
our
eternal
Salvation
,
and
yet
may
we
not
lawfully
take
care
for
the
saving
of
our
immortal
Souls
?
Is
it
the
Honour
of
the
God
whom
we
worship
,
and
that
which
sets
the
Crown
of
Glory
upon
his
Head
,
that
he
is
a
rewarder
of
all
those
who
diligently
seek
him
;
and
yet
is
it
not
lawful
,
but
sin
in
us
,
to
have
respect
,
whilst
here
we
seek
him
,
and
walk
in
obedience
before
him
,
to
that
eternal
recompence
of
reward
,
which
out
of
the
Riches
of
his
Grace
he
hath
provided
for
us
?
Believe
it
Christians
,
since
the
Glory
of
God
is
bound
up
in
the
bundle
of
your
life
,
and
must
needs
be
eclipsed
,
when
ever
that
is
neglected
,
you
need
doubt
no
longer
but
that
you
may
lawfully
have
an
eye
to
the
recompence
of
the
reward
,
seeking
life
and
eternal
salvation
in
all
your
obedience
.
CHAP.
VI.
The
Doctrin
branched
forth
into
several
uses
,
and
prosecuteth
the
first
by
way
of
Information
in
Four
Particulars
.
(4)
AND
lastly
,
having
hitherto
given
you
to
understand
in
several
particulars
,
what
it
is
to
have
a
respect
to
the
recompence
of
the
reward
,
how
you
are
to
do
so
,
and
withall
let
you
know
the
arguments
evincing
the
lawfulness
of
such
a
practice
,
there
is
now
only
remaining
the
practical
improvement
of
the
Doctrine
by
way
of
use
and
application
,
which
indeed
is
the
life
of
all
Doctrinal
discourses
,
bringing
every
thing
home
to
the
Soul
in
a
close
and
particular
accommodation
,
and
therefore
more
longly
to
be
insisted
upon
.
For
as
the
Sun
in
the
firmament
of
Heaven
hath
a
twofold
virtue
,
the
one
of
illumination
,
whereby
sending
forth
its
beams
of
light
it
guides
this
lower
part
of
the
World
;
and
the
other
of
influence
,
whereby
it
communicates
itself
to
inferiour
Bodies
covering
them
all
over
with
its
[
*
](A34447-e25230-b)
*
2
Tim.
3.16
.
healing
wings
:
So
in
every
portion
of
holy
Writ
there
is
an
illumination
of
truth
upon
the
mind
and
understanding
,
and
withall
there
is
an
influence
of
Grace
and
Goodness
upon
the
Will
and
Affections
.
As
therefore
I
have
hitherto
shewed
you
the
light
of
truth
,
for
the
irradiating
of
your
minds
in
the
doctrinal
part
of
my
Text
;
so
in
the
next
place
I
am
to
make
some
use
of
the
words
,
that
they
may
shed
forth
their
influence
of
Grace
upon
your
Hearts
,
covering
them
all
over
with
their
healing
virtue
.
And
truly
the
Doctrine
observed
from
the
words
,
is
like
a
box
of
precious
oyntment
,
which
in
the
Application
I
shall
endeavour
to
break
,
that
it
may
send
forth
a
spiritual
fragrancy
,
and
a
sweet
smelling
savor
to
refresh
your
Souls
.
'T
is
not
an
empty
Vine
,
but
a
Tree
of
life
richly
laden
with
fruits
of
Paradise
,
which
I
shall
now
in
the
practical
improvement
of
it
,
endeavour
so
to
shake
,
that
unloading
all
its
precious
Fruits
into
your
own
bosoms
,
it
may
feed
and
enrich
your
Souls
to
eternal
life
.
The
Lord
having
planted
a
Garden
Eastward
in
Eden
for
our
first
Parents
,
he
caused
a
River
to
go
out
of
Eden
to
water
[
†
](A34447-e25260-b)
†
Gen.
2.10
.
the
Garden
,
from
whence
it
parted
itself
and
became
into
four
heads
.
Holding
resemblance
herewith
,
if
your
Souls
be
the
Garden
of
God
,
my
Doctrine
is
a
River
of
life
proceeding
from
the
Eden
of
the
Text
,
from
whence
also
to
Water
your
Souls
and
make
them
fruitful
as
the
Garden
of
God
,
it
divideth
it self
into
four
Heads
,
in
the
use
of
it
yeilding
us
matter
of
Information
,
Reprehension
,
Exhortation
,
and
Consolation
.
(1)
THEN
by
way
of
Information
,
since
that
it
is
thus
lawful
for
us
to
have
respect
in
all
our
obedience
to
the
recompence
of
the
reward
,
this
may
well
satisfy
us
concerning
the
truth
of
these
ensuing
Corollaries
.
As
(1)
THIS
may
give
us
to
understand
that
it
s
no
argument
of
insincerity
,
nor
any
just
forfeiture
of
a
Christians
uprightness
and
ingenuity
for
him
to
have
an
eye
in
his
obedience
to
the
recompence
of
the
reward
.
A
Christian
in
seeking
after
Heaven
and
Glory
in
all
his
obedience
,
he
doth
nothing
but
what
is
holy
and
just
,
and
good
,
which
doubtless
can
never
make
him
unholy
,
nor
be
any
just
forfeiture
of
his
uprightness
,
and
integrity
in
the
sight
of
God
.
You
may
as
well
extract
dross
out
of
the
purest
Gold
,
and
dregs
out
the
most
refined
Spirits
,
as
a
Christian
may
become
disingenuous
and
contract
upon
himself
the
guilt
of
hypocrisy
by
having
an
eye
in
his
obedience
to
the
recompence
of
the
reward
.
Indeed
I
Read
of
many
in
holy
Writ
,
[
*
](A34447-e25310-b)
*
2
Tim.
4.10
.
censured
as
mercenaries
and
stigmatized
for
gross
hypocrites
,
because
they
were
wholly
acted
in
God's
service
by
sinister
ends
,
and
worldly
considerations
,
serving
the
Lord
not
for
love
but
for
loaves
,
for
esteem
of
Men
,
secular
Advantages
,
Honours
,
Preferments
,
&
earthly
Emoluments
,
together
with
the
like
external
accommodations
:
But
that
a
Man
should
be
impeached
of
insincerity
,
and
branded
for
a
Mercenary
,
a
Legalist
,
an
Hypocrite
,
because
acted
in
the
ways
of
God
by
a
desire
after
the
full
enjoyment
of
God
in
Glory
,
seeking
Heaven
and
Happiness
,
seeking
Life
,
Immortality
,
and
eternal
salvation
by
patient
continuance
in
welldoing
,
this
never
could
I
find
recorded
in
God's
sacred
Oracles
.
Live
not
then
Christian
any
longer
upon
self-created
Racks
,
let
not
thy
Countenance
be
sad
from
day
to
day
,
suffer
not
any
groundless
sorrow
to
have
Dominion
over
thee
,
as
if
thou
delightest
in
nothing
but
to
make
thy
Soul
a
map
of
misery
,
neither
let
thy
Heart
any
longer
be
filled
with
fears
,
and
jealousies
,
and
perplexing
thoughts
about
thy
own
sincerity
,
censuring
thy self
for
that
,
wherein
God
did
never
yet
condemn
,
but
always
justifie
thee
!
To
be
labouring
in
all
our
obedience
,
not
[
(b)
](A34447-e25320-b)
(b)
Joh.
6.27
.
Mat.
6.20
.
Luke
12.33
.
Psal.
4.6
.
2
Cor.
4.18
.
for
the
Meat
that
perisheth
,
but
for
the
Meat
which
will
endure
to
Eternal
Life
;
not
for
Earth
,
but
Heaven
;
not
for
the
favour
of
Men
,
but
for
the
smiles
of
God
in
the
Face
of
Jesus
Christ
;
not
for
things
Temporal
which
are
seen
,
but
for
things
Eternal
which
are
not
seen
;
not
for
a
Portion
in
this
World
,
[
(c)
](A34447-e25330-b)
(c)
Luke
10.42
.
but
for
that
better
part
which
shall
never
be
taken
from
us
;
not
for
the
Honour
which
comes
from
Men
,
[
(d)
](A34447-e25340-b)
(d)
Joh.
5.44
.
but
for
the
Glory
,
the
Felicity
,
and
that
Eternal
Soul-raping
Happiness
which
comes
of
God
only
;
this
argues
not
Hypocrisie
and
Mercenariness
,
but
an
Heart
that
is
truly
Upright
and
Sincere
in
the
Sight
of
God!
There
is
a
certain
Fish
with
one
Eye
called
Uranoscopus
,
which
they
[
(a)
](A34447-e25360-b)
(a)
Zach.
7.5
.
Joh.
6.26
.
Joh.
5.44
.
say
is
always
ga●ing
upwards
towards
Heaven
:
Thus
every
true
Christian
hath
his
Eye
still
fixed
upon
Heaven
,
he
looks
within
the
Veil
,
and
would
always
by
his
good
will
be
on
the
top
of
Mount
Nebo
,
thence
taking
for
his
better
encouragement
to
all
holy
self-denying
and
upright
walking
before
the
Lord
,
a
prospect
of
the
Celestial
Canaan
.
Make
not
that
then
Christian
any
sign
of
Hypocrisie
,
which
doth
clearly
argue
thee
to
be
a
true
Nathaniel
,
[
(a)
](A34447-e25400-b)
(a)
Joh.
1.47
.
an
Israelite
indeed
in
whom
there
is
no
guile
.
Had
the
Lord
by
prohibition
,
or
otherwise
made
it
unlawful
for
us
to
have
respect
in
our
obedience
,
to
the
recompence
of
the
reward
,
and
yet
still
thou
wouldst
allow
thy self
in
that
practise
,
this
indeed
might
have
forfeited
thy
Integrity
:
but
since
the
Lord
himself
doth
approve
of
it
,
both
commanding
and
commending
it
,
as
praise-worthy
in
Holy
Writ
,
let
not
Christian
,
thy
Heart
reproach
thee
,
and
smite
thee
for
an
Hypocrite
,
whilst
by
patient
continuance
in
well-doing
,
thou
seekest
after
Glory
,
and
Honour
,
and
Immortality
in
the
Life
to
come
!
'T
is
of
dangerous
consequence
for
a
Christian
,
as
to
make
those
things
evidences
of
Sincerity
,
so
to
make
those
things
signs
of
Hypocrisie
,
which
God
never
intended
to
be
such
.
If
the
Lord
have
any
where
made
it
the
distinctive
Character
of
an
Hypocrite
,
to
have
an
Eye
in
his
obedience
to
Heaven
and
Glory
,
then
indeed
you
might
well
make
sad
inferences
against
,
and
pass
hard
censures
upon
your selves
:
But
if
otherwise
,
you
find
the
Lord
commanding
you
to
do
so
,
and
have
the
practice
of
the
most
eminently
Holy
and
Upright
of
all
God's
People
,
plainly
paraphrasing
upon
that
Commandment
for
your
better
satisfaction
,
oh
then
take
heed
that
you
be
not
rash
to
conclude
hard
things
against
your selves
,
because
you
cannot
but
have
an
Eye
in
all
your
obedience
to
the
recompence
of
Eternal
Life
,
lest
you
be
found
reflecting
dishonour
thereby
upon
God
himself
,
and
blaspheming
against
the
Generation
of
his
Children
!
What
shall
a
Christian
bring
in
an
action
of
disingenuity
against
himself
,
and
conclude
himself
an
Hypocrite
for
that
,
which
all
along
hath
been
the
laudable
practice
of
Gods
true
Nathaniels
,
who
have
received
Letters
testimonial
subscribed
by
the
Hand
of
Heaven
itself
,
that
they
were
Israelites
indeed
,
in
whom
there
was
no
guile
?
What
think
you
Christians
,
of
Moses
,
of
David
,
and
of
Paul
the
Apostle
?
Were
●hey
not
all
of
them
Men
according
to
God's
own
Heart
,
Men
upright
in
their
lives
and
conversations
,
and
far
enough
from
being
mercenaries
in
the
service
of
God
?
And
yet
all
this
notwithstanding
,
they
lived
upon
the
Mount
of
transfiguration
,
their
Faces
were
still
Sion-ward
,
they
had
always
an
eye
to
the
recompence
of
the
reward
,
seeking
always
for
themselves
by
patient
continuance
in
well-doing
,
no
less
than
eternity
of
Life
,
and
Glory
,
in
God's
Heavenly
Kingdom
.
If
then
Christians
,
upon
this
account
you
dare
not
censure
them
,
take
heed
that
upon
the
same
account
you
do
not
censure
your selves
,
as
persons
that
are
altogether
disingenuous
,
hypocritical
,
and
mercenary
in
the
service
of
God!
There
is
nothing
unlawful
,
but
what
is
holy
and
good
,
in
obeying
the
Lord
with
respect
to
eternal
Glory
,
look
not
therefore
upon
yourselves
for
so
doing
,
as
carnal
,
but
as
spiritual
;
as
hypocritical
,
but
as
upright
and
sincere
in
God's
own
account
.
To
be
encouraged
to
obedience
by
the
consideration
of
that
eternal
reward
which
follows
after
,
is
to
make
use
of
the
Spirit
's
own
Motives
;
and
to
be
sure
the
more
you
are
affected
with
the
Spirit
's
Motives
,
the
more
sublime
,
ingenuous
,
and
spiritual
doth
it
argue
the
frame
of
your
Hearts
to
be
.
●s
therefore
he
that
is
most
acted
in
God's
service
by
secular
respects
,
and
carnal
considerations
,
seeking
Great
things
for
himself
in
the
World
,
is
the
most
carnal
earthly
minded
Christian
:
so
he
that
is
most
encouraged
to
obedience
by
Heavenly
considerations
,
seeking
life
,
immortality
,
and
eternal
Glory
,
together
with
everlasting
Soul-intransing
communion
with
God
in
Heaven
,
he
is
the
most
Seraphique
,
the
most
generous
,
the
most
noble
spirited
,
and
Heavenly
Christian
;
and
then
surely
no
hypocritical
,
disingenuous
,
and
sordid
Person
in
God's
account
.
What
a
needless
jealousie
is
it
then
,
for
God's
People
to
suspect
,
and
make
sad
Inferences
against
themselves
,
as
if
they
were
carnal
,
hypocritical
,
and
mercenary
,
upon
that
very
account
,
which
indeed
doth
most
eminently
distinguish
them
from
all
carnal
Gospellers
,
speaking
all
their
Graces
to
be
of
a
most
spiri●ual
,
untainted
,
and
generous
graceful
complexion
?
What
,
cannot
Moses
have
a
respect
to
the
recompence
of
the
reward
,
anticipating
for
his
encouragement
by
Faith
,
the
Glory
,
Happiness
,
and
Spiritual
Pleasures
of
the
heavenly
C●naan
,
but
he
must
presently
forfeit
his
Integrity
,
and
undergo
the
censure
of
a
Mercenary
?
Fear
not
poor
jealous
trembling
Christian
;
That
for
which
in
this
interval
of
mortality
thou
suspectest
thy
own
Sincerity
,
shall
be
owned
another
day
,
as
a
good
evidence
of
thy
uprightness
,
and
integrity
before
the
Lord
.
For
the
Soul
to
go
up
with
Christ
into
the
Mount
of
Transfiguration
,
for
the
Soul
to
be
still
looking
out
at
its
Windows
towards
the
Temple
of
God
in
Sion
,
for
the
Soul
to
breath
after
fulness
of
Communion
with
God
in
Glory
,
for
the
Soul
to
warm
it self
in
the
Sun-beams
and
bright
irradiations
of
heavenly
Bliss
,
for
the
Soul
to
long
after
the
ripe
and
generous
Clusters
of
Canaan
,
for
the
Soul
to
fix
its
Eye
upon
Eternity
,
encouraging
itself
with
the
assured
hope
of
eternal
Rest
after
all
its
Labours
,
in
the
Land
of
Promise
,
to
be
sure
Christian
this
does
not
bespeak
adulterous
glances
,
nor
does
it
make
any
just
forfeiture
of
thy
uprightness
and
ingenuity
,
but
it
rather
argues
thee
to
be
one
of
those
true
Nathaniels
,
whose
Praise
is
not
of
Man
,
but
of
God!
(2)
This
gives
to
understand
the
wonderful
condescension
,
and
matchless
goodness
of
the
God
whom
we
worship
,
who
suffers
us
not
to
go
without
our
Spiritual
Cordials
,
but
allows
us
the
strong
consolation
of
respect
to
the
recompence
of
the
reward
in
all
our
obediential
and
holy
walking
before
hi●
▪
The
Lord
considering
his
absolute
Sovereignty
over
us
,
might
have
exacted
Obedience
at
our
Hands
without
making
any
Proposals
of
Life
and
Eternal
Glory
,
for
our
better
encouragement
thereto
:
But
such
is
his
matchless
condescension
and
remunerative
Goodness
,
that
he
sweetens
our
Work
with
Wages
,
allowing
us
whilst
our
Hand
is
at
Work
in
his
Vineyard
sowing
to
the
Spirit
,
to
have
our
Eye
upon
the
recompence
of
the
reward
,
upon
that
joyful
Harvest
,
that
full
Crop
of
Eternal
Life
and
Glory
which
will
follow
after
.
Though
after
all
we
have
done
and
suffered
for
God
,
[
(a)
](A34447-e25540-b)
(a)
Luke
17.10
.
we
must
acknowledge
ourselves
unprofitable
Servants
,
as
being
everlastingly
unable
to
add
so
much
as
one
cubit
to
the
Stature
of
his
infinite
Happiness
,
and
surpassing
Glory
:
yet
such
is
his
bounty
,
and
the
riches
of
his
Grace
,
that
if
a
Crown
of
Life
,
if
a
Kingdom
of
Eternal
Glory
,
if
a
fulness
of
Joy
,
[
*
](A34447-e25550-b)
*
Cor.
15.58
.
and
everlasting
Pleasures
at
his
own
right
Hand
,
can
make
us
stedfast
,
unmovable
,
always
abounding
in
the
Work
of
the
Lord
,
we
shall
never
want
encouragement
.
[
†
](A34447-e25560-b)
†
O
magna
bonitas
Dei
!
cui
cum
pro
conditione
reddere
debeamus
obsequia
,
utpote
servi
domino
,
famuli
Deo
,
subjecti
potenti
,
mancipia
redemptori
,
amicitiarum
nobis
praemia
repromittit
,
ut
à
nobis
obsequia
debita
servitutis
extorqueat
:
ut
quos
nolle
serv●●e
conspicit
sponte
,
suorum
beneficiorum
possit
promissionibus
invitare
;
&
quorum
voluntates
à
se
conspicit
alienas
,
●orum
mentes
praemiorum
liberalitatibus
constituat
suas
!
Aug.
in
Johan.
15.14
.
Here
then
is
a
glorious
Specimen
of
Divine
remunerative
Goodness
,
that
though
we
are
unavoidably
subject
to
God
our
Creator
,
and
are
indebted
upon
that
account
,
in
all
possible
Obedience
to
his
righteous
Will
,
though
,
(
since
we
can
in
nothing
be
profitable
to
him
)
there
were
no
reward
to
be
expected
from
him
:
Yet
he
makes
proposal
of
such
friendly
and
glorious
Rewards
extorting
from
us
by
a
kind
of
holy
Violence
the
debt
of
Service
,
that
seeing
us
unwilling
to
serve
him
of
our
own
accord
,
he
may
invite
us
thereto
by
the
promises
of
Heavenly
Benefits
,
and
that
seeing
our
Wills
averse
from
his
wages
,
he
may
captivate
us
wholly
to
himself
,
by
the
largeness
of
his
ample
gifts
and
munificent
bestowances
,
wherewith
he
is
pleased
to
crown
us
.
So
then
there
is
an
Eterna
Rest
,
there
is
Life
,
and
everlastingly
glorious
Felicity
set
before
us
striving
lawfully
,
as
a
Blessed
[
(a)
](A34447-e25590-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
in
Psal.
114.
Reward
wherewith
all
our
Labours
shall
be
crowned
:
Yet
not
through
any
condigne
merit
of
our
own
,
but
through
the
glorious
Munificence
and
Goodness
of
the
God
whom
we
worship
,
and
in
whom
we
have
hoped
.
It
hath
been
indeed
the
way
of
unbelievers
in
all
Ages
to
bring
an
evil
report
upon
the
wages
of
God
,
opening
their
opprobrious
calumnies
against
Heaven
it self
,
as
if
the
Lord
were
not
a
bounteous
[
*
](A34447-e25610-b)
*
Mal.
3.14
.
Rewarder
of
those
that
diligently
seek
him
,
nor
his
service
at
all
advantagious
and
profitable
,
to
such
as
exercise
themselves
therein
.
But
if
we
duly
consider
the
remunerative
Goodness
of
God
to
those
that
fear
him
,
what
a
full
reward
,
what
transporting
Joy
,
what
an
Heavenly
Kingdom
,
what
an
undefiled
inheritance
,
what
an
immarcescible
Crown
of
Life
,
what
a
far
more
exceeding
,
and
Eternal
weight
of
Glory
,
the
Lord
sets
before
his
People
in
all
their
obedience
,
allowing
them
to
solace
their
Hearts
,
and
to
encourage
themselves
whilst
wandring
through
the
inhospitable
Wilderness
of
this
World
,
with
the
Hope
of
an
everlasting
Glorious
Rest
in
the
Celestial
Canaan
,
it
will
sufficiently
wipe
off
the
reproach
,
and
make
us
all
stand
admiring
those
innumerable
Hyperbolies
,
and
Miracles
of
Love
,
and
Condescention
,
and
Bounty
that
do
all
meet
together
in
the
Divine
remunerative
Goodness
.
Oh
what
manner
of
Consideration
,
what
wonderful
,
matchless
Goodness
is
this
our
God
,
that
whereas
by
Nature
we
are
Enemies
to
him
,
despising
his
Sovereign
Authority
,
making
light
of
his
Divine
Favour
,
though
better
than
life
it self
and
running
in
a
full
Career
towards
Hell
and
Eternal
Destruction
,
he
should
prevent
us
with
his
Love
,
arrest
us
by
the
gentler
hand
of
his
Mercy
,
inveagle
us
by
the
sweet
insinuations
of
his
own
Spirit
,
subdue
us
to
the
obedience
of
his
Righteous
will
by
an
irresistible
over-powering
Work
of
free
Grace
,
and
after
a●l
this
allure
us
to
be
Happy
,
leading
us
on
in
wayes
of
holiness
by
the
Divine
Suada
,
by
the
powerful
Rhetorique
,
by
the
unsullied
captivating
glances
,
by
the
magnetique
prospect
of
Heaven
,
and
Eternal
Glory
!
God
might
have
measured
us
out
a
full
Cup
of
Divine
Fury
without
any
ingredients
of
Love
;
he
might
have
writ
the
Sins
we
stand
Guilty
of
,
and
his
wrath
against
us
for
them
,
in
our
own
Blood
;
he
might
have
raised
up
a
Monument
of
Glory
to
himself
out
of
our
Eternal
Ruins
;
he
might
have
made
every
one
of
us
even
in
this
present
Life
a
Magor-missabib
,
filling
us
with
the
trembling
of
Cain
,
the
madness
of
Achitophel
,
the
despair
of
Judas
,
and
the
dreadful
astonishment
of
Belshazzer
,
thro'
the
heart-rending
proccupations
of
Hell
and
Eternal
Damnation
!
When
therefore
in
stead
of
all
this
Terrour
,
we
find
the
Lord
willing
to
glorifie
the
Riches
of
his
Mercy
in
our
Happiness
and
Salvation
,
not
only
wooing
us
to
receive
Mercy
,
beseeching
us
to
be
Happy
,
and
entreating
us
to
accept
of
Heaven
and
Glory
;
but
also
setting
open
the
Wells
of
Salvation
,
feasting
us
with
Heavenly
Manna
,
giving
us
many
sweet
prelibations
and
fore-tasts
of
Eternal
Glory
,
taking
us
up
every
Day
to
the
top
of
Mount
Pisgah
,
and
thence
raising
us
for
our
encouragement
in
well-doing
to
see
the
Beauties
,
and
to
antedate
the
Pleasures
of
the
Celestial
Canaan
,
of
the
Heavenly
Jerusalem
,
how
can
we
choose
but
stand
adoring
,
as
Men
filled
with
Extasies
and
Trances
of
Admiration
,
the
Lords
wonderful
Condescention
,
and
matchless
Goodness
towards
us
?
Was
it
ever
known
amongst
the
Kings
,
Potentares
,
and
Monarchs
of
the
World
,
that
they
could
ever
do
any
thing
worthy
to
make
so
much
as
an
Emblem
of
Gods
remunerative
Goodness
,
when
in
their
chiefest
Goodness
they
set
their
Wits
a-work
how
to
gratify
their
greatest
Favourites
,
and
what
to
do
for
the
Man
whom
they
delighted
to
honour
?
They
have
cloathed
their
Favourites
in
Purple
and
Royal
Apparel
,
they
have
incircled
their
Heads
with
a
princely
Diadem
,
they
have
intrusted
them
with
universal
negotiations
of
State
,
they
have
mounted
them
upon
their
own
Steeds
,
with
Proclamations
before
them
of
their
special
Favour
:
But
yet
all
this
,
superadding
thereto
all
that
Splendour
which
attracts
the
desires
of
the
most
noble
Heroes
,
all
that
Glory
which
feeds
the
Admiration
of
the
most
ambitious
Princes
,
all
that
Beauty
which
captivates
the
Hearts
of
the
most
passionate
Lovers
,
all
those
Thrones
,
Empires
and
Triumphs
,
which
the
World
so
much
adores
,
I
say
all
this
will
be
no
more
than
the
small
drop
of
a
Bucket
to
the
whole
Ocean
,
than
the
light
of
a
Star
to
the
glorious
Sun
,
if
compared
with
that
Crown
,
that
Kingdom
,
that
eternal
Reward
,
which
through
a
Miracle
of
condescending
Love
,
and
matchless
Goodness
the
Lord
promises
,
and
makes
proposal
of
for
the
encouragement
of
his
own
People
.
For
what
is
finite
compared
with
that
which
is
infinite
?
What
is
Earth
compared
with
Heaven
?
What
is
a
temporal
Reward
,
if
compared
with
the
recompense
of
Eternal
Life
?
What
(
in
a
word
)
is
the
confluence
of
all
secular
enjoyments
,
if
compared
with
the
vast
and
boundless
Ocean
of
Gods
[
(a)
](A34447-e25720-b)
(a)
Psal.
17.15
.
fulness
,
wherewith
his
People
have
a
sure
promise
to
be
satisfied
for
evermore
?
Oh
that
all
you
who
do
yet
continue
the
Vassals
of
Satan
,
and
are
still
Slaves
to
your
own
usurping
Lusts
,
would
now
consider
your
folly
,
your
madness
in
refusing
to
walk
in
obedience
before
so
bountiful
a
Master
,
and
in
entertaining
unreasonable
prejudices
against
the
ways
of
God
,
as
if
there
were
no
profit
,
nor
advantage
to
be
found
in
them
!
Consider
it
poor
foolish
Sinners
,
can
the
World
,
the
Flesh
,
and
the
Devil
do
that
for
your
Souls
,
that
the
God
of
Heaven
both
can
,
and
hath
promised
to
do
,
will
you
but
submit
to
the
Scepter
of
his
Kingdom
,
endeavouring
to
walk
in
all
dutifull
▪
obedience
before
him
?
God
offers
you
a
Crown
of
Life
,
together
with
many
exceeding
precious
promises
,
which
as
so
many
Death-bed
Cordials
will
antidote
your
Hearts
against
the
Terrors
of
the
Grave
;
and
can
the
World
the
Flesh
and
the
Devil
make
you
any
such
Tenders
,
and
make
them
good
when
they
have
done
,
that
hearkning
unto
them
,
you
should
ungratefully
turn
your
backs
upon
the
God
of
Heaven
,
making
light
of
the
Tenders
of
his
Love
,
and
Grace
?
But
must
the
Lord
have
such
a
stir
to
make
you
Happy
?
Must
he
follow
you
with
daily
Importunities
,
alluring
you
by
Rewards
to
provide
for
your
own
everlasting
Welfare
,
and
will
you
yet
go
on
in
the
careless
neglect
of
him
,
and
his
wages
,
as
if
Heaven
and
Eternal
Glory
were
not
worth
the
looking
after
?
Is
the
Lord
such
a
plentiful
rewarder
of
those
that
diligently
seek
,
allowing
them
for
their
encouragement
in
all
Holy
and
Upright
walking
before
himself
,
the
full
prospect
of
such
an
Heavenly
Kingdom
,
such
an
unfadable
Crown
of
Life
,
such
an
incorruptible
,
undefiled
and
glorious
inheritance
,
and
will
you
still
go
on
to
undervalue
his
Love
and
Goodness
,
refusing
the
right
ways
of
obedience
as
unprofitable
and
fruitless
,
which
do
all
of
them
center
in
Eternal
Blessedness
?
Then
blame
not
the
God
of
Heaven
the
Riches
of
whose
[
(b)
](A34447-e25730-b)
(b)
Rom.
2.4
.
Grace
and
Goodness
you
have
thus
despised
,
if
for
bringing
up
an
evil
report
of
him
and
his
wayes
,
he
cause
you
with
those
unbelieving
Jews
to
die
in
the
Wilderness
,
and
for
ever
exclude
you
out
of
the
Celestial
Canaan
.
You
must
not
always
think
to
live
upon
the
Expences
of
free
Grace
:
But
if
still
you
go
on
to
turn
it
into
wantonness
,
being
thus
abused
it
will
shortly
turn
to
fury
.
The
Divine
remunerative
Goodness
of
God
so
richly
expressed
in
the
frequent
tenders
of
Heaven
,
it
should
have
dropt
Oyl
into
the
Wheels
of
your
Souls
,
making
them
more
like
the
Chariots
of
Aminadab
,
[
(c)
](A34447-e25770-b)
(c)
Cant.
6.12
.
Si
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notationem
spectes
,
populum
voluntarium
,
beneficum
,
&
animo
liberali
praeditum
,
sonat
.
Rom.
2.5
.
like
a
bounteous
,
sweet-hearted
and
willing
People
(
as
that
Word
may
import
)
in
all
the
Ways
of
Obedience
with
a
Noble
Spontaneity
:
But
,
if
still
you
shall
retain
your
unreasonable
prejudices
against
,
and
wonted
averseness
to
the
right
way
of
God's
Commandments
,
esteeming
of
the
Lord
as
an
hard
Task-master
,
and
looking
upon
his
Service
as
a
cruel
Bondage
,
assure
your selves
,
that
the
very
Goodness
of
God
will
accumulate
Wrath
against
you
,
and
plunge
you
a
Thousand
Times
deeper
in
remediless
unpreventable
misery
,
than
if
you
had
never
sitten
under
the
tenders
,
the
solicitations
the
gracious
Importunities
of
it
.
[
(d)
](A34447-e25810-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
Admon
.
ad
Gent.
p.
40.
Oh
inconsiderate
ungrateful
Sinners
,
of
what
a
crimson
tincture
is
your
giving
the
repulse
to
Gods
merciful
condescentions
,
when
waiting
upon
you
with
tenders
of
Grace
and
Glory
?
Oh
Sirs
do
you
well
consider
,
how
by
such
sordid
refusals
of
Mercy
,
you
turn
that
into
a
favour
of
Death
which
breaths
out
nothing
but
Life
and
Happiness
;
you
provoke
the
Lord
to
rain
down
Vollies
of
Wrath
and
Fury
,
yea
Hell
it self
(
as
the
Father
said
of
Sodom's
destruction
)
out
of
Heaven
upon
you
,
necessitating
him
to
vindicate
the
reputation
of
his
holiness
,
in
your
Eternal
Misery
,
and
Damnation
!
What
,
to
blaspheme
against
the
Goodness
of
God
,
when
pursuing
you
,
as
unwilling
to
let
you
without
a
Blessing
!
To
turn
your
backs
upon
the
gracious
condescentions
of
God
,
when
following
you
with
strong
importunities
of
Love
,
and
intreating
you
to
provide
for
your
Happiness
!
To
make
light
(
in
a
word
)
of
Heaven
and
Glory
,
when
offered
by
the
Hand
of
free
Grace
,
upon
no
harder
terms
than
only
that
you
should
cordially
accept
of
them
,
and
by
patient
continuance
in
well-doing
seek
after
them
!
Oh
Sirs
,
such
prodigious
Ingratitude
as
this
,
it
will
destroy
you
with
a
double
destruction
!
This
will
heat
the
Furnace
of
God's
Indignation
against
you
,
seven
times
hotter
!
This
will
set
an
accent
of
greatest
horrour
upon
Hell
,
and
be
the
greatest
emphasis
of
your
Misery
and
Eternal
Damnation
,
in
that
place
of
Torments
!
(3)
THIS
may
give
us
to
understand
what
a
pleasant
thing
it
is
to
serve
the
Lord
,
and
how
unjustly
the
ways
of
God
are
traduced
by
Men
of
corrupt
minds
,
as
if
there
were
no
Joy
,
no
Comfort
,
no
solid
grounds
of
Consolation
,
nor
any
Cordials
to
make
glad
the
Heart
to
be
found
in
them
.
God's
People
in
all
the
ways
of
obedience
are
never
suffered
to
go
without
the
hope
of
Eternal
Life
in
their
Hearts
,
and
a
fair
prospect
of
Heaven
and
Glory
in
their
Eye
;
how
should
they
go
disconsolate
,
or
want
matter
of
delight
,
and
comfort
to
make
them
rejoice
with
Joy
unspeakable
,
and
full
of
Glory
?
If
as
Solomon
tells
us
,
it
be
such
a
pleasant
thing
for
a
[
†
](A34447-e25870-b)
†
Prov.
3.17
.
Mortal
Eye
to
behold
the
Sun
:
how
pleasant
then
are
the
wayes
of
Wisdom
,
wherein
the
Soul
having
fixed
its
Eye
upon
the
reward
of
Eternal
Life
,
is
always
irradiated
with
most
clarified
Beams
of
Joy
,
and
reflexions
of
Glory
from
the
Sun
of
Righteousness
?
Goodness
is
true
Naomi
,
that
will
be
turned
into
a
Marah
,
into
bitterness
as
she
was
;
but
is
always
a
pleasant
object
(
as
that
name
sounds
)
yeilding
matter
of
delight
and
spiritual
pleasure
to
all
that
embrace
her
.
The
ways
of
God
are
like
green
Fields
full
of
vernal
Flowers
,
the
Beauty
whereof
,
doth
exhilerate
the
Mind
,
making
a
Man
forget
his
weariness
,
and
so
come
to
his
Journeys
end
before
he
is
well
aware
.
God
deals
with
all
his
People
,
as
with
Moses
in
the
Wilderness
,
to
whom
he
granted
for
his
comfort
and
satisfaction
,
a
prospect
of
Canaan
,
though
he
suffered
him
not
to
enter
therein
;
so
though
his
People
cannot
enter
into
the
Heavenly
Canaan
,
whilst
traveling
through
the
Wilderness
of
their
Earthly
Pilgrimage
;
yet
he
brings
them
down
Heaven
,
upon
Earth
;
he
brings
the
Harbor
into
Sea
;
the
Rest
,
into
their
labour
,
the
Glory
,
into
their
trouble
,
and
something
of
the
future
[
*
](A34447-e25930-b)
*
Psal.
19.11
.
reward
,
into
their
present
work
;
allowing
them
for
their
comfort
a
●rospect
of
the
Heavenly
Canaan
,
which
doth
wonderfully
rejoyce
and
make
glad
their
Hearts
.
Men
of
carnal
Hearts
are
apt
indeed
to
look
upon
Religion
as
a
sullen
,
and
austere
exercise
,
that
comes
to
plunder
them
of
all
their
Comforts
,
as
if
embracing
that
they
would
never
have
a
merry
hour
,
nor
see
one
Summers
day
of
joy
after
.
As
Christ
cast
out
of
the
Minstrels
,
when
he
[
†
](A34447-e25950-b)
†
Mat.
9.23
,
25.
raised
up
the
Rulers
Daughter
from
Death
to
Life
:
So
Christianity
,
they
think
,
banisheth
all
Joy
,
necessitating
them
to
take
their
longum
vale
of
all
delight
,
and
to
bid
farewell
to
it
for
ever
.
A
Life
of
serious
practical
Holiness
transforms
Men
as
they
imagin
,
into
mopish
Monks
,
possessing
them
with
unsociable
melancholy
,
and
causing
them
like
Rachel
,
weeping
for
her
children
,
to
refuse
all
comfort
,
as
persons
ambitiously
desirous
,
to
make
themselves
perfect
emblems
of
sorrow
and
discontent
.
But
surely
that
encouragement
which
God
allows
his
People
in
a
way
of
Duty
,
setting
before
them
a
Kingdom
of
Eternal
Glory
,
a
Triumphant
Crown
of
Righteousness
,
together
with
the
reward
of
Eternal
Life
as
the
recompense
of
all
their
labours
,
may
well
satisfie
us
that
all
those
are
intolerably
abusive
and
calumnious
,
bringing
a
most
false
Report
upon
a
Christian
Conversation
,
who
do
thus
shamefully
traduce
it
,
as
a
thing
destructive
of
,
and
wholly
inconsistent
with
all
Joy
.
If
Abraham
could
rejoice
foreseeing
by
an
Eye
of
Faith
the
day
of
Christs
incarnation
,
when
he
only
came
to
purchase
Heaven
and
Glory
for
his
People
:
How
much
more
may
the
Children
of
Abraham
lift
up
their
Heads
with
Joy
and
everlasting
consolation
,
foreseeing
by
an
Eye
of
Faith
that
Happy
day
,
when
Christ
should
be
[
*
](A34447-e26000-b)
*
2
Thess.
1.10
.
glorified
in
his
Saints
,
and
admired
in
all
those
that
do
believe
,
as
coming
to
put
them
in
full
possession
of
that
glorious
inheritance
which
is
[
†
](A34447-e26010-b)
†
1
Pet.
1.4
.
uncorruptible
,
undefiled
,
and
which
fadeth
not
away
,
but
is
reserved
sure
in
the
Heavens
for
them
?
That
Christians
,
which
the
Bernadine
Monks
fondly
conceited
,
that
the
Sun
shone
only
in
their
Cell
,
it
holds
true
of
you
with
reference
to
the
Sun
of
Righteousness
he
irradiates
none
,
with
the
pure
Beams
of
comfort
,
he
lifts
up
the
light
of
h●s
Countenance
upon
none
but
such
as
walk
close
in
Communion
with
him
.
The
outward
Sun
that
shines
with
promiscuous
,
undistinguishable
Beams
both
upon
the
Good
and
upon
the
Bad
,
both
upon
Fr●ends
and
Enemies
:
but
the
Light
of
the
Knowledge
of
God
in
the
face
of
Jesus
Christ
the
Sun
of
Righteousness
,
that
shines
upon
none
,
that
communicates
its
heart-entrancing
,
heavenly
influences
of
joy
and
gladness
to
none
,
but
those
whom
God
loves
with
his
special
,
dearest
,
and
eternal
Love
.
[
(a)
](A34447-e26030-b)
(a)
Numb.
17.8
.
Amongst
all
the
Rods
of
the
Princes
of
Israel
,
the
Rod
of
Aaron
the
high
Priest
alone
brought
forth
Buds
,
and
bloomed
Blossoms
,
and
yeilded
Almonds
:
Thus
amongst
all
the
Children
of
Men
,
they
alone
that
are
made
spiritual
Priests
unto
God
,
have
their
Souls
like
an
Aaron's
Rod
,
bringing
forth
the
Buds
,
Blooming
the
Blossoms
,
and
yielding
the
delicious
Fruit
of
inward
comfort
to
make
glad
their
Hearts
.
God
will
never
pour
the
new
Wine
of
consolation
into
the
old
Bottles
of
ungracious
carnal
[
(b)
](A34447-e26070-b)
(b)
Deus
non
infundit
oleum
misericordiae
nisi
in
nos
nutritum
.
Est
enim
gaudium
,
quod
non
datur
impiis
,
sed
iis
qui
te
gratis
colunt
,
quorum
gaudium
tu
ipse
es
.
August
.
Confes
.
lib.
10.
cap.
22.
Revel.
2.17
.
Hearts
:
Till
therefore
the
Heart
be
spiritualized
it
can
never
relish
the
Sweetness
of
God
,
and
his
ways
,
nor
ever
meet
with
any
solid
comfort
to
feed
upon
.
The
people
of
God
are
not
left
comfortless
in
the
World
;
only
they
feed
upon
hidden
Manna
,
which
a
carnal
Heart
is
not
able
to
relish
;
they
live
upon
the
Mount
of
Transfiguration
,
which
no
ungodly
person
can
ever
approach
unto
;
they
have
fullness
of
joy
,
but
it
s
wholly
in
the
light
of
God's
countenance
;
so
that
such
as
are
estranged
from
him
must
not
look
to
intermeddle
with
it
.
[
(c)
](A34447-e26120-b)
(c)
Prov.
14.10
.
Sicut
non
est
pax
impiis
,
sic
nec
gaudere
impiis
.
Bern.
The
pot
of
Manna
reserved
as
a
Memorial
of
God's
extraordinary
and
miraculous
provision
for
his
people
in
the
wilderness
,
was
only
to
be
kept
in
the
Ark
,
in
the
Tabernacle
of
Testimony
:
Thus
Sirs
,
your
Souls
must
first
become
the
Tabernacle
of
the
Holy
Ghost
,
they
must
first
be
made
an
Ark
of
the
Covenant
,
before
you
shall
ever
have
a
pot
of
hidden
Manna
,
any
solid
joy
,
any
spiritual
comfort
put
into
them
.
Wicked
Men
indeed
,
they
may
steep
themselves
in
carnal
delights
,
and
for
a
while
may
seem
to
make
their
Hearts
merry
with
the
flatteries
of
lust
,
the
blandishings
of
sense
,
and
the
pleasures
of
luxury
:
but
all
this
is
like
a
Lamp
,
which
while
it
burns
is
consuming
itself
;
[
(d)
](A34447-e26150-b)
(d)
Prov.
14.13
.
yea
in
their
greatest
effusions
of
laughter
the
Heart
is
sorrowful
,
and
the
end
of
that
mirth
is
heaviness
.
The
sensual
pleasures
of
Wicked
Men
for
the
present
,
have
more
gall
then
hony
,
more
bitter
than
sweet
,
more
vexation
than
contentment
in
them
:
But
then
,
which
may
be
as
an
Hand-writing
against
them
,
making
their
Knees
smite
on
against
another
,
their
Naomi
will
prove
a
Marah
,
their
joy
will
ere
long
be
turned
into
sorrow
,
and
all
their
carnal
contentments
they
will
end
in
eternity
of
intolerable
hellish
torment
.
[
(e)
](A34447-e26180-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
For
all
sensual
delights
,
like
so
many
sparks
,
they
make
a
mark
and
vanish
;
like
some
blazing
Meteor
,
they
give
a
bright
and
sudden
coruscation
,
and
immediately
disappear
;
like
a
candle
they
flame
a
while
,
but
at
length
they
go
out
in
an
unsavoury
snuff
of
perpetual
shame
,
and
everlasting
contempt
.
[
(f)
](A34447-e26200-b)
(f)
O
miseri
quorum
gaudia
crimen
habet
!
Miserable
then
are
all
those
whose
pleasures
do
center
themselves
in
carnal
enjoyments
.
Oh
how
soon
will
their
hony
be
turned
into
Gall
,
their
mirth
into
mourning
,
and
all
their
carnal
Jolity
into
Wrath
,
and
Eternal
Misery
.
[
(g)
](A34447-e26210-b)
(g)
Non
semper
erunt
Saturnalia
.
The
longest
Summers
day
will
at
length
have
an
end
,
leaving
us
to
the
dusky
shade
of
the
tedious
night
:
so
be
the
Summer
day
of
their
mirth
and
carnal
Jolity
never
so
long
,
yet
at
length
it
will
end
in
a
night
of
forest
wrath
,
darkness
,
and
Eternal
torments
in
Hell
!
But
now
a
Christians
comforts
,
they
have
Eternity
written
upon
them
,
and
will
never
fail
.
Such
an
one
upon
better
grounds
than
that
rich
Fool
in
the
Gospel
may
be
merry
,
and
walk
with
a
chearful
countenance
;
as
having
much
goods
laid
up
,
not
for
many
years
,
which
at
length
will
have
an
end
,
but
for
a
long
,
and
blessed
Eternity
,
which
will
never
end
.
[
(h)
](A34447-e26220-b)
(h)
Prov.
8.18
.
As
whilst
the
Sun
keeps
above
our
Horizon
it
can
never
be
night
:
so
whilst
a
Christian
hath
Faith
in
his
Heart
and
a
Crown
of
Glory
in
his
eye
,
say
the
World
of
Religion
what
it
will
,
here
is
enough
to
bear
up
his
spirit
,
here
is
enough
to
comfort
his
Heart
,
here
is
enough
to
make
a
glorious
day
of
joy
,
tranquillity
,
and
everlasting
exultation
in
his
Soul
.
For
that
[
(i)
](A34447-e26230-b)
(i)
Aeterna
erit
exultatio
quae
bono
laetatur
aeterno
.
Et
quanto
quis
gaudet
de
coelo
,
tanto
propiùs
ad
gaudia
coelorum
accedit
.
joy
must
needs
last
for
ever
,
whole
object
remains
for
ever
.
And
because
such
an
one
hath
his
joy
from
a
Prospect
of
Heaven
,
he
must
needs
come
something
near
to
the
joys
of
Heaven
itself
.
Oh
little
would
Men
of
carnal
Hearts
imagine
,
what
fullness
of
joy
,
what
a
Garden
of
all
Soul
satisfying
pleasures
,
what
a
Paradise
of
all
delights
,
and
spiritual
contentments
God's
people
have
in
ways
of
obedience
,
whilst
stedfastly
fixing
their
eye
upon
Heaven
,
and
Glory
!
Were
their
Souls
,
Christians
,
but
in
your
Souls
stead
:
Did
they
but
feel
in
themselves
,
what
you
experience
;
had
they
ever
yet
fed
upon
that
hidden
Manna
?
upon
which
you
are
daily
feasted
;
had
they
ever
walked
in
communion
with
God
,
and
tasted
that
the
Lord
is
gracious
as
you
have
done
;
had
they
ever
seen
as
you
do
by
an
Eye
of
Faith
,
what
a
glorious
Kingdom
,
what
desirable
immunities
,
what
immarcescible
Crowns
of
Life
,
what
transcendently
blissful
Soul-raping
and
extatical
felicity
the
Lord
hath
prepared
for
them
that
love
him
;
did
they
in
a
word
but
antedate
with
you
by
hope
the
Glory
of
these
Heavenly
Mansions
,
the
Security
of
that
Rest
,
the
constancy
of
that
joy
,
the
sweetness
of
these
paradisical
delights
,
and
the
fulness
of
those
unperishable
pleasures
which
are
at
God's
right
Hand
for
evermore
;
they
would
then
be
ashamed
that
ever
they
entertained
hard
thoughts
of
Holiness
,
and
have
enough
within
themselves
to
satisfy
them
,
and
make
them
readily
subscribe
to
the
wise
Man
affirming
,
that
all
the
ways
of
Wisdom
are
ways
of
pleasantness
,
and
all
her
paths
peace
.
And
truly
till
thus
wicked
Men
have
an
experimental
knowledge
of
those
heavenly
influences
of
joy
,
those
Divine
Communications
,
those
fresh
ebullitions
of
comfort
,
those
Clusters
of
Canaan
,
those
Fruits
of
Paradise
which
are
to
be
had
in
the
ways
of
God
,
you
can
no
more
make
them
believe
nor
conceive
of
such
things
,
than
you
can
make
him
that
was
born
Blind
fully
comprehend
what
is
the
Glory
of
the
Sun
in
its
noonday
brightness
!
However
,
would
they
but
set
reason
a
work
,
they
might
at
least
from
that
Crown
of
Glory
,
that
Heavenly
Kingdom
,
that
recompence
of
Eternal
Life
which
God's
people
have
always
in
their
Eye
,
satisfy
themselves
that
Christianity
is
no
such
disconsolate
pensive
kind
of
Life
as
they
shamefully
,
to
the
reproach
of
God
,
and
Christ
,
and
the
Holy
Spirit
of
comfort
,
do
traduce
it
to
be
;
[
(k)
](A34447-e26250-b)
(k)
Media
quaecunque
et
si
aspera
,
&
per
se
ingrata
singrata
sint
,
à
fine
tamen
accipiunt
dulcorem
&
amabilitatem
.
there
being
scarce
any
way
so
tedious
,
but
the
emolument
,
the
excellency
,
the
advantage
of
the
end
will
derive
sweetness
into
it
.
The
Racer
expecting
a
Garland
runs
chearfully
,
the
Husbandman
promising
himself
a
joyful
Harvest
,
he
undergoes
the
labour
of
sowing
with
comfort
,
and
the
Souldier
in
hope
of
a
triumphal
Crown
,
he
will
throw
himself
upon
the
Pikes
,
and
fight
courageously
:
How
much
more
then
may
a
Christian
with
comfort
run
the
way
of
God's
Commandments
,
he
daily
sowing
to
the
Spirit
and
fight
the
good
fight
of
Faith
,
for
whom
having
finished
his
Course
,
there
remains
an
Heavenly
Kingdom
,
an
immarcescible
Crown
of
life
,
a
full
Harvest
of
Eternal
Glory
.
If
you
will
but
grant
Sinners
that
there
are
any
delights
in
Heaven
,
any
true
joy
in
God's
Blissful-presence
,
and
Glory
in
those
Eternal
Mansious
,
any
pleasant
Fruits
growing
upon
the
Tree
of
Life
in
the
Paradise
of
God
,
and
comfort
in
the
everlasting
smiles
and
embraces
of
Jesus
Christ
,
Reason
itself
will
compel
you
to
acknowledge
,
that
God's
people
having
their
eye
fixed
upon
,
and
walking
in
the
way
which
infallibly
leads
to
all
this
transcendently
blissful
and
glorious
Happiness
,
must
needs
for
the
present
rejoyce
with
joy
unspeakable
and
full
of
Glory
.
I
dare
not
indeed
affirm
of
God's
people
,
what
Tully
doth
of
Syracuse
in
Sicily
,
and
others
of
Rhodes
,
that
there
is
not
one
Day
throughout
the
year
wherein
the
Sun
shines
not
clearly
upon
them
.
This
Vally
of
Tears
is
full
of
Clouds
,
't
is
the
priviledg
alone
of
the
Heavenly
Jerusalem
to
be
above
them
.
The
Mirth
that
hath
no
Mourning
,
the
Joy
that
hath
no
Sorrow
,
the
Crown
that
hath
no
Cross
,
is
reserved
for
Heaven
,
as
peculiar
to
a
state
of
Blessedness
and
Immortality
.
God's
people
,
they
may
sometimes
go
disconsolate
and
be
without
joy
,
as
the
Wine
failed
at
the
Marriage
where
Christ
was
:
But
then
their
Water
was
turned
into
Wine
;
and
so
the
bitter
Waters
of
Marah
which
at
such
a
time
a
Christian
drinks
of
shall
be
turned
into
the
Wine
of
Eternal
consolation
.
They
may
for
a
while
be
under
a
Cloud
,
but
then
that
very
Cloud
shall
at
length
be
dissolved
into
a
Golden
shower
of
comfort
to
make
glad
their
Hearts
.
They
may
be
suffered
a
while
to
wander
in
the
Wilderness
,
but
yet
that
Wilderness
shall
become
a
Canaan
;
affording
them
many
ripe
Clusters
of
Grapes
to
feed
upon
.
They
may
in
a
word
,
have
a
sad
and
disconsolate
Autumm
,
both
their
Graces
and
comforts
for
a
time
withering
:
But
the
spring-time
of
Heavenly
joy
will
again
return
,
wherein
all
their
Comforts
shall
blossom
afresh
,
and
their
Graces
shall
recover
their
former
vernancy
,
never
to
decay
,
nor
to
lose
their
beauty
any
more
,
till
ripened
into
the
delicious
flower
of
Eternal
Glory
.
So
then
though
God's
people
may
be
in
heaviness
for
a
season
;
yet
even
then
they
have
the
foundation
of
their
comfort
remaining
sure
,
because
the
Morning
of
true
joy
will
again
dawn
,
and
the
Sun
of
Righteousness
arise
upon
them
with
healing
in
his
wings
.
After
a
weary
Week
,
will
come
a
Sabbath
;
after
a
time
of
trouble
,
will
come
rest
;
after
a
sharp
conflict
,
they
are
sure
of
a
glorious
triumph
;
after
a
night
of
darkness
,
they
shall
have
a
morning
of
joy
;
and
after
all
their
storms
,
they
are
sure
to
be
landed
safe
at
the
Port
of
Eternal
comfort
.
[
(l)
](A34447-e26330-b)
(l)
Psalm
.
1.
But
the
ungodly
are
nothing
so
;
their
joy
like
a
bubble
quickly
vanisheth
;
like
a
flower
it
soon
fadeth
;
like
a
Jonah's
Gourd
,
it
presently
withereth
;
like
a
blazing
Comet
it
evapoureth
and
spends
itself
in
a
short
time
,
portending
their
Eternal
ruin
;
[
(m)
](A34447-e26350-b)
(m)
Gen.
19.23
,
24.
or
rather
like
the
morning
Sun-shine
upon
Sodom
which
ended
in
a
direful
storm
of
Fire
and
Brimstone
from
the
Lord
out
of
Heaven
to
destroy
them
.
Albeit
then
that
God's
own
people
go
mourning
like
Doves
of
the
Vally
now
and
then
,
whilst
the
wicked
and
ungodly
drink
deep
of
carnal
pleasures
faring
deliciously
like
Dives
every
day
:
Yet
because
the
godly
shall
have
beauty
for
ashes
,
the
oyl
of
gladness
for
mourning
,
and
the
garment
of
praise
for
the
[
(a)
](A34447-e26380-b)
(a)
Isai.
61.3
.
Spirit
of
heaviness
,
whilst
the
wicked
shall
weep
and
howl
for
their
misery
,
for
the
wrath
,
the
everlasting
destruction
in
Hell
,
that
must
shortly
come
upon
them
▪
why
therefore
let
us
not
(
what
eyer
be
the
condition
of
the
godly
in
this
Life
)
entertain
any
hard
thoughts
of
God
and
his
ways
,
as
if
no
solid
comfort
would
be
found
in
them
.
For
whether
is
better
,
that
Joy
which
will
end
in
everlasting
hellish
torments
or
that
Sorrow
which
shall
be
turned
into
joy
that
can
never
be
taken
from
us
?
Certainly
(
as
a
reverend
Divine
now
with
God
once
said
)
if
a
Man
were
crowned
with
royal
State
,
and
imperial
command
of
all
the
Kingdoms
upon
Earth
;
if
his
Heart
were
enlarged
to
the
utmost
of
all
created
capacity
,
and
filled
with
all
the
exquisite
and
unmixed
pleasures
that
the
reach
of
mortality
,
and
most
ambitious
curiosity
could
possibly
devise
and
might
without
interruption
and
distaste
,
enjoy
them
the
length
of
the
World's
duration
,
they
were
all
nothing
to
the
enjoyment
of
the
precious
and
peerless
comforts
of
the
state
of
Grace
,
but
even
for
one
hour
,
Believe
it
Sirs
,
there
is
no
such
joy
to
be
found
in
the
ways
of
sin
:
There
is
no
such
comfort
to
be
met
with
in
carnal
delights
,
as
God's
people
are
called
to
partake
of
in
ways
of
Holiness
.
Can
there
be
a
more
cordial
joy
,
a
more
entrancing
delight
,
a
more
strong
and
everlasting
consolation
,
than
for
the
Soul
to
feed
upon
hidden
Manna
;
to
have
the
sweet
and
delicious
Clusters
of
Canaan
to
refresh
it
in
the
wilderness
;
to
dwell
continually
upon
the
top
of
Mount
Pisgah
,
thence
taking
a
clear
prospect
of
the
Land
of
promise
,
a
Land
that
floweth
with
Milk
and
Hony
?
[
(a)
](A34447-e26410-b)
(a)
Gratia
non
tollit
sed
attollit
,
non
abolet
,
sed
defaecat
,
non
extirpat
,
sed
ordinat
naturalem
gaudii
affectionem
,
quâ
ratione
docens
in
proprium
collocetur
objectum
.
To
be
sure
Sirs
,
Christianity
doth
not
,
when
it
comes
into
the
Soul
,
extirpate
,
but
only
ordinate
our
joy
,
teaching
us
to
place
it
upon
the
right
object
.
It
doth
not
take
away
our
joy
but
only
refine
it
,
that
it
may
be
seraphique
,
spiritual
and
heavenly
.
It
doth
not
come
to
pluck
up
the
Tree
by
the
roots
,
but
only
to
prune
and
water
,
it
that
abounding
with
more
Paradisical
generous
Fruit
,
it
may
yeild
you
the
more
sweetness
,
the
more
delicious
,
full
and
satisfactory
Grapes
of
Canaan
to
refresh
your
Souls
.
Your
carnal
delights
,
they
are
satiating
,
but
not
satisfying
;
glutting
,
yet
not
filling
;
like
some
delicious
Meats
that
nauseat
the
stomack
,
yet
fill
it
not
.
But
now
that
delight
which
a
Christian
hath
in
the
serious
contemplation
of
Heaven
and
Glory
,
it
brings
in
fulness
,
without
satiety
;
it
satisfies
,
and
yet
excites
;
fills
,
and
yet
enlargeth
the
desires
of
the
Soul
after
more
.
In
carnal
delights
there
is
that
deceitfulness
that
when
we
[
*
](A34447-e26430-b)
*
Vilescit
adeptum
,
quod
accendit
desideratum
.
want
them
,
they
are
coveted
,
when
we
have
them
,
they
are
loathed
:
But
the
delights
accrewing
to
the
Soul
from
a
prospect
of
Heaven
are
such
as
are
only
loathed
by
those
that
want
them
;
but
still
desired
by
those
that
tast
them
;
who
can
never
be
glutted
,
but
provoked
to
more
insatiate
longings
after
them
,
by
their
sweetness
.
(4)
THIS
may
give
us
to
understand
what
small
Reason
the
Men
of
the
World
have
to
exclaim
of
God's
people
for
their
Zeal
,
Circumspection
and
Diligence
in
well-doing
,
or
to
censure
them
upon
that
account
,
as
Persons
guilty
of
unnecessary
preciseness
,
and
indiscretion
,
making
more
ado
than
they
need
.
The
Lord
hath
set
before
them
a
Crown
of
Glory
,
and
is
that
an
unnecessary
transport
of
Zeal
which
maks
them
contend
for
it
?
He
shews
them
a
Kingdom
for
their
encouragement
,
and
must
that
needs
be
misguided
Zeal
,
Indiscretion
and
Madnes●
that
makes
them
offer
violence
to
it
?
He
hath
promised
them
the
reward
of
Eternal
Life
,
and
will
you
censure
them
as
perverse
,
zealous
Fanatiques
,
and
Sons
of
violence
,
because
they
willingly
spend
and
are
spent
in
the
service
of
so
bountiful
a
Master
,
when
their
Eye
is
continually
fixed
upon
so
glorious
a
Prize
?
The
Men
of
the
World
,
how
freely
do
they
spend
their
[
†
](A34447-e26460-b)
†
Isa.
55.2
.
mony
for
that
which
is
not
Bread
,
and
their
labour
for
that
which
cannot
satisfy
?
And
will
you
then
wonder
at
God's
people
and
think
it
strange
,
that
having
set
before
them
the
Bread
of
Life
,
together
with
that
Fountain
of
living
Water
which
yields
all
fullness
of
satisfaction
to
those
who
drink
of
it
,
they
should
proportionate
their
endeavours
to
the
worth
and
dignity
of
such
transcendently
desirable
,
and
beatifical
objects
?
Have
you
never
observed
with
what
unweariedness
the
Husbandman
undergoes
the
labours
of
his
calling
in
hope
of
a
plentiful
Harvest
?
Did
you
never
see
with
what
undaunted
courage
the
Souldier
will
endure
the
hostile
incursions
,
the
fierce
onsets
,
the
cruel
encounter
of
an
Enemy
in
hope
of
uncertain
victory
?
And
what
shall
I
say
of
those
that
run
in
a
Race
,
have
you
not
seen
them
rallying
up
all
their
strength
,
putting
forth
themselves
to
the
utmost
of
their
ability
,
and
contending
with
an
ambitious
uncontrouled
violence
towards
the
Goal
,
for
the
Crown
that
was
set
before
them
?
Wonder
not
then
,
if
God's
People
be
unwearied
in
the
work
of
the
Lord
,
will
encounter
the
greatest
difficulties
,
and
contend
with
a
sacred
violence
towards
the
mark
of
their
high
Calling
,
when
their
Eye
is
always
fixed
upon
a
full
harvest
of
Eternal
Glory
,
upon
an
everlasting
victorious
triumph
,
upon
a
far
more
pearly
,
and
incorruptible
Crown
of
Life
!
(
f
)
IF
(
as
Tertullian
speaks
)
Men
purchase
Glass
,
the
brittle
enjoyments
of
this
Life
at
so
dear
a
rate
,
will
you
count
it
an
unreasonable
nimiety
in
Religion
,
indescretion
,
and
an
excess
of
superfluous
Zeal
in
Gods
People
,
that
they
are
willing
with
the
like
expense
of
Time
,
labour
,
and
strength
to
purchase
the
rich
Jewel
,
the
enchasing
orient
Pearl
of
Eternal
Glory
?
What
,
is
not
Heaven
more
worthy
of
our
Care
,
and
utmost
Diligence
,
than
Earth
?
Is
not
a
Crown
of
Righteousness
,
more
worth
than
a
Crown
of
Rose-buds
,
and
therefore
with
a
greater
proportion
of
Zeal
and
Carefulness
to
be
sought
after
?
Is
it
Reason
that
we
should
more
earnestly
pursue
the
uncertain
perishable
comforts
of
this
present
World
from
which
we
must
erelong
be
eternally
divorced
,
than
Glory
,
Honour
,
Immortality
,
and
Eternal
Life
in
the
World
to
come
?
Doubtless
Sirs
,
if
Life
and
that
Eternal
;
If
a
Crown
,
and
that
of
Glory
;
if
an
inheritance
;
and
that
of
a
Kingdom
incorruptible
,
undefiled
,
and
that
fadeth
not
away
be
worth
seeking
after
;
then
we
need
not
be
much
solicitous
about
vindicating
God's
People
in
the
zealous
Passages
,
severe
Endeavours
,
circumspectious
Deportments
,
and
sanctified
Singularities
of
their
Christian
course
,
from
the
Imputations
of
Indiscretion
,
misguided
Zeal
and
Fanaticism
,
which
Men
of
corrupt
Minds
,
carnal
Gospellers
,
and
such
as
have
nothing
but
a
bare
Profession
to
shew
for
themselves
,
are
apt
to
lay
them
under
.
For
having
that
Crown
,
that
Kingdom
,
that
glorious
Inheritance
continually
in
their
eye
,
should
not
their
care
,
their
diligence
,
their
endeavours
be
in
some
measure
answerable
,
and
proportionate
thereto
?
You
deceive
your
own
Souls
,
and
do
most
sordidly
undervalue
[
(a)
](A34447-e26500-b)
(a)
Tanti
vitreum
?
Quanti
verum
margaritum
?
Tertul.
lib.
ad
Martyr
.
cap.
4ᵒ.
Si
pro
terrenis
bonis
tantos
labores
&
tam
gravia
pericula
homines
aequo
animo
patiuntur
;
quare
pro
fide
,
pro
constantia
,
pro
integritate
,
pro
thesauro
aeterno
pigri
sumus
?
Quare
sumus
timidi
pro
illis
divitiis
,
quas
nec
naufragia
nobis
possunt
auferre
?
August
.
Serm.
105.
de
Temp.
the
recompence
of
the
reward
,
when
you
think
upon
easier
terms
to
have
Heaven
than
Earth
,
and
the
Meat
that
will
endure
to
Eternal
Life
,
than
the
Meat
which
perisheth
,
yielding
no
satisfaction
!
Oh
brutish
and
unreasonable
Sinners
,
what
are
all
your
Riches
,
and
Honours
,
what
are
all
your
Profits
and
Pleasures
,
but
as
Weeds
to
Flowers
,
or
as
Dross
to
the
purest
Gold
,
if
compared
with
that
far
more
exceeding
and
eternal
weight
of
Glory
,
which
abideth
God's
People
in
another
World
!
And
shall
we
then
think
you
have
reason
to
censure
them
as
guilty
of
too
great
severity
,
superfluous
Zeal
,
and
unnecessary
Preciseness
,
for
giving
diligence
to
make
sure
of
such
a
glorious
Reward
,
when
you
yourselves
think
no
time
too
long
,
no
diligence
excessive
,
no
pains
too
great
,
which
you
are
at
in
pursuance
of
those
fading
Vanities
?
Judge
all
you
blessed
Saints
that
stand
already
possessed
of
this
eternal
heavenly
Glory
;
yea
,
let
those
among
you
that
have
had
but
the
least
foretasts
,
prelibations
and
gleanings
thereof
,
if
this
be
not
an
unreasonable
censure
,
judge
freely
!
Shall
the
covetous
Worldling
rise
early
,
go
to
bed
late
,
eat
the
Bread
of
carefulness
,
macerate
his
own
Body
,
and
wholly
exhaust
his
strength
in
pursuit
of
that
which
,
in
the
judgment
of
the
wisest
of
Kings
,
[
(a)
](A34447-e26540-b)
(a)
Ecclesiast.
1.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Depastio
animi
;
consumitur
enim
animus
,
aum
in
re
nihili
,
&
inani
occupatus
est
.
Buxt.
is
nothing
but
vanity
and
vexation
of
Spirit
,
like
a
Moth
eating
up
and
consuming
it
,
as
the
original
sounds
?
And
shall
not
the
People
of
God
having
such
a
glorious
Crown
in
their
eye
,
much
more
lay
hold
upon
all
opportunities
,
walk
closely
with
him
that
hath
called
them
to
his
Kingdom
and
Glory
,
and
gladly
spend
and
be
spent
in
all
holy
Exercises
,
that
at
length
they
may
partake
of
that
fulness
of
Joy
which
is
in
God's
presence
,
together
with
those
super-celestial
Soul-satisfying
Pleasures
which
are
at
his
right
Hand
for
evermore
?
[
(b)
](A34447-e26580-b)
(b)
2
Pet.
1.5
,
10.
Doth
not
the
Lord
in
his
sacred
Oracles
of
truth
require
,
that
we
should
give
all
diligence
to
make
our
Calling
and
Election
sure
?
Are
we
not
commanded
to
work
out
with
greatest
[
†
](A34447-e26590-b)
†
Phil.
2.12
.
Non
dicit
Apostolus
nude
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
accuratè
,
magnoque
cum
studio
operamini
;
cum
multa
diligentia
,
&
solicitudine
pergite
vestram
operari
salutem
.
A
Lapide
.
Labour
and
Industry
,
as
the
Original
hath
it
,
our
own
Salvation
?
Hath
not
our
blessed
Lord
commanded
that
we
should
earnestly
contend
,
striving
as
in
an
Agony
to
[
*
](A34447-e26640-b)
*
Luke
13.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
contendite
,
agonizate
,
&
quasi
in
agone
,
&
agonia
contendite
,
extremas
summasque
vires
velut
,
agonizantes
exerite
,
quasi
pro
vita
si
vincitis
,
vel
morte
,
si
vincimini
,
luctaturi
.
A
Lapide
.
enter
in
at
the
strait
Gate
of
Eternal
Life
?
And
must
we
not
also
storm
the
Kingdom
of
Heaven
,
assaulting
it
with
a
kind
of
Holy
Violence
,
and
forcing
our
way
thither
through
all
difficulties
,
would
we
ever
enter
into
it
?
What
then
is
the
Blasphemy
of
all
those
who
in
opposition
to
the
holy
Spirit
of
Truth
calling
us
out
thus
to
spend
and
be
spent
in
the
service
of
God
,
do
take
upon
them
a
cursed
neutrality
,
indifferency
,
and
insipid
formality
in
the
ways
of
God
,
censuring
all
those
that
will
not
be
formal
,
outsided
,
and
negligent
,
like
themselves
,
as
persons
of
furious
Spirits
,
perverse
Zealots
,
and
humoursome
Fanaticks
,
as
if
they
were
afraid
of
too
much
Holiness
?
Believe
it
Sirs
,
these
and
the
like
Scripture
Injunctions
do
concludingly
evince
that
Christianity
is
no
idle
speculation
,
but
a
business
of
greatest
activity
,
requiring
the
quintessence
and
vigour
of
the
Spirit
,
the
very
strength
and
sinews
of
the
Soul
,
together
with
the
greatest
intensness
of
all
the
affections
.
There
is
such
an
attractive
magnetique
virtue
in
that
eternally
glorious
reward
which
Religion
proposeth
to
all
them
that
do
cordially
embrace
it
,
that
their
Hearts
are
so
inflamed
with
desire
after
it
,
that
it
turns
all
difficulties
into
fuel
,
for
their
Zeal
to
feed
upon
.
Impossible
it
is
for
such
as
are
truly
gracious
to
be
remiss
and
negligent
in
Heavens
way
,
as
being
transformed
by
a
prospect
of
Heavenly
Glory
,
into
so
many
incarnate
Seraphims
,
whose
proper
nature
it
is
to
have
their
affections
boyled
up
to
the
highest
consistency
of
uncurbed
Zeal
for
Gods
Glory
,
[
(c)
](A34447-e26680-b)
(c)
Rom.
12.11
.
making
them
fervent
in
Spirit
,
serving
the
Lord
.
Would
you
therefore
approve
your selves
to
be
true
Nathaniels
,
Israelites
indeed
,
in
whom
there
is
no
guile
?
Then
see
that
ye
willingly
spend
and
be
spent
in
the
service
of
God
,
contending
with
an
holy
Violence
,
that
you
may
enter
through
the
strait
Gate
into
the
Kingdom
of
Heaven
.
'T
is
no
heartless
wish
nor
languishing
endeavour
;
no
still-born
Prayer
nor
abortive
resolution
,
which
will
argue
your
Souls
to
be
sound
,
and
of
the
right
Complexion
.
Many
there
are
amongst
us
,
who
taking
up
the
form
,
and
denying
the
Power
of
Godliness
,
are
all
for
a
moderation
in
Goodness
:
So
that
with
them
lukewarmness
,
though
it
speak
the
Soul
in
the
saddest
temper
,
shall
be
graced
with
the
name
of
Discretion
,
and
Christian
Prudence
.
The
truth
is
(
as
that
holy
Man
now
with
God
,
whom
before
I
quoted
,
saith
)
all
unregenerate
Men
in
a
manner
,
do
usually
cast
unto
themselves
in
the
mould
of
their
own
worldly
Wisdom
,
a
religious
Mediocrity
,
and
they
pitch
with
resolution
and
security
,
upon
a
degree
of
Zeal
compatible
with
their
own
secular
concernments
,
and
this
must
be
a
competent
sufficiency
of
Holiness
for
Heaven
,
and
serve
their
turn
for
Salvation
.
This
glorious
formality
,
if
God's
People
out
of
a
consciousness
of
their
duty
,
and
from
the
strength
of
desire
,
which
they
have
to
the
recompence
of
Eternal
Life
,
transgress
,
why
now
the
Wicked
to
prevent
the
estuations
of
a
troubled
Conscience
,
and
the
dreadful
pre-occupations
of
Eternal
Flames
which
would
otherwise
seize
upon
them
,
they
are
forced
to
censure
God's
People
as
guilty
of
too
much
preciseness
,
circumspection
,
and
affected
singularity
.
For
should
they
not
fancy
an
easier
way
to
Heaven
than
that
of
striving
and
running
,
contending
and
wrestling
wherein
God's
People
walk
,
they
must
needs
cast
away
the
confidence
(
I
say
not
of
their
Hope
,
but
)
of
their
groundless
presumption
,
and
sit
down
in
despair
as
Persons
for
whom
it
is
impossible
,
that
they
should
come
to
Heaven
,
or
ever
escape
the
damnation
of
Hell
.
But
believe
it
Christians
,
whatever
short
Cut
carnal
Gospellers
fancy
to
Heaven
,
you
must
resolve
to
serve
the
Lord
with
fervency
of
Spirit
,
excellency
of
Zeal
,
and
enflamed
affections
,
together
with
a
supernatural
singularity
above
all
ordinary
and
moral
perfections
,
would
you
ever
come
there
.
Fair
and
softly
,
saith
the
Proverb
,
goes
fair
:
But
(
as
one
wittily
observes
)
it
never
goes
so
far
as
Heaven
.
[
(a)
](A34447-e26700-b)
(a)
Non
dormientibus
provenit
,
regnum
coelorum
,
nec
otio
,
&
desidia
torpentibus
beatitudo
aeternitatis
ingeritur
.
Prosp.
Omnis
qui
ad
Paradisum
redire
desiderat
,
oportet
transire
per
ignem
.
Aust.
God
prepared
a
Wife
for
Adam
in
Paradise
sleeping
:
But
there
are
no
preparations
of
Happiness
,
Life
,
and
Eternal
Glory
made
,
for
sleepers
in
the
Paradise
of
God
.
Our
first
Parents
sinning
were
cast
out
of
Paradise
,
and
therefore
we
can
never
return
thither
to
feed
upon
the
Tree
of
Life
,
unless
we
return
with
undaunted
resolution
upon
the
Cherubims
flaming
Sword
.
We
must
not
only
take
up
the
form
,
but
also
embrace
the
power
of
Godliness
;
we
must
not
be
almost
[
(b)
](A34447-e26760-b)
(b)
Acts
26.28
.
but
altogether
Christians
,
would
we
ever
receive
the
Crown
of
Eternal
Glory
.
For
to
be
sure
they
that
have
only
an
appearance
of
Holiness
,
shall
go
to
a
real
Hell
:
and
they
that
are
but
almost
Christians
,
shall
but
almost
be
saved
;
which
indeed
will
be
the
emphasis
of
Damnation
,
to
have
been
within
a
step
of
Heaven
,
and
Eternal
Glory
:
Let
then
Christians
,
the
blind
World
entertain
you
with
what
malicious
invectives
,
and
approbrious
Sarcasms
it
will
,
censuring
you
for
Phanticks
,
perverse
Zealots
,
and
dissembling
Hypocrites
:
Yet
see
that
you
abate
not
one
scruple
of
your
former
Zeal
,
either
taking
up
with
a
slothful
oscitancy
in
the
ways
of
God
,
or
leaving
your selves
at
a
profane
liberty
to
comply
in
any
sinful
practices
,
but
having
always
an
Eye
to
the
recompence
of
the
reward
,
give
diligence
to
be
still
as
precise
,
circumspect
,
and
accurate
in
all
your
walkings
as
ever
!
Remember
when
ever
the
Men
of
the
World
ask
you
what
need
you
be
so
strict
and
accurate
,
so
precise
and
circumspect
,
not
contenting
your selves
to
do
as
others
do
?
Why
it
is
in
plain
language
,
and
to
paraphrase
a
little
upon
those
profane
Queries
,
as
if
they
should
ask
you
,
what
need
you
make
matter
of
Heaven
and
Glory
,
what
need
you
so
much
to
regard
Life
and
Eternal
Salvation
in
the
Kingdom
of
God
,
not
contenting
your selves
to
go
to
Hell
,
and
be
damned
for
ever
as
the
Wicked
must
?
And
can
you
indeed
make
light
of
Heaven
and
Eternal
Glory
,
can
you
Christians
be
willing
to
fall
short
of
Gods
beatifical
presence
in
Heaven
and
for
ever
to
lie
under
his
frowns
in
Hell
,
that
such
ungodly
questionings
as
these
should
make
you
ashamed
to
own
Christianity
in
the
Life
,
eminency
and
power
of
it
?
As
they
,
Christians
,
have
little
reason
to
censure
you
for
your
Diligence
,
Zeal
,
and
circumspection
in
Heavens
way
:
So
little
reason
have
you
to
be
ashamed
thereof
,
being
come
within
ken
of
your
Rest
already
,
and
may
with
Moses
from
Mount
Nebo
,
take
a
clear
Prospect
of
the
Holy
Land
,
of
the
Celestial
Canaan
!
CHAP.
VII
.
The
Doctrine
improved
by
way
of
Reprehension
,
reproving
all
such
as
do
inordinately
love
and
pursue
the
World
,
and
discovering
the
vanity
of
all
Secular
Enjoyments
;
in
Six
Particulars
.
(1)
BY
way
of
reprehension
,
this
Doctrine
affords
just
matter
of
Reproof
against
,
and
may
smite
as
with
a
mighty
Scourge
,
two
sors
of
Persons
.
(1)
Since
God
allows
us
to
seek
Glory
,
Honour
,
and
Immortality
for
our selves
by
patient
continuance
in
well-doing
,
[
(b)
](A34447-e26850-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Mat.
22.
how
justly
are
all
those
reproved
who
making
light
of
these
eternal
concernments
do
wholly
spend
their
time
and
exhaust
their
strength
in
pursuit
of
the
profits
,
Emoluments
,
and
comforts
of
this
present
World
?
The
Lord
makes
them
tenders
of
a
Crown
of
Life
:
But
they
chose
to
deck
themselves
with
Rose-buds
,
preferring
Earth
before
Heaven
,
and
troubling
themselves
about
many
things
,
[
(c)
](A34447-e26870-b)
(c)
Luke
10.42
.
whilst
that
better
part
is
neglected
,
which
if
chosen
should
never
be
taken
from
them
.
Like
Esau
,
they
sell
their
Birth-right
for
a
mess
of
Pottage
.
Like
Judas
,
they
betray
the
Lord
of
Life
,
who
would
save
their
Souls
for
thirty
pieces
of
Silver
.
Or
like
our
first
Parents
,
to
get
the
forbidden
Fruit
,
they
let
go
their
Happiness
in
Paradise
,
preferring
one
deadly
Apple
from
the
Tree
of
Knowledge
,
before
all
the
delicious
Apples
on
the
Tree
of
Life
.
What
pains
do
we
see
Men
take
?
What
hazards
do
they
daily
run
to
satisfie
their
unsatiate
desires
after
Creature-enjoyments
?
whilst
Heaven
with
all
the
Glory
,
and
Royalties
of
it
are
neglected
,
as
the
pleasing
fictions
of
some
devout
Fancies
,
rather
than
matters
of
reality
:
With
what
wracking
of
Brain
,
with
what
strength
of
endeavour
,
with
what
Conflicts
of
Passions
,
with
what
vehemency
of
desire
,
and
remorse
of
Consciences
,
do
Men
resolving
to
be
rich
,
pursue
their
Earth-born
vanities
,
making
that
pitiful
Religion
they
have
,
serve
turn
,
and
Christianity
it self
become
Handmaid
to
wait
upon
their
gain
and
secular
advantage
?
[
(d)
](A34447-e26900-b)
(d)
Boni
quippe
ad
hoc
utuntur
mundo
,
ut
fruantur
Deo
:
mali
autem
contra
,
ut
fruantur
mundo
,
uti
volunt
Deo
.
Aug.
de
Civit.
Dei
,
lib.
15.
cap.
7.
Whereas
the
truly
gracious
do
improve
their
Earthly
Treasures
for
high
and
Heavenly
ends
,
using
them
in
a
subserviency
to
their
Christian
devotion
,
that
they
more
freely
enjoy
God
:
Why
on
the
contrary
,
carnal
Hearts
,
they
subordinate
every
thing
to
their
own
sordid
ends
,
using
God
,
his
Name
,
his
Worship
,
his
Ordinances
,
that
they
may
more
plausibly
prosecute
and
enjoy
the
World
.
Doth
not
daily
sad
experience
let
us
see
,
how
Men
will
hazard
their
own
lives
in
desperate
undertakings
,
make
themselves
perpetual
Drudges
to
the
Times
,
comply
with
every
prevailing
Faction
,
throw
away
their
own
Mercies
,
make
shipwrack
of
Faith
,
dissemble
conscience
,
and
exchange
their
salvation
together
with
all
Hopes
of
Heaven
and
Glory
for
Earth
,
and
Earthly
enjoyments
?
Oh
that
I
could
but
speak
to
the
Heart
of
such
amongst
you
who
thus
inordinately
pursue
the
World
,
grasping
continually
with
adulterous
embraces
?
Was
this
the
end
of
your
being
in
the
World
,
to
Idolize
the
Creature
,
loving
,
prizing
,
and
serving
that
,
above
God
your
Creator
?
Have
you
not
things
of
greater
consequence
,
and
that
more
nearly
concern
you
,
to
look
after
,
than
the
profits
,
emoluments
,
and
perishable
comforts
of
this
present
Life
?
Is
it
not
an
immortal
Soul
more
worthy
your
care
,
than
a
sinful
Body
;
the
Riches
of
Heaven
and
Glory
,
than
your
Earthly
Treasure
;
and
the
recompence
of
Eternal
Life
,
is
not
that
more
worthy
your
care
,
than
the
confluence
of
all
Creature-enjoyments
?
Your
approaching
Death
,
your
Eternal
Judgment
before
Gods
Tribunal
,
your
everlasting
condition
in
the
world
to
come
,
should
not
these
things
be
seriously
minded
,
and
much
rather
regarded
of
you
,
than
the
husky
enjoyments
of
a
dying
Life
?
What
(
alass
!
)
Poor
brutish
Muck-worm
will
thy
full
Garners
,
thy
Bags
of
Gold
,
thy
sumptuous
Buildings
,
thy
long
Leases
,
thy
gorgeous
Apparel
,
or
thy
dainty
Dishes
,
and
sweet
Morsels
avail
thee
,
when
the
great
God
calls
to
Judgment
,
when
Death
,
as
God's
inexorable
Serjeant
shall
arrest
thee
,
and
thou
must
now
breath
out
thy
Life
and
thy
Hope
together
?
Will
your
Deeds
and
Leases
,
be
evidences
for
Heaven
?
Will
your
Riches
,
Honours
,
and
Pleasurable
enjoyments
,
be
able
to
comfort
your
Hearts
,
when
now
breaking
through
the
bitter
pangs
,
and
dying
groans
,
that
will
shortly
take
hold
of
you
?
Will
your
Coffers
,
or
your
Bags
of
Gold
be
accepted
as
a
ransom
for
your
lost
Souls
,
or
can
they
purchase
your
pardon
,
when
now
tryed
for
your
Lives
,
for
your
everlasting
unchangable
State
,
before
the
righteous
Judge
of
all
the
World
?
To
bring
you
off
from
the
over
eager
pursuit
of
these
perishable
enjoyments
,
and
to
beget
in
your
cheeks
an
holy
blush
that
ever
you
should
neglect
Heaven
to
seek
them
,
dwell
a
little
on
these
things
.
(1)
[
(a)
](A34447-e26930-b)
(a)
Vacuum
quodcunque
est
,
si
nullam
nobis
affert
utilitatem
.
CONSIDER
all
Creature-enjoyments
,
they
are
vain
and
unprofitable
.
The
very
choycest
of
your
Worldly
comforts
,
they
have
nothing
in
them
,
but
that
which
is
unprofitable
,
and
good
for
nothing
.
There
is
always
most
vanity
where
there
is
the
least
profit
:
And
where
there
is
no
profit
at
all
,
there
is
nothing
at
all
but
vanity
.
And
yet
this
is
the
Character
which
Solomon
hath
given
us
of
all
our
Creature-enjoyments
.
Every
Creature
in
his
Diary
hath
vanity
written
upon
it
,
and
[
(b)
](A34447-e26960-b)
(b)
Eccles.
1.2
.
therefore
since
the
whole
cannot
exceed
the
particulars
when
added
together
,
he
gives
us
in
this
as
the
total
Sum
of
all
sublunary
comforts
,
Vanity
of
vanities
,
all
is
vanity
.
Add
a
thousand
Cyphers
together
,
and
yet
without
a
figure
they
signify
just
nothing
:
So
though
a
Man
had
the
whole
confluence
and
universal
aggregation
of
all
Creature-comforts
,
yet
such
is
the
vanity
bound
up
in
them
,
that
without
the
figure
of
Divine
favour
,
they
are
altogether
insignificant
,
and
stand
for
just
nothing
in
the
Register
of
true
profit
.
And
therefore
[
(c)
](A34447-e26970-b)
(c)
Prov.
23.5
.
Solomon
endeavouring
to
call
off
Men
from
the
too
eager
pursuit
of
Riches
,
will
not
vouchsafe
them
any
station
amongst
things
really
existing
,
but
thrusting
them
down
into
the
bottomless
Abyss
of
a
non-entity
,
he
thus
queries
with
the
insatiate
Mammonist
.
Wilt
thou
set
thine
Eyes
upon
that
which
is
not
,
and
make
them
to
flie
(
as
't
is
in
the
original
)
upon
a
meer
nothing
?
The
generality
of
Men
they
idolize
Riches
,
and
look
upon
them
as
some
great
matters
:
But
the
comfort
,
the
benefit
,
the
profit
accrewing
to
us
by
them
is
so
small
,
that
if
you
count
them
any
thing
at
all
,
you
do
quite
over-prize
them
,
and
do
count
them
a
great
deal
more
than
what
they
are
ever
like
to
amount
unto
.
We
can
hardly
form
up
a
conception
of
our
Creature-enjoyments
,
so
diminutive
and
small
,
as
indeed
they
are
:
Nor
can
we
be
able
to
reach
so
low
in
our
thoughts
as
the
bottom
of
that
vanity
and
unprofitableness
which
is
written
upon
them
.
Most
Men
look
upon
their
Riches
,
Honours
,
and
Worldly
accommodations
through
a
Multiplying-glass
,
which
doth
swell
them
up
far
above
the
proportion
of
their
own
magnitude
,
and
quite
stretcheth
them
beyond
the
line
of
their
proper
dimensions
:
But
would
they
look
upon
these
things
as
they
are
in
themselves
,
how
would
their
tall
gigantine
stature
shrink
up
into
a
Pygmey-dwarfishness
,
and
what
a
line
of
unprofitableness
and
vanity
would
they
find
stretched
out
upon
them
all
?
[
*
](A34447-e26990-b)
*
Psal.
4.2
.
How
long
then
ye
Sons
of
Men
will
ye
love
vanity
,
and
go
on
to
set
your
Hearts
upon
that
which
is
not
?
Oh
turn
not
aside
from
seeking
after
Glory
and
Honour
,
after
Immortality
and
Eternal
Life
:
[
(d)
](A34447-e27000-b)
(d)
1
Sam.
12.20
,
21.
For
why
(
as
Samuel
said
in
another
case
)
should
you
go
after
vain
things
,
after
Riches
and
secular
accommodations
which
cannot
profit
?
Grant
Sirs
,
that
you
do
not
see
the
vanity
of
these
things
in
a
Calm
,
yet
what
will
you
do
in
a
Storm
,
when
distress
and
anguish
takes
hold
upon
you
?
In
the
day
Sirs
,
that
Satan
shall
accuse
you
,
that
Conscience
shall
torment
you
,
that
Heaven
shall
frown
upon
you
,
and
that
Hell
beneath
shall
enlarge
itself
to
devour
you
,
what
then
will
your
Houses
and
Lands
,
your
Riches
and
your
Honours
avail
you
?
What
though
,
Man
,
thy
Barns
be
full
,
and
thy
Cup
overflows
?
What
though
thou
hast
Mines
of
Gold
,
and
Rivers
of
Oyl
?
What
though
thou
number
thy
Oxen
by
thousands
,
and
thy
Sheep
by
ten
thousands
?
What
though
thou
be
arrayed
in
Royal
Apparel
with
Solomon
,
and
farest
deliciously
every
day
like
the
Rich
Glutton
?
Yet
what
will
all
this
abundance
profit
thee
in
a
day
of
wrath
?
Will
these
things
quiet
the
estuations
of
an
accusing
Conscience
,
in
the
day
that
God
shall
awaken
it
,
and
amaze
thee
with
the
sight
of
thy
own
iniquities
?
Will
they
profit
and
afford
thee
comforts
,
when
breathing
out
thy
poor
Soul
into
Eternity
thou
must
now
be
convented
before
the
righteous
Judge
of
all
the
World
?
Oh
let
not
your
Eyes
commit
Adultery
with
the
fair-faced
nothings
of
this
World
whilest
you
live
,
that
through
the
vanity
of
them
can
afford
you
no
profit
when
you
come
to
die
and
to
make
your
appearance
before
God's
dreadful
Tribunal
!
(2)
CONSIDER
all
Cr●●ture-enjoyments
they
are
disquieting
,
and
vexatious
.
There
is
not
only
[
*
](A34447-e27050-b)
*
Eccles.
1.14
.
vanity
in
all
worldly
accommodations
rendring
them
unprofitable
,
but
there
is
also
vexation
of
spirit
in
them
,
which
makes
them
a
second
Achan
to
such
as
enjoy
them
,
so
disturbing
their
Rest
,
that
they
live
continually
upon
the
Rack
of
discontent
.
The
love
of
this
prese●●
World
is
a
passion
,
but
yet
it
is
very
active
upon
us
,
at
once
eating
up
,
and
tor●●nting
our
Spirits
within
us
.
Many
Men
think
if
they
had
but
such
an
accession
to
their
livelyhood
,
if
they
could
but
compass
such
an
estate
,
if
they
might
but
attain
to
such
preferment
,
they
should
then
be
at
ease
in
their
minds
,
and
sit
down
satisfyed
:
But
alas
!
when
these
desires
are
fully
accomplished
,
and
they
have
possibly
gone
beyond
the
very
modesty
of
their
former
wishes
in
their
worldly
acquirements
,
how
often
do
they
find
their
ease
and
comfort
going
out
by
the
same
door
,
at
which
their
Riches
,
Honours
,
and
secular
emoluments
entred
in
?
[
(e)
](A34447-e27070-b)
(e)
Aurum
ampliùs
cruciat
apud
quem
largius
fuerit
;
&
amanti
nihil
de
possessione
suâ
permittit
.
Such
is
the
vexation
of
all
Earthly
accommodations
,
that
whoever
enjoys
most
of
them
is
most
sadly
afflicted
by
them
:
Neither
will
they
suffer
him
to
enjoy
any
thing
with
a
quiet
mind
of
his
possessions
,
who
pursues
them
with
an
inordinate
love
and
affection
.
Our
Creature-comforts
,
they
are
not
only
vanity
in
regard
of
their
uselesness
,
as
being
unable
to
profit
us
in
the
day
of
adversity
;
but
they
are
likewise
vexation
in
their
enjoyment
,
not
forbearing
to
molest
and
disquiet
our
Hearts
even
in
the
day
of
Prosperity
.
Men
think
in
getting
Riches
,
to
crown
themselves
as
with
Rose-buds
,
and
to
find
them
sweet
to
their
Tast
:
But
are
not
all
their
Riches
when
procured
,
like
a
Crown
[
(f)
](A34447-e27080-b)
(f)
1
Tim.
6.9
,
10.
of
Thorns
upon
their
Heads
piercing
them
through
with
many
cares
,
and
do
they
not
find
them
to
be
mingled
with
gall
and
bitterness
?
Oh
how
happy
doth
many
a
Man
think
he
should
be
and
live
in
the
World
,
could
he
but
enlarge
his
Barns
,
and
accumulate
Riches
as
others
do
:
But
doth
he
not
find
them
,
as
the
wise
Man
s●eaks
,
making
all
his
dayes
[
(g)
](A34447-e27090-b)
(g)
Eccles.
2.22
,
23
Sorrow
,
and
his
travail
,
grief
,
not
so
much
as
suffering
his
Heart
to
take
rest
in
the
night
?
False
joy
●ike
the
crackling
of
thorns
,
a
Man
may
possibly
find
now
and
then
in
the
abundance
of
worldly
accommodations
:
But
still
there
is
some
Flie
in
the
oyntment
,
some
Death
in
the
pot
,
som●●hief
in
the
Candle
which
utterly
marreth
all
,
leaving
such
an
one
under
nothing
but
sadness
and
vexation
of
Spirit
.
You
know
how
it
was
with
Ahab
King
of
[
(h)
](A34447-e27110-b)
(h)
1
Kings
21.4
.
Israel
,
upon
whom
the
want
of
one
poor
vineyard
of
Naboth
,
brought
such
heaviness
of
Heart
and
sadness
of
spirit
,
that
amidst
all
the
happiness
which
either
Riches
,
or
Honours
,
or
extremity
of
luxury
could
afford
him
,
the
Man
lays
himself
down
upon
his
Bed
,
turns
away
his
Face
,
refusing
to
take
his
necessary
Food
,
as
one
resolved
to
die
of
the
Sullens
,
out
of
Hand
.
The
like
vexation
of
Spirit
do
we
find
that
wicked
Haman
the
Son
of
Amedatha
the
Agagite
,
amidst
all
his
court-preferments
,
fretting
under
.
[
(i)
](A34447-e27160-b)
(i)
Esther
.
3.5
.
Never
Subject
was
more
highly
advanced
,
and
honoured
by
his
Sovereign
than
this
wicked
Haman
,
and
yet
the
denyal
of
one
poor
Mordecai's
Knee
,
how
doth
it
make
him
hang
down
the
Head
,
vexing
all
his
mirth
and
carnal
jollity
into
self-tormenting
envy
,
and
discontent
?
We
do
never
pursue
with
eagerness
the
riches
,
honours
,
and
emoluments
of
this
life
,
but
we
find
a
sting
in
them
to
vex
and
torment
us
.
And
as
Fire
under
Water
,
the
hotter
it
burns
,
the
sooner
it
is
extinguished
by
the
over-running
of
the
Water
:
So
earthly
things
when
too
eagerly
pursued
,
they
raise
up
such
tumultuary
perplexing
thoughts
,
in
the
minds
of
Men
,
as
do
at
last
quite
extinguish
all
the
heat
,
and
comfort
which
was
expected
from
them
.
Oh
then
that
every
Worldling
would
consider
what
an
enemy
he
is
to
his
own
Happiness
whilst
thy
Heart
is
ino●dinately
carried
out
after
,
and
transported
with
idolatrous
love
to
any
Creature-enjoyments
,
no
quiet
can
be
in
thy
mind
,
no
rest
in
thy
Soul
.
And
why
will
you
thus
be
the
authours
of
your
〈◊〉
misery
in
seeking
for
rest
,
where
is
nothing
but
trouble
;
for
comfort
,
where
is
nothing
but
disquietment
,
and
for
pleasure
,
where
〈◊〉
●othing
but
vanity
,
and
vexation
of
Spirit
?
What
are
all
your
Riches
,
and
Honours
,
and
worldly
accommodations
when
eagerly
pursued
after
,
but
like
the
Whoredom
of
painted
Jezabel
to
trouble
your
peace
,
and
to
fill
you
with
Heart
perplexing
thoughts
?
The
Sun
and
Stars
in
the
lower
regions
by
reason
of
their
nearness
to
the
Earth
,
they
frequently
[
*
](A34447-e27210-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Homil.
45.
pag.
mihi
496.
exhale
those
Fogs
and
Meteors
that
do
often
break
forth
into
Storms
and
impetuous
Tempests
:
Thus
likewise
in
earthly
minds
the
sun-shine
of
Creature-enjoyments
,
why
it
raiseth
up
those
Cares
,
and
Heart-dividing
thoughts
,
that
a
Man
can
have
no
rest
but
is
full
of
unquiet
agitations
,
burning
like
Aetna
with
an
embowel'd
sulphurious
Fire
,
which
doth
often
break
forth
into
a
sullen
Tempest
of
discontent
.
Labour
we
therefore
to
be
content
[
(h)
](A34447-e27240-b)
(h)
Heb.
13.5
.
with
such
things
as
we
have
,
not
neglecting
Heaven
and
Glory
where
is
fulness
of
joy
,
for
the
comforts
and
emoluments
of
this
World
which
are
not
only
vain
and
unable
to
profit
us
,
but
also
vexation
,
to
molest
and
disquiet
us
.
[
(i)
](A34447-e27250-b)
(i)
Deus
volens
nos
amorem
non
habere
,
nisi
vitae
aeternae
,
in
istis
velut
innocentibus
delectationibus
miscet
amaritudines
,
ut
&
in
his
patiamur
tribulationes
.
Docetur
amare
meliora
,
per
amaritudinem
inferiorum
:
ne
viator
tendens
ad
putriam
,
stabulum
amet
pro
domo
suâ
.
Aust.
in
Psal.
40.
&
45.
For
doubtles●
Sirs
,
as
Manna
in
the
Wilderness
,
when
the
people
distrusting
God's
daily
provision
,
would
needs
hoard
it
up
,
bred
Worms
,
and
stank
:
So
when
Men
inordinately
loving
the
World
,
will
needs
accumulate
Riches
,
they
do
but
store
up
Worms
to
gnaw
upon
their
Consciences
,
that
will
daily
vex
and
disquiet
them
.
If
therefore
you
would
not
multiply
your
own
●orrows
,
be
not
too
much
in
love
with
your
worldly
enjoyments
,
striving
beyond
measure
to
multiply
them
.
Therefore
hath
the
Lord
rubbed
gall
and
wormwood
upon
the
breasts
of
all
our
Creature-comforts
th●●
we
may
learn
to
get
weaned
affections
to
them
.
Ev●●y
Rose
hath
its
Thorn
in
this
present
life
that
we
may
not
to
much
be
delighted
with
its
sweetness
.
(3)
Consider
all
Creature-enjoyments
,
they
are
uncertain
,
and
changable
.
The
Riches
,
Honours
,
and
enjoyments
of
this
present
Life
,
they
are
called
Bona
Fortunae
,
the
Goods
of
Fortune
:
Not
so
much
because
they
are
the
Largess
of
that
fictitious
Goddess
,
as
because
they
are
like
her
,
inconstant
,
and
always
obnoxious
to
variety
of
changes
.
(
a
)
As
the
fashions
in
the
World
alter
and
change
every
day
:
so
doth
the
fashion
of
the
World
,
with
all
its
enjoyments
.
What
we
usually
call
substance
,
is
indeed
but
a
glining
shadow
,
that
hath
nothing
but
mutability
written
upon
it
.
Men
may
fancy
what
assurance
they
will
in
their
earthly
enjoyments
:
But
indeed
they
are
always
like
the
Moon
in
her
last
quarter
,
ever
upon
the
change
.
[
(b)
](A34447-e27310-b)
(b)
Ostenduntur
istae
res
,
non
possidentur
;
&
dum
placent
transcunt
.
Sen.
Our
Creature-comforts
they
are
not
so
properly
possessions
as
Pageants
,
[
*
](A34447-e27340-b)
*
1
Cor.
7.31
.
which
whilst
they
please
us
,
in
a
moment
they
pass
away
from
us
.
[
(c)
](A34447-e27360-b)
(c)
1
Tim.
6.17
.
Divitiae
hujus
seculi
incertae
sunt
,
quia
transitoriae
sunt
:
quoniam
plerumque
amittet
illus
homo
ante
mortem
,
ex
toto
autem
in
ipsâ
morte
.
Haymo
in
loc
.
Hence
Riches
have
the
epithet
of
uncertain
given
them
by
divine
Inspiration
,
as
most
proper
for
them
:
Because
we
know
not
how
soon
God
may
sequester
us
from
them
,
or
them
from
us
,
and
so
leave
us
to
survive
our
own
Happiness
.
The
World
usually
deals
with
its
greatest
Favourites
,
those
that
serve
it
with
most
devotion
,
as
〈◊〉
dealt
with
Jacob
his
near
Kinsman
,
who
changed
his
Wages
ten
times
.
Day
unto
day
makes
report
,
and
every
Mans
own
experie●ce
may
read
him
a
sufficient
lect●●●
,
concerning
the
manifold
s●d
changes
,
a●d
various
●●●●●tions
to
which
we
are
every
Day
li●ble
in
our
Creat●●●●njoyment●
▪
How
many
of
the
Worlds
greatest
Favourites
,
have
we
seen
honourable
and
dishonoured
in
one
and
the
same
Day
?
[
(d)
](A34447-e27400-b)
(d)
Subito
enim
laetitia
à
tristitia
absorbetur
,
gaudium
in
dolorem
vertitur
,
sanitas
infirmitate
laeditur
,
prosperitas
adversitate
prosternitur
,
juventus
ad
senectutem
,
vita
currit
ad
mortem
.
Haymo
.
Homil.
in
Dom.
5.
post
Pascha
.
pag.
mihi
134.
In
fulln●ss
of
Creature-comforts
,
and
yet
emptied
of
them
all
in
a
moment
?
Abounding
with
Riches
,
and
yet
soon
reduced
to
wants
,
and
with
Job
becoming
poor
,
even
to
a
Proverb
?
Compassed
about
with
Friends
and
Relations
in
the
Morning
,
and
yet
deserted
of
them
all
before
the
Evening
,
as
persons
left
alone
to
outlive
the
choicest
of
comforts
?
You
then
that
have
heard
and
seen
the
Providence
of
God
thus
ringing
the
changes
of
Creature-enjoyments
all
the
World
over
,
why
will
you
still
proceed
in
your
Love
to
them
,
and
commit
Idolatry
with
them
?
Do
you
not
consider
that
your
Beauty
,
your
Riches
,
your
Honours
,
your
Pleasures
,
and
all
your
Creature-comforts
,
are
no
better
than
inconstant
fading
Vanities
,
that
are
daily
obnoxious
to
variety
of
changes
?
What
is
all
your
pleasure
,
but
as
a
bitter
Pill
wrapt
up
in
Sugar
,
which
however
it
be
hony
in
the
mouth
,
yet
is
gall
in
the
stomack
?
What
is
all
your
Beauty
,
but
as
a
fading
flower
,
which
at
the
first
breaking
forth
of
the
Sun
of
Afflictions
may
be
scorched
,
and
wither
away
into
the
ghastliness
of
a
dead
Carcass
?
What
are
all
your
Honours
,
but
as
a
blast
of
idle
wind
,
which
can
neither
be
kept
by
all
your
care
,
nor
reduced
by
all
your
policy
when
once
gon
past
you
?
What
(
in
a
word
)
are
all
your
Riches
,
but
as
a
golden
ray
from
Heaven's
Sun-shine
,
which
in
a
moment
may
be
intercepted
by
every
discontented
cloud
that
comes
,
lined
with
nothing
but
want
and
poverty
?
For
shame
then
let
the
great
uncertainty
of
your
Creature-enjoyments
,
and
that
mutability
which
you
see
to
be
written
upon
them
,
make
you
labour
no
longer
for
them
,
but
rather
strive
for
those
better
comforts
which
are
above
uncertainty
and
can
never
change
!
Worldly
Prudence
when
speaking
in
its
proper
dialect
will
bid
us
hold
fast
that
which
is
certain
,
[
(e)
](A34447-e27430-b)
(e)
Tene
certum
;
dimitte
incertum
.
and
let
go
that
which
is
uncertain
.
Behold
then
I
set
before
you
Earth
and
Heaven
:
And
which
of
these
two
will
you
now
make
your
choice
?
Will
you
choose
an
uncertain
Earth
before
a
certain
Heaven
?
Will
you
choose
those
Earthly
enjoyments
,
that
are
daily
subject
to
variety
of
changes
,
before
those
Heavenly
Mansions
of
Glory
,
that
are
above
mutability
,
and
can
never
change
?
Or
that
the
manifold
changes
to
which
all
our
Wordly
comforts
are
daily
obnoxious
,
may
cause
us
to
change
our
thoughts
of
them
,
and
no
longer
to
pursue
them
with
a
doting
observance
!
In
all
the
changes
to
which
our
Creature-enjoyments
are
daily
liable
,
[
(f)
](A34447-e27440-b)
(f)
1
John
.
this
is
the
great
end
,
which
God
aims
at
,
that
we
may
not
love
the
World
nor
the
things
of
the
World
.
When
therefore
you
find
your
health
changed
into
sickness
,
your
Riches
changed
into
Poverty
,
your
Honours
changed
into
Reproaches
,
and
all
your
Creature-enjoyments
into
so
many
pregnant
instances
of
the
Worlds
uncertainty
,
oh
see
that
hereby
you
be
instructed
what
little
reason
you
have
to
let
out
your
affections
upon
them
,
or
to
fall
in
love
with
them
!
Are
things
of
such
a
changeable
nature
so
much
to
be
prized
?
Shall
an
uncertain
perishing
World
be
preferred
before
Heaven
and
Glory
,
which
are
not
obnoxious
to
any
uncertainty
,
but
have
security
against
all
changes
written
upon
them
?
Here
Sirs
,
you
can
enjoy
none
of
your
Creature-comforts
with
security
,
but
whether
you
have
Riches
,
or
Honours
,
or
Pleasures
,
or
any
other
worldly
accomodations
you
hold
all
upon
the
greatest
uncertainty
,
and
are
sure
of
nothing
:
But
now
making
choice
of
Heaven
and
Glory
for
your
portion
,
you
will
find
them
to
be
beyond
the
reach
of
change
,
and
indeed
like
the
Laws
of
the
Medes
and
Persians
that
knew
no
alteration
.
Why
then
will
you
rather
choose
to
be
Tenants
at
will
in
your
Worldly
enjoyments
than
to
purchase
the
Fee-simple
of
Heaven
,
and
unchangable
glorious
felicity
?
Oh
be
not
such
enemies
to
your
own
Happiness
,
as
to
make
light
of
the
certain
unchangable
Glory
of
Heaven
,
preferring
the
uncertain
mutable
and
perishing
enjoyments
of
this
World
before
it
!
If
you
will
make
your
choice
,
choose
not
for
your
portion
uncertain
Riches
;
but
choose
,
oh
choose
the
favour
of
God
in
Christ
which
is
certain
;
choose
Heaven
and
Glory
,
they
are
certain
;
choose
the
Kingdom
of
God
,
choose
that
better
part
,
with
Mary
,
which
is
certain
,
and
can
never
be
taken
from
you
!
(4)
CONSIDER
al
Creature-enjoyments
,
they
are
fraudulent
,
and
deceitful
Many
Cheats
there
are
in
the
World
,
but
the
most
absolute
cheat
of
all
,
is
the
World
it self
.
[
(g)
](A34447-e27500-b)
(g)
Poma
Gomorrhaea
pulchra
quidem
sunt
,
sed
cum
franguntur
in
vigum
pulverem
falis
unt
.
T
is
storied
of
certain
Apples
growing
nigh
to
the
lake
of
Sodom
,
that
they
have
a
golden
outside
,
and
are
pleasant
to
look
upon
,
but
being
touched
they
deceive
expectation
,
all
crumbling
away
into
dust
,
and
rotteness
:
Thus
the
World
with
all
its
enjoyments
,
they
have
a
fair
outside
,
and
appear
desirable
,
but
if
once
we
grasp
them
too
eagerly
,
they
will
shame
our
hopes
,
and
deceive
our
expectations
,
all
mouldering
away
into
the
rotteness
of
disappointment
.
We
often
come
to
the
World
as
Christ
to
the
barren
Fig-tree
expecting
the
delicious
fruit
of
delight
and
satisfaction
:
But
upon
tryal
we
find
nothing
save
only
the
leaves
of
an
empty
●romise
to
shame
our
hopes
.
Many
large
promises
the
World
will
make
us
,
of
pleasure
,
delight
,
and
satisfaction
from
what
we
enjoy
:
[
(h)
](A34447-e27520-b)
(h)
Arridet
mundus
,
ut
saeviat
;
blanditur
,
ut
fallat
;
allicit
,
ut
occidat
;
extollit
,
ut
deprimat
.
But
(
as
Cyprian
well
hath
it
)
therefore
it
smiles
,
that
it
may
exercise
its
cruelty
upon
us
;
it
flatters
us
that
it
may
deceive
us
;
it
entertains
us
with
all
blandishments
of
Fortune
,
that
it
may
destroy
us
;
and
sometimes
it
will
promote
us
that
afterwards
it
may
depress
us
,
and
plunge
us
the
deeper
in
some
sudden
unpreventable
Misery
.
Achan
,
he
promised
himself
much
delight
and
happiness
in
a
wedg
of
Gold
and
Babylonish
garment
:
But
in
the
issue
they
proved
devoted
and
accursed
things
,
not
only
deceiving
his
expectations
,
but
also
procuring
his
utter
and
inevitable
ruin
.
Thus
the
World
with
all
its
enjoyments
,
they
will
promise
safery
,
and
yet
they
cannot
profit
us
in
a
day
of
Wrath.
[
(i)
](A34447-e27550-b)
(i)
Luke
12.20
.
They
will
promise
long
life
,
and
yet
they
cannot
hinder
but
that
the
same
night
a
Mans
Soul
amidst
all
his
abundance
may
be
taken
from
him
.
They
will
promise
(
in
a
Word
)
all
delight
and
contentment
to
those
that
have
them
;
and
yet
then
they
usually
fill
us
with
sorrow
and
vexation
of
spirit
,
and
leave
us
most
discontented
.
Let
not
him
then
amongst
you
that
would
not
be
deceived
by
Creature-enjoyments
any
longer
suffer
his
Heart
to
be
set
upon
them
.
You
may
come
to
the
World
as
to
a
Lottery
with
an
Head
full
of
Projects
hoping
to
get
a
great
prize
:
But
you
will
doubtless
return
with
an
Heart
full
of
Blanks
,
as
Men
disappointed
of
your
Hopes
,
and
utterly
deluded
in
your
expectations
.
For
the
World
doth
always
put
a
cheat
upon
its
greatest
admirers
:
And
such
as
expect
most
from
it
are
most
frequently
deceived
by
it
.
Why
then
will
you
set
your
Hearts
upon
that
,
which
will
shortly
break
your
Hearts
with
the
heavy
stroke
of
disappointment
?
How
many
hath
the
World
already
deceived
,
promisi●●
them
Ease
,
when
behold
Trouble
;
Honour
,
when
behold
Disgrace
,
Pleasure
,
when
behold
Pain
,
and
Life
when
behold
nothing
but
Death
and
inevitable
Misery
have
been
their
portion
!
The
World
Sirs
!
may
beget
in
your
〈◊〉
l●●ge
Hopes
,
and
make
you
many
profuse
Promises
,
in
case
you
will
adore
it
:
But
remember
when
the
promises
are
fairest
,
you
do
then
lie
obnoxious
to
the
greatest
disappointment
from
it
.
What
large
Promises
of
further
Honour
and
Preferment
in
Ahasuerus
his
Court
did
it
seem
to
make
that
wicked
Haman
,
when
all
the
promotion
it
designed
for
him
was
to
send
him
out
of
the
World
with
an
hempen
Squincy
,
hanging
him
on
the
same
Gallows
that
his
own
Malice
had
erected
for
poor
Mordecai
?
Thus
whoever
loves
the
World
,
designing
for
himself
no
greater
Happiness
than
the
Riches
,
Honors
and
Pleasures
of
this
present
Life
,
he
will
find
them
like
a
broken
Reed
,
not
only
deceiving
,
but
mortally
wounding
him
.
And
is
this
your
Wisdom
,
to
desire
what
will
certainly
disappoint
your
expectations
,
and
may
possibly
prove
the
occasion
of
your
Eternal
Ruin
?
[
(k)
](A34447-e27590-b)
(k)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
soft
Sands
have
betrayed
more
to
shipwrack
than
the
hard
Rocks
:
[
(l)
](A34447-e27610-b)
(l)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theog
.
377.
605.
Thus
your
Creature-enjoyments
th●t
make
you
large
promises
of
Happiness
,
they
may
sooner
expose
you
to
inevitable
Misery
than
the
want
of
them
can
do
.
[
*
](A34447-e27630-b)
*
Vin●
Hannibalem
solverunt
;
armis
vicit
;
vitiis
victus
est
.
Sen.
Epist.
3.
pag.
104.
Hannibal's
Army
having
overcome
the
troublesome
Alpes
,
was
afterward
spoiled
by
the
Italian
Dainties
:
Thus
Christians
there
is
nothing
that
will
more
easily
betray
you
into
the
hands
of
heart-rending
disappointment
and
unpreventable
misery
,
than
an
Heart
inordinately
set
upon
the
World's
Dainties
.
[
(n)
](A34447-e27680-b)
(n)
Fortuna
quem
nimium
fovet
stultum
facit
.
Mimus
.
The
World
never
cockers
any
whom
she
makes
not
a
Fool.
[
(o)
](A34447-e27700-b)
(o)
Convivis
suis
prosperitas
ab
initio
propinat
dulcia
,
ut
cum
inebriati
fuerint
,
lethale
vulnus
admisceat
.
Chrysolog
.
She
gives
her
Guests
pleasant
Cups
at
the
beginning
,
that
when
once
they
are
soundly
drunk
she
may
give
them
a
deadly
wound
.
What
alass
!
are
all
your
Creature-enjoy●ents
but
like
Esthers
invitation
of
Haman
to
a
b●nquet
with
the
King
,
which
though
it
filled
him
for
a
while
with
some
windy
Hopes
,
yet
it
suddenly
ended
in
his
over
ruin
?
If
therefore
the
World
with
all
it●
enjoym●●●
be
so
deceitful
promising
Happiness
,
but
exposing
〈…〉
save
misery
and
disappointment
,
let
us
set
our
Eyes
and
Hearts
upon
that
which
is
true
,
●●d
cannot
deceive
us
;
upon
that
which
will
make
good
infinitely
more
to
the
enjoyer
,
than
ever
it
promised
to
the
expectant
!
Though
the
World
promise
much
,
yet
it
performs
little
:
But
whatever
Joy
,
Happiness
,
and
satisfaction
God
promiseth
us
in
Heaven
,
it
shall
be
made
good
with
the
advantage
of
a
thousand
fold
.
[
(p)
](A34447-e27740-b)
(p)
1
Kings
10.6
,
7.
As
the
Queen
of
Sheba
coming
to
Solomon
had
satisfaction
beyond
the
report
,
which
made
her
cry
out
as
in
an
extasy
the
one
half
was
not
told
me
,
thy
Wisdom
and
Prosperity
exceeds
the
Fame
which
I
heard
:
So
Christians
,
when
once
we
come
to
the
full
enjoyment
of
God
in
Heaven
,
we
shall
find
that
Happiness
and
Glory
there
,
which
will
make
us
cry
out
,
Lord
it
was
a
true
report
that
we
heard
of
thy
Kingdom
and
Glory
in
promises
,
but
behold
the
one
half
was
not
told
us
of
that
Happiness
and
Glory
which
we
now
enjoy
!
Who
then
that
is
wise
would
prefer
the
lying
Vanities
of
the
World
before
this
true
Treasure
?
Why
will
you
set
your
Hearts
upon
that
which
deceiving
your
Hopes
,
will
expose
you
to
the
Misery
of
Eternal
disappointment
,
in
the
mean
time
neglecting
that
Glory
which
will
so
far
exceed
our
Hopes
as
to
leave
us
for
ever
in
a
blessed
extasy
of
admiration
?
(5)
Consider
all
Creature-enjoyments
,
they
are
empty
,
and
unsatisfying
.
Your
Creature-enjoyments
,
they
are
not
commensurate
to
the
desires
of
an
immortal
Soul
:
And
are
therefore
no
more
able
to
satisfy
you
,
than
a
Star
of
the
least
magnitude
is
able
to
make
day
in
the
World
.
The
Souls
appetite
is
too
vast
for
any
creature
in
the
World
to
fill
up
the
measure
of
its
capacity
:
And
to
be
sure
,
that
which
cannot
fill
the
Souls
appetite
will
for
ever
leave
it
empty
,
and
unsatisfied
.
The
Soul
is
a
spiritual
Being
,
whereas
all
our
worldly
●njoyments
are
of
the
Earth
,
earthly
:
And
how
should
such
earthly
enjoyments
be
able
to
satisfy
an
Heaven
born
Soul
?
[
(k)
](A34447-e27790-b)
(k)
Eccles.
5.10
.
Major
pecunia
fauces
avaritiae
non
claudit
,
sed
extendit
;
non
irrigat
,
sed
accendit
.
Aug.
Instar
Hydropici
,
semper
patieris
sitim
,
nec
unquam
satiabis
appetitum
tuum
quantumvis
affatim
bibas
ex
aquâ
honoris
,
&
vanitatis
hujus
mundi
.
Stella
de
contemnendis
Mundi
vanitatibus
lib.
3.
cap.
1.
Mundana
ista
sunt
instar
liquoris
acerbi
,
qui
non
satiat
,
sed
incitat
appetitum
ad
sumendum
plus
tibi
.
Idem
.
ibid.
Quanto
plus
rerum
mundanarum
hauseris
,
tantò
major
in
te
fitis
plura
habendi
excitabitur
.
Idem
.
ibid.
Inexplebilis
est
sola
avaritia
divitum
:
semper
rapit
,
&
nunquam
satiatur
,
quomodo
ergo
sunt
divitiae
,
quibus
crescentibus
,
crescit
inopia
?
quae
amatoribus
suis
,
quanto
fuerint
ampliores
,
non
afferunt
satietatem
,
sed
inflammant
cupiditatem
?
Aug.
Solomon
tells
us
plainly
,
that
he
who
loveth
Silver
shall
not
be
satisfied
with
Silver
.
It
may
promise
to
ease
us
of
our
cares
:
But
it
always
multiplyes
them
.
Like
Drink
to
a
dropsical
Man
such
are
all
our
Creature-enjoyments
:
So
far
from
slaking
,
that
they
enflame
the
Thirst
.
They
will
promise
to
fill
the
Souls
appetite
:
But
they
only
enlarge
it
.
They
are
not
so
much
Food
as
fuel
to
our
desires
:
They
de
not
allay
our
appetite
as
Bread
doth
when
received
,
but
they
rather
encrease
our
appetite
,
as
Oyl
doth
the
flame
,
when
cast
into
it
.
And
how
is
it
possible
that
that
desire
should
ever
be
satisfied
,
which
groweth
and
receiveth
strength
by
the
fruition
of
the
thing
desired
?
The
whole
Confluence
of
all
Creature-enjoyments
can
reach
no
further
than
the
outward
Services
of
the
body
:
For
the
desires
of
the
Soul
being
boundless
,
and
capable
of
more
happiness
than
the
World
can
afford
them
,
they
must
needs
remain
empty
still
,
and
be
unsatisfied
.
A
Man
may
quickly
have
enough
to
load
his
Body
,
to
overcharge
his
memory
,
and
to
fill
his
Barns
,
though
enlarged
to
the
same
measure
of
spaciousness
with
the
rich
Mans
in
the
[
(l)
](A34447-e27920-b)
(l)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Theog
.
359.
227.
Gospel
:
But
to
answer
the
cravings
of
his
own
Heart
,
to
quiet
the
enlarged
appetite
of
his
immortal
Soul
,
and
to
fill
up
with
satisfaction
the
immense
capacity
of
all
his
desires
,
he
can
never
have
enough
,
though
he
had
the
whole
World
changed
into
one
Paradise
for
such
an
end
.
When
a
thing
is
out
of
the
place
of
its
own
rest
,
it
will
never
leave
moving
naturally
till
it
come
thither
:
Thus
since
nothing
below
the
Bosom
of
God
himself
,
and
fulness
of
communion
with
him
can
be
the
proper
place
of
rest
to
an
immortal
Soul
,
no
wonder
though
amidst
all
Creature-enjoyments
it
be
still
unsatisfied
,
and
in
perpetual
,
restless
motion
.
Men
are
apt
to
promise
themselves
I
know
what
imaginary
happiness
and
satisfaction
from
their
Creature-enjoyments
:
But
to
be
sure
Happiness
is
a
real
thing
and
no
figment
of
a
minting
fancy
,
neither
is
it
indeed
for
satisfaction
to
come
in
at
the
door
of
imagination
.
For
as
the
Creature
is
unable
to
make
us
happy
,
and
give
satisfaction
:
So
we
are
to
make
up
an
happiness
for
our selves
out
of
the
Creature
,
or
to
take
satisfaction
from
it
.
When
the
whole
Creation
hath
done
its
best
,
and
we
have
used
our
utmost
skill
,
torturing
Nature
to
extract
the
most
exquisite
Spirits
,
and
the
purest
quintessence
,
which
the
variety
of
Creatures
can
afford
:
Yet
after
all
this
our
Hearts
will
be
filled
with
nothing
but
endless
rovings
,
and
unquiet
agitations
;
and
still
our
Souls
will
be
crying
like
the
Horse
leeches
Daughters
,
Give
,
give
,
as
unable
to
find
any
thing
in
the
universal
aggregation
of
all
sublunary
comforts
proportionate
to
its
own
unlimited
,
and
boundless
desires
.
For
certain
it
is
(
my
Brethren
)
there
is
nothing
that
can
make
us
happy
,
but
the
God
who
made
us
:
[
(m)
](A34447-e27950-b)
(m)
Matth.
11.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Homil.
45.
Nor
is
there
any
thing
that
can
give
satisfaction
to
our
Souls
,
but
Christ
who
gave
satisfaction
for
them
.
God
would
not
rest
from
his
works
of
creation
till
Man
was
formed
.
Nor
can
any
Man
rest
from
his
longing
des●●es
of
want
and
indigence
,
till
God
in
Christ
be
enjoyed
.
What
though
the
whole
world
were
an
earthly
Paradise
,
the
Rivers
running
with
Nectar
,
the
Fields
bringing
forth
Ambrosia
,
the
Trees
yielding
Fruit
like
the
Tree
of
life
,
the
Clouds
showering
down
precious
Pearls
,
and
every
Creature
were
an
Orpheus
or
Amphion
with
Musiques
harmonious
charm
to
chase
away
the
evil
Spirit
of
discontent
,
and
to
entertain
us
in
World
with
all
variety
of
melodious
sounds
,
and
carnal
delights
?
Yet
I
can
assure
you
from
the
Word
of
life
and
truth
,
that
our
Souls
would
be
still
restless
,
and
would
find
such
an
earthly
Paradise
come
as
far
short
of
giving
satisfaction
,
as
the
light
of
a
little
Star
doth
come
short
of
the
Sun
in
its
noon-day
brightness
.
There
is
no
rest
nor
satisfaction
to
be
had
for
our
Souls
,
till
we
return
to
God
,
or
God
turn
his
face
towards
us
,
and
cause
the
light
of
his
Countenance
to
shine
upon
us
.
Why
then
will
you
spend
your
Mony
for
that
which
is
not
Bread
,
and
your
labour
for
that
which
cannot
satisfy
?
Will
you
still
be
seeking
the
living
amongst
the
dead
,
the
Tree
of
life
in
an
Earthly
Paradise
,
and
satisfaction
from
that
,
which
is
nothing
but
Vanity
and
vexation
of
spirit
?
You
may
kock
at
every
Creatures
door
,
but
you
will
find
there
is
nothing
within
to
entertain
you
,
save
only
the
heir-long
of
emptiness
and
disappointment
.
Vanity
is
the
very
quintessence
of
the
Creature
,
and
all
that
can
possibly
be
extracted
out
of
it
is
nothing
,
but
vexation
of
spirit
.
And
can
that
which
is
Vanity
,
think
you
,
satisfy
,
or
vexation
give
your
Souls
contentment
?
Can
you
think
to
gather
Grapes
of
Thorns
or
Figs
of
Thistles
?
What
a
gross
mistake
is
this
,
that
you
should
think
to
find
any
filling
entertainment
for
your
Souls
in
that
which
is
all
emptiness
?
That
you
should
think
to
find
satisfaction
in
that
which
breeds
nothing
but
discontent
,
perplexing
the
Soul
with
a
thousand
cares
?
[
(a)
](A34447-e27970-b)
(a)
Vitam
beatam
quaerunt
in
regione
mortis
;
non
est
illic
.
Aug.
Confes
.
lib.
4.
cap.
12.
What
is
this
but
(
as
the
Father
saith
)
to
seek
for
Life
in
the
Region
of
Death
,
to
seek
for
Heaven
in
the
Hell
of
worldly
distractions
,
and
for
happiness
,
in
that
that
may
prove
our
greatest
misery
.
Oh
that
you
would
once
consult
though
not
your
Duty
,
yet
at
least
the
real
satisfaction
of
your
own
Souls
,
no
longer
seeking
after
broken
Cisterns
,
but
now
coming
to
the
Fountain
of
living
Waters
,
that
you
may
be
filled
!
We
cannot
conceive
so
great
a
confluence
of
earthly
enjoyments
,
but
still
as
more
may
be
added
,
so
more
will
be
desired
:
But
who
ever
obtains
the
enjoyment
of
God
in
Heaven
,
Oh
what
fulness
of
joy
,
what
a
Garden
of
soul-satisfying
pleasures
,
what
a
Paradise
of
all
delights
and
spiritual
contentments
doth
he
find
in
him
!
Now
the
Man
hath
as
much
joy
,
as
much
comfort
,
as
much
satisfaction
as
Heart
can
hold
;
now
,
like
a
stone
in
the
Center
,
he
can
go
no
further
,
nor
desire
[
*
](A34447-e27990-b)
*
Isai.
55.2
.
any
more
Happiness
than
what
he
hath
already
;
now
with
holy
David
he
can
sing
his
Requiem
,
Return
to
thy
rest
oh
my
[
(b)
](A34447-e28020-b)
(b)
Psal.
116.7
.
Soul
,
for
lo
the
Lord
hath
dealt
bountifully
with
thee
!
What
enemies
are
you
then
,
that
love
the
World
,
to
your
own
Souls
,
preferring
Trouble
before
Rest
;
the
boysterous
Ocean
before
the
serene
Harbour
;
emptiness
before
satisfaction
;
and
a
famine
of
true
contentment
,
before
that
fulness
of
delight
,
and
Heavenly
repast
which
you
might
find
in
God
?
How
vain
is
the
shadow
if
compared
with
the
substance
,
a
drop
if
compared
with
the
vast
ocean
,
a
broken
Cistern
if
compared
with
the
Fountain
of
living
Water
,
or
the
confluence
of
all
Creature-enjoyments
if
compared
with
the
full
enjoyment
of
God
himself
?
If
then
you
love
your
Souls
,
come
away
from
these
unsatisfying
Vanities
,
and
seek
now
after
Heaven
and
Heavenly
objects
,
making
God
your
ultimate
end
,
and
the
full
enjoyment
of
him
,
your
only
happiness
!
What
(
alas
)
will
your
Riches
avail
you
without
this
Pearl
of
great
price
!
Will
the
Shell
without
the
Kernel
,
will
the
Cistern
without
the
Fountain
,
will
the
Stars
without
the
Sun
,
give
content
,
and
can
they
make
a
day
of
happiness
,
and
satisfaction
in
your
immortal
Souls
?
When
a
Man
my
Brethren
,
can
sow
Grace
in
the
furrows
of
his
field
,
when
he
can
fill
his
Barns
with
Glory
,
when
he
can
get
Baggs
full
of
Salvation
,
when
he
can
Plow
up
Heaven
out
of
the
Earth
,
and
extract
God
out
of
the
Creatures
;
then
,
but
not
till
then
he
may
be
able
to
find
that
in
them
which
will
satisfy
the
unbounded
desires
of
his
own
Soul
.
Be
not
then
any
longer
so
foolish
as
to
look
for
satisfaction
from
your
Creature-enjoyments
,
preferring
the
taste
of
an
Apple
with
our
first
Parents
,
before
all
the
happiness
of
the
Celestial
Paradise
!
Your
creature
comforts
they
are
all
of
them
impertinent
,
and
must
needs
upon
that
account
be
altogether
unsatisfying
,
as
having
no
due
commensuration
,
nor
sutableness
to
the
wants
and
exigencies
of
an
immortal
Soul
.
What
one
sin
is
all
the
World
able
to
expiate
?
What
one
misery
is
it
able
to
deliver
you
from
?
What
one
corruption
can
it
mortify
for
you
?
What
one
Grace
can
it
enrich
your
Hearts
with
?
What
one
glimpse
from
God's
favourable
countenance
can
it
help
you
to
?
What
one
word
of
comfort
can
it
speak
to
your
troubled
Consciences
,
when
distressed
with
the
sense
of
God's
wrath
and
the
dreadful
pre-occupations
of
Eternal
burnings
in
Hell
?
Indeed
the
favour
of
God
,
and
the
hope
of
Heaven
:
An
interest
in
Jesus
Christ
,
and
assurance
through
him
of
Eternal
Glory
,
these
can
give
satisfaction
,
as
being
every
way
sutable
to
,
and
commensurate
with
our
spiritual
wants
.
But
now
the
impertinency
of
earthly
enjoyments
is
such
that
you
can
never
make
up
a
sutable
Estate
for
your
Souls
out
of
them
,
nor
satisfy
their
unmeasurable
desires
at
the
dry
and
empty
Breasts
of
any
Creature-comfort
.
Oh
how
foolish
then
and
irrational
is
every
covetous
Muck-worm
!
Thou
hast
possibly
Riches
,
and
Honours
,
and
Lands
for
thy
portion
:
But
what
will
all
these
avail
thee
,
what
content
and
satisfaction
can
they
give
thee
,
not
having
an
interest
in
the
Lord
Jehovah
!
[
*
](A34447-e28040-b)
*
Gen.
22.7
.
Behold
the
Fire
and
the
Wood
,
but
where
is
the
Lamb
for
sacrifice
said
Isaac
to
Abraham
!
Thus
may
I
say
to
you
,
here
you
have
Houses
and
Lands
,
here
you
have
Friends
and
worldly
dignities
:
But
where
is
your
interest
in
the
Lord
Jesus
;
where
is
the
Grace
of
God
to
sanctify
you
;
where
is
the
mercy
of
God
to
Pardon
you
;
where
is
the
love
of
God
to
comfort
you
;
where
is
the
favour
of
God
to
make
glad
your
Souls
,
as
the
strength
of
your
Hearts
and
your
portion
for
ever
?
You
have
possibly
the
good
things
of
this
life
;
but
where
are
the
good
things
of
a
better
life
?
And
be
it
so
that
you
should
abound
,
and
be
crowned
with
all
variety
of
Creature-comforts
:
Yet
remember
your
Souls
they
will
still
be
restless
and
for
ever
unsatisfied
;
till
you
come
to
rest
your selves
in
the
downy
Bosom
of
God's
Eternal
love
,
and
to
have
fulness
of
sweet
communion
with
him
in
Glory
.
(6)
And
lastly
consider
all
creature
enjoyments
they
are
but
moment
any
and
only
for
a
season
.
Like
a
Jonahs
Gourd
,
such
are
the
choicest
of
all
our
Earthly
Comforts
,
growing
up
in
one
Night
,
and
withering
away
into
nothing
the
next
night
following
.
Had
we
the
longest
lease
of
Worldly
enjoyments
it
would
soon
be
worn
out
;
our
lives
are
but
short
of
themselves
,
and
therefore
such
comforts
as
we
only
hold
for
term
of
Life
at
the
utmost
,
cannot
possibly
last
long
.
What
the
Apostle
saith
of
miraculous
Gifts
,
may
truly
be
said
of
all
our
worldly
accomodations
;
whether
you
have
Riches
they
shall
fail
;
or
Relations
after
the
Flesh
,
they
shall
cease
;
or
whether
you
have
Honors
in
the
World
they
shall
vanish
away
,
neither
shall
any
Man's
Glory
descend
after
him
.
Men
usually
call
their
Riches
and
Worldly
accommodations
by
the
name
of
Substance
,
when
indeed
they
are
but
a
shadow
,
that
will
never
be
seen
any
more
when
once
the
Sun
of
our
lives
is
gon
down
.
Death
will
seal
a
Lease
of
ejectment
,
and
turn
us
out
of
all
our
possessions
;
so
that
though
now
our
Creature
comforts
attend
upon
us
,
whilst
we
live
and
enjoy
prosperity
,
yet
when
once
we
come
to
breath
out
our
Souls
into
Eternity
,
they
will
all
forsake
us
.
[
(a)
](A34447-e28100-b)
(a)
Ieus
&
est
subitò
qui
modo
Craesus
erat
.
You
know
how
the
Apostle
Paul
was
accompanied
by
the
Disciples
to
the
Shore
,
but
there
they
took
their
leave
of
him
:
Thus
your
Honours
,
Riches
,
and
Earthly
enjoyments
,
they
may
accompany
you
to
the
Shore
of
Eternity
,
but
there
they
will
bid
you
farewel
for
ever
.
WHY
then
will
you
set
your
Hearts
upon
such
fading
Vanities
,
labouring
more
for
the
Meat
that
perisheth
,
than
for
that
which
will
endure
to
Eternal
Life
?
[
(b)
](A34447-e28130-b)
(b)
2
Cor.
4.17
.
What
we
see
is
Temporal
:
But
what
we
see
not
is
truly
Eternal
.
[
*
](A34447-e28140-b)
*
Contemne
vivens
quae
post
mortem
habere
non
potes
.
Difficile
est
,
imò
impossibile
ut
praesentibus
quis
frumur
bonis
&
futuris
,
at
hic
ventrem
,
&
illic
mentem
impleat
;
ut
de
delici●●
ad
delicias
transent
;
ut
in
Terra
&
in
Coelo
gloriosus
appareat
.
Bern.
de
interiori
Domo
.
Cap.
45.
And
is
not
then
the
everlasting
unseen
Glory
,
of
Heaven
,
to
be
sought
before
all
those
Earthly
enjoyments
that
your
Eyes
behold
?
Much
talk
there
is
of
Riches
,
and
Honours
,
and
Pleasures
,
and
for
these
and
the
like
momentany
enjoyments
,
we
may
daily
see
Men
exhausting
their
strength
,
and
wearying
out
their
Lives
,
though
they
know
they
must
shortly
leave
them
:
And
shall
not
we
be
much
more
willing
to
lay
forth
our selves
for
those
Pleasures
which
will
never
fail
us
,
for
those
Honours
which
shall
never
be
blasted
,
and
for
those
which
Riches
can
never
be
taken
from
us
?
The
enjoyments
of
this
Life
are
like
a
L●●p
which
while
it
burneth
doth
consume
it self
:
But
now
the
Riches
of
Heaven
and
Glory
are
Eternal
and
can
neve
be
wasted
?
All
Worldly
comforts
they
are
still
upon
the
wing
,
and
when
ever
Death
finds
us
we
shall
lose
them
for
ever
:
But
now
the
recompence
of
reward
,
that
hath
Eternity
written
upon
it
;
it
s
a
Kingdom
that
can
never
be
moved
;
it
s
an
Eternal
weight
of
Glory
;
it
s
that
●etter
part
,
tha●
Soul-entrancing
Joy
which
no
Man
can
take
from
us
.
Dwell
then
I
beseech
you
in
your
thoughts
a
little
seriously
upon
this
particular
;
and
forasmuch
as
all
your
Creature-comforts
will
shortly
leave
you
,
oh
labour
for
those
comforts
,
for
those
Graces
,
and
for
that
Glory
,
which
will
never
fail
you
,
but
abideth
for
ever
!
You
profess
your selves
to
be
Christians
,
to
believe
the
Resurrection
,
and
after
that
an
Eternal
condition
for
immortal
Souls
,
why
then
will
you
fix
your
Hearts
and
ground
your
Hopes
upon
those
inconsistent
and
rotten
materials
,
which
will
shortly
crumble
into
dust
,
and
leave
your
Souls
to
sink
under
the
stroak
of
God's
heavy
Displeasure
in
Eternal
Misery
?
If
Sirs
you
,
would
not
be
Eternally
miserable
in
the
World
to
come
,
then
take
heed
that
you
do
not
too
eagerly
pursue
the
temporal
enjoyments
of
this
present
World
!
[
(c)
](A34447-e28160-b)
(c)
Qui
maluerit
bene
vivere
ad
tempus
,
malè
vivet
in
aeternum
.
Damnnabitur
enim
sententiâ
Dei
ad
Etern●m
poenam
,
quia
coelestibus
bonis
terrena
praeposuit
.
Lactant.
lib.
de
vita
beata
.
pag.
665.
For
whoever
will
have
his
Heaven
of
Worldly
prosperity
in
this
Life
,
must
expect
no
other
portion
but
an
Hell
of
Wrath
and
endless
Misery
in
the
Life
to
come
.
He
that
will
live
in
pleasure
for
a
time
shall
for
ever
be
tormented
;
it
being
a
Righteous
thing
with
God
to
sentence
all
those
to
Eternal
punishment
in
Hell
,
who
have
preferred
their
Earthly
enjoyments
before
the
Happiness
and
Glory
of
Heaven
it self
.
[
(d)
](A34447-e28180-b)
(d)
Luke
16.25
.
Attendamus
divitem
purpuratum
,
&
pauperem
Lazarum
illum
post
epulas
flammis
perennibus
traditum
;
istum
post
aerumnas
in
aeterna
sinûs
Abrahae
quiete
securum
.
Fulgent
.
ad
Venant
.
epist.
7.
pag.
mihi
574.
Thus
Dives
who
in
his
Life
time
received
his
good
things
,
whilst
Lazarus
received
his
evil
things
,
while
he
was
tormented
in
Hellish
flames
,
when
that
poor
Man
was
comforted
in
Abraham's
Bosom
:
Only
thus
far
let
me
caution
you
,
that
every
one
who
prospers
in
this
Life
cannot
properly
be
said
to
receive
his
good
things
:
[
(e)
](A34447-e28260-b)
(e)
Non
omnes
autem
qui
bona
praesentis
vitae
habent
,
bona
praesentis
vitae
recipiunt
;
nec
omnes
qui
mala
hujus
vitae
patiuntur
,
mala
hujus
vitae
recipiunt
:
Sed
illi
recipiunt
bona
in
vita
sua
,
qui
in
gaudio
et
deliciis
vitae
praesentis
exultant
,
&
in
eo
se
beatos
credunt
,
quod
se
nullâ
concuti
adversitate
conspiciunt
;
illi
autem
mala
recipiunt
in
vita
sua
,
qui
pressuras
&
tribulationes
praesentis
vitae
cum
timore
Dei
tolerant
,
&
in
corde
contrito
&
humiliato
non
temporalia
gaudia
sed
aeterna
suspirant
,
nec
tranfitura
bona
,
sed
permansura
desiderant
.
Idem
.
ibid.
Nor
can
every
one
who
is
here
afflicted
be
said
to
have
received
his
evil
things
:
But
they
receive
their
good
things
in
their
Life
time
,
who
place
the
Whole
of
their
Happiness
in
the
Pleasures
and
Delights
of
this
present
World
;
counting
themselves
to
be
blessed
,
because
they
are
not
in
trouble
as
other
Men
;
and
they
receive
their
evil
things
in
their
Life
time
,
who
sincerely
fearing
the
Lord
,
do
patiently
endure
all
the
tribulations
of
this
present
World
,
breathing
continually
with
an
humble
and
contrite
Heart
,
not
after
Temporal
but
E●ernal
Joys
,
not
after
transitory
enjoyments
,
but
after
that
better
part
which
shall
never
be
taken
from
them
,
together
with
those
Pleasures
which
are
at
Gods
right
Hand
for
evermore
.
Look
to
〈◊〉
then
,
that
though
you
use
the
World
yet
you
set
not
your
Hearts
upon
it
:
And
though
you
meet
with
tribulation
in
the
World
,
yet
see
that
you
cast
not
away
the
confidence
of
your
Hope
,
but
labo●●
to
make
a
sanctified
improvement
of
it
.
[
(f)
](A34447-e28280-b)
(f)
Qui
gaudiis
temporalibus
oblectantur
,
&
jussa
divina
contemnunt
,
illi
aeternis
ignibus
sunt
concremandi
;
illi
verò
,
qui
mala
temporalia
cum
timore
Dei
patienter
tolerant
;
aeternâ
quiete
potituri
sunt
.
Fulgent
.
Epist.
ad
Venant
.
pag.
573.
For
remember
,
those
who
violating
the
Commandments
of
God
,
do
place
their
whole
delight
in
●●eir
secular
accomodations
,
must
with
Dives
be
Eternally
tormented
in
Hellish
Flames
:
Whils●●hey
who
feari●●
the
Lord
do
patiently
undergo
all
present
Afflictions
▪
shall
rest
with
Lazarus
for
ever
in
the
sweet
entrancing
Bosom
of
Father
Abraham
!
CHAP.
VIII
.
The
Doctrine
further
improv'd
by
way
of
Reprehension
;
reproving
all
ungodly
Persons
,
who
prefer
the
Pleasures
of
Sin
,
before
the
Recompence
of
Reward
;
and
shewing
the
Folly
of
that
Practice
;
in
Six
Particulars
.
II.
SIn●●
God
allows
us
to
seek
Life
and
Eternity
of
Heavenly
Glory
for
our selves
by
patient
continuance
in
well-doing
▪
how
justly
may
this
speak
reproof
to
all
those
who
have
pleasure
in
unrighteousness
,
making
daily
Provision
for
the
Flesh
to
fulfill
the
Lusts
thereof
?
God
would
have
them
to
seek
after
Spiritual
Delights
,
but
they
seek
after
nothing
,
save
their
carnal
Pleasures
,
preferring
the
Wages
of
unrighteousness
,
before
that
eternal
recompence
of
Reward
,
which
the
Lord
hath
prepared
for
those
that
love
him
.
They
are
not
so
much
desirous
of
the
pure
and
unmixed
Joys
of
Heaven
,
as
of
those
feculent
and
sordid
Delights
which
they
find
in
a
course
of
Sin
,
whilst
indulging
their
own
bruitish
and
sensual
Appetites
.
Such
are
all
those
who
prefer
a
Tavern
before
the
Sanctuary
;
a
Strumpets
arms
,
before
their
Saviours
embraces
;
the
Bowls
of
Bacchus
,
before
the
Cup
of
Salvation
;
and
carousing
Healths
amongst
their
ungodly
Associates
,
before
those
Rivers
of
unperishable
Pleasures
,
which
water
the
Garden
of
God
in
Paradise
for
evermore
!
Oh
,
but
how
is
it
that
for
the
putrid
and
noysome
Carrion
of
bestial
Delights
,
you
will
thus
renounce
the
Communion
of
Heavenly
Joys
?
Is
this
your
Wisdom
,
your
Prudence
,
to
make
Sin
the
object
of
your
Joy
,
the
Theatre
of
your
Delight
,
the
Centre
of
your
Desires
,
and
the
Element
wherein
you
would
continually
chuse
to
live
,
when
God
by
a
Miracle
of
rich
Grace
,
calls
upon
you
to
seek
after
Glory
,
and
Honour
,
after
Immortality
and
Eternal
Life
in
the
Kingdom
of
Heaven
?
Can
you
think
to
maintain
the
comfort
of
your
Life
by
Sin
,
which
is
nothing
but
the
fuel
of
Death
and
Misery
?
Will
you
make
that
the
sole
object
of
your
Joy
,
which
alone
is
the
inlet
to
an
ocean
of
Sorrow
,
and
perplexing
disquietments
?
The
truth
is
we
have
many
amongst
us
who
wear
Christ's
Livery
and
are
called
Christians
,
but
yet
they
live
as
Persons
resolved
to
chuse
Epicurus
,
that
grand
Sensualist
for
the
Master
o●
their
licentious
Faction
,
making
Pleasure
with
him
,
the
Alpha
and
Omega
of
all
their
Happiness
.
Seneca
though
an
Heathen
had
a
far
more
noble
●●d
heroick
Spirit
than
such
,
esteeming
it
the
greatest
Pleasure
to
contemn
all
carnal
Pleasures
,
whilst
these
reckon
it
for
the
highest
accent
of
●●licity
to
live
in
them
.
Such
voluptuous
Wantons
walk
directly
antipodes
to
the
end
of
their
own
being
,
living
in
nothing
but
carnal
Delights
,
as
if
God
sent
them
into
the
World
to
be
therein
like
the
Leviathan
sporting
themselves
,
and
feasting
their
Souls
in
an
Ocean
of
sensual
Pleasures
.
They
begin
to
anticipate
here
,
that
Paradise
of
swinish
Delights
,
which
Mahomet
promised
his
own
na●●y
Herd
,
at
leastwise
to
take
an
earnest
of
it
,
continually
soaking
themselves
in
their
own
intemperance
,
and
brutish
luxury
.
They
look
after
no
other
Heaven
than
only
to
go
singing
to
Hell
;
and
though
you
give
them
the
greatest
variety
of
delightful
objects
,
yet
they
cannot
be
Merry
,
unless
they
may
have
Treason
against
Heaven
it self
for
the
game
,
and
the
Devil
for
their
playfellow
.
But
be
ashamed
,
oh
carnal
Gospellers
thus
to
give
up
the
strength
of
your
Souls
in
the
service
of
sensual
Pleasures
,
making
light
in
the
mean
time
of
Heaven
and
Glory
together
with
those
unsullied
Paradisical
Pleasures
which
are
at
God's
right
Hand
for
evermore
!
Oh
let
not
that
be
matter
of
Pleasure
and
Delight
to
you
,
which
lay
so
heavy
upon
the
Soul
of
your
blessed
Redeemer
!
Did
Christ
bleed
,
and
groan
and
die
to
save
you
from
your
Sins
,
and
yet
will
you
live
with
delight
in
the
Pleasures
of
Sin
?
How
ever
can
you
have
a
good
thought
of
Sin
,
when
you
look
upon
it
as
that
which
brought
down
the
Son
of
God
from
Heaven
,
and
that
murthered
the
Lord
of
Life
and
Glory
?
Must
the
beloved
Son
of
God
undergo
the
curse
due
to
your
Sins
,
and
must
he
also
humble
himself
unto
Death
to
purchase
for
you
the
reward
of
Life
everlasting
,
that
after
all
this
you
should
undervalue
his
Love
,
and
make
light
of
so
great
Salvation
,
preferring
the
Pleasures
of
Sin
,
which
are
but
for
a
season
,
before
it
?
Will
you
see
(
I
beseech
you
)
your
folly
in
the
glass
of
these
ensuing
considerations
?
(1)
CONSIDER
thus
to
delight
in
carnal
Pleasures
,
it
argues
your
Souls
to
be
utterly
void
of
Grace
,
and
dead
in
sin
.
Where
ever
Grace
comes
with
power
it
mortifies
all
vile
affections
,
and
quite
alienates
the
Heart
from
all
sinful
delights
so
that
whoever
delights
in
the
Pleasures
of
Sin
,
to
be
sure
he
is
yet
in
a
state
of
Nature
,
and
was
never
brought
under
the
Power
of
converting
Grace
.
[
(a)
](A34447-e28460-b)
(a)
Qu●madmodum
impossibile
est
ut
ignis
flammam
concipiat
in
aquâ
,
ita
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
voluptates
mundi
,
cum
poenitentia
Christiana
manere
.
Otho
.
Casman
.
A
voluptuous
Man
cannot
be
a
gracious
Man
:
Nor
is
it
possible
for
the
Dove
of
true
Piety
to
find
any
place
whereon
to
rest
the
sole
of
her
foot
,
in
a
deluge
of
carnal
Pleasures
.
Our
first
Parents
by
eating
of
the
forbidden
fruit
,
they
lost
their
right
to
the
Tree
of
Life
,
and
were
shut
out
of
Paradise
:
[
(b)
](A34447-e28490-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ait
Xenophon
.
By
feeding
with
delight
upon
the
forbidden
fruit
of
Sin
,
Men
forfeit
their
right
to
all
saving
Grace
,
and
must
need
be
shut
out
of
Gods
presence
which
is
better
than
life
it self
,
as
that
alone
which
can
quicken
,
and
revive
a
dead
Soul
.
T
is
the
dead
Fish
only
and
not
the
living
that
are
carried
away
with
the
stream
:
Thus
when
Men
are
carried
away
with
a
deluge
of
Sin
,
and
swim
willingly
down
the
stream
of
carnal
delights
,
it
s
a
sign
they
were
never
alive
unto
God
,
but
that
still
they
are
dead
in
trespasses
and
Sins
.
Hence
the
Widow
who
indulges
a
sensual
appetite
living
in
Pleasure
,
[
(c)
](A34447-e28510-b)
(c)
1
Tim.
5.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alexand.
Paedag.
lib.
3.
cap.
7.
pag.
172.
is
said
to
be
dead
whilst
she
lives
.
Who
ever
hath
Pleasure
in
unrighteousness
,
delighting
in
that
as
his
proper
element
,
he
hath
no
principle
of
Life
and
Grace
abiding
in
him
,
but
is
spiritually
dead
,
whilst
he
lives
in
the
Body
.
When
Wickedness
is
sweet
to
our
taste
and
we
delight
our selves
in
it
,
here
is
the
reigning
power
of
Sin
,
separating
betwixt
us
and
the
God
of
Heaven
,
and
that
indeed
is
not
only
the
Death
,
but
the
Hell
of
every
graceless
Soul
.
A
Life
of
sensuality
speaks
that
Man
to
be
spiritually
dead
,
who
in
such
a
manner
lives
after
the
Flesh
.
[
(d)
](A34447-e28550-b)
(d)
Rom.
8.13
.
For
if
you
live
after
the
Flesh
(
saith
St.
Paul
)
ye
shall
die
.
When
Men
give
their
full
consent
to
sinful
desires
,
not
only
committing
iniquity
but
having
Pleasure
therein
;
Not
only
esteeming
a
sinful
Life
to
be
happy
,
but
also
counting
it
their
Wisdom
with
profane
Esau
to
sell
their
Eternal
Birth-right
for
one
mess
of
such
pottage
;
why
this
now
is
to
live
after
the
Flesh
,
and
whoever
thus
lives
,
he
is
dead
whilst
he
lives
.
Doth
then
thy
fancy
run
in
a
way
of
Sinful
objects
with
delight
,
taking
thought
for
the
Flesh
to
fulfil
it
in
the
lusts
thereof
?
Dost
thou
make
thy self
the
standard
;
and
thy
sensual
appetite
the
rule
of
all
thy
actions
?
Hast
thou
an
Heart
carried
out
continually
after
sinful
objects
if
absent
,
desiring
,
and
grieving
for
them
;
but
if
present
,
rejoicing
,
and
delighting
in
them
?
How
dreadful
,
oh
brutish
Sinner
is
thy
present
condition
!
If
thus
to
enjoy
the
Pleasures
of
Sin
be
the
Life
of
thy
Soul
,
it
s
estranged
from
the
Life
of
God
,
and
thou
art
dead
though
thou
livest
!
[
(e)
](A34447-e28580-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo.
Leg.
Alleg.
lib.
There
is
a
Death
saith
Philo
of
the
Man
,
and
there
is
a
Death
of
the
Soul
:
The
first
which
he
calls
the
Death
of
the
Man
that
's
the
separation
of
the
Soul
from
the
Body
;
the
second
,
which
he
calls
the
Death
of
the
Soul
,
that
stands
in
the
want
of
Grace
,
and
the
presence
of
Sin
.
Tho
then
thy
Soul
be
not
separated
from
thy
Body
,
yet
what
will
all
this
avail
,
so
long
as
thou
livest
in
Sin
,
which
is
the
most
dreadful
Death
,
and
wantest
the
Grace
of
God
,
which
indeed
is
the
Life
of
thy
Soul
?
Did
the
Body
of
thy
dearest
Relation
lie
dead
upon
the
floor
,
what
a
woful
Spectacle
would
it
be
,
and
how
bitterly
wouldst
thou
weep
over
it
?
But
O
Sinner
thy
Immortal
Soul
,
which
should
be
more
preciously
d●ar
in
thy
sight
than
all
thy
Relations
in
the
World
,
that
lies
dead
in
Sin
,
it
's
estranged
from
God
the
Fountain
of
Life
,
it
hath
no
interest
in
Christ
the
Prince
of
Life
,
it
hath
no
Portion
in
the
Holy
Ghost
the
Spirit
of
Life
;
it
hath
neither
Part
nor
Lot
in
Eternal
Glory
the
Crown
of
Life
;
and
is
not
this
a
far
more
sad
and
woful
Spectacle
,
such
as
may
well
turn
thy
Head
into
Water
,
and
thy
Eyes
into
a
Fountain
of
Tears
?
Oh
what
should
fill
thy
Heart
with
Groans
,
thy
Eyes
with
Tears
,
and
thy
Mouth
with
doleful
Complaints
,
if
not
this
,
to
see
thy
Soul
without
Life
,
without
God
and
Christ
,
and
without
all
hope
of
Eternal
Glory
in
the
World
?
Canst
thou
weep
bitterly
for
a
dead
Relation
,
and
yet
canst
thou
not
weep
for
thy self
,
hast
thou
no
Tears
to
shed
over
a
dead
Soul
?
For
a
Man
to
be
killed
by
Sin
,
and
yet
to
live
to
Sin
,
taking
pleasure
therein
,
what
a
woful
condition
is
this
?
If
yet
Sinner
thou
hast
pleasure
in
unrighteousness
,
to
be
sure
the
Tokens
of
Death
are
upon
thee
,
thou
hast
neither
Life
,
nor
yet
any
hope
of
Eternal
Life
abiding
in
thee
!
A
Soul
taking
delight
in
the
pleasures
of
Sin
,
it
's
a
dead
Soul
;
[
*
](A34447-e28610-b)
*
John
3.36
.
and
a
Dead
Soul
,
it
shall
never
see
Life
,
but
the
Wrath
of
God
abides
upon
it
!
(2)
CONSIDER
so
long
as
you
take
delight
in
the
pleasures
of
sin
,
you
remain
uncapable
of
,
and
can
never
enjoy
communion
with
God
.
If
conformity
be
that
which
capacitates
for
a
mutual
communion
,
then
doubtless
,
an
unholy
sinner
that
hath
pleasure
in
unrighteousness
,
is
altogether
unfit
for
communion
with
an
holy
God
,
[
†
](A34447-e28640-b)
†
Heb.
1.13
.
whose
Eyes
are
so
infinitely
pure
that
he
cannot
behold
the
least
iniquity
.
[
(a)
](A34447-e28650-b)
(a)
Fit
nostra
societas
cum
Deo
per
similitudinem
.
Ferrar.
There
can
be
no
fellowship
,
where
first
there
is
not
some
similitude
.
What
fellowship
can
there
then
be
betwixt
the
great
God
who
is
all
light
,
and
profane
ungodly
sinners
delighting
themselves
in
the
unfruitful
works
of
darkness
?
You
may
say
there
is
fellowship
betwixt
you
,
and
the
God
of
Heaven
:
[
(b)
](A34447-e28670-b)
(b)
1
John
1.6
.
But
then
if
you
walk
in
darkness
,
making
sin
your
delight
,
you
lie
,
(
saith
the
Apostle
)
and
do
not
the
truth
.
'T
is
an
exempt
priviledge
,
and
that
which
is
peculiar
to
the
pure
in
Heart
,
that
they
shall
see
God
,
and
have
communion
with
him
.
[
(c)
](A34447-e28680-b)
(c)
2
Cor.
6.14
,
15.
Hence
St.
Paul
puts
the
question
,
intending
thereby
a
more
vehement
negation
,
what
fellowship
hath
righteousness
with
unrighteousness
,
and
what
communion
hath
light
with
darkness
,
and
what
concord
hath
Christ
with
Belial
?
We
see
by
experience
,
the
darkness
cometh
not
till
the
light
be
gone
,
and
when
the
light
cometh
the
darkness
vanisheth
,
they
cannot
dwell
together
,
it
being
the
nature
of
things
contrary
mutually
to
take
away
each
other
:
Thus
the
infinitely
holy
God
,
and
a
voluptuous
sordid
Sinner
who
hath
pleasure
in
unrighteousness
,
they
are
of
such
contrary
natures
,
that
they
can
no
more
have
fellowship
together
,
than
the
clearest
Light
,
and
the
thickest
darkness
.
Amongst
all
the
creature
,
there
are
none
that
can
have
communion
with
any
that
live
not
the
same
life
with
themselves
;
as
a
Plant
whose
life
is
only
vegetative
,
can
have
no
communion
with
a
beast
whose
life
is
sensitive
;
neither
can
a
beast
have
communion
with
Men
,
because
they
live
a
rational
[
(d)
](A34447-e28700-b)
(d)
Ephes.
4.18
.
life
:
Thus
all
sensual
wicked
Men
,
they
are
estranged
from
the
life
of
God
,
they
live
a
life
of
sensuality
delighting
in
sin
as
their
proper
Element
,
and
therefore
can
have
no
communion
at
all
with
God
,
whose
life
is
a
life
of
unchangably
blessed
and
spotless
Holiness
.
Oh
then
how
miserable
is
the
condition
of
all
voluptuous
sensualists
,
who
render
themselves
uncapable
through
their
brutish
lusts
of
communion
with
an
holy
God!
Michael
and
the
Dragon
,
could
not
agree
in
one
Heaven
,
nor
the
Ark
and
Dagon
in
one
House
;
no
more
can
a
wicked
Man
,
and
an
holy
God
agree
to
have
communion
together
.
Your
carnal
pleasures
,
they
shut
out
from
communion
with
God
,
as
the
Plague
of
leprosy
shut
out
of
the
Camp
,
debarring
a
Man
from
all
society
with
such
as
were
clean
.
[
(e)
](A34447-e28720-b)
(e)
In
his
rebus
quae
inter
se
pugnant
,
ita
,
ut
neutra
ferat
alterius
consortium
,
quotiens
hanc
amplectimur
,
illam
abdicavimus
,
quotiens
unam
rejioimus
,
alteram
agnoscimus
.
Cyprian
.
de
dupl.
Martyr
.
pag.
600.
And
had
you
rather
with
the
Prodigal
be
feeding
upon
Husks
amongst
Swine
,
than
to
feed
with
delight
upon
this
bread
of
life
in
your
fathers
House
?
Will
you
still
go
on
to
preferr
these
Onyons
and
Garlick
of
Egypt
,
your
carnal
delights
,
and
pleasurable
vanities
,
before
all
the
delicious
Clusters
of
Canaan
,
before
the
hidden
Manna
of
Sweet
communion
,
and
fellowship
of
an
holy
God
?
Poor
brutish
sinners
,
did
you
but
know
by
experience
,
what
it
is
to
walk
in
the
light
of
God's
countenance
,
what
it
is
to
enjoy
his
favour
,
what
it
is
to
be
under
his
smiles
in
the
face
of
Christ
,
to
receive
daily
the
fresh
communications
of
his
love
,
and
for
ever
to
have
the
sweet
influences
of
these
heavenly
Pleiades
falling
down
like
a
Golden
showr
into
your
own
bosoms
,
oh
how
quickly
would
you
nauseate
all
carnal
delights
,
how
quickly
would
you
come
off
with
shame
and
self-abhorrency
from
your
pleasurable
vanities
,
making
choice
of
Communion
with
God
as
the
only
Paradise
of
true
delight
,
and
Soul-satisfying
pleasures
in
all
the
World
.
[
(f)
](A34447-e28780-b)
(f)
Psal.
34.8
.
Oh
therefore
do
but
tast
and
see
how
good
the
Lord
is
,
and
what
fulness
of
joy
you
may
have
in
communion
with
him
!
You
have
long
been
sucking
the
Breast
of
carnal
delights
,
and
tasting
how
good
the
pleasures
of
sin
are
,
though
but
for
a
season
!
Come
now
in
like
manner
,
and
draw
the
sincere
milk
of
comfort
from
the
breasts
of
Divine
promises
;
lay
your
mouths
to
the
Hony-Comb
of
Heavenly
communion
;
sit
you
down
a
little
under
the
shadow
of
the
most
High
,
ascend
with
God
into
the
Mount
of
transfiguration
,
take
a
turn
or
two
with
him
in
the
Galleries
of
love
,
and
if
you
find
not
a
day
thus
spent
to
be
better
,
more
laden
with
Fruits
of
Paradise
to
refresh
and
make
glad
your
Souls
,
than
a
thousand
else
where
,
then
turn
aside
again
to
your
carnal
pleasures
,
renounce
this
Heavenly
Canaan
as
a
barren
Wilderness
,
and
go
back
to
the
flesh-pots
of
your
sensual
delights
in
Egypt
,
and
spare
not
!
But
oh
the
fulness
of
joy
,
and
divine
satisfaction
of
a
Man
walking
close
in
communion
with
God!
You
may
as
well
perswade
the
most
pompous
Monarch
faring
deliciously
every
day
to
lay
aside
his
princely
Robes
,
to
desert
his
Throne
,
and
go
feed
upon
husks
with
the
Prodigal
,
as
a
Man
walking
in
communion
with
God
to
leave
off
that
holy
practise
for
those
pleasures
of
sin
which
are
but
for
a
season
!
You
that
are
acquainted
with
God
,
know
the
sweetness
of
it
,
and
having
had
a
tast
,
cannot
but
desire
more
.
[
(g)
](A34447-e28810-b)
(g)
Gen.
28.17
.
And
I
tell
you
Sirs
,
communion
with
God
,
this
is
none
other
but
the
House
of
God
,
and
this
is
the
very
gate
of
Heaven
,
to
use
Jacob's
words
:
And
yet
out
of
this
for
a
little
wanton
dalliance
,
for
a
little
sensual
delights
,
and
sugared
poyson
,
do
all
wicked
and
ungodly
Men
exclude
themselves
!
Whilst
we
walk
in
communion
with
God
,
we
get
some
glimpses
of
his
Glory
;
and
though
we
cannot
get
up
into
Heaven
,
yet
we
find
Heaven
itself
many
times
let
down
into
our
Souls
:
But
then
this
is
the
childrens
bread
,
which
those
that
have
pleasure
in
unrighteousness
must
not
think
to
feed
upon
;
their
portion
is
with
Nebuchadnezzar
to
go
a
grazing
amongst
the
Beasts
of
the
field
;
and
though
they
count
their
carnal
delights
,
to
be
an
Heaven
upon
Earth
,
yet
indeed
they
are
entred
already
within
the
Suburbs
of
Hell
:
For
whoever
is
shut
out
from
communion
with
God
hath
already
begun
his
[
(h)
](A34447-e28840-b)
(h)
2
Thess.
1.9
.
Hell
:
The
greatest
emphasis
of
Hell
and
damnation
mainly
consisting
in
the
sinners
Eternal
separation
from
the
God
of
Heaven
.
Oh
then
if
any
thing
will
make
you
break
off
your
sins
by
repentance
,
and
abandon
all
the
pleasures
of
sin
which
are
but
for
a
season
,
let
the
fear
,
let
the
misery
of
losing
the
happiness
of
communion
with
God
prevail
with
you
to
do
it
!
Hast
thou
sinner
,
any
lust
that
will
be
instead
of
communion
with
an
infinitely
holy
God
to
thy
Soul
?
Or
is
there
any
such
pleasure
in
sin
as
can
fully
make
amends
for
the
loss
of
Divine
favour
,
and
the
sight
of
God's
blisful
countenance
to
all
eternity
?
From
thy
face
shall
I
be
hid
,
so
Cain
that
first-born
of
Parricides
,
cried
out
unto
God
,
in
an
agony
of
black
despair
:
But
wo
and
alas
from
the
light
of
God's
countenance
,
in
this
World
shall
I
be
excluded
,
and
from
Eternal
communion
with
God
in
the
World
to
come
,
so
may
every
ungodly
sinner
who
hath
pleasure
in
unrighteousness
,
cry
out
despairing
both
night
and
day
continually
!
Libertines
cannot
walk
with
God
and
see
his
smiles
,
who
have
pleasure
in
sin
,
never
fearing
his
frowns
.
(3)
CONSIDER
Men
delighting
in
the
pleasures
of
sin
,
they
do
walk
direstly
Antipodes
to
the
Grace
of
God
,
and
turn
it
into
wantonness
.
[
(i)
](A34447-e28880-b)
(i)
Titus
2.12
.
The
Grace
of
God
,
that
teacheth
us
to
deny
ungodliness
,
and
worldly
lusts
:
But
such
as
have
pleasure
in
unrighteousness
,
they
deny
the
grace
of
God
,
for
their
worldly
lusts
,
and
carnal
contentments
.
Their
profession
is
Christianity
,
which
obligeth
them
to
be
holy
:
But
their
practise
is
sensual
and
brutish
,
as
if
they
were
ashamed
of
being
suspected
for
too
much
holiness
.
They
pretend
a
Freedom
from
the
guilt
and
imputation
of
sin
:
But
that
they
abuse
for
an
encouragement
to
wallow
in
the
Filth
and
pollution
of
sin
.
They
will
confidently
lay
claim
to
Christs
legal
righteousness
without
them
:
But
they
chuse
to
live
without
his
Gospel-righteousness
within
them
.
It
s
enough
for
them
to
be
justified
,
they
never
seek
to
be
sanctified
,
but
let
loose
the
Reins
to
all
licentiousness
;
as
if
there
were
not
due
preparation
for
Eternal
life
by
inherent
righteousness
,
as
well
as
of
a
Title
to
eternal
life
and
salvation
by
imputed
righteousness
.
The
Lord
Jesus
,
as
they
presume
is
become
their
Redeemer
;
and
therefore
these
profuse
riotous
Sinners
,
they
will
run
in
God's
debt
,
committing
sin
with
delight
,
and
living
in
it
without
remorse
,
because
Christ
hath
paid
all
the
score
,
He
hath
redeemed
his
people
from
the
curse
of
the
law
;
and
therefore
these
practical
Antinomians
,
they
resolve
to
lead
really
accursed
lawless
lives
,
as
if
an
open
trade
in
Hells
commodities
,
were
licenced
,
and
sealed
by
the
Blood
of
Christ
.
The
Grace
of
God
in
the
Gospel
hath
no
other
improvement
amongst
such
wicked
sensualists
,
but
to
make
them
the
more
ungracious
:
And
all
the
use
they
make
of
it
,
is
to
strengthen
their
Hands
in
wickedness
,
that
they
may
sin
securely
.
Thus
Men
of
corrupt
minds
,
and
reprobate
concerning
the
faith
,
they
will
therefore
take
liberty
to
sin
that
Grace
may
abound
:
So
that
as
Zuinglius
well
said
,
if
they
were
called
Satanists
,
in
stead
of
Christians
,
there
were
no
need
of
other
manners
.
O
calamity
never
enough
to
be
deplored
!
[
(k)
](A34447-e28900-b)
(k)
Nobile
illud
,
&
vere
preciosum
Christi
nomen
tantâ
cum
infamiâ
conspuimu●
,
perinde
ac
si
instar
Mercurii
,
usurae
,
furti
,
omnisque
petulantiae
Deus
ac
Patronus
sit
.
Zuing.
de
intemer
.
Virg.
pag.
349.
We
do
with
such
infamy
disgrace
the
noble
,
and
truly
precious
name
of
Christ
,
as
if
like
Mercury
,
he
were
the
God
and
Patron
of
usury
,
theft
,
and
all
licentiousness
.
But
why
do
you
flatter
yourselves
with
the
Christian
name
,
when
this
most
sacred
name
instead
of
expiating
doth
but
aggravate
your
guilt
?
Can
you
think
that
Christianity
will
be
a
Sanctuary
from
the
wrath
of
God
to
those
,
who
by
their
unmortified
lusts
,
and
unchristian
lives
are
daily
eclipsing
his
Glory
?
[
(k)
](A34447-e28930-b)
(k)
Nobile
illud
,
&
vere
preciosum
Christi
nomen
tantâ
cum
infamiâ
conspuimu●
,
perinde
ac
si
instar
Mercurii
,
usurae
,
furti
,
omnisque
petulantiae
Deus
ac
Patronus
sit
.
Zuing.
de
intemer
.
Virg.
pag.
349.
Will
it
profit
you
to
be
called
Christians
,
when
for
blaspheming
that
holy
name
,
you
are
like
to
sink
deeper
in
Hell
than
the
worst
of
Heathens
?
What
tho
the
Gospel
be
full
of
Grace
,
and
peace
,
and
all
spiritual
Cordials
for
Heart-broken
Sinners
,
so
long
as
you
turn
that
Grace
into
wantonness
,
not
accepting
of
terms
of
peace
,
but
as
carnal
delighting
to
go
on
in
the
constant
violation
of
God's
holy
Commandments
?
Can
you
think
that
the
willful
abusers
of
Grace
,
will
be
suffered
to
hide
themselves
under
the
Skirt
of
free
Grace
?
Shall
those
have
the
peace
of
God
for
their
portion
,
who
by
their
brutish
lusts
make
war
against
Heaven
,
and
bid
defiance
to
God
himself
?
Will
the
Lord
ever
comfort
those
with
Gospel
Cordials
,
whose
only
comfort
it
is
to
lead
ungospel
lives
,
taking
pleasure
in
sin
?
Be
no
longer
deceived
,
neither
God
nor
his
Gospel
will
be
mocked
by
you
!
The
Sweetest
Wine
degenerates
into
the
sharpest
Vinegar
:
So
the
Grace
of
God
in
Christ
,
when
abused
for
an
occasion
to
sin
,
doth
mingle
the
Wine
of
astonishment
with
most
flaming
ingredients
for
all
those
who
thus
turn
it
into
wantonness
.
For
Men
under
Gospel-light
to
have
fellowship
with
the
unfruitful
works
of
darkness
,
is
a
God-provoking
sin
.
We
never
so
much
displease
the
[
(l)
](A34447-e28950-b)
(l)
Rom.
2.24
.
Lord
,
as
when
we
most
indulge
ourselves
in
carnal
pleasures
:
Then
is
the
Grace
of
God
most
egregiously
abused
,
when
Men
take
encouragement
from
it
to
go
on
in
making
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
.
Such
cross
the
great
end
of
God's
Grace
,
and
walk
diametrically
opposite
to
the
grand
design
of
Christ
in
the
Gospel
.
[
(a)
](A34447-e28970-b)
(a)
Fit
nobis
venia
non
quae
peccata
foveat
,
sed
quae
ad
piè
sanctéque
vivendi
studia
nos
revocet
.
Marlorat
.
The
great
end
of
God's
pardoning
Grace
,
and
the
grand
design
of
Christ
in
the
Gospel
,
is
the
destroying
,
not
the
favouring
of
Sin
;
the
healing
,
not
the
increasing
of
the
wound
;
a
Pious
and
Holy
,
not
an
impious
and
profane
Life
.
Sinners
,
believe
it
,
Christ
never
came
down
from
Heaven
to
give
you
a
priviledging
licence
to
walk
on
merrily
in
the
way
of
carnal
Pleasure
,
which
leads
to
Hell
.
[
(b)
](A34447-e28990-b)
(b)
Redemptio
nos
obstrictos
tenet
,
ac
sub
obedientiae
fraeno
cohibet
carnis
nostrae
lasciviam
.
Cal.
The
redemption
purchased
by
Christ
,
it
s
an
Eternal
obligation
to
service
,
not
a
Door
opened
to
sensuality
:
It
's
a
bridle
to
curb
our
lascivious
Flesh
,
not
a
feast
intended
to
feed
and
please
it
.
Justification
by
the
merits
,
and
Sanctification
by
the
Spirit
of
Christ
are
inseparable
Concomitants
.
When
Christ
had
his
side
pierced
with
a
spear
,
there
issued
forth
Water
and
Blood
:
And
to
be
sure
,
he
that
is
not
sprinkled
with
the
Water
from
his
impure
lusts
,
hath
neither
part
nor
lot
in
the
Blood
of
Christ
.
[
(c)
](A34447-e29010-b)
(c)
2
Cor.
5.15
.
The
Lord
Christ
designed
this
in
his
Death
,
that
his
redeemed
ones
should
not
live
unto
themselves
in
the
lusts
of
concupiscence
,
but
wholly
unto
him
who
died
for
them
,
and
rose
again
.
He
came
into
the
World
to
destroy
the
works
of
the
Devil
;
not
to
purchase
Men
a
licence
to
do
the
Devils
work
.
[
(d)
](A34447-e29020-b)
(d)
Tit.
2.14
.
When
he
died
it
was
to
purifie
himself
a
peculiar
People
zealous
of
God's
works
:
Not
to
patronize
impure
Hearts
,
allowing
them
to
sport
themselves
in
the
works
of
unrighteousness
.
In
one
word
,
the
design
of
Christ
was
not
only
to
keep
Men
from
being
Vessels
of
Wrath
,
but
also
to
make
them
vessels
of
Honour
.
Consider
then
what
you
do
,
when
delighting
in
your
carnal
pleasures
,
and
how
sadly
you
turn
the
Grace
of
God
into
wantoness
!
Oh
t
is
sad
indeed
when
Men
grow
the
more
wanton
for
Mercies
;
the
more
secure
,
because
of
Divine
Patience
,
and
the
more
sensual
,
delighting
in
the
Pleasures
of
Sin
,
because
Christ
hath
purchased
redemption
for
lost
Sinners
!
What
,
must
the
beloved
Son
of
God
so
bitterly
groan
and
bleed
and
die
for
our
Sins
,
and
shall
we
still
live
in
them
with
delight
,
as
in
our
proper
element
?
Was
it
a
light
matter
that
made
Christ
sweat
drops
of
clodded
Blood
,
and
for
which
the
Lord
of
Glory
must
die
the
Death
?
Oh
why
should
we
still
have
Pleasure
in
Sin
,
which
mingled
so
bitter
a
Cup
for
our
blessed
Redeemer
?
When
thus
we
abuse
Christ
,
we
make
him
our
Enemy
:
So
that
where-ever
his
Grace
is
despised
,
his
wrath
will
take
place
.
[
(e)
](A34447-e29030-b)
(e)
Rom.
2.4
,
5.
Whosoever
do
indulge
themselves
in
their
carnal
pleasures
under
a
pretence
of
Christ's
patronage
shall
most
dreadfully
smart
for
their
blasphemy
,
under
the
severest
stroke
of
his
Eternal
displeasure
.
You
must
not
always
think
to
wantonnize
it
,
still
living
upon
the
abuse
of
Gospel
Grace
:
But
if
still
you
make
light
of
that
great
salvation
,
never
think
but
your
carnal
pleasures
will
ere
long
expose
you
to
a
far
more
exceeding
and
Eternal
weight
of
damnation
in
Hell
!
(4)
Consider
,
your
carnal
pleasures
they
degrade
the
Soul
,
and
make
it
become
like
the
Brutes
that
perish
.
Where
sensuality
bears
the
rule
,
she
will
never
suffer
reason
to
enter
in
at
the
gate
,
as
well
knowing
that
whoever
hath
the
least
of
what
sensuality
desires
,
hath
a
great
deal
more
than
sound
reason
alloweth
.
And
what
is
there
that
can
more
brutify
the
Soul
of
a
rational
Man
,
and
degrade
it
from
the
excellency
of
its
own
being
into
the
likeness
of
a
Beast
,
than
to
live
in
those
Pleasures
which
the
dictates
of
right
reason
do
condemn
?
[
(f)
](A34447-e29060-b)
(f)
Nemo
est
dignus
nomine
hominis
qui
vel
unum
diem
totum
velit
esse
in
voluptatibus
.
Cicero
lib.
2.
de
Finib
.
Tully
,
tho
an
Heathen
,
yet
thought
him
unworthy
the
name
of
a
Man
,
who
should
spend
one
Day
in
carnal
Pleasures
.
And
Marcus
Aurelius
,
he
was
wont
to
protest
,
that
though
the
Gods
would
pardon
him
,
and
Men
would
not
hate
him
,
yet
he
would
not
allow
himself
in
any
sensual
contentments
for
the
vileness
of
them
.
When
Men
live
by
their
brutish
appetite
,
and
not
by
reason
,
they
do
but
carry
a
beasts
Heart
under
the
shape
of
a
Man
.
[
(g)
](A34447-e29100-b)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Socrates
in-Xenophon
.
All
the
difference
betwixt
a
Beast
and
a
voluptuous
Man
stands
mainly
in
the
bodily
shape
.
For
wherein
else
doth
he
differ
from
bruit
Creatures
,
who
making
light
of
the
best
things
,
devotes
himself
wholly
to
the
Pleasures
of
Sin
?
The
nature
of
these
Pleasures
is
such
,
that
they
do
emasculate
and
dispirit
the
Soul
,
taking
away
the
use
of
reason
,
and
so
leaving
a
Man
wholly
to
the
impetuous
violent
impulses
of
an
uncurbed
brutish
appetite
.
Good
Men
indeed
have
their
Pleasures
as
well
as
the
most
sensual
Epicure
:
But
such
Pleasures
only
as
are
fit
for
a
rational
Soul
to
feed
upon
,
such
as
are
pure
,
Spiritual
and
of
an
Heavenly
extraction
.
[
(h)
](A34447-e29120-b)
(h)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
The
Pleasures
of
a
Wicked
Man
,
which
do
all
of
them
spring
from
some
carnal
and
brutish
fruition
,
are
altogether
unbeseeming
a
Christian
,
in
whose
Heart
the
most
refined
Pleasures
of
Heaven
and
Glory
,
do
even
in
the
Life
by
a
sweet
anticipation
concentricate
themselves
.
Nor
are
the
Pleasures
of
a
Swinish
sensualist
rolling
himself
in
the
dirt
and
filthiness
of
carnal
contentments
,
any
more
to
compare
with
the
Pleasures
of
a
Child
of
God
delighting
himself
in
the
sweet
contemplations
of
Heaven
and
Glory
,
than
the
coursest
Bread
with
our
finest
Manchet
,
or
that
fulsome
Water
which
by
a
nasty
kind
of
percolation
soars
out
of
a
filthy
dunghil
,
with
those
more
pure
clarified
Streams
which
flow
from
a
living
Fountain
.
Why
then
will
you
be
like
the
Beasts
that
perish
,
still
melting
away
in
Pleasures
wanton
Lap
?
Can
you
count
it
your
Honour
to
be
degraded
from
your
own
essence
,
or
your
Happiness
to
go
a
grazing
with
Nebuchadnezzar
amongst
the
Beasts
of
the
Field
?
Have
you
nothing
to
glory
in
but
your
own
shame
,
nor
any
thing
to
make
you
merry
,
but
what
will
make
you
cease
to
be
Men
?
The
very
Heathen
by
the
dim
light
of
Nature
saw
so
much
turpitude
in
a
Life
of
carnal
Pleasure
,
that
they
accounted
it
the
Life
of
a
Beast
,
esteeming
it
as
the
Quintessence
of
true
Pleasure
,
to
contemn
all
carnal
Pleasures
,
and
live
above
them
.
And
will
you
then
that
live
in
a
Goshen
of
Gospel-light
come
short
of
Heathens
,
taking
Pleasure
in
the
unfruitful
.
Works
of
Darkness
,
[
(i)
](A34447-e29160-b)
(i)
Praeclarè
M.
Tullius
,
Si
nemo
est
inquit
,
quin
emori
malit
,
quam
converti
in
aliquam
figuram
bestiae
,
quamvis
hominis
mentem
sit
habiturus
,
quanto
est
miserius
in
hominis
figurâ
animo
esse
afferato
?
Lact.
Institut.
lib.
5.
cap.
11.
pag.
489.
which
their
Star-light
condemns
,
as
better
becoming
irrational
Brutes
than
immortal
Souls
?
What
Man
would
not
rather
die
,
saith
Tully
,
as
cited
by
that
Christian
Cicero
Lactantius
,
than
to
be
turned
into
the
form
of
a
Beast
,
though
still
he
should
retain
the
mind
of
a
Man
?
But
oh
how
much
more
miserable
is
it
for
one
to
be
in
the
form
of
a
Man
,
and
yet
of
a
brutish
Mind
delighting
in
the
same
sensual
Pleasures
with
the
●ery
Beasts
that
perish
?
Remember
O
Man
how
miserable
the
Crown
falls
from
thy
Head
,
how
thou
turnest
thy
Glory
into
Shame
,
how
thou
degradest
thy self
into
the
nastiness
of
a
very
Bruit
,
and
exposest
thy self
to
the
scorn
of
the
whole
creation
,
when
wallowing
in
the
mire
of
thy
sensual
Pleasures
?
(4)
CONSIDER
Men
delighting
in
the
Pleasures
of
Sin
,
they
can
never
enter
into
the
Kingdom
of
God
,
nor
ever
come
into
the
place
of
his
holy
habitation
.
Such
as
feed
with
delight
upon
these
Onions
and
Flesh-pots
of
Aegypt
,
they
must
never
think
to
tast
any
ripe
Clusters
of
Canaan
,
nor
to
feed
upon
the
Tree
of
Life
in
the
Paradise
of
God
.
The
Kingdom
of
Heaven
,
it
's
a
peculiar
place
prepared
for
a
peculiar
People
:
Not
for
such
as
turn
the
Grace
of
God
into
wantonness
,
defiling
themselves
with
every
impure
lust
;
but
for
those
who
through
the
Grace
of
God
are
clothed
with
the
Robes
of
Holiness
,
endeavouring
to
cleanse
themselves
from
all
filthiness
of
Flesh
and
Spirit
.
(
k
)
Heaven
,
my
Brethren
,
it
's
a
pure
Mansion
,
it
's
an
inheritance
incorruptible
,
undefiled
;
and
therefore
whatsoever
defileth
,
or
is
unclean
,
can
never
enter
into
it
.
T
is
not
enough
that
Heaven
is
prepared
for
us
,
but
we
also
must
be
prepared
for
Heaven
,
would
we
ever
enjoy
it
.
[
(m)
](A34447-e29260-b)
(m)
Coloss.
1.22
.
Those
only
may
look
for
the
inheritance
of
Saints
in
light
,
who
through
the
mortification
of
their
vile
affections
,
are
made
meet
for
it
,
having
no
fellowship
with
the
unfruitful
Works
of
Darkness
.
A
Man
having
the
Leprosie
upon
him
,
was
shut
out
of
the
camp
,
and
might
not
come
among
God's
People
in
the
Earthly
Tabernacle
:
Thus
he
that
hath
a
Leprosy
of
Sin
upon
him
,
polluting
himself
with
carnal
Pleasures
,
will
undoubtedly
be
shut
out
of
the
Camp
of
glorified
Souls
,
and
must
never
think
to
come
within
the
Heavenly
Tabernacle
.
[
(n)
](A34447-e29270-b)
(n)
Constituit
Deus
Adamum
in
Paradiso
innocent●●
,
expul●
eum
reum
.
Sal.
de
Gub.
Dei
.
lib.
1.
pag.
20.
When
once
our
first
Parents
had
sinned
,
they
were
driven
out
of
Paradise
,
and
kept
off
from
the
Tree
of
Life
by
the
Cherubims
flaming
sword
;
Thus
Sirs
,
whatever
Sin
you
take
Pleasure
in
,
it
will
drive
you
out
of
Heaven
,
and
may
well
be
likened
to
the
Cherubims
flaming
Sword
,
to
keep
you
from
ever
feeding
upon
the
Tree
of
Life
!
And
is
it
nothing
do
[
(l)
](A34447-e29290-b)
(l)
1
Pet
1.
Revel.
21.27
.
you
think
to
miss
of
Eternal
Life
,
and
for
ever
to
fall
short
of
Heavens
Glory
?
Or
still
taking
delight
in
the
Pleasures
of
Sin
,
will
you
promise
your selves
those
Pleasures
,
which
are
at
God's
right
hand
for
evermore
?
Can
you
ever
imagine
that
Goats
and
Swine
must
enter
into
the
new
Jerusal●m
?
Shall
corruption
inherit
incoruption
,
and
those
that
suffer
their
vile
affections
to
run
riot
,
counting
fellowship
with
the
unfruitful
works
of
Darkness
their
chiefest
de●ight
,
must
they
look
to
shine
like
bright
Stars
in
the
Firmament
of
heavenly
Glory
?
[
(o)
](A34447-e29310-b)
(o)
1
Cor
6.9
,
10.
Know
you
not
(
saith
the
Apostle
)
that
the
Unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
,
for
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Effeminate
,
nor
abusers
of
themselves
with
Mankind
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
shall
inherit
the
Kingdom
of
God
.
Believe
it
Sinners
,
whatever
good
thoughts
you
may
have
of
your
carnal
Pleasures
,
yet
will
you
find
them
a
Jacob
taking
from
you
the
Birth
right
of
Heaven
,
and
deceiving
you
of
the
Blessing
of
Eternal
Glory
!
How
dare
you
then
live
one
moment
longer
in
the
Pleasures
of
Sin
,
when
you
know
they
will
rob
you
of
your
Crown
,
and
for
ever
shut
your
Souls
out
of
Heavenly
Glory
?
Oh
Sinners
what
prodigious
folly
are
you
guilty
of
,
thus
to
sell
your
Birth-right
for
a
mess
of
Pottage
,
and
let
go
Heaven
for
a
little
carnal
contentment
!
Do
you
know
what
you
do
,
when
thus
you
let
run
riot
,
inventing
prodigious
ways
of
sinning
to
satisfie
your
brutish
appetite
?
Have
you
any
lust
that
will
countervail
the
loss
of
Heaven
▪
or
any
of
your
carnal
Pleasures
that
can
make
amends
for
the
loss
of
Eternal
Glory
?
What
are
the
cups
of
Bac●hus
,
to
the
Cup
of
Salvation
whose
ingredients
are
nothing
but
Love
and
Eternal
sweetness
?
What
are
the
dainties
of
a
Dives
,
to
the
Marriage-supper
of
the
great
King
,
to
which
the
People
of
God
shall
all
sit
down
with
a
fulness
of
Delight
?
What
are
the
smiles
of
Venus
,
to
the
light
of
God's
countenance
,
when
shining
upon
us
in
its
noon-day
brightness
?
What
,
in
a
word
,
are
all
the
unchast
arms
of
a
lascivious
Lais
,
to
the
delicious
chast
embraces
of
Christ
our
Redeemer
,
in
the
downy
bosom
of
whose
Love
all
believers
shall
rest
themselves
,
and
therein
take
up
with
satisfaction
their
Eternal
repose
?
Who
then
but
a
Man
distracted
would
deprive
himself
of
Eternal
heavenly
Pleasures
,
for
the
Pleasures
of
Sin
which
are
but
for
a
season
.
To
see
God
as
he
is
,
to
behold
the
King
in
his
Glory
,
to
be
made
glad
with
the
light
of
his
Countenance
,
to
feed
for
ever
upon
hidden
Manna
,
and
to
drink
of
the
River
of
his
Pleasure
,
so
that
we
shall
never
hunger
any
more
,
nor
thirst
any
more
,
nor
be
the
least
moment
without
any
fulness
of
Joy
and
Comfort
to
all
Eternity
,
how
glorious
were
such
a
priviledge
,
and
what
a
prodigy
of
madness
would
it
be
,
to
purchase
a
little
carnal
Pleasure
with
the
loss
of
such
a
far
more
exceeding
and
Eternal
weight
of
Glory
!
T
is
true
,
whilst
we
are
in
this
World
,
living
by
sense
,
little
do
we
know
what
it
is
to
have
the
full
enjoyment
of
God
in
Heaven
,
nor
can
we
indeed
so
prize
it
as
we
ought
to
do
:
Oh
but
what
thoughts
will
Men
have
of
Heaven
and
Glory
,
when
all
their
carnal
Pleasures
leaving
them
,
they
must
now
stand
trembling
at
the
Bar
of
divine
Justice
,
there
to
receive
from
God
their
everlasting
doom
!
What
will
all
your
Pleasures
and
carnal
contentments
avail
you
,
when
God
shall
bid
you
depart
accursed
,
as
everlastingly
unfit
to
enjoy
communion
with
himself
in
Glory
?
Though
Sinner
thou
shouldst
live
like
an
Epicure
,
and
hadst
the
universal
confluence
of
all
Flesh-pleasing
vanities
,
yet
they
were
no
more
worthy
to
be
compared
with
the
least
moments
enjoyment
of
God
in
Glory
,
than
the
small
dust
of
a
ballance
with
all
the
World
.
(6)
AND
lastly
,
consider
the
pleasures
of
sin
though
sweet
for
the
present
to
an
unsanctified
carnal
Heart
,
yet
they
will
end
in
Eternal
endle●s
misery
.
[
(a)
](A34447-e29400-b)
(a)
Prov.
23.31
,
32.
What
Solomon
saith
concerning
the
Wine
of
drunkenness
,
it
holds
true
of
all
carnal
pleasures
,
which
like
that
,
at
the
last
will
bite
like
a
Serpent
,
and
sting
like
an
Adder
.
Those
that
now
live
in
carnal
pleasures
,
will
shortly
pass
into
a
place
of
Torments
,
where
their
Flowers
being
all
faded
,
that
Fire
will
kindle
upon
them
,
that
must
burn
for
ever
.
[
(b)
](A34447-e29420-b)
(b)
Prov.
5.4.5
.
Though
lust
come
in
with
a
painted
face
,
and
be
sweet
in
the
act
,
yet
her
end
is
bitter
as
Wormwood
,
her
feet
go
down
to
Death
,
and
her
steps
take
hold
of
Hell
.
[
(c)
](A34447-e29430-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat
ad
Tral
.
Epist.
pag.
mihi
69.
There
is
a
certain
Herb
,
the
juice
whereof
being
taken
,
makes
a
Man
laugh
till
he
dieth
:
Thus
whoever
takes
pleasure
in
sin
,
well
may
he
laugh
and
make
merry
a
while
,
but
to
be
sure
he
must
die
eternally
,
and
be
damned
for
ever
!
The
seeming
pleasure
of
sin
is
but
coloured
cruelty
,
all
being
nothing
,
but
a
sweet
sawce
to
make
Men
swallow
down
with
greediness
those
morsels
of
poyson
,
the
fiery
venom
whereof
will
afterwards
drink
up
their
Spirits
and
inflame
their
Souls
with
everlasting
burnings
in
Hell
.
The
sting
of
sin
will
remain
,
when
the
pleasure
of
sin
is
gon
:
And
though
here
Men
make
it
their
delight
and
merriment
,
yet
in
Hell
it
will
fill
them
with
Horrour
,
and
Eternal
torments
.
As
Diana
of
the
Ephesians
seemed
to
smile
on
such
as
came
into
her
Temple
,
but
to
frown
upon
such
as
went
out
:
So
sin
at
first
seems
to
smile
upon
those
that
have
pleasure
in
it
,
but
at
last
it
exposes
them
to
the
frowns
of
an
angry
God
,
and
for
ever
lays
them
under
the
stroak
of
his
heavy
displeasure
.
Such
is
the
deceit
of
sin
,
that
at
first
it
presents
[
(d)
](A34447-e29470-b)
(d)
Laeta
ve●ire
V●nat
.
tristis
a●●●
〈◊〉
pleasure
and
profit
before
us
,
but
so
soon
as
ever
the
act
thereof
is
over
,
it
deals
with
us
as
Amnon
with
Thamar
,
thrusting
us
out
,
and
hating
us
;
wounding
our
Consciences
,
and
destroying
our
Souls
Your
carnal
pleasures
,
they
may
so
far
infatuate
you
a
while
,
[
(e)
](A34447-e29500-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alexand.
Paedag.
lib.
3.
cap.
7.
pag.
172.
as
to
make
you
think
you
are
steering
a
right
course
towards
the
harbour
of
Eternal
rest
:
but
if
still
you
go
on
to
delight
in
them
,
you
are
sure
to
make
shipwrack
of
your
precious
Souls
and
to
be
broken
in
pieces
inevitably
upon
the
rock
of
God's
eternal
Displeasure
!
Who
then
for
a
moments
pleasure
,
could
run
the
hazard
of
eternal
Vengeance
?
Do
the
damned
in
Hell
think
you
find
comfort
in
those
pleasures
of
sin
,
wherein
for
the
present
you
so
much
delight
?
Is
there
so
much
as
one
drop
of
hony
in
that
bitter
cup
of
Divine
Fury
,
whereof
they
are
forced
to
drink
deep
to
all
eternity
?
Oh
Remember
Sirs
,
your
carnal
pleasures
,
they
turn
you
into
vessels
of
wrath
,
and
so
make
you
fit
for
destruction
.
[
(f)
](A34447-e29530-b)
(f)
Isa.
5.14
.
If
Hell
beneath
hath
enlarged
herself
and
made
her
Mouth
wide
without
Measure
,
it
is
that
all
such
as
rejoyce
in
sin
may
descend
into
that
place
of
torment
.
Look
over
Sirs
,
the
beginning
,
and
see
what
will
be
the
end
of
your
sin
.
The
fish
Swim
down
Jordan
pleasantly
,
but
they
fall
at
last
into
the
dead
Sea
:
So
through
a
Jordan
of
carnal
Delights
,
you
will
come
at
last
into
the
boundless
Ocean
of
God's
Wrath
,
and
Eternal
Displeasure
.
Here
you
sport
it
with
your
carnal
pleasures
,
but
there
you
must
smart
for
them
:
Here
they
are
your
pleasure
,
but
then
they
will
be
your
eternal
Torment
.
And
oh
how
intolerable
will
eternal
Burnings
in
Hell
seem
to
you
,
that
are
now
for
nothing
else
but
your
sensual
contentments
!
Now
your
flesh
is
delicate
and
tender
,
it
may
lie
soft
,
and
fare
deliciously
,
and
have
all
sensual
provision
made
to
satisfy
it
:
But
how
will
it
do
when
cast
into
a
Bed
of
sorrow
,
when
it
comes
to
dwell
with
eternal
Burnings
,
when
it
must
be
tormented
Night
and
Day
without
ceasing
for
ever
?
Oh
let
the
heat
of
Hell
overcome
the
heat
of
lust
,
and
the
bitter
end
of
sin
,
let
it
keep
you
from
ever
taking
pleasure
therein
!
The
Lord
hath
tied
sin
and
the
punishment
thereof
together
as
with
Chains
of
Adamant
,
so
that
if
you
break
not
off
your
sins
by
repentance
[
(g)
](A34447-e29560-b)
(g)
Luke
13.5
.
't
is
impossible
that
ever
you
should
escape
the
damnation
of
Hell
.
Who
then
can
tell
the
misery
,
the
flames
,
the
everlasting
burnings
,
which
at
last
like
a
tempest
of
Fire
and
Brim-stone
wiil
fall
upon
all
that
have
pleasure
in
ungodliness
!
Go
to
then
ye
Sons
of
Belial
,
let
loose
the
reins
to
all
licentiousness
,
please
Flesh
in
all
sensuality
,
eat
,
drink
,
and
be
merry
;
account
our
words
as
wind
,
and
Death
and
Hell
as
some
poetick
fictions
;
cloath
yourselves
in
Scarlet
,
and
fare
deliciously
every
day
:
Yet
know
that
ere
long
destruction
will
overtake
you
as
a
Whirlwind
,
and
for
all
these
things
God
will
bring
you
to
judgment
.
[
(h)
](A34447-e29580-b)
(h)
Eccles.
11.
And
is
this
such
a
merry
jocund
life
,
to
go
from
short
joy
,
to
eternal
sorrow
,
and
after
you
have
surfeited
a
while
upon
your
carnal
delights
,
then
to
be
punished
with
everlasting
destruction
from
the
presence
of
God
,
and
from
the
Glory
of
his
power
?
Oh
what
Tophet
is
not
a
Paradise
,
what
flames
are
not
a
Bed
of
down
to
such
a
destruction
!
And
yet
this
must
be
the
Eternal
portion
of
all
the
ungodly
,
and
thus
it
will
be
done
to
all
those
that
have
pleasure
in
unrighteousness
.
Remember
this
ye
that
are
mighty
to
drink
Wine
,
and
that
follow
strong
drink
till
ye
are
inflamed
,
your
Bacchus-bowls
will
ere
long
be
turned
into
vials
of
wrath
,
and
after
all
your
pleasant
Liquors
,
you
must
not
expect
the
least
drop
of
Water
to
cool
your
Tongues
,
when
eternally
tormented
in
hellish
flames
!
Remember
this
ye
whose
strength
is
consumed
in
chambering
,
and
wantonness
,
you
will
shortly
have
enough
of
all
your
lascivious
practices
,
when
you
must
embrace
deformed
Devils
,
lie
down
in
a
Bed
of
sorrow
,
and
have
the
Fire
of
Lust
turned
into
the
Fire
of
Hell
!
Remember
this
(
in
a
word
)
ye
covetous
rich
Men
that
go
cloathed
in
Scarlet
and
fare
deliciously
every
Day
,
weep
and
howl
for
the
miseries
that
will
come
upon
you
,
when
all
your
worldly
treasures
shall
be
turned
into
treasures
of
wrath
,
and
the
rust
that
now
corrupteth
your
Silver
,
[
(i)
](A34447-e29600-b)
(i)
Jam.
5.3
.
shall
devour
your
flesh
,
and
like
Fire
seed
upon
you
for
ever
!
And
shall
all
our
warnings
be
lost
that
tell
you
of
a
storm
to
drive
you
to
the
Harbour
?
Was
Sodom
,
though
pleasantly
situated
,
any
safe
place
to
be
dwelt
in
,
especially
for
Lot
,
when
the
Lord
had
given
him
notice
of
a
cloud
of
Fire
and
Brimstone
hanging
over
it
,
and
now
ready
to
fall
down
in
a
storm
of
forest
wrath
upon
it
?
Will
you
never
be
serious
in
these
Eternal
concernments
,
that
those
Eternal
hellish
torments
of
sin
which
follow
after
,
may
deterr
you
from
the
Pleasures
of
sin
which
are
but
for
a
season
?
Oh
what
everlasting
furious
Heart-rending
reflexions
will
you
have
upon
your
own
madness
,
when
though
now
you
sare
deliciously
,
yet
anon
you
cannot
get
a
drop
of
Water
;
though
now
you
are
Cloathed
in
Scarlet
▪
yet
anon
you
must
be
covered
with
shame
;
though
now
you
walk
with
delight
amongst
your
ungodly
associates
,
yet
anon
you
must
be
shut
up
in
everlasting
Chains
under
darkness
;
though
now
you
take
your
fill
of
carnal
pleasures
.
yet
anon
you
must
depart
accursed
into
everlasting
Fire
!
Oh
Believe
it
sinners
,
the
time
is
at
Hand
,
when
as
Jonathan
did
in
another
case
,
you
will
cry
out
of
all
your
carnal
pleasures
,
I
have
tasted
a
little
Hony
,
and
now
I
must
die
!
I
have
had
a
little
taste
of
the
hony
of
sin
,
and
taken
some
sensual
delight
therein
,
but
now
I
must
die
eternally
and
perish
for
ever
;
of
all
my
carnal
pleasures
there
is
nothing
now
but
Eternal
Torments
remains
unto
me
!
If
then
Sirs
,
you
have
any
spiritual
discerning
,
consider
this
,
and
learn
now
to
counter
balance
your
temptations
to
sin
,
with
those
Eternal
easless
torments
that
will
follow
after
!
The
Lord
fenced
Eden
with
a
flaming
Sword
:
Thus
the
Eden
of
sinful
Pleasures
is
fenced
with
the
flaming
Sword
of
God's
Wrath
,
which
doth
always
cut
those
asunder
that
must
needs
enter
in
.
Oh
that
now
therefore
you
would
look
upon
the
Pleasures
of
Sin
,
as
you
will
then
look
upon
them
,
when
instead
thereof
you
must
have
nothing
but
Eternal
Pains
!
Oh
the
change
that
every
sensual
Sinner
will
then
meet
with
;
now
rejoycing
,
but
then
mourning
;
now
laughing
,
but
then
weeping
and
gnashing
of
Teeth
for
evermore
!
Oh
what
Worlds
would
he
now
give
to
be
saved
,
when
for
a
little
wanton
Dalliance
,
for
a
little
sensual
Delight
,
and
carnal
Contentment
,
he
must
now
go
to
Hell
,
and
be
Damned
for
ever
!
Where
then
is
thy
Reason
oh
Man
,
that
for
a
superfluous
Cup
thou
shouldst
adventure
to
drink
a
Cup
of
Wrath
unmixed
,
and
for
the
Pleasures
of
Sin
here
shouldst
willingly
run
the
hazard
of
eternal
Burnings
in
Hell
!
Canst
thou
be
content
to
purchase
thy
carnal
Delights
with
the
Blood
of
thy
own
Soul
,
with
eternal
bitter
Howlings
,
and
Lamentations
in
Hellish
Torments
?
Oh
little
can
you
now
imagine
how
dreadful
will
be
the
end
of
all
your
ungodly
Practices
,
when
as
your
[
†
](A34447-e29660-b)
†
Revel.
18.7
.
Pleasures
in
Sin
have
abounded
,
so
your
eternal
Pangs
and
Torments
in
Hell
shall
much
more
abound
!
Be
no
longer
enchanted
then
if
you
love
your
Immortal
Souls
,
with
any
sensual
Contentments
,
but
think
often
with
your selves
what
fiery
Wrath
and
Indignation
they
will
shortly
expose
you
to
!
Look
beyond
your
carnal
Pleasures
to
that
eternal
Crown
of
Life
,
whereof
they
will
deprive
you
,
to
that
everlasting
unpreventable
Misery
,
wherein
they
will
involve
you
,
and
then
delight
in
them
still
if
you
can
!
[
*
](A34447-e29670-b)
*
Propter
discretionem
poenarum
,
haec
ipsa
impia
civitas
tantum
recipit
,
quantum
deliquit
;
sed
tamen
nihil
poenarum
illi
decrit
,
&
quae
temporaliter
peccavit
,
aeternis
cruciabitur
tormentis
.
Haymo
.
in
Loc.
Satiùs
est
hic
ad
modicum
tempus
esse
miserum
,
quam
in
aeternum
esse
miserum
:
satiùs
est
modicâ
miseriâ
emere
aeternam
foelicitatem
,
quam
modicâ
faelicitate
&
voluptate
praesenti
emere
aeternam
miseriam
.
A
Lapide
.
How
much
better
is
that
Sorrow
,
that
will
end
in
Joy
,
than
that
Joy
which
will
end
in
eternal
Sorrow
?
And
what
Man
that
is
well
in
his
wits
,
doth
not
count
it
a
wiser
part
to
go
weeping
to
Heaven
,
than
laughing
to
Hell
,
the
Torments
whereof
are
endless
,
and
past
all
imagination
?
CHAP.
IX
.
The
Doctrine
improved
by
way
of
Exhortation
to
God's
own
People
,
exciting
them
to
walk
in
the
whole
course
of
their
Life
,
as
becomes
a
People
that
have
Heaven
and
Glory
set
before
them
,
as
the
sure
reward
of
all
their
Labours
;
wherein
the
Exhortation
is
branched
out
into
Twelve
Particulars
,
of
grand
import
to
every
gracious
Soul
.
III.
BY
way
of
Exhortation
,
this
Doctrine
may
be
useful
both
to
Saints
and
to
Sinners
,
both
to
such
as
have
and
to
such
as
have
not
an
Interest
in
that
Recompence
of
Reward
which
God
sets
before
us
.
(1)
BY
way
of
exhortation
to
you
that
are
blessed
with
an
interest
in
this
glorious
reward
;
give
ye
diligence
so
to
act
and
walk
in
the
whole
course
of
your
life
,
as
becomes
a
People
that
have
Heaven
,
and
Glory
at
all
times
in
their
Eye
.
The
great
care
of
every
Christian
in
this
present
World
,
should
be
to
walk
worthy
of
him
that
hath
called
us
to
his
Kingdom
and
Glory
,
endeavouring
that
his
Christian
deportment
may
be
something
answerable
to
his
high
encouragement
.
Though
the
Lord
should
never
sweeten
his
holy
precepts
with
any
on
promise
to
encourage
to
the
present
work
of
Duty
by
the●●roposal
of
an
Eternal
reward
,
yet
we
were
bound
to
ob●●rve
every
precept
with
the
most
religious
devotion
,
to
walk
in
all
dutiful
obedience
before
him
;
how
much
more
when
God
holds
forth
a
Crown
of
Life
,
an
Heavenly
Kingdom
,
an
Eternal
weight
of
Glory
to
provoke
us
thereunto
?
If
a
prospect
of
Heavenly
Glory
will
not
make
us
walk
circumspect
,
and
cause
the
face
of
our
conversation
to
shine
,
it
argues
we
are
Men
of
a
sordid
and
ignoble
Spirit
.
What
shall
God
promise
us
a
Crown
of
Life
,
shall
he
take
us
up
into
the
Mount
of
transfiguration
,
shall
he
shew
us
all
the
Beauties
of
Heaven
,
and
afford
us
a
full
prospect
of
Eternal
Glory
for
our
encouragement
to
all
holy
self-denying
and
upright
walking
before
himself
,
and
yet
shall
we
be
remiss
and
negligent
in
a
way
of
duty
,
not
endeavouring
to
walk
as
becomes
the
Gospel
of
Christ
?
Believe
it
Christians
,
that
respect
which
God
allows
in
all
your
obedience
to
Heaven
and
Eternal
Glory
,
is
a
strong
engagement
upon
you
,
obliging
you
in
all
things
to
have
respect
to
that
which
you
know
to
be
acceptable
and
well-pleasing
before
him
.
Oh
then
take
heed
that
you
spot
not
your selves
as
the
Men
of
the
World
do
,
but
see
that
you
live
as
those
that
are
Burgesses
and
Citizens
of
the
new
Jerusalem
,
striving
always
to
sh●w
forth
the
Virtues
of
him
that
has
called
us
out
of
Darkness
into
his
marvellous
light
.
You
have
heard
what
manner
of
Priviledge
the
Lord
endulgeth
you
with
,
what
fulness
of
Joy
,
what
an
immarcescible
Crown
of
Life
,
what
an
Eternal
recompence
of
reward
the
Lord
sets
before
us
;
what
manner
of
Persons
should
we
then
strive
to
be
in
all
Holy
Conversation
and
Godliness
!
TO
manifest
therefore
that
you
have
a
due
sense
of
God's
wonderful
condescending
Love
,
see
carefully
to
the
ordering
of
your
conversation
aright
according
to
the
purport
of
these
Twelve
ensuing
particulars
.
(1)
WALK
thankfully
,
adoring
the
Riches
of
God's
Grace
,
who
allows
you
so
great
encouragement
in
Heavens
Way
.
When
God
allows
you
in
all
your
obedience
the
liberty
of
having
a
respect
to
the
recompence
of
the
reward
,
what
less
can
you
do
than
with
all
thankfulness
acknowledge
his
wonderful
condescention
,
and
stand
admiring
it
?
Can
you
see
the
Heavens
open
,
and
a
Crown
of
Life
prepared
for
you
,
and
yet
remain
ungrateful
under
such
transcendently
great
and
glorious
discoveries
?
Doth
God
allow
you
to
walk
at
all
times
with
Heaven
in
your
Eye
,
and
will
you
not
strive
to
make
melody
to
the
Lord
in
your
Hearts
?
Shall
your
heavenly
Father
shew
you
his
back
parts
,
and
cause
all
his
Glory
to
pass
before
you
,
and
yet
can
you
be
unthankful
,
not
endeavouring
to
glorifie
his
great
Name
?
The
God
of
all
Consolation
(
Christians
!
)
is
no
niggard
of
his
Cordials
to
us
:
And
shall
we
then
shew
our selves
niggards
in
our
retribution
of
thanks
to
him
?
Shall
God's
Hand
be
opened
,
and
ours
shut
?
Is
his
Heart
enlarged
,
and
shall
we
be
straitned
in
our
Bowels
?
Can
we
make
so
light
of
Heaven
and
Eternal
Glory
,
as
to
think
the
Lord
unworthy
our
Praises
,
for
allowing
us
a
full
prospect
of
them
?
If
the
Disciples
were
in
such
an
extasy
of
admiration
when
taken
up
into
the
Mount
with
Christ
,
and
beholding
some
obscure
glimpses
of
heavenly
Glory
;
How
much
more
cause
have
we
to
stand
as
in
an
extasy
,
admiring
the
Goodness
of
God
,
whom
he
allows
to
live
every
Day
upon
the
mount
of
transfiguration
,
shewing
us
all
the
Beauty
,
and
causing
us
to
anticipate
the
Pleasures
,
Glory
and
Happiness
of
the
World
to
come
?
God
might
have
left
us
under
a
necessity
of
obedience
without
any
hope
of
an
Eternal
reward
in
Heaven
,
and
yet
even
in
that
case
all
thankful
acknowledgments
had
been
done
to
him
:
How
much
more
when
our
Work
is
sweetned
with
the
assured
Hope
of
an
Eternal
reward
,
so
that
now
going
on
in
the
way
,
we
may
look
at
Heaven
and
Glory
as
that
which
will
be
the
end
of
every
Duty
?
Oh
let
us
all
with
enlarged
and
ravished
affections
,
with
the
utmost
vigour
and
activity
of
enflamed
Hearts
,
recount
the
wonderful
condescention
,
and
stupendious
love
of
God
in
vouchsafing
us
for
our
encouragement
a
prospect
of
the
Land
of
Promise
in
the
Way
thither
!
To
admire
the
Riches
of
free
Grace
,
and
to
warble
out
the
Praises
of
God
,
will
be
a
great
part
of
our
Work
when
we
come
to
Heaven
;
[
(a)
](A34447-e29810-b)
(a)
Artem
nunc
aliquam
laudandi
Dominum
addiscamus
,
quam
oporteat
aliquando
,
infinitis
seculis
exercere
.
Arrow
.
Tact.
Sacr.
lib.
3.
Sect.
15.
pag.
361.
let
us
now
therefore
begin
the
employment
of
Heaven
whilst
we
live
on
Earth
,
adoring
the
Lord
's
remunerative
Goodness
,
whereby
we
have
so
great
encouragement
,
no
less
than
a
Crown
of
Glory
,
to
all
Holy
,
Self-denying
,
and
upright
walking
before
him
!
When
God
shews
us
Heaven
and
Glory
as
in
a
mirrour
,
that
by
the
bright
reflections
of
it
,
our
Hearts
may
be
rejoiced
,
't
is
but
equal
that
we
should
strive
to
become
the
Monument
of
his
Praise
,
at
all
times
blessing
the
Lord
in
our
Hearts
,
and
with
our
Mouths
speaking
good
of
his
Name
.
The
Glory
of
Heaven
is
so
transcendently
great
,
that
we
may
sooner
lose
our selves
in
the
admiration
of
it
,
than
ever
return
thanks
to
God
proportionate
to
the
least
glimpse
that
proceeds
from
it
.
Oh
be
not
any
longer
unwilling
to
be
much
in
thanksgiving
and
praise
to
him
,
who
sowillingly
allows
you
the
encouragement
of
so
transcendently
blessed
and
glorious
a
reward
in
all
your
obedience
!
What
,
can
you
bless
God
for
giving
you
a
Crum
,
and
not
for
shewing
you
a
Crown
of
Life
,
as
the
certain
reward
of
all
holy
performances
?
If
liberty
to
use
the
good
things
of
this
World
be
matter
of
thankfulness
to
God
,
how
much
more
shall
we
thank
the
Lord
,
admiring
his
Goodness
,
for
the
Liberty
which
in
all
our
obedience
he
allows
us
,
to
have
respect
to
all
the
Good
things
of
Heaven
and
Glory
,
and
the
World
to
come
?
If
enjoying
the
Meat
that
perisheth
,
we
are
bound
to
bless
the
Lord
and
speak
good
of
his
Name
for
such
a
temporal
fruition
,
how
much
more
should
we
adore
the
Lord
whilst
eying
the
Meat
that
will
endure
to
Life
everlasting
,
though
but
yet
in
expectation
?
The
Queen
of
Sheba
having
obtained
a
sight
of
Solomon's
Glory
was
so
strangely
transported
,
that
she
had
almost
lost
her
Soul
in
an
extasy
of
admiration
:
In
what
an
extasy
of
admiration
should
it
then
put
us
,
causing
us
with
all
thankfulness
to
adore
the
divine
remunerative
Goodness
,
when
the
Lord
gives
us
a
sight
of
his
own
Glory
every
Day
,
making
us
to
behold
in
our
prospect
here
on
Earth
all
the
Royalties
,
Immunities
,
and
Soul-entrancing
delights
of
the
heavenly
Jerusalem
?
Had
God
,
Christians
,
given
you
the
Kingdoms
of
the
World
,
with
all
the
Glory
of
them
,
they
had
not
been
worth
so
much
as
the
least
glimpse
of
that
Glory
to
which
the
Lord
allows
you
to
have
an
Eye
in
all
your
endeavours
:
Be
therefore
no
longer
unthankful
to
God
,
but
admire
him
rather
.
[
(b)
](A34447-e29860-b)
(b)
Psal.
63.3
.
Because
thy
loving
kindness
,
saith
the
Psalmist
,
is
better
than
Life
,
my
lips
shall
praise
thee
:
So
my
Brethren
,
because
the
Lord
allows
you
that
respect
to
the
recompence
of
reward
,
that
sight
of
Heaven
,
that
prospect
of
Eternal
Glory
which
is
better
than
Life
it self
,
why
therefore
let
your
Lips
,
yea
,
and
your
Lives
too
praise
him
.
The
sight
of
Heavenly
Glory
puts
Life
into
the
Soul
and
so
makes
it
go
on
with
delight
in
ways
of
obedience
:
Oh
therefore
let
that
God
who
thus
makes
your
Hearts
chearful
,
be
sure
to
find
them
thankful
,
and
your
Mouths
running
over
with
his
Praises
in
every
condition
!
For
remember
it
,
he
that
is
not
truly
thankful
to
God
for
Glory
in
expectation
,
shall
never
have
Heaven
and
eternal
Glory
in
their
full
fruition
.
You
must
now
admire
the
goodness
of
God
in
the
hope
of
Eternal
Life
,
or
you
can
never
taste
how
good
the
Lord
is
in
the
bestowance
of
Eternal
Life
upon
you
.
(2)
Walk
uprightly
,
doing
all
that
you
do
in
the
Ways
of
God
,
not
for
vain-glory
,
nor
from
any
ambitious
desire
of
popular
applause
,
but
purely
from
a
principle
of
love
to
that
God
who
in
all
your
obedience
hath
allowed
you
the
strong
and
everlasting
encouragement
of
having
an
Eye
to
the
recompence
of
the
reward
.
You
need
not
Christians
,
to
look
asquint
in
your
obedience
,
nor
do
any
thing
that
you
do
to
be
seen
of
Men
,
so
long
as
the
Lord
sets
before
you
the
reward
of
Eternal
Glory
,
allowing
you
to
look
on
that
,
as
a
Feast
wherewith
to
refresh
you
,
as
Robes
of
Righteousness
wherewith
to
adorn
you
,
as
a
consort
of
Celestial
Musick
wherewith
to
delight
you
,
and
as
a
Royal
Diadem
wherewith
to
crown
you
after
all
your
labours
,
when
once
you
come
to
Heaven
!
[
(c)
](A34447-e29890-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Hom.
19.
Let
not
therefore
vain-glory
,
nor
any
such
low
and
sordid
principles
act
you
in
the
Ways
of
God
,
but
let
the
Love
of
God
,
who
allows
you
,
by
way
of
encouragement
,
a
respect
to
the
recompence
of
Eternal
Life
,
be
the
spring
of
all
holy
motions
in
your
Souls
.
Look
you
may
at
the
recompence
of
the
reward
,
but
shall
never
receive
it
,
if
in
all
your
obedience
you
have
not
God
,
and
Eternal
Glory
,
but
the
praise
of
Man
,
and
vain-glory
for
your
end
.
Be
the
Tree
of
your
Christian
profession
never
so
stately
and
flourishing
,
yet
vain-glory
is
a
Worm
that
will
smite
it
,
and
so
quickly
make
it
wither
away
that
you
must
never
expect
to
gather
any
clusters
of
Canaan
,
any
ripe
fruits
of
Paradise
,
any
gleanings
of
true
Happiness
from
it
.
The
Pharisees
they
fasted
,
and
prayed
,
and
gave
Alms
;
but
because
they
did
it
all
to
be
seen
of
Men
,
this
took
the
Crown
from
off
their
Heads
,
and
robb'd
them
of
all
future
Happiness
,
[
(d)
](A34447-e29930-b)
(d)
Matth.
6.2
.
Verily
I
say
unto
you
(
saith
Christ
)
reproving
their
Hypocrisy
,
they
have
received
their
reward
.
They
sought
in
all
their
religious
performances
the
praise
of
Man
,
not
the
Glory
of
God
;
and
therefore
their
Sin
,
it
becomes
their
punishment
:
The
praise
of
Man
they
shall
have
,
but
the
Glory
which
comes
from
God
only
,
they
shall
never
have
.
And
yet
tho
vain-glory
be
thus
like
the
Curse
of
Christ
to
the
barren
Fig-tree
,
causing
all
our
Plants
so
to
wither
that
the
ripe
fruit
of
Eternal
Glory
will
never
grow
upon
them
:
Yet
how
apt
are
the
very
best
to
let
all
their
performances
be
sowred
with
this
Leaven
,
and
to
suffer
this
Worm
to
corrupt
their
Choicest
Fruits
,
and
Flowers
!
Oh
how
rare
a
thing
is
it
to
see
Men
acted
,
not
by
any
carnal
respect
or
vain-glorious
motive
in
what
they
do
,
but
by
spiritual
motives
and
Heavenly
considerations
,
such
as
are
the
Love
of
God
,
a
desire
of
Communion
with
him
,
and
the
hope
of
an
Eternal
reward
from
him
!
[
(a)
](A34447-e29940-b)
(a)
Molendinum
non
circumagitur
,
nec
facit
farinam
nisi
excitetur
vento
:
sic
multi
non
facerent
farinam
bonorum
operum
●●si
f●●te
vento
vanitatis
.
Stella
de
Cont.
Mundi
vanit
.
l●b.
1.
cap.
11.
Esteem
of
Men
,
popular
Applause
,
and
worldly
Glory
,
these
make
many
Persons
take
some
little
tincture
of
Religions
,
who
otherwise
would
never
have
had
so
much
as
a
shew
of
it
.
Many
thousand
there
are
who
count
godliness
not
gain
,
unless
they
can
make
a
gain
of
godliness
;
nor
will
they
at
all
lay
forth
themselves
in
the
service
of
Christ
,
unless
thereby
they
can
raise
up
to
their
own
name
a
Monument
of
worldly
Glory
.
But
oh
how
unworthy
and
sordid
is
the
practice
of
such
self-designers
in
religion
,
who
do
thus
subordinate
the
Glory
of
God
,
the
credit
of
Religion
,
and
the
joys
of
Heaven
,
to
their
own
carnal
ends
,
and
make
them
all
subservient
to
the
lust
of
their
own
hypocritical
,
vain-glorious
,
and
ambitious
Hearts
!
Is
there
not
beauty
enough
in
God
to
attract
our
love
,
and
Glory
enough
in
Heaven
to
recompence
all
our
labours
,
unless
we
may
have
,
and
ambitiously
design
for
ourselves
the
praise
of
Men
?
To
follow
God
in
religious
performances
to
be
seen
of
Men
,
to
make
a
profession
of
Christianity
meerly
that
our
names
may
be
famous
and
admired
in
the
World
,
what
is
this
but
to
be
a
Judas
selling
Christ
for
Mony
,
or
Esau
,
selling
our
Birthright
for
a
Mess
of
Pottage
?
Beware
then
that
you
never
enter
into
this
temptation
,
which
that
you
may
not
do
,
pray
hard
for
an
upright
frame
of
Spirit
,
and
consider
often
as
a
motive
to
all
holy
duties
,
the
Glory
,
Happiness
and
Eternal
joy
which
God
hath
set
before
you
.
As
Aaron's
Rod
devoured
the
Rods
of
the
Magicians
:
So
that
Crown
of
Life
and
Eternal
Glory
which
shall
shortly
be
put
upon
us
,
should
utterly
devour
,
consume
and
eat
up
all
desires
after
vain-glory
.
If
stately
and
sumptuous
Buildings
allure
you
,
think
often
what
Cottages
these
are
in
comparison
of
those
Heavenly
Mansions
which
Christ
is
preparing
for
us
.
If
gorgeous
and
fantastical
Apparel
bewitch
you
,
think
seriously
what
wages
these
are
in
comparison
of
those
white
Robes
wherewith
all
the
people
of
God
shall
be
cloathed
in
the
Kingdom
of
their
Father
.
If
any
worldly
splendour
and
Glory
have
an
influence
upon
you
,
oh
think
what
a
Bubble
it
is
in
comparison
of
that
far
more
exceeding
and
eternal
weight
of
Glory
which
lies
before
us
in
all
the
ways
of
obedience
!
Let
a
Man
but
often
revolve
in
his
thoughts
,
and
always
keep
in
his
Eye
the
Reward
of
Eternal
life
,
and
he
will
not
need
to
look
abroad
in
the
World
for
any
motives
to
all
upright
,
self-denying
,
and
holy
walking
before
the
Lord
.
Oh
how
little
should
a
Christian
be
affected
with
all
Earthly
Glory
,
and
how
upright
should
it
make
him
,
when
God
allows
him
in
all
the
ways
of
obedience
a
Tree
of
Life
to
feed
upon
,
causing
him
by
faith
to
see
the
Glory
,
and
to
anticipate
the
pleasures
of
the
Heavenly
Jerusalem
!
What
,
is
it
not
enough
that
there
is
Heaven
at
the
end
,
unless
you
may
have
the
praise
of
Men
in
the
way
of
obedience
?
Will
not
the
Glory
which
comes
from
God
alone
satisfy
you
,
unless
vain
Men
like
yourselves
admire
you
?
Is
it
nothing
to
be
walking
on
towards
a
Crown
of
life
,
unless
others
see
,
and
count
every
step
that
you
take
in
Heavens
way
?
Can
you
think
you
have
cleansed
your
Hearts
in
vain
,
and
count
all
your
labour
lost
in
the
service
of
God
who
will
shortly
reward
you
with
an
Eternal
reward
,
if
you
have
not
the
praise
of
Men
given
you
into
the
bargain
?
Oh
dreadful
hypocrisy
,
and
never
to
be
bewailed
but
with
tears
of
Blood
?
If
thus
you
be
acted
by
vain-glory
and
sinister
ends
in
the
service
of
God
▪
in
vain
shall
you
expect
a
Mansion
of
Eternal
Glory
in
God's
Heavenly
Kingdom
.
Our
first
Patents
by
eating
of
the
Tree
of
Knowledge
,
they
lost
their
right
to
the
Tree
of
life
:
Thus
if
you
will
seek
the
praise
of
Man
,
and
live
upon
the
Wind
of
popular
applause
in
the
service
of
God
,
you
cannot
but
forfeit
your
right
to
Eternal
Glory
!
[
(b)
](A34447-e30000-b)
(b)
Non
virtue
sed
causa
virtutis
apud
Deum
mercedem
habet
.
August
.
de
Temp.
Serm.
59.
For
as
Austin
well
observes
,
't
is
not
the
greatest
doers
but
the
sincerest
Livers
,
not
Men
of
a
glorious
profession
and
many
performances
,
but
Men
of
holy
motives
and
pure
intentions
whom
God
will
reward
with
Eternal
life
.
So
much
better
it
is
not
to
seem
and
be
,
than
not
to
be
,
and
yet
seem
a
true
Christian
!
Beware
therefore
lest
being
wholly
acted
by
Vain-glory
and
other
sinister
ends
in
the
service
of
God
,
there
be
found
under
the
name
of
a
Christian
nothing
else
,
but
the
Heart
of
an
Infidel
.
(3)
Walk
contentedly
,
not
murmuring
against
Heaven
,
but
sitting
down
as
well
satisfied
with
your
present
condition
be
it
what
it
will
.
'T
was
hard
enough
with
old
Jacob
when
there
was
a
Famine
in
the
Land
of
Canaan
;
but
having
received
the
glad
tidings
of
his
Sons
welfare
,
he
is
now
at
ease
,
and
as
one
fully
satisfied
he
cries
out
,
it
is
enough
,
Joseph
is
yet
alive
:
So
whatever
hardships
attend
you
,
and
whatever
Troubles
you
stand
involved
in
;
yet
Christians
methinks
the
glad
Tidings
of
Eternal
Life
prepared
for
you
,
and
of
that
everlastingly
glorious
Reward
which
God
sets
before
you
,
should
make
you
sit
down
well
satisfied
,
and
cry
out
as
in
an
extasy
of
admiration
,
it
is
enough
,
we
have
Heaven
in
our
eye
,
and
a
Crown
of
Life
lies
before
us
!
What
though
you
have
but
little
in
hand
,
yet
so
long
as
you
have
Heaven
in
hope
,
and
a
clear
prospect
of
Eternal
Glory
in
your
eye
,
why
should
you
not
be
content
and
sit
down
satisfied
?
Whatever
Christians
,
your
conditions
be
in
this
present
Life
,
yet
you
may
say
with
holy
David
,
considering
that
glorious
recompence
of
Reward
which
God
allows
you
to
have
an
eye
to
in
Heaven's
way
,
the
lines
are
fallen
to
me
in
pleasant
places
,
yea
I
have
a
goodly
Inheritance
!
If
,
as
Solomon
saith
,
it
be
such
a
pleasant
thing
for
the
eyes
to
behold
the
Sun
,
and
that
which
would
give
them
content
,
if
with
any
thing
they
could
be
satisfied
;
how
much
more
should
you
count
it
pleasant
to
behold
by
the
Eye
of
Faith
the
Sun
of
Righteousness
,
to
behold
an
eternal
Reward
of
Glory
,
giving
diligence
to
sit
down
satisfied
with
so
blessed
a
sight
?
The
poor
weather
beaten
Sea-man
,
how
well
satisfied
is
he
,
though
yet
tossed
with
Storms
,
and
impetuous
Tempests
,
when
once
he
discovers
Land
,
and
comes
within
●en
of
the
Harbour
?
And
will
not
you
Christians
labour
to
be
content
,
when
whatever
Troubles
abide
you
,
whatever
pelting
Storms
you
are
tossed
with
upon
the
boysterous
Sea
of
this
ungrateful
World
,
yet
still
you
may
discover
the
Land
of
Promise
,
and
are
always
within
ken
of
Heaven
,
that
wished
Harbour
of
eternally
blessed
and
glorious
Rest
?
That
which
learned
St.
Paul
the
great
mystery
of
contentation
,
enabling
him
to
sit
down
as
well
satisfied
in
every
condition
,
was
his
stedfast
fixed
beholding
of
eternal
Glory
.
Paul
though
sadly
troubled
,
and
perplexed
,
and
always
delivered
unto
Death
for
Jesus
sake
,
yet
he
murmures
not
,
but
is
well
content
with
all
this
,
as
having
fixed
the
Eye
of
his
Faith
,
not
upon
Earth
but
Heaven
,
[
*
](A34447-e30120-b)
*
2
Cor.
4.17
.
not
upon
things
that
are
seen
,
but
upon
an
eternal
weight
of
unseen
Glory
.
And
why
is
it
that
we
having
the
same
Reward
set
before
us
,
and
the
same
Crown
of
eternal
Glory
to
fix
our
eyes
upon
,
cannot
learn
of
that
blessed
Man
in
every
condition
therewith
to
be
content
?
Oh
take
heed
Christians
that
you
murmure
no
longer
against
Heaven
,
but
strive
that
having
stedfastly
fixed
your
eye
upon
heavenly
Glory
,
you
may
well
be
satisfied
in
every
condition
;
not
only
when
God
gives
,
but
also
when
he
taketh
;
not
only
when
we
receive
good
from
the
Hand
of
the
Lord
,
but
also
when
we
receive
evil
;
not
only
when
you
abound
with
Blessings
,
but
with
Crosses
too
;
not
only
when
you
enjoy
all
things
,
but
when
you
are
stript
of
all
!
Oh
Christians
how
welcome
should
every
thing
be
where
nothing
is
deserved
!
If
we
look
at
our
own
deserts
,
we
may
wonder
rather
at
what
we
have
,
than
repine
against
God
for
what
we
want
.
If
we
want
something
't
is
a
Mercy
that
we
want
not
all
.
If
we
lie
in
a
Prison
,
't
is
a
favour
that
we
are
not
shut
up
in
Hell
amongst
damned
Spirits
.
If
we
have
not
so
much
in
hand
as
many
,
yet
here
is
a
miracle
of
Mercy
to
satisfie
us
,
that
we
have
as
much
in
hope
as
heart
can
wish
.
This
consideration
then
Christians
,
like
Hagar's
Well
may
make
us
refrain
our
weeping
,
and
sit
down
content
when
our
Bottles
are
empty
.
Though
here
we
should
be
stript
naked
,
yet
hereafter
we
shall
be
cloathed
with
the
Garments
of
Salvation
.
Though
here
we
should
wander
up
and
down
in
hunger
seeking
our
Bread
from
desolate
Places
,
yet
hereafter
we
shall
feed
with
delight
upon
the
Tree
of
Life
in
the
Paradise
of
God
.
Though
here
we
sit
in
Darkness
and
have
no
Light
,
yet
this
should
make
us
content
in
every
such
disconsolate
condition
,
that
hereafter
we
shall
partake
of
the
Inheritance
of
Saints
in
Light
,
where
we
shall
have
a
bright
Sun-shine
of
eternal
Glory
!
(4)
Walk
humbly
,
acknowledging
your
own
unworthiness
that
ever
God
should
give
you
the
encouragement
of
so
glorious
a
reward
.
When
the
Lord
for
your
better
encouragement
to
all
holy
,
Self-denying
,
and
upright
walking
before
himself
,
allows
you
to
look
up
to
Heaven
;
you
have
then
cause
(
if
ever
)
to
walk
humbly
,
and
be
abased
as
low
as
Earth
.
Where
the
guilt
is
great
,
and
the
receiver
,
as
in
this
case
,
altogether
unworthy
,
the
most
sutable
return
that
can
be
is
Humility
,
and
self-abasement
.
God's
People
should
never
lie
lower
in
Humility
than
when
he
raiseth
them
highest
in
their
Hopes
,
and
full
assurance
of
Eternal
Glory
.
[
(a)
](A34447-e30160-b)
(a)
2
Sam.
7.18
.
Thus
holy
David
,
when
God
had
spoken
of
establishing
his
Throne
and
Kingdom
for
ever
,
he
now
as
admiring
the
wonderful
condescention
of
God
in
his
preferment
,
confesseth
his
own
unworthiness
,
saying
,
who
am
I
oh
Lord
God
,
and
what
is
my
House
that
thou
hast
brought
me
hitherto
?
Well!
The
Lord
hath
spoken
to
us
of
an
everlasting
Kingdom
,
assuring
us
of
that
in
the
end
,
as
the
reward
of
all
our
labours
,
and
shall
not
this
teach
us
all
humility
,
causing
every
one
to
acknowledg
his
own
unworthiness
of
so
great
Mercy
?
[
(b)
](A34447-e30180-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plut.
Praecept
.
Coning
:
The
Moon
doth
never
shine
less
than
in
her
nearest
approaches
to
the
Sun
,
from
whom
she
borrows
her
light
:
Thus
Christians
,
we
should
never
think
our selves
to
shine
less
than
when
God
causeth
us
to
approach
nearest
to
himself
in
the
tenders
of
Heaven
and
Glory
,
which
his
Goodness
affords
us
.
They
that
know
not
these
Treasures
of
Love
and
Sweetness
,
may
admire
themselves
,
and
have
big-swelling
thoughts
of
their
own
Worthiness
:
But
let
those
amongst
you
that
are
come
to
have
a
prospect
of
Heavenly
Glory
,
fixing
their
Eye
upon
an
object
of
the
first
magnitude
,
be
vile
in
their
own
apprehensions
,
losing
themselves
in
the
fulness
of
God's
free
Grace
and
remunerative
Goodness
!
There
is
nothing
that
should
more
humble
us
than
to
think
how
highly
the
great
God
is
about
to
exalt
us
:
Nor
any
thing
that
should
more
debase
us
than
to
consider
how
Glorious
the
Lord
promises
at
length
to
make
us
We
should
see
our
own
Poverty
in
the
Riches
of
God's
Bounty
to
us
:
And
be
ashamed
of
our
own
drop
,
when
he
makes
us
thus
lanch
forth
in
the
fathomless
Ocean
of
his
own
remunerative
Goodness
.
The
Stars
vanish
when
the
Sun
appears
;
and
so
the
small
Candle
of
our
own
worth
should
presently
disappear
,
and
be
put
out
under
an
everlasting
extinguisher
,
when
once
the
Glory
of
Heaven
ariseth
in
our
thoughts
.
[
(c)
](A34447-e30200-b)
(c)
1
King
19.13
.
Elijah
wrapt
his
face
in
a
Mantle
,
when
the
Glory
of
the
Lord
passed
before
him
:
Thus
when
God
gives
us
a
prospect
of
Heaven
,
causing
all
his
Glory
,
for
our
better
encouragement
in
a
way
of
Duty
,
to
pass
before
us
,
't
is
time
that
we
should
now
wrap
our selves
in
the
Mantle
of
true
Humility
.
The
greatness
of
God's
Mercy
in
giving
us
a
sight
of
Heavenly
Glory
,
should
make
us
(
if
any
thing
can
)
to
be
little
in
our
own
Eyes
.
'T
is
then
most
easy
to
see
our
own
pollution
and
vileness
,
when
God
takes
us
up
into
the
Mount
of
Transfiguration
,
and
causeth
the
light
of
the
Glory
of
Heaven
to
shine
round
about
us
.
The
Sun
indeed
having
dazled
our
Eyes
we
see
nothing
well
:
But
yet
we
discern
our selves
,
and
see
our
own
unworthiness
best
of
all
,
when
our
Eyes
are
most
dazl'd
with
the
brightness
of
that
Glory
which
God
sets
before
us
.
As
therefore
with
one
Eye
we
behold
the
good
that
is
done
by
us
,
so
to
keep
us
humble
,
let
us
stedfastly
look
with
the
other
,
upon
the
good
that
is
laid
up
in
Heaven
for
us
.
What
is
all
our
Work
,
to
so
glorious
a
reward
?
What
is
the
Wilderness
of
our
barren
obedience
,
to
that
fruitful
Canaan
,
a
Land
that
flows
with
Milk
and
Hony
?
What
(
in
a
word
)
are
all
our
weary
Weeks
of
Labour
and
Travail
,
to
that
Eternal
Sabbath
of
Rest
that
will
follow
after
?
Do
but
consider
Christians
the
transcendent
worth
and
excellency
of
that
reward
which
God
sets
before
us
,
and
then
be
proud
if
you
can
,
of
your
own
worth
,
and
religious
performances
,
how
excellent
soever
!
[
(d)
](A34447-e30230-b)
(d)
2
Cor.
4.17
.
That
far
more
exceeding
and
Eternal
Weight
of
Glory
may
well
keep
you
humble
,
and
cause
whatever
you
can
do
,
or
suffer
for
it
,
to
seem
lighter
than
vanity
it self
.
We
that
did
not
deserve
the
least
glimpse
of
heavenly
Glory
,
what
doth
the
Lord
afford
us
a
full
Sun-shine
?
We
that
could
not
expect
the
smallest
tast
of
his
Goodness
,
what
doth
he
give
us
a
whole
Cluster
of
Canaan
?
We
that
have
deserved
nothing
but
to
be
filled
with
the
fear
of
Wrath
,
the
foretasts
of
Hell
,
the
dreadful
preoccupations
of
Eternal
Burnings
,
doth
the
Lord
allow
us
,
for
our
encouragement
,
the
hope
of
Glory
the
first
fruits
of
Heaven
,
and
the
joyful
prelibations
of
an
Eternal
recompence
of
reward
there
?
Oh
then
let
us
all
fall
down
and
adore
his
matchless
Goodness
,
endeavouring
to
be
as
low
in
Humility
,
as
the
Lord
hath
made
us
to
be
high
in
our
priviledges
!
We
that
have
risen
thus
in
God's
thoughts
,
should
fall
in
our
own
,
striving
most
to
humble
our selves
,
when
most
assured
of
a
Blessed
Exaltation
to
Life
and
Eternal
Glory
.
[
(e)
](A34447-e30250-b)
(e)
Non
potes
intrare
per
portam
aliquam
angustam
nisi
te
humilies
;
nisi
te
humiliaveris
,
non
intrabis
in
regnum
Dei
.
Stella
de
contemnendis
Mundi
vanitatibus
lib.
2.
Remember
Sirs
,
you
must
stoop
low
in
Humility
,
would
you
ever
enter
in
thro'
the
strait
Gate
,
into
the
Kingdom
of
God
.
Man
by
Nature
is
full
with
the
emptiness
of
Self-admiration
and
till
this
be
removed
out
of
the
Way
,
he
can
never
be
filled
as
a
vessel
of
Honour
,
with
the
new
Wine
of
eternal
Consolation
.
We
lay
up
the
richest
Wine
in
the
lowest
Cellars
:
So
doth
God
the
Riches
of
heavenly
Glory
in
the
humble
and
lowly
Hearts
.
[
(f)
](A34447-e30270-b)
(f)
Prov.
18.12
.
Whom
ever
God
intends
to
exalt
he
first
humbles
them
:
Giving
none
the
blessing
of
Eternal
Life
,
till
first
he
have
brought
them
upon
their
knees
.
[
(g)
](A34447-e30280-b)
(g)
Ama
esse
parvus
&
humilis
,
ut
mereàris
à
Deo
exaltari
in
alto
throno
,
&
gloria
.
Stella
de
Cont.
Mundi
vanitat
.
ubi
suprà
.
Be
little
therefore
in
your
own
Eyes
that
you
may
be
great
in
God's
heavenly
Kingdom
:
And
if
ever
you
would
sit
high
in
Glory
,
be
sure
to
live
low
in
self-abasement
.
Men
that
neither
desire
Glory
,
nor
consider
the
worth
of
it
,
may
well
be
proud
standing
much
upon
their
own
worth
:
But
you
that
would
come
to
Glory
at
last
,
as
having
seen
the
excellency
of
it
,
must
count
it
your
greatest
worth
to
be
sensible
of
your
own
unworthiness
,
resolving
to
creep
to
Heaven
upon
the
bended
knees
of
true
humility
.
And
truly
there
is
nothing
that
will
lay
Men
so
low
in
themselves
,
as
to
think
seriously
how
high
for
their
encouragement
God
raiseth
them
in
promising
,
and
how
much
higher
God
will
raise
them
in
bestowing
Eternal
Life
upon
them
.
If
any
thing
can
empty
us
of
Self-admiring
thoughts
,
and
can
keep
us
humble
,
't
is
duly
to
consider
,
how
richly
God
will
fill
us
erelong
with
Eternal
Soul-ravishing
Comforts
.
Then
if
ever
will
the
Soul
lie
at
the
feet
of
God
,
when
her
Eye
is
stedfastly
fixed
upon
those
entrancing
Pleasures
which
are
at
God's
right
Hand
for
evermore
.
He
that
thinks
to
rise
in
Glory
cannot
choose
but
be
humble
,
lying
down
in
his
own
shame
.
(5)
Walk
resolvedly
going
on
in
the
way
of
your
Duty
,
with
what
difficulties
soever
it
may
be
attended
.
Most
Men
are
apt
to
measure
duty
by
their
own
safety
,
are
unwilling
to
engage
in
the
wayes
of
Christ
,
till
all
difficulties
are
removed
by
a
secular
arm
;
and
if
once
the
Times
frown
upon
any
religious
exercise
,
their
faces
are
no
longer
towards
that
Duty
,
as
formerly
,
nor
can
you
possibly
prevail
with
them
to
lanch
forth
any
further
for
Christ
,
than
if
at
any
time
a
storm
should
arise
,
they
may
get
safe
to
the
Shore
again
!
But
judge
in
your selves
,
is
it
seemly
for
those
to
make
shy
of
Duty
,
because
of
seeming
dangers
attending
it
,
to
whom
God
allows
the
hope
of
an
Eternal
reward
for
their
encouragement
the
way
of
Duty
?
Shall
they
leave
themselves
at
a
loose
indifferency
,
performing
or
omitting
Duty
at
their
own
choice
to
evade
the
Cross
,
who
shall
erelong
have
their
Heads
incircled
with
an
immarcessible
Crown
of
Glory
?
Did
Noah
thus
?
Did
Abraham
thus
?
Did
the
three
Jewish
Worthies
thus
,
though
threatned
with
the
scorchings
of
an
hot
fiery
Furnace
?
Did
Daniel
thus
,
who
notwithstanding
the
Royal
Edict
to
the
contrary
upon
pain
of
being
made
a
Prey
to
the
ravine
of
furious
Lyons
,
was
yet
frequent
in
the
invocation
of
holy
Prayer
,
calling
upon
God
,
and
giving
thanks
to
him
as
he
did
afore-time
?
[
(h)
](A34447-e30360-b)
(h)
Dan.
6.10
.
Oh
methinks
Christians
,
it
should
shame
us
to
decline
Duty
not
persevering
in
the
faithful
and
constant
performance
thereof
,
how
dangerous
and
difficult
soever
,
having
allowed
us
for
our
encouragement
a
prospect
of
Heaven
,
as
a
bright
glimpse
of
future
Glory
,
and
in
all
our
religious
undertakings
,
a
respect
unto
the
recompence
of
reward
!
Do
you
not
observe
Christians
,
how
the
Merchant-venturer
puts
to
Sea
,
running
many
a
desperate
hazzard
amidst
Storms
,
and
Tempests
in
hope
of
a
gainful
return
?
And
with
what
undaunted
courage
doth
the
valiant
Souldier
take
his
Life
in
his
hand
,
encountring
the
fiercest
adversary
upon
the
hope
of
an
uncertain
victory
?
Why
then
should
we
decline
our
Duty
for
fear
of
any
Storm
,
who
are
always
within
ken
of
the
Harbour
,
where
once
being
landed
we
are
sure
to
enjoy
an
everlasting
calm
?
[
*
](A34447-e30370-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
hom.
16.
ad
pop.
Antioch
.
Rom.
8.37
.
Why
should
not
we
valiantly
fight
the
Lord's
Battels
,
who
fight
not
as
uncetain
,
but
are
sure
of
the
Day
before
we
enter
the
Field
,
and
may
sound
a
triumph
before
the
Victory
,
as
knowing
that
through
Christ
we
shall
be
more
than
Conquerors
?
Oh
why
should
we
be
afraid
to
grapple
with
any
Goliah-afflictions
,
to
encounter
a
whole
host
of
crosses
,
or
to
suffer
any
fiery
tryal
in
a
way
of
duty
,
being
encouraged
thereunto
,
by
that
Eternal
recompence
of
reward
which
the
Lord
hath
set
before
us
!
The
Lord
allowing
us
a
respect
in
our
obedience
to
the
recompence
of
the
reward
,
will
expect
that
we
should
always
have
an
open
ear
,
and
an
obedient
willing
frame
of
Heart
to
fall
in
with
every
work
that
he
calls
us
to
,
not
pleading
the
greatest
difficulty
against
the
faithful
preformance
of
any
duty
.
Discouragements
against
the
Commandments
of
Christ
,
and
difficulties
apprehended
against
our
duty
to
him
,
must
never
be
pleaded
:
But
whatever
oppositions
,
whatever
flames
,
hardships
,
and
fiery
tryals
stand
betwixt
us
and
Christ
,
we
must
break
through
them
all
to
come
unto
Christ
,
in
a
way
of
dutiful
obedience
to
his
righteous
Will
.
And
let
me
tell
you
,
in
vain
shall
any
Man
seek
his
own
safety
out
of
a
way
of
duty
,
or
think
to
be
freed
from
that
which
is
evil
,
by
neglecting
the
doing
of
that
which
is
good
.
The
Worlds
greatest
politicians
,
they
think
to
dissemble
conscience
,
to
comply
with
every
prevailing
faction
,
and
to
turn
their
backs
upon
the
most
necessary
Duty
,
if
the
times
will
not
bear
it
,
is
the
way
to
live
secure
and
be
at
rest
:
But
Believe
it
,
to
hold
fast
our
integrity
is
the
surest
way
to
safety
,
and
if
ever
we
would
keep
out
of
harm's
way
,
we
must
be
sure
to
keep
in
the
way
of
God's
commandments
.
Jonah
might
at
first
play
the
fugitive
,
but
having
payed
for
his
learning
,
he
found
by
his
own
experience
,
that
Nineveh
was
his
safest
way
.
[
(a)
](A34447-e30420-b)
(a)
Psal.
91.11
.
In
a
way
of
duty
we
have
the
promise
of
the
faithful
God
for
our
security
:
But
out
of
that
we
lie
open
every
moment
to
all
the
hostile
incursions
of
Men
and
Devils
.
Lot
kept
his
integrity
in
Sodom
,
and
vexed
his
righteous
Soul
in
seeing
their
obscene
conversation
:
[
(b)
](A34447-e30450-b)
(b)
Gen.
19.21
,
22.
The
righteous
God
therefore
kept
Lot
from
Sodom's
Misery
,
and
made
Zoar
a
Sanctuary
to
him
against
their
destruction
.
Let
therefore
the
safety
,
and
everlasting
encouragement
which
may
always
be
found
in
a
way
of
duty
,
make
us
all
study
Heart-integrity
,
endeavouring
to
run
the
way
of
Christs
commandments
,
with
what
dangers
and
difficulties
soever
they
may
be
attended
.
If
out
of
a
way
of
duty
,
you
have
the
like
promise
of
safety
,
protection
,
and
an
Eternal
reward
of
Glory
,
to
what
the
faithful
God
hath
made
you
whilst
walking
in
all
dutiful
obedience
before
him
,
then
dissemble
●onscience
,
and
consult
your
duty
no
longer
,
but
turn
your
back
upon
the
ways
of
Christ
and
spare
not
!
But
if
Christians
,
you
have
only
the
promise
of
safety
from
God
,
and
a
Crown
of
life
set
before
you
,
whilst
walking
in
the
way
of
your
duty
,
then
take
heed
lest
neglecting
duty
upon
any
pretence
,
you
put
yourselves
from
under
Heavens
protection
,
and
another
take
your
Crown
!
Oh
we
think
Sirs
,
that
Crown
of
life
,
that
Heavenly
Kingdom
,
that
far
more
exceeding
,
and
eternal
Weight
of
Glory
which
the
Lord
hath
allowed
us
to
take
incouragement
from
in
all
our
obedience
,
should
make
us
resolve
to
hold
fast
our
integrity
,
to
obey
Christ
in
the
face
of
all
dangers
,
and
to
go
on
in
the
faithful
performance
of
every
duty
,
whatever
it
cost
us
!
Though
Christians
,
our
Province
be
difficult
,
yet
our
recompence
is
sure
:
And
tho
our
discouragments
in
a
way
of
duty
be
many
,
yet
our
encouragments
are
infinitely
more
.
What
though
there
be
hardships
attending
the
commandments
of
Christ
,
yet
doth
not
obedience
thereto
pave
the
way
to
Glory
,
and
is
not
this
the
gate
of
Heaven
,
through
which
thou
shalt
enter
at
length
into
the
Kingdom
of
God
?
What
though
Men
frown
upon
thee
,
forbidding
thee
to
follow
the
Lord
in
the
way
of
his
judgments
,
yet
is
it
not
be●ter
to
obey
God
than
Man
,
and
will
not
his
Eternal
smiles
make
amends
for
the
Worlds
frowns
?
What
though
(
in
a
word
)
thy
obedience
to
Christs
commandments
should
expose
thee
to
reproach
,
persecution
,
and
sorest
calamities
in
the
world
,
yet
having
Heaven
and
Eternal
Glory
always
in
thy
Eye
,
look
not
shy
upon
any
duty
,
but
hold
on
in
the
way
of
obedience
,
not
doubting
,
but
the
Lord
who
allows
thee
so
great
encouragement
in
the
way
of
duty
,
will
be
sure
to
Crown
thee
in
the
end
after
all
thy
afflictions
,
with
a
far
more
exceeding
and
Eternal
weight
of
Glory
!
(6)
WALK
Zealously
,
as
willing
to
spend
,
and
be
spent
in
the
service
of
God
.
You
may
well
put
your
hands
to
God's
Plough
,
and
give
diligence
to
abound
in
the
work
of
the
Lord
,
so
long
as
he
allows
you
for
your
better
encouragement
,
to
have
Heaven
and
Eternal
Glory
always
in
your
Eye
.
[
(c)
](A34447-e30510-b)
(c)
Numb.
33.29
.
The
Israelites
removing
their
Tents
,
they
went
from
Mithcah
to
Hashmonah
,
from
sweetness
to
swiftness
;
as
those
names
,
if
paraphrased
upon
according
to
their
true
notation
,
signify
:
Thus
Christians
,
they
should
go
from
the
sweetness
of
God's
favour
manifested
in
giving
them
a
prospect
of
their
future
Glory
,
to
swiftness
in
running
the
way
of
his
commandments
.
The
end
of
God's
bounty
is
Man's
duty
;
so
that
the
goodness
of
God's
discovering
the
Kingdom
of
Heaven
,
and
setting
that
before
you
;
[
(d)
](A34447-e30550-b)
(d)
Mat.
11.12
.
your
own
duty
should
make
you
offer
violence
to
it
,
endeavouring
to
take
it
by
force
.
The
industrious
Husbandman
,
he
refuses
no
labour
,
but
doth
willingly
spend
and
●●haust
his
strength
in
tilling
the
ground
,
for
the
hope
that
he
hath
of
a
plentiful
Harvest
,
wherein
he
shall
reap
the
benefit
of
all
his
endeavours
.
And
should
not
Christians
much
more
lay
forth
themselves
in
the
service
of
God
with
all
diligence
,
having
no
less
for
their
encouragement
,
than
a
Crown
of
Glory
,
an
Heavenly
Kingdom
,
than
the
recompence
of
Eternal
life
set
before
them
?
We
live
,
I
confess
in
declining
times
;
and
because
iniquity
doth
abound
amongst
us
,
the
love
of
many
begins
to
wax
cold
:
But
yet
we
must
still
remember
that
the
People
of
God
are
to
live
not
by
example
,
but
by
rule
,
which
requires
that
we
should
always
strive
to
be
best
in
the
worst
of
times
,
that
when
others
are
outsided
and
formal
,
we
should
be
fervent
in
Spirit
serving
the
Lord
,
[
(e)
](A34447-e30560-b)
(e)
Rom.
12.11
.
giving
diligence
to
have
our
Zeal
for
God
and
his
Glory
by
an
holy
Antiperistasis
,
kindled
from
the
coldness
of
others
.
And
truly
there
is
that
in
the
recompence
of
reward
,
which
if
carefully
eyed
,
would
make
us
burn
in
Heavenly
Zeal
for
God
,
and
cause
us
to
run
with
all
diligence
and
holy
contention
,
the
Race
which
he
hath
set
before
us
.
Let
Men
of
a
formal
Spirit
reproach
thee
,
count
all
thy
zeal
for
God
an
holy
frensy
,
and
thy
diligence
in
his
ways
no
better
than
a
symptom
of
a
religious
dotage
,
yet
keep
thy
Eye
stedfastly
fixed
upon
the
recompence
of
the
reward
,
and
thou
needst
not
slack
thy
pace
in
Heavens
way
,
but
mayst
well
continue
[
†
](A34447-e30580-b)
†
1
Cor.
15.58
.
stedfast
,
unmoveable
,
always
abounding
in
the
work
of
the
Lord
.
For
what
should
more
strengthen
our
Hearts
and
Hands
to
all
diligence
in
the
ways
of
God
,
than
to
have
Heaven
with
all
the
Glory
,
and
royalties
thereof
continually
in
our
Eye
before
us
?
Can
any
Man
having
fixed
his
Eyes
upon
,
and
expecting
an
Eternal
reward
of
Glory
in
Heaven
,
indulge
himself
in
the
dead
and
powerless
performance
of
holy
duties
,
not
●●bouring
to
be
carried
on
in
the
Work
of
the
Lord
,
with
a
mighty
violence
,
and
holy
activity
of
Spirit
?
That
Man
is
certainly
unworthy
the
Glory
of
Heaven
,
who
thinks
it
not
well
worth
his
utmost
diligence
,
and
labour
of
Love
on
Earth
.
[
(a)
](A34447-e30590-b)
(a)
Non
enim
dormientibus
provenit
regnum
coelorum
,
sed
in
Dei
mandatis
laborantibus
.
Leo
Serm.
2.
de
Epiphan.
pag.
25.
The
Kingdom
of
Heaven
is
prepared
not
for
loyterers
,
but
for
labourers
:
Not
for
those
that
stand
idle
all
the
Day
in
Gods
Vineyard
,
but
for
those
that
make
hast
to
run
the
Way
of
his
Commandments
.
[
*
](A34447-e30610-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
This
Kingdom
,
though
not
meritable
by
the
endeavours
of
any
mortal
,
but
the
free
gift
of
God
,
yet
is
never
to
be
taken
but
by
an
holy
Storm
:
Nor
must
any
Man
ever
think
to
come
there
,
that
is
not
willing
to
gain
it
in
the
sweat
of
his
brows
.
How
then
should
this
fill
our
Hearts
with
great
thoughts
,
and
our
Hands
with
all
opportunities
,
sending
us
forth
to
meet
all
advantages
,
and
engaging
us
to
use
all
possible
diligence
in
Heavens
way
?
And
can
you
be
content
to
lose
Heaven
rather
than
Labour
for
it
?
To
be
shut
our
of
the
Paradise
of
God
for
ever
,
rather
than
force
your selves
into
it
,
by
an
holy
violence
through
the
strait
Gate
?
Can
you
do
too
much
for
a
Crown
of
Glory
,
or
expend
more
strength
in
the
service
of
God
,
than
what
the
recompence
of
reward
will
make
amends
for
?
Oh
believe
it
Christians
,
you
can
never
put
your
time
,
your
strength
,
your
diligence
to
better
usury
,
than
by
laying
forth
all
in
the
service
of
God!
There
is
not
a
prayer
,
not
a
sigh
,
not
a
tear
,
not
the
least
struggle
of
the
Spirit
against
the
Flesh
herein
,
that
shall
ever
be
lost
:
[
(b)
](A34447-e30630-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
Epist
ad
Polyc.
But
as
your
diligence
,
for
Christ
doth
abound
in
the
work
of
the
Lord
,
so
the
reward
of
Eternal
Life
by
Christ
shall
much
more
abound
unto
you
.
Your
weak
●●●eavours
shall
be
crowned
with
strong
consolation●
For
your
temporal
obedience
on
earth
,
you
shall
receive
the
recompence
of
Eternal
Glory
in
Heaven
:
And
for
your
labour
of
love
here
,
you
shall
rest
for
ever
hereafter
in
the
sweet
and
delicious
embraces
of
your
best
beloved
,
the
dear
Lord
Jesus
,
whom
to
see
without
end
will
be
endless
happiness
!
Oh
then
what
diligence
in
the
service
of
God
,
what
labour
in
the
work
of
the
Lord
,
what
exactness
in
all
our
Duties
,
can
be
sufficient
for
that
God
,
who
hath
prepared
such
transcendently
glorious
and
Soul-raping
felicity
,
for
those
that
faithfully
serve
him
!
Hast
thou
Christian
,
such
a
Crown
,
and
yet
run
no
faster
?
Hast
thou
such
an
eternal
Triumph
,
and
yet
fight
the
Battels
of
the
Lord
with
no
more
courage
and
activity
?
Hast
thou
such
a
blessed
and
transcendently
glorious
Reward
,
and
yet
no
more
diligent
,
zealous
and
abounding
in
the
Work
of
the
Lord
?
Oh
take
a
prospect
by
the
Eye
of
Faith
of
the
Land
of
Promise
,
view
the
Glory
,
observe
the
royalties
take
notice
of
the
many
choyce
immunities
of
that
Heavenly
Canaan
;
let
the
recompence
of
Eternal
Life
be
always
in
your
Eye
,
and
then
forbear
to
be
fervent
in
spirit
,
when
serving
the
Lord
,
if
you
can
!
Their
labour
,
their
Zeal
,
their
diligence
for
God
should
never
be
small
,
to
whom
he
vouchsafes
a
prospect
of
so
transcendently
great
and
glorious
a
Reward
,
The
endeavours
of
a
Christian
for
God
,
should
always
bear
some
proportion
with
what
encouragements
he
receives
from
God
.
Having
therefore
so
clear
a
sight
of
what
God
hath
layd
up
for
us
with
himself
in
Heaven
,
we
should
never
think
we
can
do
enough
for
God
on
earth
.
So
long
as
God
holds
out
a
Crown
of
Glory
,
we
should
never
withhold
our
labour
,
our
pains
,
our
diligence
in
a
way
of
duty
.
Thou
art
unworthy
Christian
,
the
least
glympse
of
Heavens
happiness
,
if
such
a
sight
do
not
presently
transform
thee
into
〈◊〉
incarnate
Seraphim
,
making
thee
burn
with
Heavenly
Zeal
in
the
service
of
God
like
Coles
of
Juniper
,
as
willing
to
undergo
the
greatest
labour
,
for
so
glorious
a
recompence
!
Let
us
therefore
with
all
intention
of
mind
,
with
all
vigour
of
Soul
,
with
all
due
preparation
of
Heart
run
the
way
of
God's
Commandments
,
remembring
it
is
all
for
the
life
of
our
own
Souls
,
and
that
the
recompence
of
Eternal
Glory
is
still
before
us
,
as
the
reward
of
all
our
Christian
endeavours
.
(7)
WALK
Heavenly-mindedly
,
not
loving
the
World
nor
the
things
of
the
World
,
but
wholy
setting
your
Hearts
upon
things
above
.
In
this
case
if
any
where
your
Eye
should
affect
your
Hearts
so
,
that
the
sight
which
God
affords
you
of
an
eternal
Reward
in
Heaven
,
may
attract
and
draw
up
your
affections
thither
;
wholly
divorcing
them
from
the
Love
of
all
Creature-enjoyments
.
The
Lapwing
is
made
an
Emblem
of
infelicity
by
some
because
having
a
little
Coronet
upon
her
head
,
she
yet
feeds
upon
the
worst
of
excrements
:
Well
you
that
have
a
Crown
of
Glory
,
though
not
already
upon
your
head
,
yet
in
your
Eye
,
take
heed
that
you
be
not
such
Enemies
to
your
own
Happiness
as
to
feed
with
delight
upon
the
sordid
enjoyments
of
this
present
World
.
Themistocles
that
gallant
Athenian
Captain
,
bid
his
Friend
take
up
those
Bracelets
which
he
espied
on
the
ground
,
for
saith
he
thou
art
not
,
[
†
](A34447-e30700-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plut.
Themist
.
Themistocles
,
implying
,
that
it
was
below
a
Person
of
his
Place
and
Renown
,
to
be
affected
with
such
Vanities
:
So
Christians
let
the
Worlds
Friends
stoop
down
and
embrace
her
Profits
,
Honours
,
and
outward
Accomodations
,
it
's
below
you
that
have
Heaven
in
your
Eye
to
be
taken
with
them
.
'T
is
a
thing
unbecoming
all
you
,
whose
Reward
is
laid
up
in
the
highest
Heavens
,
to
stoop
so
far
below
your selves
as
to
lay
out
your
affections
upon
Earth
and
earthly
enjoyments
.
If
Alexander
would
not
exercise
at
the
Olympicks
,
as
thinking
such
Pedantick
recreations
too
far
below
him
,
[
(i)
](A34447-e30740-b)
(i)
Nos
contemnere
malumus
,
quàm
continere
opes
;
innocentiam
magis
cupimus
,
magis
patientiam
flagitamus
;
malumus
nos
bonos
esse
,
quàm
prodigos
.
Min.
Foel
.
Oct.
118.
how
much
more
should
a
Christian
scorn
having
Heaven
and
Glory
in
his
Eye
,
to
be
found
,
like
one
of
the
base
Fellows
,
eagerly
pursuing
the
lying
Vanities
of
a
dunghil
World
?
'T
is
stori●●●●●one
Tigranes
,
that
coming
to
redeem
his
Father
,
and
Friends
with
his
Wife
,
who
were
all
taken
Prisoners
by
Cyrus
,
he
was
asked
in
particular
what
ransom
he
would
give
for
his
Wife
?
To
which
he
readily
answered
,
that
he
would
purchase
her
Liberty
with
his
own
Life
:
But
prevailing
upon
easier
terms
,
as
they
returned
,
every
one
commended
Cyrus
for
a
goodly
Person
,
and
Tigranes
would
needs
know
of
his
Wife
,
what
she
thought
of
him
;
truly
said
she
,
I
cannot
tell
,
for
I
did
not
so
much
as
look
on
him
;
whom
then
(
said
he
wondring
)
did
you
then
look
upon
?
On
whom
should
I
,
replied
she
,
but
on
him
that
would
have
redeemed
my
Life
with
his
own
Liberty
?
Thus
Christians
,
you
should
so
much
be
taken
up
with
Love
to
Christ
,
and
the
delightful
contemplation
of
that
Happiness
,
and
glorious
Liberty
,
which
he
by
his
own
preciou●
Blood
hath
purchased
for
you
,
as
not
to
think
the
whole
World
with
all
the
Glory
thereof
worth
the
looking
after
,
much
less
to
spend
your
Thoughts
,
your
Time
,
your
Affections
,
your
Strength
upon
it
.
The
Reward
which
God
sets
before
you
,
it
's
an
heavenly
Reward
,
and
therefore
do
not
like
Men
under
the
curse
of
the
Serpent
,
lie
crawling-upon
the
Ground
,
and
licking
the
dust
of
the
Earth
;
but
let
all
your
Thoughts
,
your
Desires
,
your
insatiate
breathings
of
Soul
,
be
continually
running
Heaven-ward
.
'T
is
enough
for
Heathens
who
know
not
God
,
never
had
any
glimpse
of
his
Glory
,
nor
any
tenders
of
an
eternal
Reward
made
to
them
,
to
consult
of
their
own
Profit
,
Pleasure
and
Honour
in
the
World
,
suffering
all
their
affections
to
run
out
that
way
:
But
for
you
that
have
seen
the
Back-part
of
Jehovah
,
that
have
been
upon
the
Mount
with
Christ
,
that
have
Heaven
with
all
its
Royalties
and
Glory
lying
before
you
,
as
th●●●●ard
of
all
your
obedience
,
for
you
to
be
Earthly-minded
,
seeking
great
things
in
the
World
for
your selves
,
is
the
most
dreadful
miscarriage
that
can
be
!
What
is
Earth
to
Heaven
?
What
are
the
Riches
of
the
World
,
to
the
Riches
of
Glory
?
What
is
the
Mammon
of
Unrighteousness
,
to
that
immarcessible
Crown
of
Righteousness
,
which
the
Lord
sets
before
you
,
for
your
better
encouragement
to
all
holy
Self-denying
and
upright
walking
before
him
?
[
(c)
](A34447-e30800-b)
(c)
Confundere
igitur
quod
ita
abutaris
desideriis
tuis
adhaerendo
foetidis
mundi
stercoribus
cum
possis
recreari
odoriferis
rosis
coelestibus
:
Stella
de
contemnendis
mundi
vanitatibus
.
lib.
1.
cap.
31.
Oh
methinks
Christians
you
should
even
blush
and
be
ashamed
,
to
let
the
World
get
possession
of
your
Hearts
,
having
no
less
than
an
Eternity
of
Life
and
heavenly
Glory
in
your
Eye
!
'T
is
said
of
the
Loadstone
that
it
cannot
draw
Iron
,
so
long
as
the
Diamond
is
in
presence
:
And
shall
earthly
Vanities
draw
out
your
affections
after
them
,
when
a
Crown
of
Life
,
all
set
with
sparkling
Diamonds
of
Glory
is
in
presence
?
Are
you
cloathed
with
the
Sun
,
as
with
a
garme●●
,
and
cannot
you
now
trample
the
Moon
with
all
the
Sublunaries
under
your
Feet
?
Have
you
Heaven
in
hope
,
and
will
not
that
content
you
,
unless
you
may
have
the
Earth
with
the
fulness
thereo●
in
your
Hand
?
Do
you
not
know
what
[
*
](A34447-e30820-b)
*
Fortunae
malè
creditur
;
&
magno
viatico
breve
vitae
iter
,
non
instruitur
sed
oneratur
.
Minut.
Foel
.
Oct.
122.
Enemy
the
World
is
to
the
progress
in
Heavens
way
,
denying
Men
,
if
once
they
go
about
to
court
it
,
a
quiet
passage
through
its
Territories
,
as
the
King
of
Edom
did
the
Israelites
,
to
the
promised
Canaan
!
Esau
by
hunting
too
long
after
Venison
,
he
lost
his
Fathers
Blessing
:
Thus
whilst
hunting
after
Honours
,
Riches
and
Promotions
in
the
World
,
you
will
lose
with
out
a
speedy
return
,
the
Blessing
of
an
Eternal
Life
.
A
Man
with
a
Mote
in
his
Eye
cannot
see
clearly
,
nor
with
any
delight
behold
the
Sun
:
Thus
if
you
suffer
your
Eyes
to
be
filled
with
the
dust
of
the
World
,
you
can
never
clearly
see
,
much
less
look
upon
with
delight
,
that
glorious
Reward
which
God
sets
before
you
.
[
(e)
](A34447-e30870-b)
(e)
Dulces
sunt
divitae
amantibus
,
sed
mors
in
olla
:
cum
et
enim
reddant
hominem
insolentem
&
superbum
trahunt
secum
ad
mortem
aeternam
.
Idem
lib.
1.
cap.
18.
Luke
10.41
.
The
Riches
,
Honours
,
Glory
and
all
the
accomodations
of
his
World
,
are
but
sugared
Poysons
,
that
will
then
most
certainly
destroy
us
,
when
we
delight
to
be
feeding
upon
them
.
Impossible
it
is
for
Men
inordinately
affecting
the
World
not
to
be
mortally
infected
by
it
.
Whilst
Martha
was
much
cumbred
about
many
things
she
forgot
to
look
after
the
one
thing
necessary
.
And
so
whilst
Men
are
troubled
in
the
World
pursuing
with
eagerness
the
enjoyments
thereof
,
they
do
easily
forget
to
look
after
the
Reward
of
Eternal
Glory
:
'T
is
a
rare
thing
for
Men
not
to
lose
in
Spirituals
when
they
gain
much
in
Temporals
;
not
to
be
impoverished
in
Grace
,
by
their
Riches
;
not
to
starve
their
Souls
,
when
their
Bodies
prosper
,
and
not
to
fall
in
their
desires
after
God
,
and
Heaven
,
and
Glory
,
when
raised
a
few
steps
higher
in
this
present
World
.
Crates
Th●●anus
was
a
huge
despiser
of
all
worldly
enjoyments
,
as
judging
them
prejudicial
to
the
serious
study
of
Philosophy
:
and
shall
we
then
drown
our selves
in
worldly
cares
,
who
pretend
to
be
studying
Heaven
and
Eternal
Glory
?
[
(f)
](A34447-e30940-b)
(f)
Igitur
ut
qui
viam
terit
eò
felicior
,
quo
levior
incedit
:
ita
beatior
in
hoc
intinere
vivendi
,
qui
paupertate
se
sublevat
,
quanòn
sub
divitiarum
onere
suspirat
.
Minut.
Foel
.
Oct.
118.
Qui
plus
habet
minori
gaudet
libertate
,
nec
tam
facilè
eor
suum
attollere
potest
ad
Dominum
.
Idem
.
lib.
1.
cap.
12.
Non
potes
vel
per
terram
iter
facere
ferens
onus
,
&
adhuc
speras
te
iturum
ad
coelum
cum
sis
onustus
.
Idem
ibidem
.
Believe
it
Christians
the
more
you
love
the
World
,
the
less
Liberty
you
enjoy
for
Heaven
:
Neither
can
you
so
easily
meditate
Eternal
Glory
,
and
lift
up
your
Hearts
to
God
,
when
burdened
with
the
cares
of
this
present
Life
.
How
many
wither
in
Spirit
whilst
they
flourish
in
the
Flesh
,
growing
the
more
cold
in
their
devotion
,
the
more
warm
they
find
themselves
in
their
worldly
possessions
?
The
better
some
feather
their
Nests
,
the
more
unfit
they
are
to
soar
aloft
,
and
fly
to
God
upon
the
wing
of
Divine
Meditation
.
And
to
tell
you
the
truth
,
(
what
an
holy
Divine
of
our
own
once
thought
)
many
might
have
gotten
well
to
Heaven
,
had
not
the
World
gon
so
well
on
their
side
,
as
to
make
them
believe
there
was
no
better
Heaven
to
be
found
!
Consult
then
,
if
you
love
your
Souls
,
their
Eternal
Welfare
,
and
do
not
go
about
to
undo
your selves
for
ever
,
by
your
Earthly-mindedness
.
Where
the
Carcase
,
is
there
let
the
Eagles
be
gathered
together
:
Your
Reward
,
your
Treasure
,
your
Happiness
,
they
are
all
laid
up
in
Heaven
,
let
therefore
your
Heart
and
your
Affections
be
there
also
.
'T
is
not
for
such
Eagles
as
you
to
stoop
at
Flies
;
for
those
whose
Eye
should
be
fixed
upon
an
Eternally
glorious
Reward
in
Heaven
,
to
be
always
moving
towards
the
Earth
as
their
proper
Center
!
Doth
God
take
you
up
into
the
Mount
,
giving
you
a
prospect
thence
of
Heavenly
Glory
,
and
cannot
you
think
it
good
to
be
there
,
but
you
must
be
going
down
in
Worldly-mindedness
to
your
earthly
Comforts
?
Will
you
still
like
the
Prodigal
be
feeding
upon
Husks
,
when
there
is
Bread
enough
to
spare
in
your
Fathers
House
?
Will
you
still
be
building
Tabernacles
for
your selves
on
Earth
,
when
the
Lord
shews
you
such
Mansions
of
Glory
prepared
in
Heaven
?
Foolish
Children
!
When
such
an
eternally
glorious
Reward
is
held
out
to
you
,
by
the
Hand
of
your
heavenly
Father
,
how
can
you
with
any
patience
behold
the
World
,
or
think
it
worthy
that
you
should
spend
so
much
as
one
thought
upon
it
!
You
should
live
Christians
,
in
the
highest
Region
of
an
heavenly
Conversation
,
leaving
those
to
scramble
for
the
World
,
that
have
nothing
else
to
live
upon
.
[
(g)
](A34447-e31010-b)
(g)
Sua
sibi
habeant
regna
reges
;
suas
divitias
divites
;
suam
verò
prudentiam
prudentes
;
relinquant
nobis
stultitiam
nostram
.
Lact.
de
Just.
lib.
5.
cap.
12.
pag.
493.
That
of
Lactantius
was
a
brave
heroick
Spirit
,
which
if
throughly
imbibed
would
make
you
all
say
with
him
,
let
the
Kings
of
the
Earth
have
their
Kindoms
,
let
●●e
Rich
Men
have
their
Riches
,
and
the
Prudent
of
this
World
,
let
them
have
their
Prudence
to
themselves
,
so
that
they
will
only
leave
us
the
folly
of
seeking
by
patient
continuance
in
well-doing
Glory
,
and
Honour
,
and
Immortality
,
and
Eternal
Life
!
Get
your
Hearts
fixed
upon
your
Treasure
in
Heaven
,
and
I
dare
say
it
will
never
grudge
you
to
see
the
Lord
filling
the
Bellies
of
the
Wicked
with
his
hidden
Treasure
on
Earth
.
It
matters
not
much
what
they
have
in
hand
,
so
long
as
God
allows
you
to
have
always
an
immarcessible
Crown
of
Glory
in
you
to
Eye
.
Oh
this
is
the
Happiness
of
Gods
People
even
in
this
present
World
,
that
having
gotten
their
Hearts
once
weaned
from
earthly
Comforts
,
they
live
in
the
suburbs
of
the
heavenly
Jerusalem
!
When
once
they
leave
off
to
feed
with
delight
upon
the
Garlick
and
Onions
of
Aegypt
,
they
shall
then
sit
down
under
the
shadow
of
Gods
dearest
Love
in
Canaan
,
and
there
find
his
Fruit
sweet
to
their
tast
!
When
once
they
turn
away
their
Eyes
from
beholding
worldly
Vanities
,
they
may
behold
with
delight
the
promised
reward
,
and
have
their
Eyes
continually
feasted
with
the
bright
,
entrancing
beams
of
Heavenly
Glory
!
[
(h)
](A34447-e31070-b)
(h)
Quis
non
illius
vitae
desiderio
,
praesentem
vitum
despierat
?
Quis
non
illius
abundantiae
delectamento
,
divitias
temporis
labentis
exhorreat
?
Quis
non
illius
regni
dilectione
,
omnia
terrena
Regna
contemnat
?
Fulgent
.
ad
Theodor.
epist.
6.
pag.
551.
Who
then
for
the
desire
of
such
a
Life
would
not
despise
this
present
World
?
Who
for
the
delight
of
that
abundance
,
would
not
even
fear
the
Riches
of
gliding
time
!
Who
for
the
Love
of
that
glorious
Kingdom
would
not
contemn
as
things
of
no
value
,
all
earthly
Kingdoms
?
Oh
believe
it
Christians
,
you
will
have
Meat
to
eat
which
the
World
knows
not
of
living
Heavenly-minded
!
The
World
can
never
feast
her
greatest
Favourites
with
those
redundancies
of
Joy
and
Comfort
,
which
you
may
expect
,
getting
weaned
affections
to
things
below
,
and
living
above
.
Let
therefore
the
Price
of
earthly
Commodities
fall
,
and
the
price
of
heavenly
Commodities
rise
in
your
thoughts
:
And
tho
you
be
absent
from
your
Treasure
in
Body
,
yet
see
that
you
be
always
present
therewith
in
Spirit
.
In
vain
doth
God
afford
you
a
prospect
of
Glory
on
Earth
,
if
it
prove
not
a
spiritual
Load-stone
to
attract
and
draw
up
your
Hearts
as
high
as
Heaven
!
(8)
WALK
patiently
,
as
well
satisfied
to
suffer
and
bear
the
worst
of
Afflictions
,
that
at
length
you
may
come
to
Heaven
,
the
best
of
Rewards
.
Their
Hearts
may
well
be
established
with
divine
Patience
in
every
condition
,
whose
Eyes
God
allows
to
be
fixed
in
every
Duty
upon
heavenly
Glory
.
And
truly
the
condition
of
God's
People
in
this
present
World
,
doth
evince
the
great
necessity
of
Divine
Patience
to
all
that
will
live
Godly
in
Christ
Jesus
Luther
makes
it
the
very
definition
of
a
Christian
to
be
a
Crucian
,
who
denying
himself
must
take
up
his
Cross
and
follow
Christ
.
The
Lord
Jesus
hath
two
Crowns
,
the
one
of
Thorns
,
the
other
of
Glory
:
They
that
would
enjoy
the
latter
and
be
crowned
with
Glory
,
they
must
first
undergo
the
former
,
and
be
crowned
with
Thorns
.
What
the
Holy
Ghost
said
of
Christ
,
that
it
behoved
him
to
suffer
,
and
so
to
enter
into
his
Glory
,
the
very
same
holds
true
of
all
his
People
,
[
(i)
](A34447-e31130-b)
(i)
Acts.
14.22
.
who
through
many
afflictions
must
enter
into
the
Kingdom
of
God
.
The
stones
in
Solomon's
Temple
were
first
hewen
and
polished
,
and
then
set
up
into
a
stately
Building
:
So
God's
People
,
first
they
must
be
hewen
and
carved
by
sufferings
,
before
they
can
be
fit
to
build
the
Temple
of
God
in
the
heavenly
Jerusalem
.
To
all
the
People
of
God
this
World
is
a
Wilderness
,
not
a
Canaan
;
an
Egypt
,
not
a
Paradise
;
a
troublesome
Sea
,
not
an
Harbour
of
Rest
!
The
day
that
is
without
clouds
;
the
light
that
is
without
Darkness
;
the
Joy
that
hath
no
sorrow
,
is
reserved
for
Heaven
.
So
then
the
misery
of
our
present
condition
,
may
well
let
us
see
the
necessity
of
Christian
Patience
to
suffer
and
wait
upon
God
in
it
.
Without
Patience
every
burden
will
seem
too
heavy
,
every
Cup
that
our
heavenly
Father
puts
into
our
Hand
too
bitter
,
and
every
affliction
too
long
:
But
get
Patience
,
and
that
will
lighten
every
burden
;
have
Patience
,
and
that
will
sweeten
the
bitterest
potion
;
lengthen
Patience
,
and
that
will
make
the
time
of
all
your
afflictions
seem
short
.
There
is
●
passive
obedience
required
of
all
Christians
,
that
they
may
quietly
suffer
,
and
't
is
patience
must
help
them
:
If
we
bring
evil
upon
our selves
,
then
we
should
afflict
our
Souls
with
Godly
Sorrow
;
but
if
the
Lord
bring
evil
upon
us
,
then
we
must
exercise
Patience
,
both
quietly
hoping
,
[
(k)
](A34447-e31180-b)
(k)
Lam
,
3.26
.
and
waiting
for
his
salvation
.
Christian
Patience
,
is
not
only
a
comely
Grace
,
making
misery
it self
,
by
a
pious
deportment
under
it
,
seem
amiable
;
but
't
is
also
a
necessary
Grace
,
making
the
very
worst
of
Miseries
seem
tolerable
,
by
framing
a
Mans
mind
to
his
present
condition
,
when
his
condition
is
not
to
his
mind
.
There
are
many
Men
professing
the
Christian
Faith
,
who
if
deliverance
come
not
at
their
own
Time
,
they
presently
grow
impatient
of
waiting
God's
time
,
resolving
to
trade
for
it
in
their
own
way
:
But
were
their
Hearts
established
with
divine
Patience
they
would
never
thus
precipitate
their
Mercies
,
nor
think
that
deliverance
worth
the
having
,
which
only
springs
up
out
of
the
ruines
of
Faith
,
and
a
good
Conscience
.
'T
is
the
nature
of
Christian
Patience
to
make
a
Man
tenacious
of
his
integrity
,
working
in
him
a
strong
resolution
not
to
purchase
the
greatest
good
,
with
the
commission
of
any
the
least
evil
.
This
makes
a
Man
the
same
in
Prison
,
as
at
Liberty
;
the
same
in
Poverty
,
as
when
abounding
with
Riches
;
the
same
when
under
reproach
,
persecution
and
sorest
calamities
in
the
World
,
as
when
the
Sun
of
outward
prosperity
shone
bright
upon
him
.
Let
what
Storms
will
bluster
abroad
in
the
World
,
he
enjoys
his
mind
at
home
;
by
Patience
he
holds
possession
of
himself
[
(l)
](A34447-e31190-b)
(l)
Luke
.
21.19
.
Possessio
imporrat
quietum
dominium
,
&
ideo
per
patientiam
dicitur
homo
suam
animam
possidere
,
in
quantum
radicitus
evellit
passiones
adversitatum
,
quibus
anima
inquietatur
.
Aquinas
.
22.
p
,
36.
23.
of
his
Wisdom
,
of
his
Faith
,
of
his
Integrity
,
Meekness
,
Humility
,
and
every
other
Grace
;
and
of
these
all
the
Power
,
and
Policy
of
Hell
it self
can
never
dispossess
him
.
Such
is
the
force
of
Christian
Patience
,
that
it
derives
a
kind
of
invincibility
into
the
Soul
,
giving
every
Man
that
hath
it
,
the
strongest
security
against
all
dangers
.
Impoverish
him
you
may
,
but
can
never
undo
him
.
Persecute
him
you
may
,
but
can
never
ruin
him
.
[
(m)
](A34447-e31240-b)
(m)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socrat.
Kill
him
you
may
,
but
can
never
conquer
him
,
nor
take
his
Crown
from
him
.
For
as
Patience
keeps
us
in
present
possession
of
our selves
,
and
all
saving
Graces
:
So
it
will
infallibly
put
us
in
full
possession
of
Life
,
Happiness
,
and
all
future
Glory
.
Be
patient
therefore
,
and
stablish
your
Hearts
in
a
quiet
dependance
upon
God
under
all
your
sufferings
,
not
doubting
but
after
a
sorrowful
night
will
come
a
morning
of
Joy
,
after
a
wet
seed-time
will
come
a
plentiful
harvest
,
after
a
weary
Week
will
come
an
Eternal
Sabbath
of
rest
in
the
heavenly
Canaan
!
(n)
.
The
Vision
is
for
an
appointed
time
,
but
at
the
end
it
will
speak
and
not
lie
:
Though
it
tarry
,
wait
for
it
,
for
it
will
surely
come
and
will
not
tarry
.
We
are
apt
to
antedate
the
Visions
of
God
,
and
to
make
them
speak
deliverance
before
their
appointed
time
;
but
we
must
learn
by
Faith
and
Patience
to
wait
upon
God
for
their
seasonable
accomplishment
,
assuring
our selves
that
though
they
may
tarry
beyond
our
Time
,
yet
they
will
never
tarry
beyond
God's
time
.
When
we
are
prepared
for
a
Mercy
,
and
that
Mercy
ripened
for
us
,
then
the
Vision
of
Mercy
,
of
Comfort
,
of
deliverance
will
be
sure
to
come
,
and
will
not
tarry
.
The
Lord
usually
makes
the
pressures
of
his
People
,
the
prefaces
of
his
Mercy
to
them
,
taking
occasion
from
their
low
condition
,
to
compass
them
about
with
Songs
of
deliverance
.
When
the
Morning
is
at
the
darkest
,
then
comes
the
gladsome
Day
:
So
when
the
condition
of
God's
People
is
most
dark
,
and
sad
,
and
gloomy
,
then
the
Day
of
deliverance
will
dawn
upon
them
.
When
●he
Sea
is
at
the
lowest
ebb
,
then
in
comes
the
tide
:
So
when
God's
People
are
in
the
lowest
condition
,
then
a
tide
of
all
sutable
Mercies
will
come
flowing
in
upon
them
.
When
(
in
a
Word
)
the
Wine
at
the
Marriage
solemnized
at
Cana
in
Galilee
,
was
all
spent
and
the
Water-pots
filled
up
to
the
brim
with
Water
,
then
did
our
Blessed
Lord
turn
that
Water
into
Wine
:
So
when
the
provisions
of
God's
People
are
all
spent
,
and
their
Souls
filled
up
to
the
brim
with
the
bitter
Waters
of
Marah
,
then
will
the
Lord
turn
those
Waters
into
the
Wine
of
Eternal
Consolation
.
Be
patient
therefore
Brethren
,
holding
fast
your
integrity
,
and
let
no
Reproach
,
no
Persecution
,
no
evil
entertainment
that
[
(m)
](A34447-e31300-b)
(m)
Habbak.
2.3
.
you
meet
from
the
World
,
[
(o)
](A34447-e31310-b)
(o)
Defendenda
enim
religio
est
,
non
occidendo
,
sed
moriendo
;
non
saevitiâ
sed
patientiâ
;
non
scelere
,
sed
fide
.
Lactant.
de
Justit
.
lib.
5.
cap.
19.
pag.
520.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Martyr
.
Apol.
2.
pag.
49.
make
any
of
you
grow
disloyal
and
antimagistratical
:
But
remember
with
divine
Lactantius
,
your
Religion
must
be
defended
not
by
killing
,
but
by
dying
,
not
by
inhuman
cruelty
,
but
by
Christian
Patience
,
not
by
the
perpetration
of
any
Wickedness
,
but
by
holding
fast
the
mistery
of
Faith
in
a
pure
conscience
.
'T
is
the
most
unseemly
thing
that
can
be
,
for
a
Christian
having
assurance
that
the
Rod
of
the
Wicked
shall
not
always
rest
upon
his
lot
,
to
put
our
his
hand
through
impatience
to
any
iniquity
.
We
dishonour
the
God
of
Heaven
when
we
act
so
far
below
our selves
,
our
engagements
,
our
hopes
on
Earth
.
What
,
should
not
the
hope
of
a
joyful
Harvest
make
you
patiently
endure
the
sorrow
of
a
wet
Seed-time
?
Should
not
the
expectation
of
an
Eternal
Reward
,
make
you
patiently
endure
all
present
sufferings
?
And
a
prospect
of
Heavenly
Glory
,
should
not
that
make
you
with
all
Patience
endure
whatever
Reproaches
,
whatever
Afflictions
,
whatever
Bonds
,
Persecutions
,
and
Imprisonments
,
you
shall
meet
with
on
Earth
?
Oh
remember
it
Christians
,
therefore
doth
the
Lord
allow
you
to
have
regard
in
all
your
obedience
to
Heaven
and
Glory
,
that
so
you
might
not
regard
any
suffering
,
Persecution
or
fiery
Tryal
that
may
possibly
attend
you
in
a
way
of
obedience
,
but
with
Patience
undergo
them
all
.
The
Lord
hath
fixed
Heaven
at
the
end
of
Duty
,
that
we
may
learn
with
more
Patience
to
break
through
the
difficulties
of
the
Way
.
And
that
we
may
not
give
over
our
diligence
for
God
,
nor
grow
impatient
through
our
present
Miseries
,
he
gives
us
leave
in
all
that
we
do
,
and
suffer
,
to
have
an
Eye
upon
our
[
(†)
](A34447-e31360-b)
(†)
Heb.
10.36
.
future
Happiness
.
And
certainly
Christians
you
had
need
of
Patience
(
as
the
Apostle
saith
)
that
after
you
have
done
the
Will
of
God
,
ye
may
receive
the
Promise
.
Without
Patience
after
we
have
done
God's
Will
,
there
is
usually
no
receiving
of
the
Reward
for
doing
his
Will
.
Through
Patience
the
Will
of
God
is
fulfilled
in
us
,
and
the
Promises
inherited
:
Go
on
therefore
suffering
his
Will
,
and
waiting
with
Patience
for
the
promised
Inheritance
of
eternal
Life
,
that
will
follow
after
.
Oh
be
not
impatient
of
that
Sorrow
which
will
end
in
Joy
;
be
not
impatient
of
that
Cross
which
leads
to
a
Crown
;
be
not
impatient
of
that
Cloud
of
Disgrace
,
which
anon
shall
be
changed
into
the
bright
Sun-shine
of
eternal
Glory
;
be
not
(
in
a
word
)
impatient
of
those
Afflictions
through
which
you
will
shortly
enter
into
the
Kingdom
of
God!
Oh
labour
,
having
Heaven
in
your
Eye
,
with
Patience
to
wade
through
the
big-swelling
Waters
of
all
earthly
Afflictions
!
(9)
WALK
fiducially
,
endeavouring
that
at
all
times
your
hearts
may
be
established
with
a
well
grounded
assurance
of
your
interest
in
that
glorious
reward
which
the
Lord
hath
set
before
you
.
Let
it
not
suffice
,
that
you
have
Heaven
in
your
Eye
,
but
labour
also
to
have
the
assurance
thereof
in
your
own
Hearts
.
'T
is
good
to
have
a
sight
of
Glory
,
but
it
is
much
better
to
know
that
we
have
a
right
to
Glory
.
To
have
an
Interest
in
eternal
Life
is
the
strongest
ground
of
Comfort
;
but
till
there
be
some
Assurance
and
Knowledg
of
our
Interest
,
we
usually
have
small
sense
of
Comfort
.
For
the
fear
of
coming
short
of
Heaven
,
makes
the
Soul
to
live
continually
in
a
temporal
Hell
,
depriving
it
of
all
that
Comfort
which
an
Interest
in
heavenly
Glory
,
if
known
and
improved
,
would
otherwise
have
filled
it
with
.
Hagar's
[
(a)
](A34447-e31400-b)
(a)
Gen.
21.19
.
Well
did
not
comfort
her
,
though
close
by
her
,
till
the
Lord
opened
her
Eyes
to
see
it
;
nor
could
Mary
Magdalen
refrain
her
weeping
by
Christ's
[
(b)
](A34447-e31440-b)
(b)
John
20.14
,
15.
Sepulchre
,
because
though
Christ
was
present
with
her
,
yet
she
did
not
know
him
:
So
though
the
Well
of
Life
Everlasting
be
before
us
,
and
Christ
having
the
Reward
of
eternal
Glory
in
his
Hand
be
present
with
us
to
Crown
us
,
yet
if
we
know
not
all
this
,
we
may
well
be
filled
with
Sorrow
,
and
go
weeping
as
Men
without
Hope
from
day
to
day
.
For
it
is
not
so
much
Heaven
,
as
the
Assurance
of
Heaven
,
nor
so
much
an
Interest
in
eternal
Life
,
as
the
Knowledg
of
our
Interest
in
that
glorious
reward
,
that
can
wipe
away
all
Tears
from
our
Eyes
,
and
make
our
Hearts
rejoyce
with
Joy
unspeakable
and
full
of
Glory
.
The
Safety
of
your
Souls
depends
indeed
upon
your
Interest
in
the
Recompence
of
eternal
Glory
;
that
gives
them
the
strongest
Security
against
an
everlasting
Shipwrack
;
so
that
let
what
Storms
and
Tempests
will
be
abroad
in
the
World
,
yet
having
an
Interest
in
heavenly
Glory
,
they
shall
never
miscarry
,
but
be
landed
safe
upon
the
wished
Shoar
of
eternal
Rest
:
But
yet
the
Comfort
of
your
Souls
,
and
Hearts
,
and
Lives
doth
mainly
depend
upon
the
Knowledg
and
Assurance
of
that
blessed
Interest
.
You
may
be
safe
with
a
bare
Interest
in
Heaven
,
but
you
can
never
be
Comfortable
,
nor
free
from
Heart-perplexing
Thoughts
all
the
day
long
,
without
knowing
your
Interest
,
without
some
Assurance
of
Heaven
as
your
eternal
Inheritance
!
The
Sun
when
hid
in
a
Cloud
,
doth
not
yield
those
comfortable
Irradiations
and
guilded
Beams
of
Brightness
to
refresh
us
,
as
at
other
times
,
when
shining
forth
in
its
Noon-day
Splendour
:
So
neither
must
you
expect
the
like
Comfort
from
Heaven
and
eternal
Glory
to
solace
your
Hearts
,
your
Interest
therein
being
hid
from
your
Eyes
,
as
otherwise
they
would
afford
,
did
you
but
know
Heaven
to
be
your
home
,
and
eternal
Glory
to
be
entailed
upon
you
as
your
Portion
in
another
World
.
You
then
that
would
live
Comfortable
,
and
die
Triumphing
,
give
diligence
to
know
what
Right
you
have
to
the
Recompence
of
Reward
.
'T
will
afford
you
little
Comfort
to
have
Heaven
in
your
Eye
,
so
long
as
you
want
the
Assurance
of
Heaven
in
your
Hearts
,
not
knowing
but
you
may
eternally
fall
short
of
it
.
A
prospect
of
eternal
Glory
,
without
a
known
Interest
in
eternal
Glory
,
will
prove
but
a
dull
Cordial
.
Be
thy
Right
to
eternal
Life
never
so
good
,
yet
thou
losest
the
Comfort
thereof
,
so
long
as
thy
Evidences
for
eternal
Life
are
not
cleared
up
.
And
had
you
rather
dwell
in
the
Tents
of
Kedar
invelop'd
in
thick
Darkness
,
than
to
live
and
die
assured
of
the
heavenly
Jerusalem
as
your
own
Inheritance
?
Had
you
rather
walk
under
the
Fears
of
Death
,
and
be
filled
every
day
with
the
dreadful
Apprehensions
of
eternal
Burnings
,
than
to
know
that
your
Names
are
written
in
the
Book
of
Life
?
Had
you
rather
be
wandring
in
the
Wilderness
,
not
knowing
whether
ever
you
shall
come
to
Canaan
,
than
to
be
upon
sure
ground
for
that
holy
Land
?
Had
you
rather
be
shut
up
in
a
black
Cloud
,
than
solace
your
Souls
in
the
bright
Sun-shine
of
God's
Love
and
Favour
?
Had
you
rathe●
be
under
continual
Tossings
at
Sea
,
and
live
at
the
Mercy
of
every
enraged
Wave
,
than
to
come
with
full
Sails
into
the
peaceful
Harbour
of
a
divine
Plerophory
?
Had
you
rather
be
upon
Uncertainties
for
an
heavenly
Mansion
,
than
to
know
that
if
your
earthly
House
of
this
Tabernacle
were
dissolved
,
you
have
a
Building
of
God
,
an
House
not
made
with
Hands
,
eternal
in
the
Heavens
?
In
one
word
,
had
you
rather
barely
look
upon
heavenly
Glory
,
than
to
behold
it
with
an
Eye
of
Faith
,
as
that
which
shall
infallibly
be
the
Reward
of
all
your
Obedience
,
to
Crown
you
with
?
What
(
alas
!
)
are
all
the
Royalties
of
Heaven
and
Glory
to
me
,
if
I
may
not
know
them
to
be
mine
?
Were
all
the
Beams
of
heavenly
Glory
collected
and
gathered
together
in
one
Sun
,
yet
what
were
all
this
to
me
,
if
still
I
be
left
to
sit
in
Darkness
,
not
seeing
any
ground
of
Claim
to
one
beam
of
that
Glory
?
Let
all
the
Clusters
of
Canaan
,
let
all
the
Grapes
of
that
Holy
Land
,
be
pressed
and
strained
into
one
Cup
,
yet
what
Comfort
can
my
Soul
have
thence
when
seeing
them
,
I
know
not
but
I
may
want
them
for
ever
?
God
allows
us
in
all
our
Obedience
to
look
at
Heaven
,
and
Glory
,
and
eternal
Happiness
,
but
wherewith
shall
I
clear
up
my
Heart
,
and
make
glad
my
Soul
,
if
I
cannot
look
upon
Heaven
as
my
Heaven
,
upon
Glory
as
my
Glory
,
upon
eternal
Happiness
as
my
own
Happiness
,
and
exceeding
great
Reward
?
What
sweetness
can
a
Christian
draw
from
the
Promise
of
eternal
Life
,
if
he
know
not
himself
to
have
an
Interest
in
it
,
and
be
not
sure
to
live
eternally
by
it
?
Lose
not
therefore
the
Comfort
of
your
Souls
in
an
heap
of
Uncertainties
;
do
not
cast
away
through
your
Unbelief
,
those
Cordials
which
God
hath
provided
for
you
;
oh
!
sit
not
down
satisfied
any
longer
without
the
assurance
of
Heaven
,
if
you
would
not
live
and
die
without
the
Joys
of
Heaven
!
Many
there
are
,
(
I
confess
)
that
cry
down
Assurance
under
the
reproachful
Nick-names
of
carnal
Confidence
,
Presumption
and
Security
,
as
if
this
heavenly
Manna
like
that
in
the
Wilderness
were
subject
to
Corruption
,
and
would
breed
Worms
,
making
Men
turn
Libertines
,
grow
careless
,
and
cease
to
work
out
their
own
Salvation
with
Fear
and
Trembling
.
But
the
truth
is
,
there
are
none
that
ever
walk
so
chearful
,
so
upright
,
so
circumspect
in
Heavens
way
,
as
those
that
know
they
shall
infallibly
come
there
.
Amongst
all
Men
in
the
World
,
those
are
always
most
stedfast
,
most
immoveable
,
most
abounding
in
the
Work
of
the
Lord
,
that
know
their
Labour
shall
never
be
in
vain
,
but
be
Crowned
at
length
with
eternal
Rest
.
Whoever
expects
to
receive
much
from
God
,
and
hath
the
Hope
of
eternal
Life
abiding
in
him
,
such
an
one
will
most
willingly
spend
;
and
be
spent
in
the
Service
of
God
,
giving
diligence
above
all
others
to
purify
himself
as
[
(c)
](A34447-e31490-b)
(c)
1
John
3.3
.
he
is
pure
.
As
well
you
may
say
that
the
Fire
will
make
a
Man
freeze
with
cold
,
as
that
the
Assurance
of
eternal
Life
will
make
God's
People
grow
secure
,
sloathful
,
and
negligent
in
their
Christian
Course
,
taking
boldness
to
live
as
they
list
.
What
doth
the
Assurance
of
future
Glory
,
dispose
those
that
have
it
,
to
turn
the
Grace
of
God
into
Wantonness
?
Shall
a
known
Interest
in
the
Reward
of
eternal
Life
,
be
thought
to
make
Men
love
the
Wages
of
Unrighteousness
?
Must
the
knowing
that
we
have
an
Inheritance
amongst
the
Saints
in
Light
,
incline
us
to
have
the
more
Fellowship
with
the
unfruitful
Works
of
Darkness
?
Can
you
think
that
the
Souls
Evidences
for
Heaven
,
should
encourage
it
to
walk
the
way
which
leads
to
Hell
?
Men
that
are
yet
unacquainted
with
the
Spirit
of
Adoption
,
not
knowing
what
it
is
to
have
the
hope
of
eternal
Life
abiding
in
them
,
may
tell
you
so
,
and
with
a
great
deal
of
Confidence
,
they
may
speak
out
such
fine
Repugnances
,
as
if
the
sparklings
of
the
white
Stone
,
would
beget
a
Stone
in
the
Heart
of
God's
Children
,
and
the
reading
of
their
new
Name
written
therein
,
would
make
them
act
contrary
to
their
new
Nature
.
:
But
get
a
well-grounded
assurance
●f
heavenly
Glory
,
labour
to
have
the
hope
of
eternal
Life
abiding
within
your selves
,
and
you
shall
easily
find
by
your
own
Experience
what
a
strong
Engagement
this
will
be
to
all
Holy
,
Upright
,
and
Circumspect
,
walking
before
the
Lord
,
making
you
a
thousand
times
more
willing
,
than
ever
to
spend
and
be
spent
in
his
Service
.
Dwell
therefore
▪
no
longer
in
Generals
;
lose
not
your
Comforts
in
a
heap
of
meer
Conjectures
,
and
Uncertainties
:
But
give
diligence
now
to
bottom
your
Souls
upon
a
sure
Foundation
,
labour
to
read
your
own
Names
[
(d)
](A34447-e31500-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Caryl
.
Hier.
Cateches.
1.
pag.
2.
written
in
the
Book
of
life
Eternal
;
and
let
it
not
suffice
you
to
have
a
Prospect
of
Heaven
and
Glory
,
but
be
sure
to
get
good
Evidence
for
them
.
Is
it
not
better
to
lie
safe
at
Anchor
,
than
to
be
left
every
moment
to
the
Pleasure
of
a
Wave
?
Oh
let
Faith
no
longer
be
put
to
silence
,
when
endeavouring
to
speak
in
its
own
proper
Dialect
:
But
let
your
Right
be
made
so
clear
to
the
Kingdom
of
God
,
to
Heaven
,
and
eternal
Glory
,
that
you
may
say
,
this
Heaven
is
my
Heaven
,
and
this
Glory
is
my
Glory
,
and
this
Kingdom
is
prepared
of
God
for
me
,
as
the
place
of
my
eternal
Abode
!
Oh
this
will
be
the
strongest
Cordial
when
you
come
to
die
,
to
know
that
your
Names
are
written
in
the
Book
of
Life
,
and
shall
never
be
blotted
out
!
Oh
how
comfortably
may
you
leave
the
Wilderness
of
this
World
,
when
you
know
you
are
now
going
to
take
Possession
of
the
heavenly
Canaan
!
Oh
't
is
good
having
an
Eye
to
the
Recomp●nce
of
eternal
Life
,
when
we
know
we
shall
shortly
be
Crowned
with
that
glorious
Reward
!
A
well-grounded
Assurance
of
Heaven
,
this
is
the
Suburbs
of
the
new
Jerusalem
;
and
oh
with
what
comfort
may
we
live
there
a
while
,
when
we
know
that
the
Gates
thereof
shall
never
be
shut
against
us
,
but
we
shall
have
an
abundant
entrance
into
that
everlasting
Kingdom
!
(
10
)
WALK
comfortably
,
not
desponding
under
any
affliction
,
but
rejoycing
in
the
assured
hope
and
expectation
of
that
reward
which
is
set
before
you
.
They
should
never
allow
themselves
to
go
without
Joy
in
their
Hearts
,
whom
the
Lord
allows
to
walk
continually
with
Heaven
in
their
Eye
.
though
forest
Afflictions
should
wait
upon
you
,
though
sharpest
Persecutions
should
overtake
you
;
whether
the
days
of
your
Pilgrimage
be
cloudy
or
clear
,
shining
with
Prosperity
,
or
lowring
with
Adversity
;
yet
so
long
as
you
have
before
you
an
immarcescible
Crown
of
Life
that
can
never
wither
,
why
should
you
suffer
your
Comforts
to
wither
and
fade
,
and
die
within
you
?
What
,
shall
every
Northern
Blast
nip
Glory
in
the
Bud
?
Shall
the
Wilderness
of
worldly
Afflictions
,
which
is
not
so
thick
set
with
any
Difficulties
,
but
by
Faith
you
may
see
through
them
all
,
make
you
hang
down
your
Heads
like
a
Bull-rush
,
and
go
disconsolate
,
when
all
the
good
of
the
heavenly
Canaan
lies
before
you
?
Must
the
Recompence
of
eternal
Life
lose
its
Power
to
Comfort
,
when
ever
the
World
gets
a
Power
to
Afflict
you
?
Cannot
Heaven
it self
Minister
Sweetness
,
if
at
any
time
your
earthly
Enjoyments
should
be
imbittered
,
to
you
?
How
is
it
that
you
are
not
ashamed
to
let
the
Malice
of
a
few
envious
Philistines
stop
up
all
those
fresh
Springs
of
Comfort
which
God
hath
opened
in
Heaven
to
refresh
and
make
glad
your
Souls
?
The
Sun
once
appearing
in
our
Hemisphere
,
the
Clouds
are
presently
scattered
,
and
all
the
dark
Shadows
of
the
Night
,
they
fly
away
:
Thus
when
the
Lord
gives
us
a
sight
of
Heaven
,
and
makes
the
Reward
of
eternal
Life
in
all
its
Royalties
and
Glory
to
appear
before
us
,
all
Clouds
of
Disconsolatenes
should
then
be
scattered
,
and
all
the
dark
Shadows
of
worldly
Sorrow
,
they
should
for
ever
take
Wings
and
fly
away
.
[
(e)
](A34447-e31570-b)
(e)
Habakkuk
3.17
,
18.
So
we
find
it
,
I
am
sure
with
good
Habakkuk
,
who
having
fixed
his
Eye
upon
God
,
as
one
that
would
Crown
him
at
length
with
eternal
Salvation
,
he
resolves
,
come
what
will
come
,
to
Feast
his
Soul
continually
with
the
Joy
of
the
Lord
,
he
purposes
to
live
and
die
with
his
Mouth
,
or
rather
with
his
Heart
full
of
hidden
Manna
;
he
gets
him
up
into
the
Mount
of
Transfiguration
,
resolving
that
whatever
Storms
are
abroad
in
the
World
,
he
will
never
be
driven
thence
!
And
what
is
it
,
I
would
fain
know
,
that
makes
you
who
have
the
same
Encouragement
with
this
holy
Prophet
,
to
eat
all
your
Comforts
with
bitter
Herbs
?
Why
is
it
that
your
Hearts
are
filled
with
Bitterness
,
and
your
Mouths
running
over
continually
with
the
Gall
of
sad
Complaints
?
How
comes
it
to
pass
,
Christians
,
if
one
may
know
,
that
you
walk
all
the
day
long
in
the
Valley
of
Tears
,
never
labouring
to
get
your selves
up
into
the
Mount
with
God
,
nor
to
solace
your
dejected
[
(g)
](A34447-e31590-b)
(g)
Tristetur
et
defleat
,
si
sibi
male
sit
in
seculo
,
cui
non
potest
bene
esse
post
seculum
.
Cypr.
contra
.
Demettiam
.
Souls
by
taking
a
Prospect
of
the
heavenly
Canaan
?
Though
such
may
well
hence
out
of
heart
as
are
still
without
Hope
in
the
World
:
Yet
certainly
its
below
the
Hopes
of
God's
own
People
,
to
be
daily
swallowed
up
of
those
worldly
[
(h)
](A34447-e31620-b)
(h)
John
16.20
.
Sorrows
,
which
will
shortly
be
turned
into
Joy
unspeakable
,
and
full
of
Glory
.
Understand
then
ye
blessed
of
the
Father
,
where
your
Comfort
lies
,
and
see
that
fixing
your
Eye
upon
the
Recompence
of
eternal
Life
,
you
live
continually
[
(i)
](A34447-e31630-b)
(i)
Rom.
5.2
.
rejoycing
in
hope
of
the
Glory
of
God!
The
Wicked
they
go
rejoycing
all
the
day
long
,
though
their
Portion
be
only
in
this
present
Life
:
And
will
not
you
much
more
walk
comfortably
▪
to
whom
belongs
the
Reversion
of
eternal
Life
,
and
whose
Reward
shall
be
so
great
in
Heaven
?
The
[
(k)
](A34447-e31640-b)
(k)
Mat.
5.12
.
Eyes
of
ungodly
Men
are
continually
beholding
Vanity
,
and
yet
even
hence
you
may
find
them
taking
a
great
deal
of
sensual
Joy
,
and
carnal
Contentment
:
And
is
there
no
Joy
to
be
found
in
beholding
the
Glory
of
Heaven
,
no
Comfort
flowing
in
upon
your
Souls
from
a
prospect
of
eternal
Happiness
?
What
,
are
the
Waters
of
Abana
and
Parphar
,
so
much
better
than
the
Waters
of
Jordan
?
Shall
a
small
glance
of
worldly
Felicity
,
afford
more
Matter
of
Joy
and
Gladness
,
than
an
Eye
beholding
with
open
view
the
Kingdom
of
Heaven
,
with
all
its
Royalties
and
surpassing
Glory
?
Oh
who
should
walk
comfortable
,
and
rejoyce
on
Earth
,
if
not
the
People
of
God
,
whose
Eyes
are
continually
feasted
with
bright
Visions
of
Happiness
,
and
eternal
Glory
from
Heaven
!
Awake
then
oh
sluggish
Christian
,
and
go
forth
chearfully
to
the
Work
of
the
Lord
:
There
is
no
such
Lyon
in
the
way
as
thou
dreamest
of
;
or
if
there
be
,
why
yet
in
that
very
Lyon
thou
mayst
find
Hony
!
The
way
to
Heaven
is
not
so
dark
and
gloomy
,
as
most
imagine
;
though
indeed
it
be
strait
and
tedious
to
Flesh
and
Blood
,
yet
there
stands
a
bright
Crown
of
eternal
Glory
at
the
end
,
which
makes
it
comfortable
.
Be
ashamed
then
,
having
such
encouragement
to
walk
disconsolate
in
Heavens
way
.
There
are
not
so
many
Thorns
to
prick
you
,
as
Roses
to
refresh
you
:
Nor
half
so
much
cause
of
Sorrow
,
●s
there
is
of
Comfort
,
and
rejoycing
of
Spirit
.
Christians
walking
in
Heaven's
Way
,
they
may
meet
(
I
confess
)
with
a
fiery
Tryal
,
but
then
there
is
some
Light
for
their
Comfort
,
as
well
as
Heat
to
Torment
them
.
And
let
me
tell
you
,
the
more
your
Hearts
are
melted
and
softned
in
such
a
Flame
,
the
deeper
will
be
the
Impression
of
divine
Love
,
Consolation
and
Sweetness
upon
them
.
A
sight
of
Glory
from
Heaven
,
is
then
most
Cordial
,
when
we
can
see
nothing
but
Bonds
and
Imprisonments
,
and
forest
Afflictions
to
abide
us
on
Earth
.
[
(a)
](A34447-e31690-b)
(a)
Acts
7.55
.
How
sweetly
did
Stephen
,
that
blessed
Proto-martyr
,
fall
asleep
under
a
Shower
of
Stones
,
as
if
he
had
gone
to
Heaven
in
a
Bed
of
Down
?
The
Reason
of
all
was
this
,
he
saw
Heaven
open
and
Jesus
standing
at
the
right
Hand
of
God
,
ready
to
turn
every
Stone
that
was
thrown
at
him
into
an
orient
Pearl
,
and
to
Crown
him
so
soon
as
ever
he
had
passed
the
Straits
of
Death
,
with
eternal
Life
.
Thi●
made
him
forget
his
Sorrow
,
and
walk
on
with
Comfort
through
the
Valley
of
Death
,
that
at
length
he
might
come
to
that
Glory
in
Heaven
,
which
he
found
such
a
Cordial
to
his
Soul
,
when
ready
to
leave
her
earthly
Tabernacle
.
And
why
is
it
that
we
having
the
same
Recompence
of
Reward
set
before
us
,
cannot
endure
the
like
Hardships
with
the
same
Comfort
?
Must
there
be
so
much
ado
to
make
us
live
upon
those
Cordials
,
which
Heaven
it self
hath
provided
for
us
?
Are
the
Consolations
of
God
grown
small
with
us
,
that
we
resolve
thus
to
walk
with
sorrowful
Hearts
,
whilst
he
shews
us
Heaven
as
in
a
Glass
,
and
sets
Glory
in
our
Eye
?
Shall
every
light
Affliction
eat
●ut
the
Heart
of
our
Comfort
,
when
we
see
there
lies
before
us
a
far
more
exceeding
and
eternal
Weight
of
Glory
?
Either
Christian
let
thy
Heart
feel
more
,
or
thy
Eye
see
less
of
Heaven
:
And
do
not
go
to
bring
up
an
ill
Report
upon
the
celestial
Canaan
,
by
walking
disconsolate
in
the
way
thither
!
For
you
that
have
Heaven
before
you
,
to
come
weeping
after
;
for
you
that
have
Glory
in
your
Eye
,
to
be
filled
with
Sorrow
;
for
you
that
may
hope
to
live
with
God
for
ever
in
the
Mount
,
to
go
mourning
from
day
to
day
like
Doves
of
the
Valley
;
how
unseemly
were
this
?
If
the
World
be
bitter
,
yet
sweet
is
Paradise
.
If
the
Earth
cast
you
out
,
yet
Heaven
will
receive
you
.
If
here
you
be
tossed
with
Storms
like
a
Ship
at
Sea
,
yet
arriving
at
the
wished
Shoar
of
Eternity
,
you
will
find
rest
.
If
in
this
[
(b)
](A34447-e31720-b)
(b)
Mat.
World
Men
Revile
you
,
and
Persecute
you
,
saying
all
manner
of
Evil
of
you
falsly
for
Christ's
sake
,
yet
still
you
should
walk
rejoycing
,
and
be
exceeding
glad
,
because
great
is
your
Reward
in
Heaven
.
And
what
so
great
Matters
are
all
our
Afflictions
on
Earth
,
that
they
should
be
able
to
imbitter
Heaven
?
Pray
you
,
[
(c)
](A34447-e31730-b)
(c)
2
Cor.
4.16
.
what
is
Affliction
to
Glory
?
What
is
light
Affliction
to
a
weight
of
Glory
?
What
is
a
short
momentary
Affliction
,
that
like
a
little
Cloud
,
will
soon
be
blown
over
,
to
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
far
more
exceeding
,
and
eternal
Weight
of
Glory
beyond
all
possible
Hyperbole
,
that
will
never
be
over
?
That
Man
(
sure
)
never
looked
by
Faith
so
far
as
Heaven
,
whom
any
Affliction
on
earth
can
make
to
go
weeping
●ike
Rachel
,
refusing
to
be
Comforted
.
(
11
)
WALK
purely
,
endeavouring
to
cleanse
your selves
from
all
filthiness
of
Flesh
and
Spirit
,
and
to
mortifie
every
Lust
●hat
would
spoyl
you
of
your
Reward
.
It
becomes
not
those
that
have
the
Recompence
of
eternal
Life
before
them
,
to
love
the
Wages
of
Unrighteousness
:
Nor
those
that
have
Glory
in
their
Eye
,
to
make
themselves
by
the
Pol●utions
that
are
in
the
World
through
Lust
,
like
one
of
the
base
Fellows
.
The
Inheritance
of
the
Saints
in
Light
,
●ts
a
pure
,
and
an
undefiled
Inheritance
:
And
therefore
beholding
it
,
we
must
labour
to
be
changed
into
the
●ame
undefiled
Purity
,
and
Holiness
with
it
,
would
we
ever
come
to
the
full
Enjoyment
of
it
.
The
Lord
alows
,
us
a
sight
of
Heaven
in
all
our
Obedience
,
that
beholding
from
day
to
day
,
we
might
at
length
receive
a
Tincture
of
Purity
,
and
unspotted
Holiness
from
it
.
He
gives
us
a
prospect
of
our
future
Happiness
,
that
be
-
[
(d)
](A34447-e31780-b)
(d)
2
Cor.
3.18
.
holding
with
open
face
the
Glory
of
the
Lord
,
we
might
be
changed
into
the
same
Image
,
from
Glory
to
Glory
.
The
difference
betwixt
Grace
and
Glory
is
not
(
as
some
observe
from
these
words
)
specifical
,
but
gradual
:
They
differ
not
in
Kind
,
but
only
in
Degree
.
Grace
is
Glory
inchoate
,
and
Glory
is
Grace
consummate
.
Grace
is
Glory
Militant
,
and
Glory
is
Grace
Triumphant
.
Grace
is
Glory
dawning
,
and
Glory
is
Grace
shining
forth
in
its
noon-day●
brightness
.
And
I
know
no
better
way
to
ripen
Grace
into
Glory
,
than
for
Grace
to
behold
,
and
continually
sun
it self
in
the
warm
Beams
of
eternal
Glory
.
The
Hope
of
future
Happiness
,
is
the
strongest
Inducement
to
present
Holiness
.
Every
Man
[
(e)
](A34447-e31790-b)
(e)
1
John
3.3
.
that
hath
this
Hope
in
him
,
purifieth
himself
,
as
he
is
pure
.
Hope
to
be
like
Christ
hereafter
,
Glorious
as
he
is
Glorious
,
and
Blessed
as
he
is
Blessed
,
will
work
in
us
a
desire
to
be
as
like
him
as
we
can
here
,
Pure
as
he
is
Pure
,
and
Holy
as
he
is
Holy
.
He
that
hath
most
hope
of
being
saved
,
will
give
most
diligence
of
all
others
to
be
sanctified
.
We
never
cleanse
our
Hands
so
much
,
as
when
we
have
Glory
in
Hope
:
Nor
do
we
ever
Purify
our
Hearts
so
throughly
,
as
when
we
have
Heaven
in
our
Eye
.
When
Moses
had
been
with
God
upon
the
Mount
,
he
came
down
with
his
Face
shining
:
Thus
if
at
any
time
God
calls
us
up
into
the
Mount
with
himself
,
giving
us
a
sight
of
that
Glory
,
which
shall
shortly
be
revealed
in
us
,
we
should
be
sure
to
come
down
,
having
not
only
our
Faces
,
but
our
Hearts
likewise
shining
with
unspotted
Purity
.
It
were
the
most
unbecoming
thing
in
the
World
,
for
those
to
D●file
themselves
with
any
Unrighteousness
,
who
have
their
Eye
continually
fixed
upon
an
undefiled
Inheritance
,
expecting
as
the
full
Reward
of
all
their
Labours
,
a
Crown
of
Righteousness
.
What
,
shall
not
Heaven's
Brightness
expel
the
Darkness
of
Hell
?
Shall
not
the
Hope
of
eternal
Happiness
,
promote
in
our
Hearts
and
Lives
the
Work
of
Holiness
?
Is
there
a
Crown
of
Glory
at
the
end
of
our
Christian
Course
,
and
shall
not
that
make
us
walk
Pure
and
Undefiled
in
the
way
thither
?
With
what
Face
,
Christian
,
canst
thou
look
upon
the
Recompence
of
eternal
Life
,
and
yet
study
to
gratify
thy
own
brutish
Appetite
,
defiling
thy self
every
day
with
the
Pollutions
,
superstitious
Observances
,
ungodly
Practices
,
and
sinful
Compliances
of
a
wicked
World
?
Believe
it
(
Sirs
!
)
the
very
Mire
in
the
Streets
shall
sooner
be
transubstantiated
into
massy
Gold
,
than
a
Man
thus
weltring
in
the
Filth
,
and
Mire
,
and
Vomit
of
his
Sins
,
shall
ever
be
suffered
to
enter
into
the
Kingdom
of
God
.
Sin
blocks
up
the
way
to
Heaven
;
nor
must
any
Man
ever
think
he
shall
come
to
Glory
there
,
if
he
enter
not
in
through
the
Suburbs
of
Grace
.
[
(f)
](A34447-e31810-b)
(f)
Psal.
24.4
.
The
Prophet
David
hath
resolved
the
Case
long
ago
,
telling
us
,
that
he
who
is
of
clean
Hands
,
[
(g)
](A34447-e31830-b)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cor
mundum
,
scelerisque
purum
,
politum
,
omnique
immunditiâ
vacuum
,
&
prorsus
defaecatum
,
haec
denotat
phrascologia
.
and
of
a
choice
,
pure
,
polisht
Heart
(
as
the
original
imports
)
shall
ascend
into
the
Hill
of
the
Lord
,
and
shall
stand
in
his
holy
Place
.
Without
Holiness
we
cannot
serve
the
Lord
in
a
way
of
Duty
;
[
¶
](A34447-e31850-b)
¶
Jos.
24
19
Heb.
12.14
.
much
less
are
we
fit
without
Holiness
to
enjoy
the
Lord
in
a
State
of
Glory
.
A
Man
living
in
fleshly
Lusts
,
hath
the
very
Plague-sores
of
Hell
running
upon
him
:
And
shall
such
an
one
ever
think
to
stand
before
an
holy
God
in
Heavenly
Places
?
To
be
sure
the
inheritance
of
Saints
in
light
,
it
was
never
prepared
for
those
that
have
any
fellowship
with
Works
of
Darkness
.
And
do
you
love
your
Lusts
better
than
your
lives
,
or
will
those
Pleasures
of
Sin
which
are
but
for
a
season
,
countervail
the
loss
of
Heaven
,
and
Eternal
Glory
?
Oh
foolish
and
unwise
Sinners
,
who
for
a
draught
of
Wine
,
for
a
brutish
lust
,
for
a
moment
of
carnal
Pleasure
,
will
let
go
whatever
Joy
,
whatever
Happiness
the
Lord
hath
provided
in
Heaven
for
those
that
fear
him
!
[
(a)
](A34447-e31870-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
Hieros
.
Cateches.
2.
pag.
5.
Why
is
it
that
you
see
not
the
danger
of
Sin
,
how
sadly
it
provokes
the
Lord
against
you
,
how
it
emasculates
and
disinews
your
Souls
,
how
it
blocks
up
your
way
to
Heaven
,
how
it
robs
you
of
your
present
Comfort
,
how
it
forfeits
your
future
Crown
and
Happiness
,
exposing
you
in
the
World
to
come
to
Eternal
unpreventable
misery
!
And
will
you
still
be
defiling
your selves
with
this
mortal
pollution
:
And
that
when
Heaven
and
Glory
lie
before
you
as
a
bait
to
all
Purity
,
Uprightness
,
and
holy
walking
before
God
,
will
you
thus
provoke
the
Lord
with
Manna
in
your
Mouths
?
Shall
not
the
ripe
Fruits
of
Canaan
make
you
nauseat
these
wild
Grapes
,
and
for
ever
to
d●srelish
these
clusters
of
Sodom
?
When
the
Glory
of
Heaven
is
in
your
Eye
,
will
you
have
upon
your
Hands
the
pitch
,
and
in
your
Hearts
the
very
plague
of
Hell
itself
?
Oh
why
is
it
that
you
will
thus
render
your selves
uncapable
of
Heavens
Glory
,
by
your
own
sinful
,
Soul-defiling
and
unrighteous
conversation
?
Is
not
the
recompence
of
Eternal
Life
which
God
sets
before
you
attractive
enough
to
draw
you
out
of
the
mire
of
all
your
fleshly
Lusts
,
and
ungodly
Practices
?
You
have
stronger
engagements
to
purity
of
Life
and
holiness
of
conversation
than
others
upon
you
:
You
may
daily
see
the
Beauties
,
antedate
the
Pleasures
,
behold
the
Glory
of
the
Heavenly
Jerusalem
,
and
yet
will
you
strive
to
be
no
more
holy
,
no
more
pure
,
no
more
undefiled
than
others
?
'T
is
your
duty
to
be
every
whit
as
good
,
as
others
are
bad
;
every
whit
as
holy
as
others
are
profane
;
every
whit
as
pure
,
as
others
are
polluted
;
and
whilst
others
are
running
into
all
excess
of
riot
,
you
must
labour
the
more
to
cleanse
your selves
from
all
filthiness
of
Flesh
and
Spirit
,
[
(b)
](A34447-e31930-b)
(b)
2
Cor.
7.1
.
endeavouring
to
perfect
Holiness
in
the
fear
of
God
.
What
if
others
profane
the
Sabbath
?
[
(c)
](A34447-e31940-b)
(c)
Jer.
17.22
.
You
must
sanctify
it
.
What
if
others
drink
till
they
be
drunk
?
[
(d)
](A34447-e31950-b)
(d)
Ephes.
5.18
.
You
must
study
to
be
sober
.
What
if
others
defile
themselves
with
the
pollutions
that
are
in
the
World
through
lust
?
You
must
labour
to
keep
your selves
unspotted
of
the
World
.
What
if
others
cast
in
their
lot
,
and
strike
hands
with
the
workers
of
iniquity
?
[
(e)
](A34447-e31960-b)
(e)
Ephes.
5.11
.
You
must
have
no
fellowship
with
the
unfruitful
works
of
Darkness
.
[
¶
](A34447-e31970-b)
¶
2
Tim.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Hieros
.
Praefat.
'T
is
only
the
Self-purifying
Soul
,
that
is
capable
of
Heaven
;
such
an
one
and
none
else
,
is
a
vessel
of
Honour
fit
,
as
for
the
Masters
use
here
,
so
to
be
filled
with
the
new
Wine
of
Eternal
Consolation
hereafter
.
Oh
therefore
do
not
go
to
exclude
your selves
out
of
Heaven
by
your
sinful
compliances
:
nor
to
make
your selves
unfit
for
the
Kingdom
of
God
,
by
your
self-pollutions
!
What
in
all
the
World
will
encourage
to
Purity
and
Holiness
,
if
not
to
live
daily
upon
the
mount
of
Transfiguration
,
thence
taking
a
prospect
of
Heaven
,
and
Eternal
Glory
?
God
allows
you
to
have
a
respect
to
the
recompence
of
the
Reward
,
setting
Heaven
continually
before
you
;
and
let
that
make
you
to
walk
before
him
in
all
holy
conversation
,
and
Godliness
!
You
never
deserve
to
see
the
least
glimpse
of
Heavenly
Glory
any
more
,
if
having
such
a
pure
undefiled
reward
in
your
Eye
,
you
keep
not
your
Hearts
pure
,
and
your
lives
undefiled
in
the
World
.
(
12
)
AND
lastly
,
walk
perseveringly
,
never
growing
weary
of
well-doing
,
but
labouring
to
be
faithful
to
the
death
,
that
then
you
may
receive
that
Crown
of
Life
,
that
transcendently
glorious
reward
which
God
now
sets
before
you
.
[
(f)
](A34447-e32010-b)
(f)
Non
quaeruntur
in
Christianis
initia
,
sed
finis
:
Paulus
male
caepit
,
sed
bene
finivit
;
Judae
laudantur
exordia
,
sed
finis
proditione
damnatur
.
Hier.
epist.
16.
ad
Furiam
.
Christians
must
not
think
it
is
enough
to
set
out
for
God
at
the
first
,
but
they
must
know
't
is
their
Duty
also
to
hold
on
in
their
obedience
,
with
God
to
the
last
.
They
that
have
begun
to
do
the
Work
of
God
in
the
Morning
of
their
youth
,
they
must
continue
working
in
God's
Vineyard
till
the
evening
of
Death
,
would
they
ever
receive
their
penny
of
Eternal
Glory
.
Be
th●u
faithful
unto
death
,
[
(g)
](A34447-e32030-b)
(g)
Rev.
2.10
.
and
I
will
give
thee
(
saith
Christ
speaking
to
those
of
the
Church
in
Smyrna
)
a
Crown
of
Life
.
The
Lord
Jesus
will
never
yield
that
those
shall
be
crowned
after
Death
,
who
have
not
been
faithful
and
constant
in
obedience
to
him
all
their
Life
.
We
must
continue
stedfast
in
well-doing
to
the
end
,
would
we
ever
be
blessed
of
God
with
Eternal
Salvation
in
the
end
.
[
(h)
](A34447-e32050-b)
(h)
Mat.
24.13
.
Amongst
all
those
that
are
hired
to
work
in
Gods
Vineyard
,
not
he
that
begins
first
,
but
he
that
holds
on
to
the
last
,
and
he
alone
shall
receive
the
Reward
of
Eternal
Life
.
[
(i)
](A34447-e32060-b)
(i)
Rom.
9.22
.
As
God
condemneth
no
Man
before
through
final
impenitency
persisting
in
Sin
,
he
hath
made
himself
a
vessel
of
Wrath
fitted
for
destruction
:
So
neither
will
he
crown
any
Man
,
before
through
patient
continuance
in
well-doing
,
he
hath
made
himself
meet
to
be
a
partaker
of
the
inheritance
of
Saints
in
light
.
We
must
first
conquer
before
we
can
triumph
,
first
win
the
Garland
,
before
we
can
wear
it
;
first
seek
by
Patient
continuance
in
Well-doing
,
Glory
,
Honour
,
and
Immortality
,
before
ever
God
will
crown
us
with
Life
Eternal
.
How
injurious
then
are
all
such
to
their
own
Souls
,
that
like
Orpah
take
their
leave
of
Christ
to
decline
afflictions
,
forsaking
the
favour
of
God
for
the
love
of
this
present
World
,
exchanging
the
Ark
for
Dagon
,
the
Doctrin
of
Christ
for
the
Traditions
of
Antichrist
,
the
Worship
of
God
in
its
native
Beauty
for
the
pomp
and
varnish
of
sordid
superstition
,
thus
miserably
ending
in
the
Flesh
,
though
sometimes
they
seemed
to
have
begun
in
the
Spirit
?
Are
there
not
some
amongst
us
,
[
(k)
](A34447-e32090-b)
(k)
Gal.
5.7
.
with
whom
it
is
thus
,
and
of
whom
we
may
say
,
as
sometime
Paul
to
the
Galatians
,
ye
did
run
well
,
who
did
hinder
you
,
that
you
should
not
obey
the
truth
?
At
your
first
setting
out
in
the
ways
of
God
,
you
did
run
to
purpose
,
then
you
were
very
resolved
,
and
sensible
,
and
seemed
very
serious
:
But
wo
and
alass
,
such
fatal
effascination
hath
now
bewitched
you
,
that
like
Sampson
having
lost
your
strength
,
you
move
not
at
all
in
the
Zodiack
of
true
Godliness
,
unless
with
Hezekiah's
Sun
by
way
of
retrogradation
;
Time
was
,
that
Jehu-like
you
seemed
to
drive
on
with
an
holy
fury
for
God
in
the
work
of
reformation
:
But
now
alas
the
Chariot-wheels
of
your
Zeal
are
taken
off
,
and
if
you
build
not
up
Calves
with
Jeroboam
at
Dan
and
Bethel
,
yet
you
can
well
sit
down
in
a
luke-warm
indifferency
under
them
.
Time
was
that
you
could
not
let
a
Day
pass
you
without
the
performance
of
some
Duty
,
nor
any
duty
,
without
some
experience
of
Gods
Grace
,
and
Love
and
Goodness
to
you
:
But
now
alass
you
can
spend
whole
Days
and
Weeks
,
if
not
some
Months
,
and
yet
never
give
the
Lord
a
visit
,
at
least
in
such
a
formal
manner
,
that
as
God
hath
no
Glory
,
so
your
Souls
have
no
comfort
,
no
incomes
of
Grace
from
Heaven
,
no
spiritual
advantage
thereby
!
Time
was
that
you
spent
much
time
in
clearing
up
your
evidences
for
Eternal
Life
,
giving
all
diligence
to
make
your
calling
and
election
sure
:
But
now
alass
you
can
put
Eternity
it self
to
venture
,
you
have
left
off
working
for
Heaven
;
a
sad
sign
that
your
motion
was
artificial
,
not
natural
proceeding
from
a
principle
of
Life
within
!
Time
was
that
you
counted
it
your
delight
to
consecrate
the
Sabbath
,
as
holy
unto
God
,
waited
with
joy
for
the
rising
of
the
Sun
of
Righteousness
on
that
Day
,
and
were
filled
with
many
vehement
pantings
,
anhelations
,
and
breathings
after
God
in
his
Ordinances
:
But
now
(
alass
!
)
there
is
such
an
unsavouriness
upon
your
Spirits
,
that
you
count
it
,
a
weariness
to
serve
the
Lord
,
and
are
so
far
from
esteeming
one
Day
in
God's
Courts
better
than
a
thousand
elsewhere
,
that
you
think
that
to
be
the
longest
Day
in
all
the
week
,
crying
when
will
the
Sabbath
be
over
?
In
one
word
,
time
was
that
you
seemed
to
have
escaped
the
pollutions
that
are
in
the
World
through
Lust
,
to
be
convinced
of
the
evil
of
Sin
,
to
resolve
against
all
Unrighteousness
,
to
bewail
bitterly
your
Drunkeness
,
your
Pride
,
your
Uncleaness
,
your
improvident
mispence
of
Time
,
your
horrid
Oaths
and
bloody
execrations
,
together
with
all
your
Ungodly
Practises
:
But
wo
and
alass
do
you
not
now
turn
from
the
holy
Commandment
delivered
to
you
,
and
instead
of
going
on
to
reform
your
lives
do
you
not
return
to
your
former
vomit
,
breaking
forth
into
more
obscene
,
prodigious
,
and
abominable
impieties
than
ever
?
Oh
let
me
(
my
dear
Friends
!
)
out
of
that
tender
Love
which
I
bear
to
your
immortal
Souls
,
bespeak
you
in
the
language
of
God
to
his
own
People
!
[
(l)
](A34447-e32190-b)
(l)
Jer.
2.5
.
What
iniquity
have
your
Fathers
found
in
me
that
they
are
gone
far
from
me
?
So
what
iniquity
did
you
ever
find
in
God
,
and
the
ways
of
God
,
that
you
are
thus
gone
away
from
them
,
and
so
soon
grown
weary
of
them
?
What
iniquity
have
you
ever
found
in
the
invocation
of
holy
fervent
prayer
,
that
the
wings
thereof
are
now
clipt
,
your
devotion
grown
cold
,
and
you
come
like
slothful
Suitors
to
God
,
[
(m)
](A34447-e32200-b)
(m)
Qui
frigidè
rogat
docet
negare
.
as
if
you
would
teach
the
Lord
to
give
you
the
repulse
?
What
Iniquity
have
you
found
in
God's
holy
Sabbaths
that
you
are
grown
weary
to
bear
them
,
and
count
it
no
great
priviledge
thereon
to
wait
upon
God
,
and
have
sweet
communion
with
him
in
the
Beauties
of
Holiness
?
What
Iniquity
have
you
found
in
Heavenly
meditation
that
you
cannot
now
soar
aloft
as
formerly
,
but
like
Sisera
whose
Head
was
nailed
to
the
Earth
,
have
your
hearts
nailed
and
fast
riveted
to
Earthly
projects
?
In
short
,
what
iniquity
did
you
ever
find
in
the
reformation
of
your
lives
,
abstaining
from
the
many
gross
infamous
and
horrid
pollutions
that
are
in
the
World
through
lust
?
Is
there
not
as
much
evil
in
your
Drunkeness
,
swearing
,
and
the
like
abominable
impieties
,
now
as
ever
?
Are
they
not
as
highly
displeasing
to
the
holy
Spirit
of
God
,
as
greatly
prejudicial
to
the
welfare
of
your
precious
Souls
,
as
truly
meritorious
of
Eternal
Burnings
in
Hell
,
as
ever
?
and
is
not
that
God
who
cut
off
Herod
in
his
Robes
,
Belshazzar
in
his
Cups
,
Babylon
in
its
Pride
,
Jezabel
in
her
paint
and
whoredoms
,
as
able
now
to
cut
off
you
sinning
after
the
same
ensample
,
and
to
punish
you
with
everlasting
destruction
from
his
Presence
,
and
from
the
Glory
of
his
Power
?
Oh
then
if
you
love
your
Immortal
Souls
beware
of
recidivation
▪
take
heed
of
relapsing
again
into
any
of
those
sinful
courses
,
which
you
formerly
had
escaped
,
and
be
sure
that
you
walk
perseveringly
endeavouring
that
you
may
never
turn
aside
from
the
holy
Commandment
delivered
to
you
!
Remember
Lot's
Wife
,
nay
,
remember
Judas
that
Son
of
Perdition
,
and
take
heed
that
you
never
look
back
in
your
Christian
course
!
If
having
set
your
hand
to
the
Plough
of
an
holy
Profession
,
you
should
afterward
look
back
;
if
having
begun
in
the
Spirit
,
you
should
afterward
end
in
the
Flesh
;
if
having
escaped
the
Pollutions
that
are
in
the
World
through
lust
,
you
should
again
be
intangled
therein
and
overcome
thereby
,
your
latter
end
will
be
worse
,
more
dreadful
and
damnable
than
your
first
beginning
!
Your
hopes
have
been
raised
high
by
your
Christian
Profession
,
and
therefore
should
you
now
miscarry
,
you
must
needs
sink
the
deeper
in
Hell
,
and
eternal
Damnation
!
And
oh
what
Millions
of
Worlds
would
you
not
now
give
to
change
places
in
Hell
with
a
Turk
or
an
Infidel
,
and
to
have
no
greater
punishment
there
than
an
ordinary
Damnation
!
[
*
](A34447-e32280-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Every
evil
after
the
expectation
of
its
opposite
good
,
becomes
the
greater
evil
.
What
then
will
be
the
Hell
,
the
Misery
,
the
eternal
Heart-rending
Reflexions
of
all
Apostates
,
who
notwithstanding
all
their
groundless
hopes
,
are
now
like
to
be
swallowed
up
of
black
Despair
.
They
thought
themselves
once
in
an
happy
condition
,
but
now
distress
and
anguish
takes
hold
upon
them
!
They
promised
themselves
to
drink
for
ever
of
the
River
of
God's
Pleasures
,
but
now
whole
Vollies
of
Brimstone
,
and
all
the
Vials
of
God's
Wrath
,
come
thundering
down
upon
them
.
They
expected
to
sit
down
with
Abraham
,
and
Isaac
,
and
Jacob
and
all
the
Prophets
in
the
Kingdom
[
†
](A34447-e32330-b)
†
Ascendens
ad
montem
Loth
retrò
reliquit
Sodomit
and
flagitia
:
quae
autem
reflexit
retrò
,
non
potuit
ad
superiora
evadere
.
Ambros
.
Epist.
11.
ad
Irenaeum
.
[
¶
](A34447-e32350-b)
¶
2
Pet.
2.21
.
of
God
,
but
now
they
are
shut
up
irrecoverably
amongst
damned
Spirits
in
everlasting
Chains
under
Darkness
!
They
presumed
themselves
to
be
in
the
ready
way
to
Heaven
,
but
now
they
are
inevitably
dropping
into
Hell
,
the
rageful
Flames
of
which
Infernal
Lake
,
are
now
ready
to
seize
upon
them
and
burn
them
without
quenching
for
ever
!
And
can
there
possibly
be
a
greater
emphasis
of
Misery
,
than
such
everlasting
dreadful
disappointment
?
Look
to
it
then
all
you
that
have
taken
up
the
practise
of
Piety
,
and
take
heed
that
you
never
draw
back
to
your
own
destruction
!
O
labour
to
hold
fast
your
Integrity
,
be
not
weary
of
well-doing
,
but
look
well
to
your selves
,
[
†
](A34447-e32360-b)
†
2
John
8.
that
you
lose
not
the
things
which
you
have
wrought
,
that
you
lose
not
your
Prayers
,
your
religious
performances
,
and
all
your
sufferings
,
but
that
you
may
receive
a
full
Reward
!
You
have
not
only
Hells
horrour
behind
you
to
keep
you
from
drawing
back
;
but
you
have
also
Heaven's
Glory
before
you
to
keep
you
stedfast
and
unmovable
always
persevering
in
the
work
of
the
Lord.
[
(a)
](A34447-e32370-b)
(a)
Non
taedeat
incipere
magna
,
nec
fastidiat
tenere
inchoata
,
scientes
quod
perseverantia
remunerat
currentem
,
coronat
pugnantem
,
ducit
ad
brabium
,
conducit
cunctos
ad
portum
.
Aug.
Serm.
8.
ad
fratres
in
eremo
.
And
why
will
you
ever
have
thoughts
to
leave
that
way
,
which
leads
to
Glory
,
or
grow
weary
of
that
Work
,
which
will
shortly
be
crowned
with
an
Eternal
Reward
?
If
Jacob
thought
not
his
fourteen
years
hard
service
tedious
,
having
Rachel
,
a
beautiful
indeed
,
but
yet
a
fading
Flower
,
in
his
Eye
:
Why
then
should
you
look
upon
the
service
of
God
,
as
tedious
or
ever
grow
weary
of
it
,
having
Heaven
itself
in
your
Eye
,
where
you
may
gather
not
only
Beautiful
,
but
unfadable
Flowers
of
Happiness
,
and
Joy
,
and
Glory
for
ever
?
What
greater
reproach
can
you
bring
upon
your selves
,
than
to
fall
from
your
own
stedfastness
,
making
shipwrack
of
Faith
,
and
a
good
conscience
,
when
the
Glory
of
Heaven
lies
before
you
,
as
an
encouragement
to
all
patient
continuance
in
well-doing
?
Columbus
having
sailed
long
without
making
any
discovery
,
his
company
at
last
began
to
grow
weary
of
the
Voyage
,
till
at
length
they
espied
Land
,
and
then
they
went
on
chearfully
;
Thus
though
you
be
all
weather-beaten
and
tossed
as
with
Storms
upon
the
troublesome
Sea
of
this
World
,
yet
having
the
Land
of
Promise
,
the
Heavenly
Canaan
in
your
Eye
,
you
should
never
grow
weary
in
well-doing
,
but
hold
on
chearfully
.
It
's
but
a
while
Christians
,
and
in
case
we
hold
fast
our
integrity
we
shall
have
done
wrestling
,
and
weeping
,
and
praying
,
and
then
reap
the
fruit
of
all
our
labours
.
It
s
but
a
while
and
holding
Faith
and
a
good
Conscience
,
we
shall
have
done
suffering
and
bleeding
and
dying
for
the
cause
of
Christ
,
and
so
be
crowned
with
Life
Everlasting
.
It
's
but
a
while
,
and
continuing
patient
in
well-doing
,
we
shall
come
amongst
all
the
redeemed
of
Christ
to
Sion
with
[
*
](A34447-e32440-b)
*
Isa.
35.10
.
Songs
,
and
everlasting
Joy
upon
our
Heads
;
we
shall
obtain
Joy
and
Gladness
,
and
sorrow
and
sighing
shall
fly
away
!
Let
not
therefore
your
hearts
grow
faint
,
nor
your
hands
be
weakned
through
any
Afflictions
,
Tryals
,
or
Difficulties
that
you
meet
with
in
Heavens
way
,
but
having
such
everlasting
consolation
and
good
hope
through
Christ
,
let
all
your
Righteousness
be
like
the
Morning-light
,
never
declining
,
but
still
shining
more
and
more
to
the
perfect
day
.
They
should
never
backslide
,
nor
grow
weary
of
serving
God
on
Earth
,
whom
the
Lord
allows
for
their
encouragement
to
all
holy
self-denying
,
and
upright
walking
before
him
a
clear
prospect
of
Heavens
Glory
!
In
vain
doth
God
shew
us
the
reward
of
Eternal
Life
,
if
the
sight
of
it
makes
us
not
faithful
unto
the
Death
!
CHAP.
X.
The
Doctrine
improved
by
way
of
Exhortation
to
poor
ungodly
Sinners
,
advising
them
to
give
all
diligence
for
an
Interest
in
this
glorious
reward
,
and
pressing
the
necessity
thereof
upon
them
by
Five
weighty
Considerations
.
(
II
)
BY
way
of
exhortation
to
you
that
have
no
interest
in
this
glorious
Reward
which
God
sets
before
us
,
give
all
diligence
that
it
may
be
yours
.
What
will
Heaven
,
and
Glory
,
and
Eternal
Life
avail
you
,
if
you
can
not
look
upon
Heaven
as
your
Heaven
,
upon
Glory
as
your
Glory
,
and
upon
the
recompence
of
Life
Eternal
,
as
that
which
shall
be
your
portion
for
ever
?
Wealth
in
the
Mine
doth
no
good
at
all
,
till
actually
severed
and
set
apart
for
persons
,
and
uses
;
Water
in
the
Fountain
is
of
no
service
to
a
Man
,
till
conveyed
thence
into
his
own
cistern
:
So
though
the
recompence
of
Reward
,
be
as
a
Mine
full
of
excellent
and
unsearchable
Riches
,
as
a
Fountain
overflowing
with
living
Waters
,
yet
till
it
be
actually
made
our
own
,
that
we
come
to
dig
in
this
Mine
,
and
to
draw
Water
with
Comfort
,
out
of
this
Fountain
of
Life
,
we
remain
as
Poor
and
Miserable
as
if
this
recompence
of
Eternal
Life
had
never
been
set
before
us
,
'T
is
not
a
prospect
of
Heaven
,
but
an
interest
in
Heaven
;
not
the
tender
of
Eternal
Life
,
but
the
having
of
Eternal
Life
,
that
will
make
us
Happy
.
Moses
himself
had
a
sight
of
Canaan
,
and
yet
died
in
the
Wilderness
:
Thus
God
may
give
you
a
sight
of
Heavenly
Glory
in
the
tenders
of
the
Gospel
,
yet
not
embracing
it
by
Faith
,
you
may
die
in
your
Sins
,
fall
short
of
the
celestial
Canaan
,
and
be
damned
for
ever
.
Sit
not
down
therefore
satisfied
in
hearing
of
this
Eternally
Glorious
Reward
,
but
give
diligence
now
to
get
an
interest
in
it
,
and
to
make
it
your
own
.
Oh
lose
not
your
precious
Souls
,
lose
not
Heaven
and
Eternal
Glory
,
for
want
of
looking
after
them
.
(1)
CONSIDER
,
if
you
get
not
an
Interest
in
the
Recompence
of
the
Reward
which
God
sets
before
us
,
you
are
like
to
have
all
your
Portion
in
this
present
Life
.
You
may
possibly
promise
your selves
great
things
hereafter
,
because
your
Barns
are
full
,
and
your
Cup
overflows
here
:
But
in
vain
shall
you
look
for
Glory
when
you
come
to
die
,
if
you
seek
it
not
by
patient
continuance
in
well-doing
all
your
Life
.
'T
is
no
good
Argument
that
your
Hearts
are
filled
with
saving
Grace
,
because
your
Bags
and
Coffers
are
stored
with
Gold
.
Because
the
World
dandles
you
upon
her
Lap
,
't
is
no
sure
sign
that
you
shall
rest
for
ever
in
Abraham's
bosom
.
You
may
not
think
to
be
Heirs
of
Heaven
;
because
you
are
the
Possessours
of
the
Earth
.
For
not
getting
an
Interest
in
the
Recompence
of
the
Reward
now
,
you
are
sure
to
go
without
it
to
all
Eternity
.
The
good
things
of
this
present
World
you
may
love
,
but
the
good
things
of
Heaven
and
Glory
,
you
shall
never
have
.
You
may
have
a
large
Portion
of
earthly
Enjoyments
:
But
shall
never
enjoy
the
Inheritance
of
Saints
in
Light
.
[
†
](A34447-e32550-b)
†
Psal.
17.14
.
'T
is
no
new
thing
for
God
to
fill
their
Bellies
with
his
hidden
Treasures
,
with
the
choicest
of
all
earthly
Comforts
,
who
never
take
any
care
to
lay
up
for
themselves
a
Treasure
in
Heaven
.
But
what
(
alas
!
)
will
it
profit
you
to
have
Earth
in
Hand
,
if
you
have
not
Heaven
in
hope
?
What
though
Riches
and
Honour
are
the
Lot
of
your
Inheritance
amongst
those
whose
Lot
is
Happiness
and
eternal
Glory
?
What
relish
think
you
hath
Dives
now
left
him
of
all
his
Delicacies
,
or
Esau
of
his
dear-bought
Pottage
?
What
pleasure
hath
the
Rich
Fool
of
his
full
Barns
,
or
that
young
Man
of
his
large
Possessions
?
What
delight
hath
Jezabel
in
her
Paint
,
or
Ahab
in
Naboth's
Vineyard
?
What
comfort
can
a
Man
have
in
the
choicest
Quintessence
of
any
,
or
in
the
greatest
.
Confluence
of
all
earthly
Enjoyments
,
who
must
receive
them
as
his
Portion
,
and
can
never
expect
any
other
Happiness
,
any
other
Portion
,
or
Reward
in
God's
heavenly
Kingdom
?
It
may
be
for
the
present
thy
Mony
is
thy
Idol
,
and
thou
art
held
in
Thraldom
under
thy
own
Possessions
,
but
what
will
remain
of
thy
Silver
and
Gold
to
carry
thy
Soul
through
the
Storm
of
Death
,
save
only
the
[
(b)
](A34447-e32610-b)
(b)
Jam.
5.3
.
rust
thereof
to
joyn
in
Judgment
against
thee
,
and
torment
thee
,
eating
thy
Flesh
like
Fire
for
ever
?
It
may
be
thou
art
acted
now
by
vain
Glory
and
Desires
of
popular
Applause
,
but
what
will
it
then
avail
thee
,
to
be
admired
by
thy
fellow
Prisoners
,
and
condemned
by
thy
Judge
?
It
may
be
thou
servest
thy
own
Lust
,
and
another's
Beauty
,
but
what
Pleasure
will
there
be
in
all
this
,
when
the
Fire
of
Lust
shall
be
turned
into
the
Fire
of
Hell
?
It
may
be
thy
worldly
Comforts
and
Accommodations
are
now
looked
upon
by
thee
as
thy
greatest
Happiness
,
but
what
miserable
Comforters
will
these
be
,
when
peeping
out
of
thy
Grave
,
thou
shalt
see
Heaven
and
Earth
all
on
a
fire
,
and
Christ
coming
in
the
Flames
thereof
to
take
Vengeance
upon
thee
?
There
is
a
blessed
God
that
could
comfort
in
such
an
hour
,
but
thou
must
never
see
him
!
There
is
a
Crown
of
Glory
that
fadeth
not
away
;
there
is
a
Kingdom
that
cannot
be
moved
;
there
is
all
fulness
of
Joy
,
and
Soul-satisfying
Pleasure
;
but
having
thy
Portion
in
this
present
World
thou
shalt
never
have
these
to
comfort
thee
in
the
World
to
come
!
Make
the
best
of
your
Portion
here
,
of
your
Riches
,
Honours
,
and
Pleasures
on
Earth
;
for
you
must
never
receive
any
Portion
hereafter
,
you
must
never
look
to
be
Crowned
with
Life
,
and
Eternity
of
Glory
in
Heaven
!
Oh
then
how
unhappy
are
all
those
who
neglect
to
get
an
Interest
in
the
Recompence
of
the
Reward
,
have
no
Heaven
but
Earth
,
no
Glory
but
what
will
end
in
everlasting
Shame
,
and
perpetual
Contempt
,
no
Pleasures
but
what
must
shortly
be
changed
into
Hellish
,
Intolerable
,
and
remediless
Torments
!
If
you
love
your
immortal
Souls
,
come
away
from
all
worldly
Vanities
,
and
be
sure
to
get
an
Interest
in
this
glorious
Reward
,
that
your
Lives
,
and
your
Happiness
,
your
Rejoycing
,
and
all
your
Comfort
,
may
not
end
together
!
The
greatest
Portion
in
this
Life
will
afford
you
but
small
Comfort
,
of
upon
good
Grounds
you
cannot
look
for
a
better
Portion
after
Death
!
(2)
CONSIDER
the
Recompence
of
the
Reward
which
God
sets
before
us
,
it
's
a
thing
feasable
,
and
that
which
you
may
obtain
if
you
will
but
seek
it
.
The
Riches
,
Kingdom
and
Glory
of
this
World
may
be
sought
,
and
yet
never
found
:
But
whoever
by
patient
continuance
in
well-doing
shall
seek
for
Glory
and
Honour
,
[
*
](A34447-e32640-b)
*
Rom.
2.7
.
and
blessed
Immortality
,
God
will
certainly
Crown
them
with
Life
everlasting
.
The
Lord
is
willing
to
bestow
Heaven
,
the
best
of
Rewards
upon
the
worst
of
Sinners
,
will
they
but
embrace
it
.
This
eternal
Recompence
of
Reward
,
't
is
a
thing
indeed
difficult
to
be
obtained
,
that
none
may
despise
it
:
But
yet
it
's
possible
to
be
obtained
,
that
so
none
may
sit
down
discouraged
,
as
despairing
of
it
.
This
Exhortation
would
be
out
of
season
to
the
Damned
in
Hell
,
betwixt
whom
and
eternal
Glory
,
there
is
a
great
Gulf
fixed
,
so
that
they
are
now
no
longer
within
the
Possibilities
of
Life
and
Salvation
:
But
for
you
,
there
is
still
Balm
in
Gilead
to
heal
all
your
Wounds
;
there
is
an
all-sufficiency
of
Merit
in
Christ
to
expiate
your
Sins
;
and
there
is
still
a
most
merciful
Propensity
of
Will
in
God
,
to
Crown
all
those
that
diligently
seek
him
,
with
a
glorious
Reward
.
And
why
then
since
Life
is
before
you
,
will
you
die
the
Death
?
Why
will
you
choose
to
be
miserable
,
under
Tenders
of
Glory
and
eternal
Happiness
?
Why
will
you
expose
your selves
to
hellish
Torments
,
when
the
Lord
himself
doth
so
earnestly
invite
you
to
accept
of
Heaven
?
Shall
God
be
willing
to
give
,
and
yet
you
so
unwilling
to
receive
the
Reward
of
eternal
Life
?
Oh
why
will
you
be
such
Enemies
to
your
own
Happiness
,
making
light
of
that
great
Salvation
,
which
though
difficult
,
is
yet
possible
to
be
obtained
?
Can
you
be
content
to
fall
short
of
eternal
Glory
,
and
for
ever
to
[
(c)
](A34447-e32660-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Clem.
Alexand.
Admonit
.
ad
Gentes
.
pag.
mihi
6.
a.
be
shut
out
of
Heaven
,
where
is
fulness
of
Joy
?
Shall
God
hold
out
the
Golden
Scepter
of
his
Grace
,
and
will
you
not
so
much
as
touch
it
to
save
your
own
Lives
?
Must
he
follow
you
with
daily
Importunities
of
Love
,
intreating
you
to
accept
of
this
glorious
Reward
to
make
you
happy
,
and
will
you
still
with
Disdain
turn
your
backs
upon
him
,
as
if
the
Favour
of
God
in
Christ
,
as
if
Heaven
and
eternal
Glory
were
not
worth
the
having
?
[
(d)
](A34447-e32680-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cyril
.
Hier.
Praef
Cateches.
pag.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
Cateches.
1.
pag.
3.
The
Lord
is
Bountiful
,
and
willing
to
give
:
But
yet
he
expects
that
you
should
be
so
dutiful
,
as
to
receive
with
all
thankfulness
what
he
gives
.
The
bestowance
of
this
glorious
Reward
,
doth
indeed
belong
to
God
,
as
his
part
:
But
then
the
seeking
and
acceptance
thereof
doth
belong
to
every
one
of
you
as
your
necessary
indispensable
Duty
.
Give
diligence
then
,
since
God
so
freely
offers
,
with
all
thankfulness
to
embrace
the
Reward
of
eternal
Life
.
Were
the
Matter
of
this
Exhortation
an
Impossibility
,
exciting
you
to
seek
for
what
you
could
never
find
,
and
to
labour
for
what
you
could
never
obtain
,
you
might
well
in
such
case
make
light
of
it
:
But
when
thus
you
have
a
Crown
,
a
Kingdom
,
an
eternal
W●●ght
of
Glory
set
before
you
,
together
with
this
Encouragement
,
that
in
seeking
you
shall
be
sure
to
find
them
,
how
inexcusable
must
you
needs
be
,
if
still
you
should
go
on
in
the
careless
neglect
of
them
?
Because
the
Recompence
of
eternal
Life
is
possible
to
be
obtained
,
therefore
impossible
will
it
be
for
those
that
seek
it
not
,
that
ever
they
should
escape
the
Vengeance
of
eternal
Death
.
(3)
CONSIDER
how
unable
all
your
Creature-enjoyments
will
be
to
afford
you
any
solid
Comfort
at
Death
and
Judgment
,
not
having
an
Interest
in
the
Recompence
of
eternal
Life
.
What
the
Holy
Ghost
saith
of
Riches
,
may
truly
be
affirmed
of
all
Creature-enjoyments
,
and
worldly
Accommodations
,
they
profit
not
in
a
Day
of
Wrath.
The
Night
approaching
,
we
lose
the
benefit
of
the
Sun
for
a
time
,
and
can
no
longer
we
enjoy
the
Light
of
his
beauteous
Beams
:
So
the
darksom
Night
of
Death
and
Judgment
approaching
,
you
can
now
no
longer
enjoy
the
Comfort
of
Riches
,
Honours
,
and
the
like
worldly
Accommodations
,
but
must
lose
them
for
ever
.
You
may
cry
Brethren
,
to
your
Riches
,
and
cry
to
your
Honours
,
and
cry
to
your
Friends
,
and
cry
bitterly
to
your
dearest
Relations
,
but
not
having
an
Interest
in
the
Recompence
of
Reward
,
all
these
will
then
answer
you
as
the
King
of
Israel
[
(e)
](A34447-e32740-b)
(e)
Kings
6.26.27
.
sometime
answered
the
poor
Woman
of
Samaria
,
if
God
do
not
help
you
,
whence
shall
we
help
you
?
The
good
things
of
this
Life
,
they
are
only
calculated
for
the
Meridian
of
Time
,
and
do
only
shine
with
a
borrowed
light
:
So
that
when
Death
shall
seize
upon
you
,
and
Judgment
overtake
you
,
they
will
then
be
gone
,
and
like
a
Shadow
disappear
for
ever
.
And
will
you
not
labour
,
all
this
considered
,
that
you
may
not
be
comfortless
when
all
your
Creature-comforts
fail
you
;
not
without
good
ground
of
rejoycing
,
when
all
your
Enjoyments
will
avail
you
nothing
?
Oh
that
you
were
but
wise
to
consider
this
,
that
you
would
but
remember
your
latter
end
!
Will
your
Health
,
and
your
Strength
,
and
your
Life
endure
for
ever
,
or
have
you
any
thing
in
this
present
World
that
can
deliver
you
from
Death
,
and
the
Jaws
of
Hell
?
Boast
you
may
for
a
while
of
your
worldly
Enjoyments
without
an
Interest
in
heavenly
Glory
,
but
when
you
come
Sirs
to
look
pale
Death
in
the
Face
,
and
must
hold
up
thy
Hand
to
be
judged
at
the
Bar
of
Christ
the
Righteous
Judge
of
all
the
World
,
though
now
you
had
the
very
Quintessence
and
most
refined
Spirits
of
all
Creatures
mingled
in
one
Cup
for
your
Comfort
,
yet
assuredly
you
would
find
them
but
a
cold
Cordial
.
Though
Sirs
you
were
Cloathed
in
Scarlet
,
faring
deliciously
every
day
;
though
you
were
all
bespangled
with
the
Pearls
of
Heaven
,
enjoying
the
whole
Empire
of
the
World
as
your
own
:
Yet
what
(
alas
!
)
were
all
this
against
the
fatal
Stroak
of
impartial
Death
,
or
against
the
Judgment
of
the
great
God
now
Sentencing
your
Soul
and
Body
to
the
Vengeance
of
eternal
Fire
?
Never
think
that
your
Riches
,
Honours
and
the
like
earthly
Comforts
will
avail
you
any
thing
against
the
Thunder
and
Fire
of
Heaven
in
such
a
day
!
An
Interest
in
heavenly
Glory
,
this
indeed
will
be
able
to
comfort
you
:
But
have
all
the
Riches
,
Honours
,
and
Pleasures
that
the
World
can
afford
,
and
yet
without
this
,
your
condition
is
equally
helpless
with
the
Damned
in
Hell
!
And
shall
not
all
this
constrain
you
to
seek
the
Kingdom
of
God
,
endeavouring
to
get
an
Interest
in
eternal
Glory
?
Since
Earth
cannot
relieve
you
,
why
will
you
not
resolve
to
look
after
Heaven
?
(4)
CONSIDER
how
small
the
number
is
of
such
as
shall
ever
obtain
the
reward
of
Eternal
Life
,
and
let
that
make
you
labour
the
more
for
an
interest
in
it
.
The
Lord
hath
indeed
prepared
a
Kingdom
,
yet
not
for
the
reception
of
all
promiscuously
whatever
good
or
bad
:
[
(a)
](A34447-e32780-b)
(a)
Luke
12.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
only
for
the
housing
of
that
twice
little
diminutive
Flock
,
for
whose
sake
the
good
Shepherd
hath
laid
down
his
Life
.
This
glorious
recompence
of
the
reward
will
be
given
but
to
very
few
,
because
so
many
refuse
to
work
in
God's
Vineyard
for
it
.
Of
those
many
that
are
called
,
[
(b)
](A34447-e32800-b)
(b)
Matth.
20.16
.
there
are
but
few
that
are
chosen
to
obtain
Salvation
by
Jesus
Christ
:
And
yet
how
few
are
all
those
that
are
called
,
in
comparison
of
such
as
never
yet
had
any
call
from
Christ
in
the
Gospel
?
If
the
learned
Brerewood
compute
right
,
who
divideth
the
whole
World
into
thirty
parts
,
assigning
nineteen
of
those
thirty
to
idolatrous
Pagans
,
six
to
Mahumetans
,
and
but
five
to
Christians
,
within
how
narrow
a
compass
will
salvation
be
confined
?
Salvation
to
be
sure
is
no
plant
of
India
,
nor
is
it
any
commodity
to
be
found
in
Turkey
:
Such
Goats
and
Swine
as
inhabit
there
whether
Idolaters
worshipping
false
Gods
,
or
Infidels
worshipping
the
true
God
out
of
Christ
,
they
must
never
think
to
enter
into
Paradise
,
nor
to
gather
fruit
from
the
Tree
of
Life
.
So
that
if
any
where
Salvation
may
be
found
,
't
is
only
amongst
those
that
are
Christians
:
And
yet
even
here
such
is
the
number
of
seduced
erroneous
Papists
on
the
one
hand
,
and
of
profane
formal
Protestants
on
the
other
,
that
undoubtedly
there
are
not
many
of
them
,
that
shall
ever
be
saved
.
[
(c)
](A34447-e32880-b)
(c)
Luke
8.
Of
the
four
sorts
of
grounds
that
we
read
of
in
the
Parable
of
the
Sower
,
there
is
not
three
good
and
one
only
bad
;
nor
two
good
and
two
bad
:
but
only
one
good
,
and
all
the
rest
bad
;
to
teach
us
how
small
the
number
is
of
sincere
Christians
who
receive
the
blessing
of
Eternal
Life
,
in
comparison
of
those
impenitent
,
fruitless
and
ungodly
Christians
who
are
nigh
unto
cursing
,
[
(d)
](A34447-e32890-b)
(d)
Heb.
6.8
.
and
whose
end
is
to
be
burned
.
Amongst
all
the
inhabitants
of
the
Earth
,
there
are
but
few
to
be
found
,
that
will
ever
find
the
right
way
to
Heaven
and
Glory
.
[
(e)
](A34447-e32900-b)
(e)
Matth.
7.14
.
For
strait
is
the
gate
(
saith
Christ
)
and
narrow
is
the
way
which
leadeth
unto
Life
,
and
few
there
be
that
find
it
.
Though
all
Men
desire
,
and
many
seek
,
yet
few
they
be
that
find
the
Way
to
true
Blessedness
.
This
is
the
mark
that
all
Men
aim
at
,
but
so
many
take
their
aim
amiss
that
but
few
hit
it
.
This
is
that
wished
Harbour
for
which
all
Men
are
bound
,
but
so
many
sail
by
a
false
Compass
,
that
small
is
the
number
of
those
who
steer
a
right
course
thither
.
There
are
multitudes
of
Men
and
Women
,
that
perish
in
the
Broad
Way
which
leadeth
to
Destruction
:
But
few
that
walk
in
the
narrow
Way
which
leadeth
unto
Happiness
,
and
blessed
immortality
in
the
Kingdom
of
God
.
And
what
will
make
you
cast
off
Presumption
,
and
offer
violence
to
the
Kingdom
of
Heaven
,
if
not
this
consideration
that
there
is
but
a
very
few
who
have
either
part
or
lot
in
that
Glorious
Inheritance
?
Were
there
but
few
damned
and
many
saved
,
yet
in
that
case
it
would
much
concern
us
to
look
to
our selves
,
lest
we
should
be
some
of
those
few
that
must
go
to
Hell
:
How
much
more
should
we
look
to
our selves
,
laying
hold
upon
Eternal
Life
,
when
so
few
shall
be
saved
,
and
go
to
Heaven
;
when
so
many
walk
on
in
the
Way
of
Destruction
,
and
must
go
to
Hell
?
Oh
deceive
not
your
own
Souls
,
expecting
to
go
to
Heaven
in
a
croud
,
but
give
diligence
to
be
found
of
that
little
Flock
,
upon
whom
it
is
the
Fathers
good
Pleasure
to
bestow
a
Kingdom
!
Whilst
multitudes
of
Men
and
Women
go
crouding
into
Hell
,
strive
you
to
walk
in
that
narrow
Way
which
will
bring
you
to
Glory
.
Be
not
discouraged
by
the
paucity
of
those
that
shall
be
saved
,
but
because
they
are
so
few
resolve
to
be
found
in
that
blessed
Number
,
that
they
may
be
the
more
.
Remembring
this
still
for
your
encouragement
,
that
though
there
be
but
few
,
yet
some
there
are
,
who
shall
receive
the
reward
of
Eternal
Life
,
and
you
as
soon
as
any
,
if
by
patient
continuance
in
well-doing
you
will
but
seek
it
!
Be
they
never
so
few
that
shall
find
the
Way
which
leads
to
Glory
,
yet
no
Man
can
ever
lose
the
Way
thither
,
but
through
his
own
negligence
!
(5)
CONSIDER
you
have
yet
an
opportunity
wherein
to
seek
the
recompence
of
Eternal
Life
,
and
let
that
make
you
to
give
all
possible
diligence
in
labouring
for
it
.
When
God
affords
us
an
opportunity
of
Grace
,
he
then
expects
that
by
patient
continuance
in
Well-doing
we
should
seek
for
Glory
:
When
he
holds
open
the
Gate
of
Mercy
,
then
if
ever
he
calls
us
to
enter
in
.
When
(
in
a
word
)
he
makes
reports
of
Life
and
Salvation
to
us
in
an
acceptable
time
,
then
,
oh
then
above
all
things
in
the
World
,
it
concerneth
us
to
work
out
our
own
Salvation
with
fear
and
trembling
!
Well
,
yet
the
fair-day
of
God's
Grace
is
not
over
,
and
therefore
deal
wisely
in
your
Heavenly
Merchandise
,
now
buying
of
him
Gold
tried
in
the
Fire
that
you
may
be
rich
,
and
purchasing
for
your selves
,
that
one
Pearl
of
great
price
.
Yet
your
seed-time
is
not
past
,
be
sure
therefore
to
sow
in
tears
that
hereafter
ye
may
reap
in
Joy
;
now
sow
to
the
Spirit
that
of
the
Spirit
ye
may
reap
Life
Everlasting
!
Yet
Christians
the
six
Days
of
the
Week
are
not
all
of
them
gone
,
see
therefore
that
you
gather
Manna
,
now
labouring
to
make
provision
for
an
everlasting
Sabbath
of
Rest
in
God's
Heavenly
Kingdom
!
Though
the
damned
in
Hell
be
shut
up
in
an
Everlasting
Night
under
Darkness
,
yet
still
it
is
Day
with
you
:
Work
therefore
while
you
have
the
Day
,
because
the
Night
cometh
wherein
you
cannot
work
.
If
ever
you
would
be
able
to
go
through
with
the
work
of
your
Salvation
,
you
must
be
sure
to
set
about
it
in
the
Day
of
Salvation
:
And
if
you
ever
would
find
the
Reward
of
Eternal
Life
,
you
must
be
sure
to
seek
it
,
before
the
glass
of
your
Life
be
run
out
,
and
your
strength
exhausted
.
Pray
therefore
to
Day
;
repent
to
Day
;
seek
Heaven
to
Day
;
thou
art
not
sure
of
to
morrow
:
And
he
that
is
not
fit
to
Day
,
will
be
less
fit
to
seek
after
Heaven
when
to
morrow
comes
!
How
vainly
then
do
Men
talk
of
working
for
Heaven
,
when
they
are
just
going
to
the
place
of
Reward
:
and
of
doing
the
greatest
Work
,
to
repent
,
believe
,
and
seek
the
Kingdom
of
God
,
when
their
strength
is
at
the
lowest
ebb
?
[
(f)
](A34447-e32940-b)
(f)
Poenitentia
quae
ab
infirmo
petitur
,
infirma
est
:
&
poenitentia
quae
à
moriente
tantum
petitur
,
timeo
ne
ipsa
moriatur
.
August
.
Serm.
57.
de
temp.
But
believe
it
Sinners
,
you
will
find
it
too
much
for
one
to
look
after
a
sick
Soul
,
and
a
sick
Body
together
;
too
much
to
get
a
lively
faith
,
when
he
lieth
a
dying
;
too
much
to
mount
up
as
on
Eagles
wings
to
Heaven
,
when
his
feet
are
going
down
to
the
Grave
,
and
his
steps
take
hold
of
Hell
!
If
ever
you
would
have
your
works
in
the
full
and
Eternal
Reward
of
them
to
follow
you
when
dead
,
you
must
be
sure
to
follow
your
work
close
while
you
live
,
now
seeking
by
patient
continuance
in
well-doing
for
Glory
,
Honour
,
Immortality
,
and
Eternal
Life
.
Now
therefore
delay
not
the
doing
of
that
,
which
must
be
once
done
,
or
your
Souls
are
undone
for
ever
.
What
do
you
not
yet
know
the
certainty
of
an
approaching
Death
,
together
with
the
Vanity
and
shortness
of
your
own
Life
,
which
according
to
the
just
estimate
of
Truth
,
is
no
more
than
a
span
which
is
soon
measured
,
a
Vapour
that
quickly
vanisheth
,
a
Flower
that
presently
fadeth
,
or
a
little
spot
of
time
betwixt
too
vast
Eternities
?
Do
you
not
know
that
upon
this
short
moment
of
time
dependeth
your
Eternal
condition
,
of
Happiness
,
if
improved
well
,
but
of
Misery
if
ill-improved
.
[
(g)
](A34447-e32960-b)
(g)
Quippe
ex
voluntate
perversa
,
facta
est
libido
;
&
dum
servitur
libidini
,
facta
est
consuetudo
;
&
dum
consuetudini
non
resistitur
,
facta
est
necessitas
.
Aug.
Confes
.
lib.
8.
cap.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arest
.
Eth.
lib.
2.
cap.
6.
Natura
&
consuetudo
robustissimam
faciunt
&
invictissimam
cupiditatem
.
Aug.
ad
Simpl.
lib.
1.
q.
1.
Non
pudet
te
reliquias
vitae
tibi
reservare
,
&
id
solum
tempus
bonae
menti
destinare
quod
in
nullam
rem
conferri
possit
?
Sen.
de
brevit
.
vit.
cap.
4.
Juventutem
tuam
in
peccatis
traducis
,
ubi
verò
labore
fracta
fuerint
instrumenta
,
tunc
ipsa
ad
Deum
adducis
,
eum
jam
illorum
nullus
sit
usus
.
Basil
.
Orat.
4.
Do
you
not
know
that
the
longer
you
delay
to
seek
after
this
Eternal
Reward
,
the
more
unfit
you
will
be
for
it
,
and
the
less
able
to
go
through
with
so
difficult
a
province
,
it
being
impossible
,
that
your
Hearts
thro'
procrastination
should
not
grow
harder
,
your
corruptions
stronger
,
whilst
custom
converted
into
a
second
Nature
,
produceth
without
a
miracle
of
Mercy
,
an
irrecoverableness
in
a
course
of
Sin
?
Do
you
not
know
it
's
a
point
of
the
greatest
disingenuity
that
can
be
,
to
exhaust
the
Spirits
of
your
strength
in
the
service
of
Sin
,
consecrating
the
first
fruits
of
your
Time
to
such
a
cruel
Aegyptian
Taskmaster
,
and
to
reserve
no
better
for
the
service
of
the
great
God
,
than
the
very
ruins
of
your
strength
,
nor
any
other
than
the
dregs
of
your
time
,
wherein
to
seek
the
Kingdom
of
Heaven
?
[
(h)
](A34447-e33040-b)
(h)
Sicut
dormiens
in
navi
vehitur
ad
portum
:
ita
tu
dormis
,
sed
tempus
tuum
ambulat
.
Ambr.
in
Psal.
1.
Do
you
not
know
how
fast
your
lives
unravel
,
being
not
of
a
permanent
,
but
transient
nature
continually
wasting
,
like
the
Oyl
in
the
lamp
,
whether
you
work
or
stand
idle
in
God's
Vineyard
,
whether
you
will
seek
for
a
Crown
of
Life
or
not
seek
it
?
Do
you
not
know
that
be
the
time
of
your
lives
never
so
short
,
yet
the
term
allotted
for
us
of
God
wherein
to
seek
after
Heaven
and
Glory
is
never
extended
beyond
it
,
[
(i)
](A34447-e33060-b)
(i)
Exod.
16.26
.
Qui
promisit
poenitenti
veniam
non
promisit
poenitendi
horam
;
qui
poenitenti
misericordiam
premisit
,
peccanti
crastinum
non
promisit
.
Aug.
de
verb.
Dom.
Serm.
59.
as
the
Israelites
might
gather
Manna
on
any
of
the
six
days
in
the
Week
,
but
not
on
the
seventh
?
Do
you
not
know
,
but
if
you
neglect
the
present
opportunity
,
refusing
now
to
seek
after
the
reward
of
Eternal
Life
,
God
may
seal
you
up
in
your
impenitency
for
ever
,
denying
you
all
further
advantages
for
your
Souls
,
as
not
having
promised
a
Day
of
Repentance
to
any
,
though
he
have
promised
to
all
that
are
truly
penitent
a
Crown
of
Glory
?
[
(k)
](A34447-e33130-b)
(k)
Cor.
6.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Epic.
Stob.
cap.
16.
Oh
then
to
Day
if
you
will
hear
his
Voice
harden
not
your
Hearts
,
neglecting
the
reward
of
Eternal
Life
till
tomorrow
,
when
the
present
time
is
the
only
Day
of
Salvation
!
If
the
Day
of
Salvation
be
neglected
,
your
hope
of
Salvation
will
for
ever
be
frustrated
.
If
now
you
let
slip
the
Day
of
Grace
,
you
cannot
chuse
but
fall
short
hereafter
of
the
Crown
of
Glory
.
Time
and
opportunity
in
this
case
do
vastly
differ
.
Time
is
the
continuation
of
Hours
,
Days
and
Years
successively
coming
after
each
other
:
But
opportunity
is
the
universal
concurrence
of
all
other
helps
and
advantages
to
give
birth
by
their
auspicious
Midwifery
to
your
wished
ends
.
So
that
you
may
have
time
,
and
yet
lose
your
opportunity
.
You
may
have
in
the
Glass
of
your
time
many
sands
,
when
there
is
not
a
sand
left
in
the
Glass
of
your
opportunity
.
You
may
have
the
Moon-light
of
time
,
when
the
Sun
of
opportunity
is
gon
down
in
an
everlasting
Night
of
Darkness
upon
you
.
And
to
be
sure
Sirs
,
if
you
lose
the
Sun-light
of
opportunity
,
you
will
never
be
able
by
the
Moon-light
of
time
to
find
out
,
and
walk
in
that
narrow
Way
which
leads
to
Glory
.
[
(l)
](A34447-e33170-b)
(l)
Matth.
25.10
,
11
,
12.
The
five
foolish
Virgins
came
too
late
,
and
for
that
cause
were
everlastingly
shut
out
from
the
marriage
Supper
.
[
(m)
](A34447-e33180-b)
(m)
Luke
19.42
.
Si
eo
ipso
die
resipuisset
quo
Christus
urbem
ingressus
est
,
haec
sententia
lata
non
fuisset
:
quod
quia
neglexit
,
in
posterum
nullus
misericordiae
locus
;
ex
quo
liquet
quantum
interest
resipiscentiam
,
non
dico
in
annum
,
sed
in
diem
differre
.
Cart.
in
loc.
Heb.
Jerusalem
had
the
things
belonging
to
her
peace
hid
from
her
Eyes
,
because
in
the
Day
of
her
visitation
she
would
not
know
them
.
And
Esau
having
lost
through
delays
his
Fathers
Blessing
,
he
found
no
place
of
Repentance
,
nor
opportunity
to
recover
it
,
though
he
sought
it
with
Tears
.
So
that
you
see
the
least
of
opportunity
to
get
Heaven
once
fallen
,
never
springeth
again
.
The
Market-day
of
Grace
once
over
,
we
must
never
expect
a
second
,
wherein
to
purchase
for
our selves
that
one
Pearl
of
great
price
.
The
swift
tide
of
God's
mercy
in
the
strivings
of
his
Spirit
once
returned
,
we
must
never
look
to
see
it
high
water
again
,
nor
think
by
the
reflowings
thereof
,
to
have
our
Souls
landed
safe
upon
the
wished
shore
of
Eternal
Rest
.
And
this
dear
Friends
I
tell
you
,
not
to
plunge
you
in
despair
,
but
to
beget
in
you
desires
after
the
lively
hope
of
Eternal
Life
:
not
to
shut
you
up
under
a
sentence
of
wrath
and
unpreventable
Misery
in
Hell
,
but
to
hasten
you
in
your
pursuit
of
Heaven
and
Eternal
Glory
.
Though
you
have
formerly
made
light
of
Salvation
,
yet
if
now
you
will
prize
it
,
though
you
have
heretofore
turned
your
backs
upon
Heaven
,
yet
will
you
but
now
seek
after
it
;
though
hitherto
you
have
undervalued
all
those
inestimable
tenders
of
Life
and
Eternal
Glory
which
God
hath
made
you
,
yet
if
now
you
will
close
with
them
seeking
diligently
by
patient
continuance
in
well-doing
for
Glory
Honour
and
Immortality
,
you
need
not
doubt
but
Salvation
shall
be
your
Crown
,
Heaven
shall
be
your
home
and
the
full
enjoyment
of
God
in
Glory
,
that
shall
be
your
portion
and
your
exceeding
great
reward
.
Yet
the
Golden
Scepter
of
God's
Grace
is
stretched
out
,
now
therefore
be
sure
to
lay
hold
upon
it
.
Yet
there
is
a
door
of
Mercy
stands
open
,
be
sure
now
to
enter
in
thereat
.
Yet
you
are
not
sealed
up
under
an
irreversible
Sentence
of
Wrath
in
Hell
,
give
diligence
therefore
this
day
,
this
hour
,
this
present
moment
,
to
lay
up
for
your selves
a
Treasure
in
Heaven
.
Now
,
oh
now
my
beloved
is
your
Term-time
,
wherein
to
plead
with
God
for
the
lives
of
your
Immortal
Souls
,
shortly
comes
an
everlasting
Vacation
of
Happiness
or
Misery
,
where
you
cannot
be
heard
pleading
for
your selves
though
with
Tears
of
Blood
!
[
¶
](A34447-e33250-b)
¶
In
morte
,
cheu
,
nec
vel
semel
quidem
peccare
licet
:
nam
hoc
tale
peccatum
est
irrevocabile
.
Semel
mortuus
es
,
semper
mortuus
es
:
semel
male
mortuus
es
,
semper
damnatus
es
.
Hanc
mortem
corrigere
,
hanc
damnationem
excutere
,
per
omnem
aeternitatem
non
poteris
.
As
in
War
so
in
this
case
,
we
are
not
permitted
to
err
twice
;
now
Heaven
and
Eternal
Glory
lie
before
you
;
either
speedily
get
an
interest
in
them
,
or
together
with
your
present
opportunity
you
will
lose
them
for
ever
.
When
Death
begins
to
make
his
arrest
upon
thee
,
it
s
not
then
a
time
to
sow
,
but
to
reap
the
fruit
of
our
doings
;
not
to
labour
for
Eternal
Rest
,
but
to
rest
from
our
labours
;
not
by
works
of
Righteousness
to
seek
a
Crown
,
but
to
receive
a
Crown
of
Righteousness
;
not
to
lay
up
for
our selves
a
Treasure
in
Heaven
,
but
to
go
to
Heaven
,
where
our
Comfort
,
our
Treasure
,
our
Happiness
are
all
laid
up
!
That
Seed
of
Grace
must
be
sown
in
season
,
from
which
we
would
ever
reap
a
crop
of
Eternal
Glory
.
Now
therefore
while
the
Lord
waits
to
be
gracious
,
while
his
Spirit
strives
,
and
calls
you
to
break
off
your
Sins
by
Repentance
,
be
sure
to
work
out
your
own
Salvation
with
fear
and
trembling
,
providing
for
your selves
everlasting
Heavenly
Mansions
,
against
the
Time
that
your
Earthly
Tabernacles
will
be
dissolved
!
Oh
remember
,
if
while
God
affords
you
the
auspicious
gales
of
his
own
Spirit
,
you
shall
not
now
hoyst
up
your
Sails
setting
forward
in
your
Voyage
for
the
holy
land
,
you
must
never
expect
to
arrive
safe
at
the
shore
of
blessed
Eternity
.
CHAP.
XI
.
A
Sixth
Consideration
added
to
move
Sinners
to
seek
an
Interest
in
Heaven
and
Glory
,
taken
from
that
everlasting
Misery
that
will
otherwise
befall
them
,
where
also
the
Horror
of
that
Hellish
Misery
is
set
out
in
Six
Particulars
.
(6)
AND
lastly
consider
if
you
get
not
an
interest
in
Heavenly
Glory
,
the
reward
of
Eternal
Misery
must
be
your
portion
.
It
hath
by
some
been
fiction'd
that
what
every
Man
affected
in
this
Life
,
with
that
he
should
be
solaced
in
the
Elisian
fields
:
The
Moral
carrieth
in
it
a
certain
truth
,
that
look
what
Men
set
their
Hearts
most
upon
here
,
such
shall
be
their
Eternal
condition
in
another
World
,
whether
it
be
upon
Sin
unto
Death
,
or
upon
Righteousness
unto
life
everlasting
.
Whatever
the
Church
of
Rome
may
dogmatize
of
their
Limbus
Infantum
,
a
Receptacle
for
the
Souls
of
Infants
dying
without
Baptism
,
or
of
a
Purgatory
for
such
as
die
in
venial
Sins
whose
guilt
was
not
fully
expiated
;
[
*
](A34447-e33340-b)
*
Omnis
homo
aut
est
cum
Christo
regnaturus
,
aut
cum
Diabolo
cruciandns
.
Aug.
Ser.
85.
de
Temp.
Aut
Caesar
,
aut
nullus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gregor.
Naz.
in
Pentecost
.
Rom.
2.7
,
8
,
9.
Yet
as
the
ways
of
Men
in
this
life
are
but
two
,
either
Holy
or
Unholy
,
so
the
Divine
Oracle
acknowledgeth
no
more
than
two
Final
and
Everlasting
estates
for
Men
in
the
Life
to
come
,
the
one
of
Happiness
,
the
other
of
Misery
,
the
one
of
all
fulness
of
Joy
in
God's
presence
,
and
the
other
of
everlasting
Destruction
from
his
Presence
,
and
from
the
Glory
of
his
Power
.
Hence
it
is
said
of
God
,
that
to
those
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
and
Honour
,
and
Immortality
,
he
will
render
eternal
Life
:
But
to
every
Soul
that
hath
Pleasure
in
Unrighteousness
,
not
obeying
the
Gospel
,
Indignation
and
Wrath
,
Tribulation
and
Anguish
.
[
(*)
](A34447-e33400-b)
(*)
Mat
,
25.31.46
.
And
Christ
himself
declaring
the
Process
of
that
great
Day
,
as
he
only
takes
Cognizance
of
two
sorts
of
Men
,
the
one
Righteous
,
the
other
Wicked
,
the
one
as
Sheep
on
his
right
Hand
,
the
other
as
Goats
on
his
left
:
So
he
only
makes
mention
of
a
twofold
Sentence
,
the
one
of
Absolution
,
the
other
of
Condemnation
,
each
assigning
to
its
proper
Objects
,
their
everlasting
Condition
;
so
that
the
Wicked
,
in
the
Execution
of
this
Sentence
,
must
go
away
into
everlasting
Punishment
,
and
the
Righteous
into
life
Eternal
.
They
that
have
not
the
Happiness
to
stand
amongst
the
Sheep
of
Christ
on
the
right
Hand
,
they
must
stand
amongst
the
Goats
on
his
left
.
They
that
are
not
pronounced
Blessed
,
are
pronounced
Accursed
.
And
whoever
is
not
called
to
inherit
the
Kingdom
of
God
,
to
be
sure
he
must
have
his
Portion
with
Hypocrites
in
the
Lake
that
bumeth
with
Fire
and
Brimstone
for
ever
.
Every
Man's
Works
when
he
once
comes
to
be
matriculated
amongst
the
Dead
,
will
[
(†)
](A34447-e33410-b)
(†)
Opera
sequuntur
bonos
,
persequuntur
malos
:
illi
secundum
opera
coronâ
justitiae
donantur
,
hi
propter
opera
injustitiae
quae
injusti
perpetrârunt
,
oeternâ
plectuntur
miseriâ
.
be
sure
to
follow
him
,
either
for
his
Comfort
,
if
they
have
been
Righteous
,
or
for
his
eternal
Confusion
,
if
Unrighteous
.
Never
think
then
(
my
Brethren
)
falling
short
of
Heaven
,
and
Glory
,
to
escape
the
Damnation
of
Hell
.
For
as
when
the
Light
is
departed
,
a
gloomy
Darkness
immediately
thereupon
succeedeth
,
and
taketh
place
:
So
whoever
are
not
counted
Meet
to
be
partakers
of
the
Inheritance
(
b
)
of
the
[
(a)
](A34447-e33430-b)
(a)
Col.
1.12
.
Saints
in
Light
,
for
them
is
reserved
the
[
(c)
](A34447-e33440-b)
(c)
Heb.
10.27
.
Blackness
of
Darkness
for
ever
.
And
who
to
avoid
Misery
,
would
not
choose
Happiness
?
Who
to
escape
everlasting
Shame
and
perpetual
Contempt
in
the
World
to
come
,
would
not
now
make
Glory
his
Option
?
Who
to
prevent
the
heaviest
Stroak
of
God's
eternal
Displeasure
,
the
furious
gnawings
of
that
Worm
which
never
dies
,
and
the
most
exquisite
Torments
of
everlasting
Burnings
in
Hell
,
would
not
now
give
diligence
to
lay
up
for
himself
a
Treasure
in
Heaven
?
Believe
it
Sinner
,
thou
that
art
a
Demas
,
embracing
this
present
World
,
thou
that
art
a
Judas
betraying
thy
Lord
and
Master
for
thirty
pieces
of
Silver
,
thou
that
art
an
ungodly
Achan
,
hugging
thy self
in
any
accursed
thing
,
which
God
hath
devoted
,
thou
(
in
a
word
)
that
art
a
prophane
Esau
,
selling
thy
Birth-right
for
a
Mess
of
Pottage
,
I
have
received
a
Commission
from
God
to
write
bitter
things
against
thee
,
and
out
of
love
to
thy
poor
Soul
,
let
me
tell
thee
,
that
if
thus
thou
go
on
to
make
light
of
Heaven
and
Glory
,
there
remaineth
nothing
but
a
fearful
looking
for
of
Judgment
,
(
d
)
and
fiery
Indignation
from
the
Lord
to
devour
,
to
torment
,
and
to
burn
thee
for
ever
!
Oh
then
consider
this
,
all
ye
that
forget
God
,
left
he
tear
you
in
pieces
,
and
there
be
none
to
deliver
you
!
What
is
there
in
all
the
Profits
,
Honours
,
and
pleasurable
Vanities
of
this
World
,
that
for
them
you
should
run
the
hazard
of
everlasting
hellish
Torments
?
What
,
is
not
Life
to
be
preferred
before
Death
,
Happiness
before
an
Eternity
of
Misery
,
and
the
Joys
of
Heaven
,
before
the
everlasting
Pains
,
Tortures
,
and
Burnings
of
Hell
?
Oh
remember
it
Sinner
,
there
is
that
in
Hell
,
which
,
though
thy
Flesh
were
of
Iron
,
and
thy
Bones
of
Brass
,
might
make
thee
tremble
,
and
thy
Knees
to
smite
one
against
another
!
And
yet
in
case
thou
be
a
Drunkard
,
a
Swearer
,
a
Covetous
,
or
an
unclean
Person
,
making
light
of
Heaven
to
enjoy
thy
Lust
,
this
is
the
place
whither
shortly
thou
[
(b)
](A34447-e33500-b)
(b)
Jude
13.
must
go
,
and
wherein
thou
must
erelong
receive
for
thy
Portion
,
the
Vengeance
of
eternal
Fire
.
For
the
Mouth
of
Truth
hath
spoken
it
,
and
will
make
it
good
,
[
(d)
](A34447-e33510-b)
(d)
Psal.
9.17
.
that
the
Wicked
shall
be
turned
into
Hell
,
with
all
the
Nations
that
forget
God
.
But
that
what
I
have
said
,
may
effectually
influence
your
Souls
to
look
after
Heaven
,
give
me
leave
to
Epitomize
Hell
,
and
to
shew
you
in
some
few
Particulars
,
the
Horrors
wherewith
this
place
of
Torment
is
filled
up
to
the
brim
.
(1)
CONSIDER
the
Purity
of
Hell
Torments
,
which
are
a
Cup
of
the
Wine
of
God's
fiercest
Wrath
unmixed
,
wherein
there
is
not
to
be
found
any
one
Ingredient
of
his
Love
,
or
Mercy
.
Here
the
worst
of
Men
do
enjoy
some
Good
:
But
in
Hell
,
even
they
whose
Condition
is
the
best
,
they
have
nothing
but
Evil.
There
is
not
any
Grant
of
the
least
Comfort
to
the
greatest
Torment
;
not
one
drop
of
Hony
in
all
the
Gall
which
is
given
them
to
drink
of
;
nor
so
much
as
the
least
glimpse
of
heavenly
Light
in
all
that
Cimmerian
Darkness
:
But
[
(e)
](A34447-e33550-b)
(e)
Jam.
2.13
.
Sorrow
without
Joy
;
Death
without
[
(f)
](A34447-e33560-b)
(f)
Potest
dici
quod
etiam
in
eis
(
damnatis
scil.
)
misericordia
locum
habet
,
in
quantum
citra
condignum
puniuntur
.
Aq.
Sup.
3.
part
.
q.
99.
art.
2.
1.
Life
;
and
Judgment
without
Mercy
,
must
for
ever
be
their
Portion
.
'T
is
I
know
the
Opinion
of
the
Schoolmen
,
that
the
very
Reprobates
in
Hell
are
punished
oitra
condignum
:
Whence
some
would
infer
,
that
there
is
no
place
wherein
there
is
not
some
Impression
of
God's
Mercy
,
nor
any
Creature
which
doth
not
tast
of
his
Goodness
.
But
however
God
should
mitigate
some
part
of
that
Torment
,
which
the
Sinner
justly
deserved
,
and
which
in
the
Rigour
of
his
Justice
he
might
rightly
have
inflicted
:
Yet
as
for
any
positive
Effect
of
God's
Mercy
and
Goodness
in
Hell
,
the
Damned
are
altogether
unacquainted
with
it
.
'T
is
true
,
both
the
Devils
and
Reprobates
in
Hell
,
they
have
a
Physical
Being
,
which
in
it self
is
good
:
But
yet
to
them
it
is
nothing
so
,
as
being
only
continued
to
render
them
capable
of
everlasting
Destruction
from
the
Presence
of
God
,
and
from
the
Glory
of
his
Power
.
They
have
a
being
,
but
it
's
only
to
fit
them
for
an
eternal
Misery
;
they
have
a
Life
,
but
such
that
they
would
[
(h)
](A34447-e33590-b)
(h)
Vellet
damnatus
potiùs
non
esse
quàm
talis
esse
qui
miseriâ
intensisimâ
cáque
aeternò
duraturâ
urgerentur
.
Barl.
Exercit.
1.
conclus.
3.
pag.
7.
give
ten
thousand
Worlds
to
be
eased
of
that
heavy
Burden
,
as
being
made
thereby
obnoxious
to
the
stroak
of
eternal
Death
.
So
that
whatever
be
the
Goodness
of
a
Physical
Being
which
the
Damned
have
,
yet
sure
it
doth
not
preponderate
the
Vengeance
of
eternal
Fire
conjunct
with
it
.
But
still
you
may
look
upon
Hell
,
would
you
conceive
aright
thereof
,
as
a
place
of
Torment
wherein
they
shall
never
have
the
least
ease
;
as
a
place
of
Sorrow
,
wherein
they
must
never
expect
the
least
Joy
;
as
a
place
of
Destruction
from
the
blisful
Presence
of
God
,
wherein
they
may
never
tast
the
smallest
of
his
Mercies
,
nor
expect
one
comfortable
Smile
from
his
Face
to
all
Eternity
.
And
oh
what
Tophet
is
not
a
Paradise
,
what
Flames
are
not
a
Bed
of
Down
to
the
loss
of
all
our
Comforts
,
but
especially
to
the
loss
of
the
God
of
our
Comforts
!
That
which
is
privative
,
taking
away
from
the
Sinner
all
Good
,
is
worse
[
(i)
](A34447-e33620-b)
(i)
Omnia
v●ro
Gehennae
supplicia
superabit
Deum
non
videre
,
&
bonis
carere
quae●in
potestate
habuisset
obtinere
.
Bern
de
inter
.
Dom.
cap.
38.
than
that
which
is
Positive
in
Damnation
,
though
hereby
be
brought
in
an
universal
Deluge
of
all
Evil
,
a
whole
Iliad
of
Miseries
at
once
.
The
Pain
of
Loss
doth
infinitely
preponderate
the
Pain
of
Sense
:
So
that
[
(k)
](A34447-e33640-b)
(k)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
de
Ascenc
.
cap.
2.
the
Reflexion
of
a
Sinner
upon
the
loss
of
God
,
and
Christ
,
and
eternal
Glory
will
be
the
Sting
of
all
his
Sorrows
,
the
Head
of
that
envenomed
Arrow
,
which
will
drink
up
his
Spirits
like
Poyson
for
ever
,
and
this
is
that
Worm
of
Conscience
which
never
dies
,
the
furious
gnawings
whereof
will
be
far
more
dreadful
and
intollerable
,
than
the
Vengeance
of
eternal
Fire
it self
!
If
the
departure
of
God
from
his
own
People
,
though
Partial
,
and
only
for
a
Time
,
be
so
dreadful
,
that
they
usually
cry
out
as
Men
undone
,
thinking
no
Rhetorick
sufficient
to
express
it
in
,
but
Sighs
,
no
Tongue
,
but
Shreeks
and
Groans
,
no
Ink
,
but
mournful
Tears
,
no
Paper
,
but
that
of
a
wounded
and
broken
Heart
;
oh
then
how
unsufferable
will
the
loss
of
God
be
to
all
the
Damned
in
Hell
,
who
must
be
Punished
with
a
full
and
everlasting
Destruction
from
God
,
and
from
the
Glory
of
his
Power
?
Do
they
mourn
so
bitterly
when
for
a
small
moment
he
forsakes
them
,
though
with
great
Mercy
he
gathers
them
;
when
in
a
little
Wrath
he
hides
his
Face
from
them
,
though
with
everlasting
Kindness
he
will
have
Mercy
upon
them
?
Oh
then
how
bitterly
wilt
thou
Mourn
,
and
with
what
heart-rending
furious
Reflexions
wilt
thou
look
back
upon
thy
own
prodigeous
Folly
,
when
the
Lord
shall
forsake
thy
Soul
to
all
Eternity
,
when
he
shall
hide
his
Face
from
thee
for
ever
,
commanding
thee
to
depart
from
his
Presence
Accursed
into
eternal
Fire
!
Should
you
imagine
ten
thousand
Hells
,
[
(l)
](A34447-e33660-b)
(l)
Si
mille
aliquis
ponat
Gehennas
,
nihil
tale
dicturus
est
quale
à
beatae
illius
gloriae
repelli
honore
.
Summa
mors
animae
est
alienatio
à
Dei
vita
in
aeternitate
supplicii
.
Aug.
de
Civit.
Dei
.
lib.
6.
yet
all
this
were
not
so
much
as
to
lose
the
beatifical
Presence
of
God
in
Glory
.
The
full
Enjoyment
of
God
,
that
is
the
Crown
and
the
Glory
of
Heaven
:
And
so
,
the
total
loss
of
God
,
that
is
the
greatest
Emphasis
of
Hell
,
and
eternal
Damnation
.
Oh
that
is
the
Sting
which
enters
into
the
Bowels
;
that
is
the
Worm
of
hellish
Horror
which
will
feed
upon
them
for
ever
;
that
is
the
heavy
Milstone
of
God's
sorest
Wrath
which
will
inevitably
sink
and
drown
them
in
eternal
Perdition
!
A
Man
who
enjoyeth
God
can
never
want
Comfort
:
But
whoever
loseth
God
,
he
loseth
all
his
Comforts
together
with
him
.
How
woful
is
then
the
Condition
of
all
the
Damned
in
Hell
,
who
must
neither
enjoy
God
,
nor
the
least
Mercy
from
God
to
all
Eternity
?
Here
possibly
you
have
Riches
,
and
Honours
,
many
Friends
,
and
carnal
Pleasures
:
But
losing
God
thou
must
leave
them
all
behind
thee
,
nor
shall
any
of
them
be
able
to
bring
thee
Tidings
of
Comfort
,
when
shut
up
in
Hell
!
You
[
(m)
](A34447-e33680-b)
(m)
Luke
16.24
.
know
how
it
fares
with
Rich
Dives
;
he
denied
the
Crums
to
poor
Lazarus
,
and
in
Hell
,
though
he
seek
it
with
Tears
of
Blood
;
yet
the
Comfort
of
one
drop
of
Water
to
cool
his
Tongue
,
when
tormented
with
infernal
Flames
,
will
not
be
granted
him
.
For
that
's
a
Place
of
Judgment
without
Mercy
;
there
the
Eye
sees
no
Comfort
,
the
Tongue
tasteth
no
Comfort
,
the
Ear
heareth
no
Comfort
:
But
Punishment
without
Pity
;
Sorrow
without
Succour
,
Torment
without
Ease
;
and
the
loss
of
God
over
all
Blessed
for
ever
,
is
the
Portion
of
all
the
Damned
!
And
what
Sinner
,
hast
thou
any
Lust
,
any
Sin
,
any
Dalilah
,
whose
Love
will
be
able
to
compensate
the
loss
of
God
,
of
his
Kingdom
and
Glory
for
ever
?
Can'st
thou
dwell
Sinner
in
Misery
without
Mercy
,
in
continual
Mourning
without
Mirth
,
in
Heart-killing-sorrow
,
without
any
Solace
,
in
the
Valley
of
the
shadow
of
Death
without
the
Favour
and
loving
Kindness
of
God
,
which
is
better
than
Life
?
Why
,
what
reason
hast
thou
poor
Self-destroying-soul
,
by
thy
careless
neglect
of
Heaven
and
eternal
Glory
,
thus
to
run
the
hazard
of
being
Punished
for
ever
from
the
Presence
of
God
,
of
his
Grace
,
of
his
Mercy
and
Goodness
in
hellish
Flames
,
where
are
all
things
to
fill
with
Terrour
,
but
nothing
to
excite
Desire
,
or
to
Minister
the
least
Comfort
?
Oh
this
,
this
is
the
grand
Aggravation
of
the
Damned's
Misery
,
and
that
which
makes
it
saddest
of
all
,
that
in
Hell
they
must
not
only
lose
their
Riches
,
Honours
,
and
Relations
which
were
all
in
themselves
Good
,
but
the
Presence
of
God
himself
,
who
is
best
of
all
!
(2)
CONSIDER
the
Society
you
are
like
to
have
in
Hell-torments
,
which
is
none
other
than
that
of
Devils
,
and
that
of
damned
Spirits
,
whose
Names
were
not
Written
in
the
Book
of
Life
.
As
in
Heaven
there
are
none
but
Saints
and
glorious
Angels
.
So
in
Hell
there
are
none
but
Sinners
,
and
snaky
Devils
;
and
these
are
they
that
for
ever
must
be
your
cursed
Associates
in
Wrath
and
Misery
.
The
Tares
,
and
the
Wheat
in
this
Life
,
they
grow
both
together
:
But
when
Christ
,
who
is
our
Life
shall
appear
,
having
gathered
home
the
Wheat
into
his
own
Garner
,
he
will
bind
up
the
Tares
in
Bundles
and
burn
them
together
.
Here
the
[
(n)
](A34447-e33740-b)
(n)
Mat.
25.4
,
32.
Sheep
,
and
the
Goats
,
the
Foolish
,
and
the
wise
Virgins
are
promiscuously
mingled
together
,
being
oftentimes
,
not
only
of
the
same
Nation
,
but
of
the
same
Cognation
and
Family
too
:
But
there
is
a
great
day
of
Separation
coming
,
when
being
sorted
,
and
set
one
upon
God's
right
Hand
,
and
the
other
upon
his
left
,
the
Wicked
with
the
Devil
and
his
Angels
,
shall
be
hurried
away
together
,
as
so
many
Swine
and
Goats
from
the
Presence
of
God
,
into
the
Vengeance
of
eternal
Fire
.
And
oh
what
a
dreadful
Aggravation
of
your
Torments
in
Hell
will
this
be
,
when
the
Devil
who
instigated
you
through
his
Subtilty
to
commit
Sin
,
and
those
that
were
your
Companions
in
the
Contrivances
,
Pleasures
,
and
Profits
thereof
,
must
for
ever
become
your
Associates
in
that
Wrath
,
that
Misery
,
that
endless
unpreventable
Destruction
that
will
follow
after
!
Many
Fool-hardy
Sinners
there
are
,
who
think
it
will
be
some
Allay
to
their
Misery
in
Hell
,
that
they
shall
not
go
thither
alone
:
But
to
be
sure
the
more
Vessels
of
Wrath
,
the
more
Vials
of
God's
Wrath
will
be
poured
out
upon
them
;
[
(o)
](A34447-e33750-b)
(o)
Luke
16.27
,
28.
and
if
the
concurrent
Judgment
of
Expositours
upon
the
Parable
of
Dives
and
Lazarus
[
(p)
](A34447-e33790-b)
(p)
Damnatus
ista
petivit
,
non
ex
charitate
quam
nec
in
morte
,
nec
postea
habuit
;
sed
ex
servili
timore
,
ne
sui
ipsius
damnatio
augeretur
ex
fratrum
suorum
damnatione
,
cum
quibus
consors
fuit
in
vitiis
,
&
quibus
vitiosae
vitae
reliquit
exempla
.
Carthus
.
in
loc.
that
which
made
the
rich
Man
so
passionately
desirous
to
have
his
five
Brethren
premonished
by
the
Herald
from
the
Dead
,
was
not
any
Compassion
which
he
bore
to
them
,
but
a
certain
fearful
looking
for
of
an
Aggravation
of
his
own
Misery
,
by
the
Association
of
them
with
himself
in
those
Hellish
Torments
.
Howl
and
tremble
then
all
ye
that
neglect
Glory
,
striking
Hands
with
the
Works
of
Iniquity
,
for
the
Misery
that
will
shortly
come
upon
you
,
when
Chained
up
by
the
Almighty
Hand
of
God
amongst
Devils
and
damned
Spirits
in
the
dark
Chaos
of
eternal
Confusion
!
In
this
World
the
Wicked
love
not
to
Associate
themselves
with
God's
People
,
but
shun
their
religious
Society
,
abhor
their
devout
Exercises
,
exclaiming
of
them
as
the
only
Troublers
of
the
State
,
Subverters
of
good
Order
,
[
(q)
](A34447-e33820-b)
(q)
Luke
22.2
.
Enemies
to
Coesar
,
the
very
Pests
of
the
[
(r)
](A34447-e33840-b)
(r)
Acts
17.6
,
7.
Country
where
they
live
,
[
(s)
](A34447-e33850-b)
(s)
Acts
24.5
.
and
Men
that
turn
the
World
upside
down
:
But
oh
what
everlasting
horrid
Confusion
,
what
Trembling
,
what
fearful
Astonishment
,
what
furious
Heart-rending
Reflexions
will
this
fill
them
with
,
to
see
the
Righteous
called
up
into
eternal
Soul-entrancing
Communion
with
God
in
Glory
,
and
themselves
carried
headlong
with
grisly
Devils
,
and
damned
Spirits
into
hellish
Torments
!
If
David
complains
so
bitterly
of
the
[
(t)
](A34447-e33870-b)
(t)
Psal.
120.5
.
Society
of
contentious
Neighbours
,
saying
,
Woe
is
me
[
(u)
](A34447-e33880-b)
(u)
Apud
inferoes
singularissimum
erit
tormentum
,
perpetim
audire
tot
centenorum
millium
horribilissimos
mugitus
,
planctus
,
rugitus
,
perinde
si
mille
boves
assentur
vivi
.
that
I
dwell
in
Mesech
,
and
that
I
sojourn
in
the
Tents
Kedar
:
What
cause
then
of
sad
complaint
will
all
the
damned
have
in
Hell
,
where
they
shall
by
their
bitter
out-cries
,
horrid
execrations
,
and
doleful
schrietchings
mutually
aggravate
each
others
Torments
,
and
never
envy
any
other
Company
than
that
of
enraged
Devils
insulting
over
them
with
hellish
spite
,
[
¶
](A34447-e33910-b)
¶
Diabolus
super
eos
ministerium
accipiet
justae
damnationis
,
qui
sponte
se
tradiderunt
pravae
actioni
.
Haymo
in
Dom.
7.
post
Pent.
pag.
308.
and
torturing
them
as
the
Instruments
of
God's
eternal
Vengeance
,
with
variety
of
exquisite
Torments
for
ever
!
Should
a
poor
damned
Soul
break
out
of
Hell
with
the
Flames
and
Wrath
of
God
upon
him
,
and
attended
with
Legions
of
furious
Devils
shew
himself
in
our
Streets
,
filling
the
Air
with
his
doleful
Out-cries
and
hideous
Roarings
,
how
dreadful
would
it
be
to
all
Beholders
!
How
would
Mens
Hair
stand
an
end
,
and
their
Knees
smite
one
against
another
!
Think
then
with
your selves
,
and
let
it
make
you
serious
in
seeking
Heaven
:
How
dreadful
it
will
be
to
have
your
Portion
with
the
Damned
in
Hell
,
to
dwell
with
Millions
of
snaky
Devils
,
and
to
be
filled
for
ever
with
the
hideous
Out-cries
and
doleful
Lamentations
of
such
everlastingly
tortured
,
and
torturing
Caitifs
!
(3)
CONSIDER
the
universality
of
Hell
torments
,
which
will
so
diffuse
themselves
,
through
the
whole
Man
,
that
not
any
faculty
of
Soul
,
nor
any
member
of
Body
shall
be
free
from
anguish
.
Here
Diseases
have
their
particular
place
of
residence
assigned
them
in
the
Body
,
so
that
some
parts
are
free
,
while
others
are
full
of
Pain
;
Or
if
any
Distemper
exercise
such
an
universal
Tyranny
over
the
whole
Body
as
to
afflict
and
torture
it
in
every
Part
and
Member
,
yet
the
Spirit
of
a
Man
doth
often
escape
the
malignity
of
his
affliction
sustaining
him
under
it
.
But
in
Hell
the
whole
Man
must
undergo
an
universal
Misery
:
[
(a)
](A34447-e33950-b)
(a)
Paenae
damnatis
secundum
corpus
&
secundum
animam
infligentur
.
Corpus
poenis
vartis
quoad
omnes
sensus
afficietur
:
Anima
secundum
omnes
suas
potentias
cruci
abitur
.
Gerson
.
So
that
every
Vein
and
Artery
in
the
Body
,
every
Power
and
Faculty
of
Soul
,
shall
be
filled
up
to
the
brim
with
the
invenomed
bitter
Water
of
Gods
enraged
jealousie
to
torture
and
perplex
them
for
ever
.
Here
the
Body
is
tortured
in
all
parts
,
not
a
Vein
,
nor
an
Artery
,
not
a
Muscle
goes
free
:
And
in
every
Sense
it
is
terrified
,
and
beset
with
some
prodigy
of
Horrour
,
and
dreadful
astonishment
.
There
shall
be
Tears
in
the
Eyes
,
for
there
is
weeping
and
wailing
;
Horrour
in
the
Ears
,
proceeding
from
those
hideous
outcries
,
doleful
complaints
,
and
horrid
execrations
which
the
damned
will
breath
forth
for
ever
in
Hellish
Torments
;
[
(b)
](A34447-e33970-b)
(b)
Si
damnatus
vel
exiguo
tempore
versaretur
in
terra
,
foetido
suo
ore
ita
aerem
inficeret
,
ut
induceret
magnam
pestem
&
contagionem
in
universum
mundum
.
Stella
de
Cont.
Mundi
lib.
3.
cap.
3●
.
pag.
mihi
358.
the
smell
which
was
here
so
choice
in
singling
out
its
fragrances
shall
there
be
everlastingly
offended
with
the
noysom
fume
of
Brimstone
,
and
with
those
poysonous
favours
that
proceed
from
damned
Reprobates
,
which
if
breathed
into
the
Air
were
enough
to
infect
the
whole
World
with
a
mortal
Plague
;
the
curious
Palate
which
here
must
be
entertained
with
variety
of
delicious
Fare
,
not
well
knowing
through
niceness
which
dish
at
a
Feast
to
feed
upon
,
shall
there
tast
nothing
but
the
Poyson
Asps
and
the
Wine
of
Everlasting
astonishment
;
the
Touch
which
here
must
be
gratified
with
all
softness
and
effeminacy
as
impatient
through
the
delicacy
of
it
to
endure
so
much
as
the
injury
of
one
cold
blast
,
shall
there
be
everlastingly
afflicted
with
most
exquisite
Tortures
,
lying
under
the
fierce
Storm
of
Gods
Wrath
,
which
like
a
Tempest
of
Fire
and
Brimstone
shall
excruciate
and
beat
upon
it
for
ever
.
And
as
all
the
Senses
,
so
every
Member
of
the
Body
shall
have
its
peculiar
pain
to
wrack
and
torment
it
for
ever
.
The
Head
that
was
here
swoln
like
an
impostume
with
all
wicked
Plots
,
and
treasonable
designs
against
Heaven
,
shall
in
Hell
feel
the
ach
of
Gods
heavy
Displeasure
,
and
break
into
an
Eternal
Agony
of
unsufferable
Pain
.
The
Face
that
was
here
the
deadly
Bait
of
Bestial
desire
,
exercising
a
lustful
Tyranny
over
,
and
commanding
a
secret
adoration
from
the
amorous
Lover
,
shall
have
no
such
sweetness
now
,
as
to
move
any
pity
,
no
such
attractive
Beauty
now
,
as
to
captivate
any
Eye
,
nor
any
such
silent
Rhetorick
,
as
to
draw
a
Sigh
,
a
Tear
,
a
Groan
from
any
beholder
,
but
must
now
gather
blackness
for
ever
,
and
instead
of
the
garish
paint
of
comely
Features
,
which
will
all
melt
away
under
the
hot
scorching
Beams
of
Gods
sore
displeasure
,
be
filled
with
the
confounding
blushes
of
Eternal
Flames
.
[
(c)
](A34447-e33990-b)
(c)
Gen.
6.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Plus
est
dicere
figmentum
cogitationum
quam
cogitationes
simpliciter
.
Jetzer
ipsas
etiam
incompletas
cogitationes
videtur
includere
,
&
quicquid
homo
in
animo
concipit
,
format
,
&
fingit
.
Amama
Antibar
.
Bibl.
lib.
2.
pag.
395.
Luke
16.24
.
The
Heart
that
was
here
the
Minthouse
of
all
inordinate
affections
shall
now
meditate
Terror
for
ever
,
be
shot
through
with
ten
Thousand
invenomed
Arrows
of
the
Almighty
and
now
every
Sin
,
every
Lust
it
hath
harboured
shall
be
turned
into
so
many
Scorpions
and
Furies
to
sting
and
torment
,
and
rend
it
for
ever
.
Thus
if
like
a
skilful
Anatomist
I
should
go
through
the
Whole
Body
of
Man
,
criticize
upon
every
part
,
I
might
shew
you
how
their
Eyes
will
start
out
for
very
anguish
,
their
Tongues
be
scorched
with
thirst
,
their
Lips
quiver
,
their
Flesh
tremble
,
their
Sinews
be
dreadfully
wracked
,
their
Bones
are
all
shatter'd
in
pieces
,
their
Moisture
and
Marrow
dried
up
,
their
Bowels
shudder
for
Horrour
,
[
(d)
](A34447-e34060-b)
(d)
Matth.
22.13
.
their
Hands
and
Feet
bound
fast
in
fiery
Chains
of
Eternal
Wrath
,
the
Joints
of
their
Loyns
loosed
,
[
(e)
](A34447-e34070-b)
(e)
Dan.
5.6
.
and
their
Knees
like
Belshazzars
smite
one
against
another
for
that
Eternal
Wrath
and
Misery
which
must
come
upon
them
.
But
waving
the
several
Parts
of
the
Body
,
as
capable
of
no
more
than
the
Body
and
mere
outside
of
Hellish
Torments
,
I
must
tell
you
that
all
the
faculties
and
Powers
of
the
Soul
shall
have
their
share
in
all
the
unsufferable
endless
Torments
of
Hell
,
which
indeed
will
be
the
Soul
,
the
Emphasis
,
the
sting
of
those
Hellish
Torments
.
Here
the
Understanding
shall
be
dreadfully
perplexed
,
when
the
Soul
shall
see
how
for
a
little
sugared
Poyson
,
a
little
sensual
delight
,
and
wanton
dalliance
,
it
hath
lost
a
Crown
of
Life
,
lost
the
enjoyment
of
the
ever
Blessed
God
,
and
Eternal
Glory
,
and
plunged
it self
irrecoverably
in
everlasting
unpreventable
Misery
.
[
(f)
](A34447-e34090-b)
(f)
Revel.
6.15
,
16
,
17.
Here
the
Will
shall
also
be
filled
with
all
the
ingredients
of
Wrath
and
Misery
,
obfirmed
in
Wickedness
,
captivated
for
ever
in
the
Labyrinth
of
Horrour
and
Heart-rending
despair
without
any
thread
of
escape
,
desiring
nothing
more
than
for
ever
to
be
swallowed
up
,
and
lie
hid
in
the
most
abhorred
estate
of
annihilation
,
from
the
Wrath
to
come
.
Here
the
various
affections
of
the
Soul
(
which
however
distant
,
if
not
contrary
in
the
circumference
of
their
differing
objects
,
did
yet
all
of
them
accord
to
meet
,
and
concenter
themselves
in
this
Life
upon
nothing
but
Lust
.
and
Sin
,
and
Creature-Vanities
)
will
wage
an
everlasting
intestine
War
,
begetting
such
tumultuary
Jars
,
[
(g)
](A34447-e34100-b)
(g)
Isa.
57.20
.
pernicious
Schisms
,
unquiet
agitations
,
Heart-rending
conflicts
,
and
Boyling
estuations
within
,
that
now
the
damned
in
Hell
will
be
like
the
troubled
Sea
indeed
,
having
no
rest
Night
nor
Day
for
ever
.
Here
in
a
word
the
Memory
that
faithful
remembrancer
of
all
opportunities
lost
,
all
Mercies
slighted
,
all
Sins
committed
,
and
of
all
favours
abused
,
shall
now
be
an
everlasting
Fury
,
bringing
all
those
things
to
mind
,
[
(h)
](A34447-e34110-b)
(h)
Mark
9.48
.
and
reflecting
them
continually
to
the
Conscience
,
which
awakned
through
the
scorching
heat
of
Gods
heavy
displeasure
,
shall
now
become
not
only
a
Thousand
Witnesses
but
a
thousand
rag●ful
Devils
,
to
throw
the
Soul
into
an
Everlasting
Agony
,
to
excruciate
,
sting
,
and
torment
it
,
as
with
Scorpions
for
ever
.
And
if
this
must
be
the
Lot
of
the
damned
in
Hell
,
so
that
no
Member
of
Body
,
no
Faculty
of
Soul
shall
be
free
from
such
exquisite
unsufferable
Torments
,
what
a
prodigy
of
madness
is
it
then
for
Men
by
neglecting
Heaven
and
Eternal
Glory
to
expose
themselves
Body
and
Soul
to
all
this
Wrath
,
and
Horrour
,
and
universal
unpreventable
Misery
!
Think
of
it
seriously
,
and
consider
,
if
now
you
cannot
endure
the
ach
of
our
Member
,
how
ever
you
will
be
able
to
suffer
,
when
all
of
them
must
be
most
dreadfully
tortured
together
in
one
common
destruction
?
What
will
you
do
when
all
the
Senses
of
your
Body
,
which
here
you
have
studied
so
much
to
gratify
,
shall
have
all
their
pleasing
objects
turned
into
matter
of
Horrour
,
and
Everlasting
anguish
?
Nay
,
what
will
you
do
,
in
what
abyss
will
you
hide
your selves
from
your selves
,
from
your
Sins
,
from
the
Wrath
of
God
,
when
your
poor
Souls
that
were
chief
in
sinning
shall
now
be
chief
in
suffering
,
and
shall
be
turned
into
so
many
living
Hells
,
full
of
nothing
but
the
Wine
of
astonishment
,
together
with
the
Fury
,
and
indignation
of
the
Lord
for
ever
?
(4)
CONSIDER
the
immutability
of
Hell
Torments
,
which
makes
the
condition
of
all
those
remediless
upon
whom
soever
they
have
once
taken
hold
.
Every
condition
in
this
Life
is
a
Compound
of
mutability
,
vicissitudes
,
and
various
changes
;
Health
and
Sickness
,
Ease
and
Pain
,
Joy
and
Sorrow
mutually
succeeding
one
another
:
Nor
is
there
any
Man
so
miserable
through
Sin
,
and
the
Hand
of
God
upon
him
for
Sin
,
but
breaking
off
his
Sins
by
Repentance
he
may
find
Mercy
,
[
(i)
](A34447-e34150-b)
(i)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
Epist
ad
Smyrn
.
pag.
122.
the
Lord
being
always
ready
in
this
Life
to
crown
with
Glory
all
those
that
by
patient
continuance
in
well-doing
seek
after
him
,
as
willing
to
touch
by
Faith
the
Golden
Scepter
of
his
Grace
.
But
Wo
and
alass
if
letting
slip
the
Day
of
Grace
,
you
be
once
condemned
at
Christ's
Tribunal
,
now
you
must
inevitably
be
banished
his
Glorious
Presence
,
and
shut
up
for
ever
amongst
the
damned
in
the
Prison
of
Hell
without
either
Bail
,
or
Main-prize
,
there
being
now
no
more
any
Day
of
Grace
,
any
calling
to
Repentance
,
any
Heavenly
Manna
,
falling
,
any
Angel
descending
into
the
Pool
,
any
Jacob's
Ladder
let
down
from
Heaven
,
by
the
climbing
whereof
you
might
escape
out
of
the
bottomless
fiery
Dungeon
of
Tophet
,
where
the
Prisoners
would
not
live
,
yet
can
neither
die
,
nor
evade
their
Torments
.
[
(k)
](A34447-e34200-b)
(k)
Luke
16.26
.
Quemadmodum
in
ejusmodi
hiatu
in
quo
urbes
vel
terrarum
tractus
absorbentur
non
potest
transiri
ab
uno
hiatus
labro
ad
alterum
cum
as
non
sit
compressum
,
sed
hiatus
maneat
:
ita
significavit
Dominus
fieri
non
posse
ut
ullo
modo
transeatur
ab
eorum
statu
qui
sunt
tormentis
adjudicati
ad
statum
quietis
&
consolationis
aeternae
.
Raynold
.
de
lib.
Apoc.
praelect.
162.
When
once
the
damned
come
within
the
confines
of
Hell
,
they
have
then
shot
the
Gulf
,
through
which
there
is
no
returning
again
to
Heaven
and
Glory
.
Hell
will
not
be
to
the
Sinner
like
Jonah's
Whale
,
when
once
it
hath
swallowed
him
up
,
to
cast
him
again
upon
the
Shore
of
true
Happiness
:
But
rather
like
the
Red
Sea
to
the
Egyptians
,
wherein
all
further
Hopes
of
Comfort
,
of
Mercy
,
of
Deliverance
from
that
place
of
Torment
will
be
drowned
for
ever
.
The
Sun
may
go
down
in
a
Dark
Cloud
,
and
yet
rise
Gloriously
again
bespangling
the
World
with
more
pure
clarified
Beams
of
Light
and
Splendour
:
But
those
who
once
go
down
in
the
Pit
of
Destruction
making
their
Beds
in
Hell
,
they
must
never
look
any
more
,
coming
out
of
those
Hellish
Torments
;
to
rise
in
Glory
.
The
Place
of
the
Damned
is
like
the
Lyons
Den
,
where
all
the
Footsteps
look
forward
but
not
one
backward
.
So
that
what
Solomon
saith
of
such
as
go
in
to
an
Harlot
,
is
here
verified
of
those
who
have
their
portion
in
Hell
:
[
(l)
](A34447-e34280-b)
(l)
Prov.
2.19
.
none
that
go
in
unto
her
return
again
,
neither
take
they
hold
on
the
paths
of
Life
.
For
the
Arrest
of
Hell
and
Damnation
as
it
will
take
no
Bail
,
so
neither
doth
it
admit
of
any
the
least
Hope
of
evasion
for
ever
,
but
unpreventably
shuts
up
the
Soul
in
remediless
Misery
.
And
oh
how
dreadful
will
it
be
for
all
you
who
now
make
light
of
Heaven
and
Glory
,
to
be
shut
up
irrecoverably
in
Hell
,
and
remediless
Torments
!
Oh
this
is
the
emphasis
of
the
damneds
Misery
in
Hell
,
this
is
the
sting
and
Poyson
of
all
their
Sorrows
,
that
there
is
now
no
further
Hope
of
obtaining
Mercy
,
no
way
to
fly
from
the
Wrath
to
come
!
[
(m)
](A34447-e34290-b)
(m)
Prov.
13.12
.
If
Hope
deferred
maketh
the
Heart
sick
:
How
dreadfully
then
will
it
break
and
rend
their
Hearts
to
be
plunged
deep
in
that
bottomless
Sea
of
Divine
Wrath
,
where
all
their
Hopes
shall
be
dashed
against
the
Rock
of
Eternal
Despair
!
That
Hell
is
such
a
Prison
as
admits
of
no
Hope
of
release
,
such
a
Night
as
shall
never
see
the
dawning
Day
of
Grace
,
such
a
black
Storm
as
will
never
end
in
a
Sun-shine
of
Glory
;
this
hath
more
Torment
,
more
Pain
,
more
Terrour
in
it
,
than
all
the
Torments
of
Hell
.
'T
is
a
diminution
of
our
Happiness
to
enjoy
that
good
which
may
be
changed
for
Evil
,
and
the
greatest
aggravation
of
our
Misery
to
lie
under
that
evil
,
which
we
can
never
hope
will
be
changed
for
good
.
That
which
makes
the
Saints
in
Glory
compleatly
Happy
,
and
the
Reprobates
in
Hell
compleatly
miserable
,
is
this
,
that
the
one
need
expect
no
worse
,
and
the
other
can
never
expect
any
better
Condition
.
As
Heaven
would
not
be
so
full
of
Joy
,
if
not
above
all
Fear
of
Future
Evil
:
So
neither
would
Hell
be
so
full
of
Horrour
,
if
not
quite
below
all
hope
of
future
Good
.
For
to
be
without
all
hope
of
Good
is
infinitely
worse
than
the
suffering
of
any
of
the
sorest
Evil
:
So
that
whatever
Flames
,
whatever
Wrath
is
determined
upon
the
damned
in
Hell
,
yet
all
this
doth
not
now
torment
them
so
much
,
as
the
loss
of
their
Hopes
ever
to
be
made
Happy
.
Why
then
will
you
now
let
go
your
Hopes
of
Heaven
,
exposing
yourselves
to
remediless
hellish
Torments
?
Is
it
nothing
to
be
shut
up
in
that
darkness
,
where
you
shall
,
have
no
hope
at
all
of
Light
for
ever
?
Nothing
to
undergo
that
Misery
in
Hell
,
which
excludes
all
hope
of
future
Happiness
in
the
Kingdom
of
Heaven
?
Nothing
to
be
plunged
in
that
unconfined
ireful
Ocean
of
God's
fiercest
Wrath
,
out
of
which
you
can
never
have
Hopes
of
swimming
to
the
wished
Shoar
of
Blessed
Immortality
?
Oh
what
will
you
do
when
filled
with
that
Horrour
which
shall
never
give
way
to
any
the
least
Comfort
?
When
overwhelmed
with
that
Sorrow
which
shall
never
be
turned
into
Joy
?
When
surprized
with
that
Everlasting
Night
of
Wrath
and
Gloominess
,
which
will
never
have
a
Day-break
of
Love
and
Mercy
?
Oh
this
,
if
any
thing
will
make
the
Torments
of
Hell
tolerable
,
that
they
are
unchangeable
,
shutting
out
the
Hope
of
all
true
Comfort
!
Here
you
must
never
think
to
change
Torments
,
for
Ease
;
Death
,
for
Life
;
the
never
dying
Worm
,
for
the
light
of
God's
Countenance
;
nor
the
Flames
of
Hell
,
for
the
Glory
and
Happiness
of
the
new
Jerusalem
.
(5)
CONSIDER
the
extremity
of
Hell
Torments
,
which
for
exquisiteness
are
so
dreadful
,
that
no
heart
can
meditate
the
terror
of
them
.
What
Burton
saith
of
prevailing
Melancholy
,
is
much
more
true
of
the
damned
in
Hell
,
whose
Misery
is
so
dreadfully
accented
,
that
there
is
in
it
no
hope
of
a
lighter
,
nor
any
place
for
an
heavier
stroak
.
No
torture
of
Body
like
unto
it
;
no
Strapadoes
,
Hot-irons
,
nor
Phalaris's
Bulls
:
all
Fears
,
Griefs
,
Suspicions
,
Discontents
,
are
swallowed
up
and
drowned
in
this
Euripus
,
this
Ocean
of
Misery
,
as
so
many
small
Brooks
.
Here
the
Wrath
of
God
is
poured
out
in
full
Vials
upon
all
the
Damned
;
[
*
](A34447-e34360-b)
*
Psal.
90.11
.
and
who
knows
the
power
of
that
Wrath
or
the
unconceivable
horror
it
brings
with
it
?
So
infinitely
dreadful
is
the
Wrath
of
God
,
that
no
Man
in
the
World
can
understand
it
,
much
less
stand
under
it
,
if
once
the
stroak
thereof
falls
upon
him
.
And
yet
a
Cup
of
this
implacable
Wrath
full
mixed
with
all
sorts
of
Plagues
,
[
†
](A34447-e34370-b)
†
Psal.
78.5
.
Revel.
14.10
.
but
unmixed
without
the
least
drop
of
Mercy
,
must
be
the
Portion
of
all
the
Damned
in
Hell
,
where
every
Vessel
of
Wrath
shall
have
that
fulness
of
Wrath
,
that
extremity
of
unutterable
Torments
,
which
no
Tongue
can
possibly
express
,
nor
Heart
of
Man
though
enlarged
to
the
utmost
reach
of
all
created
capacities
,
conceive
!
A
Melancholick
Man
(
saith
a
learned
Divine
of
our
own
)
may
fancy
vast
and
terrible
Fears
,
Fire
,
Sword
,
Tempests
,
Wracks
,
Furnaces
,
Scalding-lead
,
Boyling-pitch
,
running
Bell-mettal
,
and
being
kept
alive
,
to
feel
their
Torment
:
But
yet
all
this
,
if
compared
with
those
most
dreadful
Horrours
,
and
exquisite
Torments
,
which
the
damned
in
Hell
must
for
ever
be
plagued
with
,
are
no
more
than
a
little
spark
falling
upon
the
Hand
,
to
the
furious
Rage
and
Burnings
of
Nebuchadnezzar's
hot
fiery
Furnace
!
We
have
heard
tell
of
some
that
have
endured
mangling
of
Body
,
ripping
of
Bowels
,
breaking
upon
the
Wheel
,
Fleeing
alive
,
Wracking
of
Joynts
,
Burning
of
Flesh
,
Pounding
in
a
Morter
,
tearing
in
pieces
with
Flesh-hooks
,
Boiling
in
Oyl
,
Roasting
upon
hot
fiery
Grid-irons
:
And
yet
all
these
,
though
you
should
superadd
thereto
all
Diseases
;
such
as
the
Plague
,
Stone
,
Gout
,
Iliack
Passion
,
Strangury
,
or
whatever
else
you
can
name
most
Torturing
to
the
Body
,
together
with
the
most
inhuman
Cruelties
,
and
prodigeous
Butcheries
ever
Executed
by
the
most
bloody
Persecutor
upon
the
blessed
Martyrs
of
Christ
in
any
Age
,
from
the
Blood
of
Righteous
Abel
,
to
this
present
time
,
would
come
infinitely
short
,
albeit
they
were
all
collected
into
our
extreamest
Torment
,
of
that
Wrath
,
that
Horrour
,
that
unconceivable
Anguish
which
the
damned
most
inevitably
suffer
every
moment
,
without
any
intermission
of
their
Pain
in
hellish
Flames
!
The
Storm
of
divine
Wrath
,
which
in
Hell
,
like
a
Tempest
of
Fire
and
Brimstone
will
beat
upon
the
Heads
of
the
Damned
,
is
[
(a)
](A34447-e34400-b)
(a)
Sicut
enim
gloria
sanctorum
nunquam
interrumpitur
,
ita
nec
poena
damnatorum
.
Aquin.
Sup.
3.
part
.
quaest.
70.
art.
3
:
uninterrupted
,
and
continual
admitting
of
no
Vocation
of
Rest
from
that
intolerable
restless
Anguish
,
wherein
they
must
be
Tortured
night
and
day
,
without
ceasing
for
ever
!
'T
is
some
Comfort
in
their
Life
,
that
all
our
Sorrows
like
an
intermitting
Feaver
do
afford
us
some
Respite
:
But
in
Hell
this
will
break
their
Hearts
,
that
the
Fit
of
the
damneds
Torment
will
be
always
upon
them
;
there
they
lie
continually
in
the
most
rageful
Paroxysm
of
sorest
Anguish
without
hope
of
any
the
least
moments
respite
for
ever
.
The
Furnace
of
their
Misery
shall
always
burn
without
an
equal
Heat
,
and
yet
the
Heat
of
that
Furnace
[
(b)
](A34447-e34420-b)
(b)
Isaiah
30.33
.
by
the
Breath
of
the
Almighty
like
a
River
of
Brimstone
flowing
in
upon
it
,
shall
be
boyled
up
to
the
highest
consistency
of
fiery
Rage
,
and
revengful
impetuous
Fury
!
In
Hell
it
is
that
God
draws
the
revengful
bearded
Arrows
of
his
Justice
to
the
Head
:
Here
he
empties
all
the
deep-drenching
Vials
of
his
Wrath
upon
the
Damned
,
as
beyond
all
time
in
Eternity
,
so
beyond
all
measure
in
most
dolorous
Heart-rending
Extremity
.
The
[
(c)
](A34447-e34430-b)
(c)
Psal.
2.12
.
Wrath
of
God
,
if
kindled
never
so
little
against
a
Sinner
in
this
Life
;
if
but
one
spark
of
it
fall
upon
the
Conscience
,
what
dreadful
havock
doth
it
make
,
turning
every
Man
upon
whom
it
lights
into
a
living
Hell
,
a
Magor-Missabib
,
Terrour
round
about
?
Who
then
can
tell
how
dreadful
hot
and
scorching
God's
Wrath
will
be
,
when
through
the
heat
of
his
enraged
Displeasure
against
all
the
Ungodly
,
it
shall
be
turned
into
the
Fire
of
Hell
,
that
will
scorch
and
torment
them
without
quenching
for
ever
?
If
the
Fire
which
hath
been
given
of
God
unto
Man
for
his
Use
and
Comfort
,
be
so
hot
and
unsufferable
in
Nature
,
that
it
is
still
reckoned
for
one
of
the
most
dreadful
and
exquisite
Torments
:
What
then
may
we
think
of
the
Fire
of
Hell
,
which
not
,
Man
who
is
able
to
devise
much
,
nor
yet
Angels
which
are
able
to
find
out
more
,
but
God
himself
who
is
infinitely
able
to
invent
most
of
all
,
hath
in
the
largest
compass
of
his
Wisdom
sought
out
,
to
be
not
for
use
,
but
for
a
Curse
;
not
for
the
Comfort
of
Man
,
but
for
his
everlasting
Torment
?
There
is
nothing
more
painful
to
the
Sense
than
Fire
;
no
Fire
more
noysome
and
scalding
,
than
that
of
Brimstone
:
And
yet
hereby
is
the
Punishment
of
the
Damned
set
forth
,
importing
the
greatest
Extremity
of
Wo
and
Misery
imaginable
,
that
they
shall
have
their
part
in
the
Lake
that
burneth
[
(d)
](A34447-e34450-b)
(d)
Rev.
21.18
.
with
Fire
and
Brimstone
.
Whether
this
Fire
[
(e)
](A34447-e34460-b)
(e)
Cum
corpori
non
possit
adaptari
poena
nisi
corporea
,
ignis
inferni
erit
corporeus
.
Aquin.
Sup.
3.
part
.
quest.
97.
art.
15.
ought
to
be
understood
properly
,
or
Figuratively
,
of
a
true
corporeal
Fire
,
or
only
of
some
dreadful
kind
,
of
Torment
which
the
Spirit
of
God
hath
thought
good
to
emblematize
to
us
by
that
furious
Element
is
much
controverted
.
The
School-men
,
and
Papists
earnestly
contend
to
prove
the
Fire
of
Hell
Material
,
as
Austin
,
and
some
other
of
the
Fathers
Dogmatized
[
(f)
](A34447-e34490-b)
(f)
Gehenna
illa
quod
etiam
stagnum
ignis
&
sulphuris
dictum
est
,
corporeus
ignis
erit
,
&
cruciabit
corpora
damnatorum
.
August
.
de
civit
.
Dei
.
lib.
21.
cap.
10.
pag.
1633.
Amongst
the
Protestants
,
though
some
would
have
it
partly
Corporeal
for
the
tormenting
Tormenting
of
the
Body
,
and
partly
Metaphorical
for
the
Afflicting
of
the
Soul
,
yet
others
there
are
that
assert
it
to
be
purely
Metaphorical
,
of
whom
the
Learned
Chamier
tells
us
,
[
(g)
](A34447-e34520-b)
(g)
Nobis
certum
,
ignis
&
flammarum
in
inferno
nihil
esse
,
nisi
metaphoricum
&
pueriliter
nugari
,
quicunque
corporea
,
sive
met●rialia
sunt
imaginati
.
Cham.
Paustrat
,
tom.
2.
lib.
5.
cap
,
20.
§
47.
pag.
190.
Cum
idem
sit
ignis
paratus
Diabolo
,
&
hominibus
imp●is
,
ignis
a●tem
corporeus
ron
possit
agere
in
spiritum
:
planum
sit
ignis
imagine
spirituale
supplicium
ad
〈◊〉
ar●
.
Tilen.
Syntag.
part.
2.
cap.
68.
Hisce
Calvinus
interpre●●●
〈◊〉
doctissimus
in
Isa.
cap.
3.
ver.
33.
Et
alibi
,
astipulatur
.
Ignis
inferni
,
cum
ut
divinae
justitiae
instrumentum
sibi
valide
nocivum
ab
anima
apprehendatur
,
propter
visinem
sui
,
verè
animam
cructare
dicitur
.
Aq.
Sup.
3.
part
.
q.
70.
a.
3.
Qualiter
in
corporei
spiritus
corporeo
●g●●
asf●gantur
Docto●es
super
quantum
sententiarum
discribunt
.
Communis
responti●
est
,
quod
ille
ignis
en
quantum
est
in●tr●mentum
divinae
justitiae
,
spiritus
condemnates
affigit
.
Carthus
.
in
Luc.
cap.
16.
v
24.
we
are
certain
that
of
the
Fire
and
Flames
in
Hell
,
there
is
nothing
but
what
is
Metaphorical
,
and
that
all
such
do
but
Childishly
trifle
,
who
judge
otherwise
of
them
.
By
these
the
unproportionableness
of
a
material
Fire
to
the
Nature
of
Devils
,
and
the
Souls
of
Men
,
which
are
purely
immaterial
,
is
urged
,
and
with
much
plausibility
stood
upon
;
they
think
it
nothing
likely
,
that
a
spiritual
Being
should
become
Obnoxious
to
the
Dint
of
any
corporeal
Punishment
.
But
the
other
with
as
much
Facility
seem
to
untie
the
Knot
,
telling
us
that
although
corporeal
Fire
in
the
Nature
of
it
,
be
not
proportionate
to
any
immaterial
Substances
,
such
as
are
Devils
,
and
the
Souls
of
the
Damned
in
Hell
,
nor
able
by
any
physical
Power
of
its
own
to
leave
any
afflictive
Impressions
upon
them
,
yet
considered
for
that
end
,
by
the
Almighty
Power
of
his
revengeful
Hand
,
to
an
height
of
transcendent
Efficacy
beyond
all
Hyperboles
;
so
it
can
easily
torment
a
spiritual
Being
,
and
make
the
same
painful
Impressions
there
,
as
it
would
upon
a
corporeal
Substance
.
Some
other
Arguments
there
are
insisted
upon
,
which
because
I
judge
them
concluding
for
neither
side
,
I
purposely
wave
;
Nor
shall
I
undertake
the
Decision
of
so
dark
a
Controversy
,
rashly
,
(
as
Austin
said
in
another
case
)
defining
,
what
with
the
utmost
reach
[
(h)
](A34447-e34590-b)
(h)
Temerè
definire
non
audeo
,
quod
excogitare
non
valeo
.
Aug.
de
civit
.
Dei
.
lib.
22.
cap.
20.
pag.
mihi
.
738.
Sed
melias
est
dubitare
de
occultis
,
quam
litigare
de
incertis
.
Lamb.
ex
Aug.
lib.
4.
distinct.
50.
d.
Ignis
infernalis
&
noster
nimium
quantum
differunt
:
&
primò
quidem
in
urendi
sensu
.
Noster
ignis
Augustino
pictus
videtur
,
sed
ille
alter
veru●
.
Quicquid
hic
te
urit
,
fabula
est
,
jocus
est
:
quicquid
hic
pateris
,
merissimus
Iudus
est
Ignium
umbra
sunt
ign●s
nostri
,
ad
illa
inferorum
incendia
:
poenae
quas
hic
deperaimus
deliciae
sunt
,
ad
illa
nunquam
desitura
torm●nta
.
Cur
enim
non
dicamus
quamvis
miris
tamen
veris
modis
,
etiam
spiritus
incorporeus
posse
paena
corporalis
ignis
affiigi
?
Aug.
de
Civit.
lib.
21.
cap.
10.
of
my
shallow
Understanding
,
I
cannot
comprehend
,
as
always
thinking
better
to
suspend
our
Judgment
in
things
that
are
Occult
,
than
Uncharitably
to
litigate
about
Uncertainties
.
Whether
then
the
Fire
of
Hell
be
Corporeal
,
or
only
Metaphorical
,
is
of
no
great
Consequence
,
as
affording
no
hope
of
any
the
least
Ease
,
or
mitigation
of
the
Damned
,
torments
which
way
ever
the
Decision
of
the
Controversy
goeth
.
For
if
it
be
taken
properly
for
a
corporeal
Fire
,
yet
there
are
in
it
those
Ingredients
of
fiery
Rage
,
and
Impetuosity
,
which
make
it
as
far
surpass
in
Degrees
of
Heat
,
and
fierceness
of
Burning
our
most
furious
ordinary
Fire
,
as
that
exceedeth
the
Fire
Painted
upon
the
Wall
.
Our
common
culinary
Fire
is
easily
quenched
:
But
the
Fire
of
Hell
is
Unextinguishable
,
so
that
though
the
Damned
in
Hell
should
weep
a
whole
Ocean
of
Tears
,
yet
they
could
never
quench
the
least
spark
thereof
.
Our
Fire
consumes
the
Body
upon
which
it
seizeth
,
causing
Life
to
evaporate
with
its
own
Smoak
:
But
the
Fire
of
Hell
,
though
it
burn
the
Reprobate
there
,
yet
it
never
befriends
them
so
far
,
as
to
consume
them
;
though
it
dreadfully
torments
them
,
yet
it
will
never
Annihilate
them
.
Our
Fire
with
its
burning
Power
can
only
burn
Corporeals
,
and
make
impression
upon
bodily
Substances
:
But
such
is
the
Penetrativeness
of
Hell
Fire
,
that
its
able
to
torment
a
spiritual
Being
;
so
that
here
the
very
Soul
of
a
Man
for
[
(i)
](A34447-e34630-b)
(i)
Anima
per
culpam
se
corpori
subjicit
per
pravam
concupiscentiam
:
ergo
justum
est
,
ut
in
poenam
rei
corporeae
subjiciatur
per
passionem
.
Aq.
Sup.
3.
part
.
q.
70.
a.
3.
Subjecting
it self
willingly
to
a
brutish
Sensuality
,
shall
be
unwillingly
Subjected
to
a
sensual
Pain
,
beyond
all
that
the
Heart
of
Men
and
Angels
can
conceive
of
.
But
in
case
the
Fire
of
Hell
be
Metaphorical
,
yet
this
argues
not
the
Punishment
of
the
Damned
,
to
be
one
thought
the
less
dreadful
and
terrible
;
because
whatever
terrible
things
the
Holy
Ghost
makes
use
of
,
whereby
to
represent
unto
us
the
Pains
of
the
Damned
,
they
do
as
far
come
short
of
that
which
is
indeed
the
Torment
of
the
Damned
in
Hell
,
as
the
Sting
of
a
little
Bee
,
comes
short
of
the
Sting
of
a
Scorpion
,
if
not
infinitely
more
.
For
betwixt
a
Finite
,
and
an
Infinite
,
a
Temporal
,
and
an
eternal
Punishment
,
a
Punishment
Inflicted
by
a
weak
Man
,
and
a
Punishment
prepared
by
the
utmost
reach
of
God's
Wisdom
,
with
all
fiery
torturing
Ingredients
,
and
so
set
home
upon
every
Faculty
of
Soul
,
and
Member
of
Body
,
by
the
Almighty
Power
of
his
omnipotent
revengeful
Arm
,
there
is
no
Comparison
.
So
that
[
(k)
](A34447-e34650-b)
(k)
Cogita
homo
quoslibet
mundi
cruciatus
,
quasque
seculi
poenas
,
intende
animo
quosque
tormentorum
dolores
,
quascunque
dolorum
acerbitatés
,
compara
hoc
totum
Gehennae
,
&
leve
.
Isid.
though
by
our
general
Citation
,
you
should
call
in
all
those
prodigeous
unheard
of
Ways
and
Methods
of
Cruelty
invented
by
the
deepest
reach
of
Policy
,
and
most
exquisite
Malice
of
implacable
Devils
in
Hell
,
and
executed
upon
the
Faithful
Servants
of
God
,
by
the
most
bloody
and
merciless
Tyrants
,
such
as
Nebuchadnezzar's
fiery
Furnace
,
the
Prophet
Isaiah's
grating
Saw
,
Lawrence's
Grid-iron
,
the
Impaling
used
for
the
Torturing
of
Christians
amongst
the
unpitying
Turks
,
together
with
the
many
execrable
ways
of
Torture
Inspired
by
Hell
it self
into
the
most
Inhuman
Blood-thirsty
Managers
of
the
Spanish
Inquisition
:
Yet
in
them
all
,
could
they
pour
out
the
very
Dregs
,
and
Poison
of
their
torturing
Power
into
one
Cup
,
you
would
not
be
able
to
find
any
such
Gall
and
Bitterness
,
such
Horrour
and
Exquisiteness
of
Torment
,
as
were
worthy
to
make
so
much
as
an
Emblem
,
or
dark
Shadow
of
the
least
gripe
of
Conscience
,
wherewith
the
Soul
,
or
the
least
spark
wherewith
the
Body
of
the
Damned
in
Hell
must
be
tortured
for
ever
!
Be
therefore
the
Fire
of
Hell
material
,
or
only
Metaphorical
;
yet
you
see
it
will
be
infinitely
dreadful
and
tormenting
,
beyond
all
the
Terror
and
Extremity
of
unsufferable
Anguish
which
heart
can
meditate
.
Leaving
off
therefore
all
needless
Disputes
about
the
Nature
of
Hell
Fire
,
how
should
we
all
give
diligence
to
set
the
Blood
of
Christ
as
a
Skreen
betwixt
our selves
and
the
Flames
thereof
,
endeavouring
to
quench
it
by
the
Shield
of
Faith
,
that
by
woful
Experience
we
may
never
come
to
know
what
manner
of
Fire
it
is
?
It
were
a
dreadful
uncomfortable
thing
,
for
a
Man
to
lie
naked
upon
the
hard
Ribs
of
a
Grid-iron
.
But
oh
how
much
more
dreadful
and
intollerable
,
for
a
poor
naked
Sinner
to
lie
boiling
upon
the
fiery
Grid-iron
of
God's
Wrath
night
and
day
,
with
ceasing
for
ever
!
If
the
disjoynting
of
one
only
Member
doth
afflict
us
with
more
Pain
,
than
with
Patience
we
are
able
to
undergo
;
Oh
then
how
unsufferable
a
thing
will
it
be
,
when
the
whole
Soul
shall
be
Tormented
,
and
the
whole
Body
plunged
in
a
Lake
of
Fire
and
Brimstone
!
There
was
dreadful
howling
,
and
hideous
outcries
(
no
doubt
)
in
S●dom
,
and
the
Cities
round
about
,
when
first
they
felt
a
Tempest
of
fiery
Wrath
and
Brimstone
Rained
down
from
God
out
of
Heaven
upon
them
:
How
(
think
you
)
did
the
poor
scalded
Creatures
run
up
and
down
in
that
Deluge
of
Brimstone
,
skreeking
and
roaring
for
the
Misery
that
was
come
upon
them
?
Oh
,
but
what
will
be
the
Gnawings
of
the
never
dying
Worm
,
what
the
furious
Heart-rendring
Reflexions
of
guilty
Consciences
upon
mis-spent
Time
;
what
bloody
Agonies
of
Soul
,
what
wringing
of
Hands
,
and
gnashing
of
Teeth
in
Hell
,
beyond
all
possibility
of
Belief
or
Imagination
to
the
most
frightful-working
Fancy
,
when
a
fiery
Stream
of
Wrath
shall
go
out
from
the
Throne
of
God
,
and
poor
damned
Creatures
shall
wallow
hither
and
thither
in
the
hot
Fiery
Lake
of
Tophet
,
without
all
hope
of
End
,
Ease
,
or
the
least
mitigation
of
their
Torments
!
Oh
then
if
you
have
any
Reason
as
Men
,
any
Faith
and
Wisdom
of
Christians
,
any
Bowels
of
Compassion
to
pity
your
own
Souls
,
give
diligence
now
to
lay
up
for
your selves
a
Treasure
in
Heaven
,
and
so
sly
from
Wrath
to
come
,
that
you
may
never
come
into
this
place
of
Torments
,
the
Pains
whereof
,
for
the
Extremity
of
them
are
endless
,
and
past
Imagination
!
Oh
let
not
all
these
Warnings
be
in
vain
,
that
tell
you
of
an
approaching
Storm
,
to
drive
you
out
of
the
Sodom
of
your
sinful
Life
,
that
so
Fire
and
Brimstone
in
Hell
may
never
be
your
Portion
!
Oh
let
not
the
seeming
Pleasures
of
Sin
still
bewitch
thy
Heart
,
when
so
sure
to
end
in
intollerable
hellish
Torments
.
Remember
,
Sirs
,
Sin
is
the
Flint
,
out
of
which
the
Fire
of
Hell
is
strucken
;
't
is
the
Fuel
whereby
the
Flames
of
Hell
are
everlastingly
fed
and
nourished
;
't
is
the
Womb
wherein
all
the
Miseries
of
poor
damned
Creatures
are
conceived
;
yea
,
't
is
Sin
that
is
the
very
Sting
and
Emphasis
of
Hell
,
making
the
Fire
thereof
to
rage
and
burn
so
furiously
,
that
all
Rhetoricians
in
the
Word
have
not
Expressions
comprehensive
enough
,
to
set
forth
the
Horror
of
it
!
Think
often
therefore
of
the
Hell
of
Sin
,
and
by
that
means
,
through
the
Grace
of
God
,
thou
wilt
save
thy self
from
the
Hell
of
Punishment
.
(6)
AND
lastly
,
consider
the
Eternity
of
Hell
Torments
,
which
inevitably
will
seize
upon
you
in
case
you
fall
short
of
Heaven
and
Glory
,
and
let
that
prevail
with
you
to
make
sure
of
them
.
Now
God
sets
before
you
the
recompence
of
Eternal
Life
:
But
in
case
you
make
light
of
that
,
to
be
sure
Eternal
Death
,
and
Misery
will
be
your
portion
.
You
cannot
refuse
an
Eternal
Weight
of
Glory
;
but
you
must
needs
expose
your selves
to
an
Eternal
Weight
of
Wrath.
Whoever
turn
their
Backs
upon
Heaven
,
falling
short
of
that
,
they
fall
into
Hell
irrecoverably
,
[
(a)
](A34447-e34760-b)
(a)
Mark
9.44
.
where
the
Worm
dieth
not
,
and
the
Fire
is
never
quenched
.
As
the
Fire
of
Hell
is
unquenchable
:
so
the
Worm
of
Conscience
is
unendable
:
Neither
can
the
Fire
of
Hell
be
quenched
,
that
it
should
not
for
ever
burn
you
;
nor
yet
the
Worm
of
Conscience
,
that
Bosom
Fury
,
by
any
means
be
finished
,
that
it
should
not
Everlastingly
torment
you
.
'T
is
storied
of
Caius
Caligula
,
that
having
condemned
a
Malefactor
,
he
would
give
order
to
the
Executioner
so
to
strike
that
the
party
might
feel
himself
dying
and
suffer
the
pains
of
a
lingring
Death
.
Thus
poor
self-destroying
Sinner
will
it
with
thee
,
in
case
thou
make
not
sure
of
Heavenly
Glory
:
[
(b)
](A34447-e34780-b)
(b)
Revel.
9.6
.
Constat
quod
sicut
finis
non
est
gaudio
bonorum
,
ita
nec
tormento
malorum
.
Greg.
Dial.
Thou
must
ever
be
dying
,
but
never
dead
;
ever
seeking
Death
but
never
find
it
;
Thou
shalt
follow
after
it
,
but
it
will
ever
fly
from
thee
!
As
the
Righteous
shall
be
blessed
with
an
Eternal
Sun-shine
of
Love
and
Glory
:
So
the
wicked
they
shall
all
be
inveloped
in
an
Everlasting
Night
of
Horrour
,
Wrath
,
and
extremest
Anguish
.
Whilst
the
Righteous
are
called
up
into
Heaven
,
there
to
be
with
the
Lord
for
ever
:
[
(c)
](A34447-e34830-b)
(c)
2
Thess.
1.9
.
The
Wicked
,
these
are
the
Men
,
these
are
the
Women
that
must
then
be
punished
with
Everlasting
Destruction
from
the
presence
of
God
,
and
from
the
Glory
of
his
Power
!
In
Hell
the
damned
shall
never
be
able
with
Agag
to
say
,
the
bitterness
of
Death
is
over
:
But
when
for
millions
of
Ages
,
they
have
lain
broyling
upon
the
Grid-iron
of
God's
sorest
displeasure
,
still
they
will
find
bitterness
to
come
,
Wrath
to
come
,
Torment
to
come
,
Fire
and
Brimstone
to
come
that
will
burn
them
without
quenching
for
ever
!
As
the
People
of
God
shall
rest
with
him
in
Glory
for
ever
:
So
the
Wicked
must
be
kept
for
ever
upon
the
Rack
of
God's
fierce
indignation
.
As
the
Saints
Heaven
,
so
the
Sinners
Hell
hath
Eternity
written
upon
it
:
There
is
no
fear
of
falling
from
Heavens
Happiness
,
nor
any
hope
of
ever
escaping
the
Torments
of
Hell
.
The
Saints
Joys
and
the
Sinners
Groans
,
will
run
parallel
with
all
Eternity
:
And
look
as
the
Pleasures
of
the
one
shall
never
have
any
period
,
so
the
Pains
of
the
other
shall
never
have
any
end
.
The
Wicked
in
Hell
they
can
neither
cease
to
be
,
miserable
.
Though
now
they
will
infinitely
desire
it
,
yet
there
is
no
possibility
of
returning
to
that
dark
Abyss
of
nothing
,
whence
first
they
were
taken
,
or
of
hiding
themselves
for
ever
(
according
to
the
Socinian
dotage
)
in
the
most
abhorred
State
of
Annihilation
:
Nor
yet
according
to
Origen's
wild
Opinion
any
hope
of
a
Goal-delivery
out
of
that
infernal
Prison
,
as
if
the
Mercy
of
God
hyperbolizing
into
a
Solescisme
of
foolish
Pity
towards
the
damned
in
Hell
(
the
very
conceit
whereof
borders
nigh
upon
the
Confines
of
Blasphemy
)
would
at
last
after
some
few
Centuries
of
Years
,
rescue
both
Men
and
Devils
out
of
the
sure
Hands
of
Divine
avenging
Justice
!
[
(d)
](A34447-e34870-b)
(d)
Cum
peccatores
peccent
contra
Deum
qui
aeternus
est
,
conveniens
est
ut
poena
aeterna
eis
ex
divina
justitia
inferatur
.
Aq.
Sup.
3.
part
.
q.
99.
a.
i.
o.
The
infinitely
Glorious
Majesty
of
God
by
their
Sins
was
offended
,
which
must
needs
derive
an
infinite
guilt
and
demerit
upon
them
,
binding
them
over
to
suffer
an
infinite
punishment
:
But
because
no
punishment
can
be
intensively
infinite
in
the
degrees
and
greatness
of
it
,
as
being
a
thing
impossible
that
a
finite
Vessel
should
hold
an
infinite
Wrath
,
[
(e)
](A34447-e34890-b)
(e)
Cum
non
possit
esse
infinita
poena
per
intenticuem
,
quia
creatura
non
est
capax
alicujus
qualitatis
infinitae
,
requiritur
quod
sit
saltem
duratione
infinita
.
Aquin.
ibid.
that
the
back
of
a
Poor
finite
Creature
should
bear
an
infinit
Stroak
;
why
therefore
it
must
be
extensively
infinite
;
what
is
abated
in
greatness
must
be
made
up
in
the
Everlasting
Duration
of
the
suffering
,
and
so
the
whole
penalty
will
always
be
suffering
,
but
never
suffered
,
always
will
the
Sinner
be
burning
,
but
never
burnt
,
nor
ever
come
to
any
end
of
his
Torments
!
The
Sinner
he
despised
an
Eternal
Happiness
,
making
light
of
the
greatest
Salvation
,
[
(f)
](A34447-e34910-b)
(f)
Factus
est
malo
dignus
aeterno
,
qui
hoc
in
se
peremit
,
bonum
,
quod
esse
posset
aeternum
.
August
.
de
Civit.
Dei
l.
21.
cap.
12.
and
therefore
how
justly
doth
he
now
fall
under
an
Eternal
Misery
,
whilst
everlasting
Wrath
and
Damnation
take
hold
upon
him
?
Who
more
deservedly
shut
up
in
Everlasting
Chains
under
Darkness
than
such
as
willfully
go
on
to
neglect
Eternal
Mansions
of
Glory
?
Such
is
the
desperate
madness
of
wicked
Men
,
[
(g)
](A34447-e34930-b)
(g)
Peccator
punitur
poenâ
aeternâ
,
quia
peccavit
suo
aeterno
,
id
est
,
sine
fine
.
Pic.
Mirandula
.
Apolog.
quaest.
2.
that
all
their
Life
long
Heaven
and
Glory
are
neglected
,
and
nothing
but
the
Pleasures
of
Sin
delighted
in
:
So
that
wicked
Men
thus
Sinning
in
their
Eternity
,
no
wonder
though
they
be
punished
in
Gods
Eternity
;
they
sinning
so
long
as
they
had
a
life
to
live
,
how
justly
doth
God
ret●liate
,
punishing
all
their
Wickedness
and
Sins
upon
them
so
long
as
he
lives
?
Because
the
Righteous
God
lives
for
ever
,
therefore
the
Wicked
,
and
the
Ungodly
,
they
must
die
for
ever
,
be
damned
for
ever
,
be
tormented
for
ever
!
[
(h)
](A34447-e34950-b)
(h)
Ad
magnam
justitiam
judicantis
pertinet
ut
nunquam
careant
supplicio
,
qui
in
hac
vita
nunquam
voluerunt
carere
peccato
.
Gregor.
lib.
34.
mor.
cap.
2.
Iniqui
ideo
cum
fine
deliquerunt
,
quia
cum
fine
vixerunt
:
voluissent
quippe
sine
fine
vivere
,
ut
sine
fine
potuissent
in
suis
iniquitatibus
permanere
.
Nam
magis
appetunt
peccare
,
quam
vivere
.
Greg.
Dialog.
4.
c.
44.
Their
desires
of
sinning
were
infinite
;
had
they
lived
for
ever
they
would
have
sinned
for
ever
:
And
how
Righteous
a
thing
is
this
with
God
,
that
they
should
have
punishment
without
end
,
who
(
had
he
not
stopped
them
in
the
swiftest
career
of
their
carnal
Pleasures
by
the
unwelcome
arrest
of
Death
)
would
ne●●r
have
put
any
end
to
their
Wickedness
,
and
horrid
Rebellions
against
Heaven
?
[
(i)
](A34447-e34980-b)
(i)
Peccare
non
definit
,
quem
in
extremis
situm
recedere
,
à
criminibus
sola
tantum
facit
impossibilitas
,
non
voluntas
:
qui
enim
à
malis
actibus
tantum
morte
discedit
,
non
relinquit
scelera
sed
relinquitur
à
sceleribus
.
Atque
ideo
tunc
puto
peccat
quando
cessaverit
,
quia
quantum
ad
anionum
necdum
defiit
,
qui
adhuc
velit
peccare
si
possit
.
Sal.
ad
Eccles.
cathol
.
lib.
1.
pag.
360.
There
are
none
that
go
down
into
Hell
,
but
they
carry
their
unbelieving
impenitent
Hearts
along
with
them
:
And
therefore
since
they
never
break
off
their
Sins
by
Repentance
,
endeavouring
to
live
unto
God
,
they
are
but
justly
shut
up
in
those
fiery
Chains
of
Wrath
which
will
never
break
,
and
in
which
they
can
never
die
.
Repentance
is
on
all
hands
acknowledged
a
necessary
prerequisite
of
pardon
,
except
by
those
of
the
Antinomian
Libertinisme
:
God
will
humble
the
Sinner
and
bring
him
upon
his
Knees
,
before
he
give
him
a
pardon
.
The
Heart
of
every
ungodly
Man
must
either
be
broken
by
Godly
Sorrow
from
Sin
,
or
else
wanting
such
godly
Sorrow
,
he
must
never
look
to
escape
the
Vengeance
of
Eternal
Fire
.
But
what
hope
of
such
wholesom
,
though
bitter
Fruit
of
Repentance
,
when
the
Tree
is
cut
down
,
and
now
burnt
irrecoverably
in
the
Flames
of
Hell
?
God
sorrow
for
Sin
is
not
a
Flower
to
be
gathered
out
of
any
of
those
Bundles
of
Tares
,
that
lie
burning
in
Hell
.
The
hot
scorching
Fire
of
Hell
,
it
will
break
the
Heart
of
the
stoutest
Sinner
,
but
never
mollify
it
:
It
will
rend
the
Heart
with
unconceivable
Horror
,
but
never
melt
it
down
into
Tears
of
unfeigned
Repentance
.
The
Wicked
in
Hell
,
they
will
have
Fire
enough
to
torment
them
for
their
Sins
,
but
none
to
refine
and
purify
them
from
the
dross
of
their
Sins
:
Tears
they
will
have
enough
to
shed
over
their
Sins
,
because
of
that
Wrath
and
Misery
they
have
now
brought
upon
them
;
but
not
one
Tear
to
shed
for
their
Sins
as
displeasing
to
an
Holy
God
,
and
violative
of
his
Righteous
Will
.
[
(k)
](A34447-e35010-b)
(k)
Damnati
cum
jam
de
facto
sint
in
Termino
,
sunt
in
statu
immutabili
,
ita
ut
voluntatem
habent
in
malo
perpetuò
&
immutabiliter
confirmatam
.
Barlow
.
Exert
.
1.
p.
10.
For
now
they
are
to
come
to
their
final
Estate
,
they
have
no
further
to
travel
,
but
are
come
to
their
Journeys
end
,
where
Sin
shall
be
aggravated
into
a
Prodigy
of
Wickedness
,
and
most
horrid
Blasphemy
,
not
conquered
by
a
serious
Repentance
,
the
Will
being
here
Everlastingly
obfirmed
in
Wickedness
.
[
*
](A34447-e35040-b)
*
Cum
meritum
,
&
demeritum
ordinentur
ad
aliquod
bonum
vel
malum
consequendum
,
neque
boni
merebuntur
,
quia
bona
voluntas
in
eis
non
erit
meritum
,
sed
praemium
;
neque
mali
demerebuntur
,
quia
eorum
mala
voluntas
non
erit
demeritum
,
sed
poena
.
Aq.
Sup.
3.
Part.
q.
98.
art.
6.
o.
And
though
the
Damned
being
now
in
Termino
,
where
is
neither
place
for
Merit
nor
Demerit
,
(
which
as
means
have
relation
to
some
future
Good
or
Evil
,
and
must
therefore
cease
,
their
respective
ends
once
attained
)
do
no
longer
contract
further
guilt
by
their
bloody
Cursings
,
horrid
Execrations
and
Blasphemies
against
Heaven
,
so
as
to
expose
themselves
,
every
Moment
to
new
Degrees
of
Punishment
,
such
obfirmedness
and
obstinacy
in
wickedness
,
being
itself
the
very
Emphasis
of
their
Misery
,
and
their
greatest
Punishment
:
Yet
that
Impenitence
under
Sin
when
●inal
,
should
leave
the
Ungodly
to
an
Eternity
of
Misery
in
Hell
,
is
but
equal
;
that
such
as
would
never
sorrow
for
Sin
after
a
godly
manner
should
be
eternally
Damned
for
Sin
,
that
such
as
would
never
humble
themselves
,
nor
go
to
God
upon
the
bended
Knees
of
true
Repentance
for
a
Pard●●
,
should
for
ever
lie
under
his
ireful
frowns
,
is
but
equal
Here
the
Lord
is
upon
a
Treaty
with
us
holding
out
the
golden
Scepter
of
his
Grace
:
But
because
in
Hell
this
Treaty
will
be
over
,
and
Repentance
our
of
date
,
there
is
therefore
no
further
possibility
that
the
Damned
should
ever
escape
the
Vengeance
of
eternal
Fire
.
Fools
then
,
or
mad
Men
shall
I
call
them
who
hearing
tell
dayly
how
unsufferable
for
extremity
,
how
unsupportable
for
Eternity
Hell
Torments
are
,
do
yet
willingly
to
enjoy
the
momentary
Pleasures
of
Sin
,
deprive
themselves
of
that
eternal
hyperbolical
weight
of
Glory
,
plunging
themselves
Body
and
Soul
in
eternal
remediless
Tortures
?
What
,
shall
not
the
thought
of
eternal
Destruction
from
the
presence
of
God
make
you
afraid
,
causing
you
to
fly
by
Repentance
from
the
Wrath
to
come
?
[
†
](A34447-e35070-b)
†
Isa.
33.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Foci
aeternitatis
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
enim
&
ignem
,
&
locum
ubi
accenditur
ignis
,
secundum
Pagninum
,
significat
.
Who
can
dwell
with
everlasting
Burnings
?
or
stand
scorching
(
to
give
you
the
original
)
in
the
hot
fiery
Hearths
of
Eternity
?
There
is
not
(
Sinner
!
)
any
condition
of
Misery
so
dreadful
and
intolerable
,
as
that
which
is
unalterable
:
So
that
your
Misery
under
the
Wrath
and
ignifluous
displeasure
of
God
in
Hell
being
endless
,
it
must
needs
be
easless
.
To
a
Woman
in
Travail
,
now
scrieching
and
crying
out
for
the
griping
throws
,
and
grievous
Pangs
now
come
upon
her
,
't
is
no
small
Comfort
to
think
that
being
once
delivered
,
they
will
all
have
an
end
:
But
Wo
and
alass
poor
self-destroying
Sinners
,
there
is
no
such
ground
of
Comfort
as
this
in
Hell
,
where
all
those
whose
woful
end
is
to
be
damned
,
shall
have
Fire
and
Brimstone
,
unsparing
Wrath
and
Damnation
without
end
!
Think
not
poor
brutish
Sensualist
,
that
the
dark
Night
of
suffering
,
will
be
as
short
as
the
day
of
thy
Sinning
:
or
that
thy
future
Miseries
in
Hell
will
as
soon
pass
away
,
as
thy
present
carnal
Pleasures
!
The
delight
and
p●●fit
of
Sin
is
short
:
But
the
Punishment
and
Torment
that
will
follow
after
,
is
Eternal
!
When
Sinner
,
thou
hast
lain
as
many
Millions
of
Ages
in
Hell
,
burning
like
a
Fire-brand
upon
the
Grid-iron
of
God's
fiercest
Wrath
,
as
there
be
Sands
upon
the
Sea-shore
ten
thousand
times
told
:
Yet
still
an
Eternity
of
suffering
will
be
future
(
if
all
futurity
there
be
not
swallowed
up
in
one
infinite
Moment
of
Pain
)
that
will
never
be
overcome
▪
nor
ever
come
to
end
!
Were
the
damned
in
Hell
to
expiate
their
Sins
with
a
whole
Ocean
of
Tears
,
and
yet
but
every
thousand
Year
to
shed
a
Tear
,
this
would
afford
unspeakable
Comfort
and
make
them
think
themselves
the
most
happy
Men
in
the
World
,
if
then
there
might
be
an
end
of
their
Torment
:
Oh
but
what
an
Hell
will
this
be
in
their
Consciences
,
,
what
a
Fire
in
their
Bones
,
and
what
a
Dagger
in
their
Hearts
,
to
think
that
when
they
have
been
burning
as
many
Millions
of
Years
in
the
Infernal
Flames
,
as
there
are
Drops
of
Water
in
the
vast
Ocean
,
yet
now
they
are
not
one
moment
nearer
coming
out
from
that
Place
of
Torment
,
than
the
very
first
minute
that
they
were
thrown
down
irrecoverably
into
it
!
For
here
the
Worm
never
dieth
,
the
Fire
never
goeth
out
;
the
Storm
is
never
blown
over
,
but
an
Everlasting
Night
of
Darkness
is
determined
upon
them
:
So
that
though
they
should
desire
Death
as
a
Paradise
,
yet
it
will
fly
from
them
,
Fire
will
burn
them
,
Devils
insult
over
them
,
and
the
Flames
of
Hell
torment
them
without
quenching
for
ever
!
Oh
dreadful
condition
,
and
never
to
be
thought
upon
but
with
fear
and
trembling
!
For
a
Man
to
be
miserable
,
and
that
Eternally
;
be
shut
up
in
Chains
of
Darkness
,
and
that
Eternally
;
have
his
portion
with
Hypocrites
in
the
Lake
that
burneth
with
Fire
and
Brimstone
,
and
all
this
Eternally
;
how
doleful
and
unsufferable
would
this
be
?
And
yet
thus
it
is
,
and
thus
it
will
be
with
all
the
ungodly
;
their
Repentance
for
Sin
never
had
a
beginning
,
and
therefore
the
Wrath
,
the
Horrour
,
the
Heart-rending
Torments
of
Hell
,
shall
never
have
any
end
?
Oh
boundless
Eternity
!
Oh
Eternity
not
to
be
melted
by
any
spaces
of
Time
!
Oh
Eternity
not
to
be
comprehended
by
any
huma●e
Intellect
!
How
infinitely
beyond
all
Hyperbole
of
imagination
doth
it
aggravate
the
Torments
of
the
damned
in
Hell
!
Grievous
are
the
Torments
of
Hell
for
extremity
;
more
grievous
for
the
sad
variety
of
them
;
but
most
grievous
of
all
for
their
unfathomed
Eternity
!
For
what
more
miserable
than
for
a
poor
Creature
to
be
so
extreamly
tortured
,
that
he
cannot
live
,
and
yet
so
strangely
wretched
that
he
cannot
die
?
What
will
it
profit
thee
(
Oh
Man
!
)
that
in
this
Life
thou
hast
had
thy
Pleasures
,
when
in
Hell
there
will
be
nothing
remaining
of
them
but
Eternal
Pain
to
torment
thee
?
Should
not
an
Eternity
of
Hellish
Torments
following
after
,
make
thee
fly
from
all
the
foregoing
Pleasures
of
Sin
,
which
are
but
for
a
season
?
What
meanest
thou
poor
fond
Sinner
!
canst
thou
burn
for
ever
!
be
damned
for
ever
!
undergo
the
Frowns
of
God
for
ever
!
or
canst
thou
endure
for
ever
an
Eternal
Agony
of
Hellish
Horrour
!
[
(a)
](A34447-e35130-b)
(a)
Fuge
frater
illa
tormenta
,
ubi
nec
tortores
deficiunt
,
nec
torti
moriuntur
;
quibus
sine
fine
mors
est
,
non
posse
in
cruciatibus
mori
.
August
.
de
Catechiz
.
Rud.
cap.
25.
pag.
mihi
76.
Fly
Man
,
if
thou
love
thy
Soul
,
these
intolerable
endless
Tortures
,
where
neither
the
Tormenters
will
fail
,
nor
the
tormented
die
;
where
there
is
D
at
h
without
Life
,
and
these
Torments
,
where
in
Death
itself
that
puts
an
end
to
all
other
Sorrows
,
can
yield
no
Succour
!
Oh
what
Agonies
and
Horrours
will
invade
,
and
tear
in
pieces
the
woful
Hearts
of
wicked
Men
,
when
they
must
be
burning
in
Fire
and
Brimstone
kept
in
highest
Flame
by
the
ignivomous
Breath
of
the
Almighty
,
World
without
end
?
Better
were
it
for
a
Man
to
endure
the
sharpest
and
most
exquisitely
tormenting
of
all
bodily
Tortures
in
this
World
for
a
thousand
Years
together
,
without
any
Heart
to
pity
him
,
or
any
Hand
to
succour
him
,
than
to
lie
under
the
Wrath
of
God
,
enduring
the
pains
of
the
Damned
in
Hell
the
least
moment
:
Oh
then
consider
this
all
you
that
forget
God
,
how
will
you
be
able
to
lie
under
the
Frowns
of
God
for
ever
,
to
endure
the
fierceness
of
his
Wrath
everlastingly
,
and
to
suffer
through
all
Eternity
the
pains
of
Hell
,
without
any
hope
of
end
or
mitigation
!
Think
then
Sinners
many
sad
and
serious
thoughts
about
your
Eternal
Condition
!
What
provision
you
have
made
for
Eternity
!
What
Comfort
your
immortal
Soul
will
meet
with
at
the
Threshold
of
Eternity
!
What
Harbour
you
will
put
into
when
lanching
forth
in
the
vast
Ocean
of
Eternity
whereby
to
shelter
your selves
from
the
hideous
Storms
of
God's
Eternal
displeasure
!
Who
knows
how
soon
(
Sinners
!
)
you
may
drop
into
Eternity
,
how
soon
you
may
be
swallowed
up
of
an
Everlasting
Condition
,
how
soon
you
may
take
possession
of
that
estate
in
another
World
,
which
shall
be
for
ever
,
and
from
whence
there
is
no
returning
!
Why
then
will
you
still
make
light
of
heavenly
Glory
,
when
in
case
you
fall
short
of
that
,
an
Eternity
of
Wrath
,
Misery
and
unsufferable
Torments
in
Hell
must
be
your
portion
?
Oh
what
desperate
folly
hath
possessed
the
Hearts
of
all
graceless
Sinners
,
who
never
seek
an
interest
in
the
Kingdom
of
Heaven
,
but
run
headlong
without
Fear
upon
Eternal
Burnings
in
Hell
,
as
it
were
to
a
Banquet
!
Is
this
your
Wisdom
to
despise
Canaan
and
die
in
the
Wilderness
,
to
set
light
by
Heaven
,
and
then
drop
into
Hell
irrecoverably
?
Is
it
your
Wisdom
to
sin
a
while
,
and
be
damned
for
ever
?
Oh
what
Worlds
would
you
give
for
Heaven
when
shut
up
in
Hell
!
What
Worlds
for
a
Day
of
Grace
,
when
Eternal
Wrath
is
determined
upon
you
!
What
Worlds
for
the
least
hope
of
eternal
Glory
,
when
punished
with
everlasting
Destruction
from
the
presence
of
God
and
from
the
Glory
of
his
Power
!
How
dreadful
will
be
the
Condition
of
all
such
as
fall
short
of
the
Recompence
of
eternal
Life
,
I
have
shewed
with
all
Faithfulness
:
And
now
(
dear
Friends
)
I
would
beg
of
you
,
as
ever
you
desire
Comfort
,
living
,
or
dying
,
as
ever
you
would
escape
everlasting
Torments
in
Hell
,
or
be
called
up
into
eternal
Communion
with
God
in
Heaven
,
that
you
give
all
possible
diligence
to
make
sure
of
that
glorious
Reward
!
Oh
set
about
this
Work
presently
,
without
delay
,
set
about
it
in
good
earnest
,
without
trifling
,
set
about
it
in
a
right
manner
,
and
do
it
throughly
,
that
you
miscarry
not
,
and
that
by
the
due
Observation
of
these
ensuing
Particulars
!
CHAP.
XII
.
Directeth
how
to
get
an
Interest
in
heavenly
Glory
,
and
to
have
it
as
our
eternal
Reward
,
in
10
Particulars
,
which
may
be
as
so
many
Rounds
in
Jacob's
Ladder
,
for
the
Soul
to
climb
up
into
Heaven
by
.
1.
LABOUR
to
be
truly
sensible
of
,
and
to
get
your
Hearts
very
deeply
affected
with
Godly
Sorrow
for
all
your
Sins
.
Humiliation
,
like
John
the
Baptist
,
having
prepared
the
way
of
Christ
before
him
:
Now
he
takes
the
Sinner
by
the
Hand
,
[
(a)
](A34447-e35240-b)
(a)
John
16.22
.
and
puts
him
in
Possession
of
that
Joy
,
which
no
Man
can
take
from
him
.
The
King
of
Persia's
Presence
might
not
be
approached
of
any
Man
in
Sackcloth
and
Mourning
:
But
the
way
to
approach
the
blissful
Presence
of
God
in
Glory
,
is
first
to
be
covered
all
over
with
the
Sackcloth
of
godly
Sorrow
,
as
with
a
Garment
.
A
Generation
of
Men
there
is
,
who
not
able
to
bear
the
wholsome
Severities
of
Christianity
,
do
declaim
against
the
Doctrin
of
Repentance
,
as
Legal
,
and
inconsistent
with
the
Gospel-dispensation
:
But
believe
it
Christians
,
such
as
thus
make
it
their
business
to
cry
down
the
Practice
of
Repentance
as
an
unevangelical
Work
,
by
making
you
to
neglect
the
Seed-time
of
godly
Sorrow
,
they
would
spoil
you
of
that
Harvest
of
Joy
,
that
full
Crop
of
eternal
Glory
which
follows
after
.
For
this
observe
I
beseech
you
,
as
God's
usual
Method
with
lost
Sinners
,
that
first
he
humbles
,
before
he
Exalteth
them
;
first
he
gives
them
the
Spirit
of
Bondage
,
to
fear
,
before
he
gives
them
the
Spirit
of
Adoption
;
first
,
he
fills
them
with
the
Terrours
of
Mount
Sinai
,
before
he
refresheth
[
(b)
](A34447-e35270-b)
(b)
Isaiah
61.3
.
them
with
Mount
Sion's
Comforts
;
first
,
he
brings
them
to
mourn
bitterly
for
Sin
,
before
he
pours
out
upon
them
Oyl
of
Gladness
;
first
,
in
a
word
,
he
puts
into
them
the
Spirit
of
Heaviness
,
before
ever
he
will
Cloath
them
with
the
Garments
of
eternal
Salvation
!
So
that
here
we
must
mourn
and
humble
our
Souls
for
Sin
,
would
we
ever
come
safe
to
Heaven
,
rejoycing
with
Joy
unspeakable
,
and
full
of
Glory
.
And
truly
whatever
some
say
to
the
contrary
,
we
may
as
well
expect
a
Crop
without
Seed
,
as
to
reap
the
Reward
of
eternal
Glory
without
Sowing
in
Tears
.
There
must
first
a
Shower
of
penitential
Tears
fall
from
our
Eyes
,
before
ever
the
Sun-shine
of
true
Happiness
in
the
Kingdom
of
Heaven
will
break
forth
upon
us
.
Repentance
is
so
necessary
a
Duty
,
[
(c)
](A34447-e35290-b)
(c)
Luke
13.3
,
5.
that
no
Man
could
ever
yet
get
to
Heaven
,
nor
escape
Hell
without
it
.
Sin
must
and
will
have
Sorrow
,
either
on
Earth
,
or
in
Hell
;
either
in
this
World
to
your
Comfort
,
or
in
the
next
to
your
Shame
,
and
eternal
Confusion
.
If
therefore
you
love
your
Souls
labour
by
Sorrow
to
prevent
Sorrow
;
by
godly
Sorrow
for
Sin
here
,
to
prevent
despairing
Sorrow
for
Sin
in
Hell
What
,
is
it
not
better
that
we
should
break
off
our
,
Sins
by
Repentance
,
than
that
wanting
Repentance
,
we
should
be
broken
in
pieces
like
a
Potter's
Vessel
with
the
Lion-rod
of
God's
heavy
Displeasure
?
Is
it
not
much
better
that
we
should
fill
God's
Bottle
with
our
Tears
,
than
that
for
want
of
such
Tears
,
he
should
empty
all
the
Vials
of
his
Wrath
[
(d)
](A34447-e35300-b)
(d)
Ezek.
18.32
.
upon
us
!
[
(e)
](A34447-e35310-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Martyr
.
Apol.
2.
pag.
48.
25.
The
Lord
tells
you
plainly
,
he
hath
no
pleasure
in
your
Death
:
But
yet
he
is
resolved
that
you
shall
li●e
upon
no
other
condition
,
than
that
of
breaking
off
your
Sins
by
Godly
Sorrow
.
And
who
would
not
rather
live
Repenting
,
[
(f)
](A34447-e35330-b)
(f)
An
melius
est
damnatum
latere
,
quam
palam
absolvi
?
Tertull.
de
Poenitent
.
cap.
10.
pag.
169.
than
be
damned
,
and
die
despairing
?
Did
Esau
seek
his
Father's
Blessing
with
Tears
,
and
will
not
you
much
more
seek
the
Blessing
of
eternal
Life
at
the
Hands
of
God
with
Sorrow
in
your
Hearts
,
and
Tears
in
your
Eyes
,
that
you
ever
offended
him
?
Oh
little
do
you
know
the
unspeakable
●enefit
accrewing
to
a
poor
Soul
by
Godly
Sorrow
;
w●at
Comfort
it
fills
him
with
here
,
and
what
Glory
at
will
Crown
him
with
hereafter
!
There
are
none
that
live
so
comfortable
on
Earth
,
nor
any
that
go
more
surely
to
Heaven
,
when
they
come
to
die
,
than
those
whose
Life
hath
been
spent
in
bewailing
their
Sins
.
[
(g)
](A34447-e35360-b)
(g)
Magnum
est
poenitentiae
auxilium
,
magnum
solatium
:
Illa
est
vulnerum
,
peccatorumque
sanatio
;
illa
spes
,
illa
porta
salutis
.
Lactant.
Epitom
.
cap.
8.
pag.
mihi
.
750.
Great
,
as
Lactantius
sweetly
saith
is
the
help
,
and
great
the
Comfort
of
true
Repentance
:
This
like
Balm
is
for
the
healing
of
our
Sin-wounded
Souls
;
this
is
the
Foundation
of
our
Hope
,
and
this
is
the
Gate
of
Salvation
through
which
we
may
enter
into
the
Kingdom
of
God
.
When
Hannah
had
wept
before
the
Lord
,
she
went
away
,
and
her
Countenance
was
no
more
sad
:
Go
you
likewise
and
weep
bitterly
before
the
Lord
for
all
your
Sins
,
would
you
ever
have
your
Hearts
to
be
filled
with
Comfort
,
and
your
Faces
to
shine
with
the
Oyl
of
eternal
Gladness
.
They
that
would
build
high
must
lay
the
Foundation
very
low
:
Thus
godly
Sorrow
for
Sin
is
that
sure
Foundation
Stone
,
upon
which
God
lays
the
Superstructure
of
eternal
Happiness
.
Holy
Mourning
is
the
Seed
out
of
which
the
[
(h)
](A34447-e35400-b)
(h)
Mat.
5.4
.
Flower
of
eternal
Glory
Springs
.
As
the
Harvest
naturally
follows
the
Seed
Sown
.
So
if
now
you
shall
carefully
Sow
in
Tears
,
do
not
doubt
but
the
[
(i)
](A34447-e35410-b)
(i)
Psal.
126.5
.
Harvest
of
everlasting
Joy
will
follow
after
.
Let
not
then
your
Souls
be
by
any
means
prejudiced
against
godly
Sorrow
,
which
though
bitter
in
the
Root
,
yet
will
be
sweet
in
the
Fruit
,
working
for
your
Repentance
to
Salvation
,
[
(k)
](A34447-e35420-b)
(k)
2
Cor.
7.10
.
never
to
be
Repented
of
.
The
Pleasures
,
Mirth
,
and
carnal
Jollity
of
wicked
Men
will
have
a
sorrowful
end
;
there
is
never
a
drop
of
Honey
in
Sin
,
but
will
shortly
be
turned
into
a
Sea
of
Gall
;
and
as
the
Pleasures
of
ungodly
Men
have
abounded
in
this
Life
,
so
their
Torments
in
Hell
shall
much
more
abound
:
But
as
for
the
Tears
that
drop
from
the
Eye
of
godly
Sorrow
,
they
will
never
grieve
you
,
nor
give
you
any
just
occasion
to
Repent
of
them
,
as
being
sure
to
end
in
Joy
,
and
be
Crowned
with
an
Eternity
of
heavenly
Glory
:
Repentance
I
confess
is
a
Bochim
,
a
place
of
Weepers
,
and
therefore
displeasing
to
a
carnal
Heart
,
that
would
always
dwell
in
the
House
of
Mirth
:
But
[
(l)
](A34447-e35430-b)
(l)
Haec
te
peccatorum
flactibus
mersum
prolevabit
,
&
in
portum
divinae
clementiae
protelabit
.
Tertul.
de
Paenitent
.
cap.
4.
pag.
mihi
.
166.
through
this
Valley
of
Tears
you
will
come
at
length
to
the
Paradise
of
God
,
where
instead
of
the
bitter
Waters
of
Marah
,
your
Souls
shall
be
satisfied
with
the
new
Wine
of
eternal
Consolation
.
when
the
Cloud
that
hid
the
Sun
from
us
,
is
once
dissolved
into
a
Shower
,
then
it
shines
out
gloriously
:
Thus
when
the
Cloud
of
your
Sins
,
that
now
hides
from
you
the
Light
of
God's
Countenance
,
dissolves
kindly
into
a
Shower
of
Tears
,
then
will
you
find
the
Sun
of
Righteousness
shining
out
upon
you
with
the
brightest
beams
of
Love
and
Glory
.
Shall
I
then
prevail
with
you
to
become
God's
spiritual
Seeds-men
[
(m)
](A34447-e35460-b)
(m)
Gal.
6.8
.
now
sowing
in
Tears
to
the
Spirit
,
that
of
the
Spirit
you
may
reap
Life
everlasting
.
Oh
neglect
not
I
beseech
you
this
great
Salvation
,
deprive
not
your selves
through
the
hardness
and
impenitency
of
your
own
Hearts
,
of
that
fulness
of
Joy
,
and
eternal
Happiness
,
which
the
Lord
hath
provided
for
all
that
are
Mourners
in
Sion
!
What
though
godly
Sorrow
be
displeasing
to
Flesh
and
Blood
,
and
Repentance
bitter
:
[
(n)
](A34447-e35480-b)
(n)
Psal.
16.11
.
Yet
who
for
that
fulness
of
Joy
,
and
those
Pleasures
that
are
at
God's
right
Hand
for
evermore
,
would
not
gladly
undergo
it
?
Possibly
you
think
its
a
tedious
thing
to
afflict
your
Souls
for
Sin
,
turning
your
Laughter
into
Mourning
,
and
your
Joy
into
Heaviness
:
Oh
but
remember
that
Crown
,
that
Kingdom
,
that
eternal
weight
of
Glory
to
which
your
Repentance
leads
,
will
abundantly
make
amends
for
all
your
Sorrow
!
By
a
few-hearty
Sighs
,
and
Groans
,
and
Tears
you
may
get
to
Heaven
:
And
oh
how
sad
would
it
be
,
if
for
want
of
these
you
should
fall
into
Hell
irrecoverably
,
and
be
tormented
for
ever
!
A
[
(o)
](A34447-e35490-b)
(o)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Just.
Martyr
.
Dial.
c●m
Tryphon
.
pag
207.
Man
breaking
off
his
Sins
by
true
Repentance
,
is
looked
upon
,
and
Crowned
with
eternal
Glory
,
as
if
he
had
never
sinned
!
But
the
least
Sin
Unrepented
of
,
will
be
sure
to
plunge
the
Soul
in
remediless
intolerable
Misery
.
(2)
Be
sure
that
you
quit
your
own
Righteousness
,
giving
diligence
to
see
the
Insufficiency
of
it
to
Life
and
Salvation
.
Such
is
the
Corruption
of
our
Nature
,
that
though
the
Covenant
of
Works
be
violated
,
and
the
Condition
thereof
unperformable
to
Man
lapsed
:
Yet
still
we
would
Trade
for
Heaven
in
a
way
of
working
,
building
our
Hope
for
eterna●
Life
upon
the
sandy
Foundation
of
a
Self-opiniative
Righteousness
.
If
at
any
time
Men
are
startled
by
the
powerful
Impressions
of
a
Soul-searching
Ministry
,
and
begin
to
feel
the
Sting
of
Sin
in
their
Consciences
;
you
may
presently
see
them
have
recourse
,
not
to
Christ
,
but
to
Moses
;
not
to
the
Righteousness
which
is
of
God
by
Faith
,
but
to
the
Righteousness
which
is
of
the
Law
,
placing
their
whole
Affiance
in
the
supposed
Worth
,
and
Merit
of
their
own
good
Works
,
as
if
these
could
save
them
.
But
know
you
must
,
that
those
who
put
Confidence
in
their
own
Righteousness
,
will
as
surely
fall
short
of
Heaven
and
Glory
,
as
those
who
make
no
Conscience
of
Righteousness
at
all
.
Good
Works
,
when
rested
in
,
and
made
the
Matter
of
our
justification
before
God
,
are
as
infallibly
Damning
,
as
evil
Works
,
when
never
Repented
of
.
[
(p)
](A34447-e35540-b)
(p)
Gal.
3.10
.
For
as
many
as
be
of
the
Works
of
the
Law
,
(
trusting
in
,
and
expecting
Salvation
by
them
)
are
under
the
Curse
.
The
Law
at
first
was
an
easie
way
to
Righteousness
,
and
from
thence
to
Salvation
:
But
now
every
step
thereof
sinks
as
low
as
Hell
.
It
's
written
within
and
without
with
Curses
;
which
way
soever
a
Man
stirs
,
he
finds
nothing
but
Death
before
him
:
One
Man's
way
,
by
the
Civility
of
his
Education
,
the
Ingenuity
of
his
Disposition
,
the
Engagement
of
other
ends
or
Relations
,
may
seem
more
smooth
and
plausible
than
anothers
,
but
by
Nature
they
all
run
into
Hell
,
as
all
Rivers
,
though
never
so
different
in
other
Circumstances
,
run
into
the
Sea
.
And
the
Reason
of
all
this
,
the
Apostle
hath
subjoyned
in
the
following
words
,
taken
from
that
everlasting
Inability
that
we
lie
under
,
to
fulfil
all
Righteousness
,
which
the
Law
in
its
utmost
rigour
and
latitude
doth
require
at
our
Hands
,
as
pronouncing
all
those
Accursed
that
continue
not
in
all
things
which
are
written
in
the
Book
of
the
Law
[
(q)
](A34447-e35560-b)
(q)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
M.
Eremita
.
to
do
them
.
So
then
though
Sin
and
Death
go
together
,
as
Work
and
Wage●
yet
eternal
Life
must
never
be
expected
as
the
Purchase
of
our
own
good
Works
,
but
as
the
free
Gift
of
God
in
Christ
Jesus
.
The
Ways
of
Sin
[
(r)
](A34447-e35580-b)
(r)
Rom.
6.23
.
is
Death
,
saith
the
Apostle
:
But
the
Gift
of
God
(
saith
he
purposely
,
changing
the
manner
of
his
Speech
)
is
eternal
Life
.
Say
therefore
the
Papists
what
they
will
of
their
Merit
of
Condignity
,
proportionate
in
worth
and
excellency
to
eternal
Glory
:
Yet
would
you
not
for
ever
be
shut
out
of
Heaven
,
and
fall
short
of
Glory
,
you
must
Renounce
all
Opinion
of
your
own
Merit
,
laying
hold
on
eternal
Life
,
as
the
free
Gift
of
God
.
For
can
we
rationally
think
that
our
imperfect
Obedience
should
justly
deserve
with
God
the
Reward
of
eternal
Glory
?
Do
we
fail
coming
short
in
every
Duty
,
and
shall
we
yet
look
for
Heaven
,
and
not
of
Debt
,
and
not
of
Mercy
?
If
the
[
(s)
](A34447-e35590-b)
(s)
Rom.
8.18
.
Sufferings
of
this
present
Life
are
not
worthy
to
be
compared
with
the
[
(a)
](A34447-e35600-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oecum
.
in
loc.
Glory
that
shall
be
revealed
in
us
,
what
little
reason
can
we
have
to
think
by
any
inferior
act
of
Obedience
to
merit
such
a
far
more
exceeding
and
eternal
weight
of
Glory
.
[
(b)
](A34447-e35620-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Philip.
Homil.
11.
The
Reward
of
eternal
Life
is
the
gift
of
God
,
and
therefore
not
to
be
sought
by
Works
of
Righteousness
,
as
infinitely
exceeding
in
Worth
and
Dignity
all
our
performances
how
glorious
soever
.
Misinterpret
me
not
,
as
if
I
were
declaiming
against
the
necessity
of
inherent
Righteousness
,
when
indeed
the
meritoriousness
and
condignity
thereof
proportionate
to
eternal
Life
is
all
that
we
here
deny
.
We
do
not
cry
down
Obedience
and
good
Works
,
as
they
stand
in
subordination
to
●●ace
,
and
are
the
genuine
Fruits
of
Sanctification
,
as
they
of
the
Romish
Faction
have
maliciously
traduced
the
Reformation
:
But
only
as
they
stand
in
opposition
to
the
free
Grace
of
God
in
our
Justification
,
and
are
made
by
Pharisaical
self-justitiaries
the
Foundation
whereupon
to
bottom
their
hopes
for
eternal
Life
.
We
of
the
Church
of
England
do
maintain
the
necessity
of
good
Works
,
pressing
earnestly
to
the
practise
of
them
as
antecedaneous
to
Life
Eternal
,
without
which
no
Man
can
be
saved
:
But
that
wherein
we
dissent
from
the
Church
of
Rome
is
about
the
causality
of
good
Words
,
with
whom
we
dare
not
affirm
,
[
(a)
](A34447-e35660-b)
(a)
Si
propriè
appellentur
ea
quae
decimus
nostra
merita
,
Spei
quidem
Seminaria
sunt
,
charitatis
Incentiva
,
occultae
praedestinationis
Judicia
,
futurae
foelicitatis
Praesagia
,
Via
regni
non
causa
regnandi
.
Bern.
lib.
de
Grat.
&
liber
Arbitr.
but
deny
them
to
be
meritorious
of
Eternal
Life
,
as
if
a
Man
should
be
saved
for
them
.
We
do
allow
them
with
Bernard
to
be
the
preservatives
of
Hope
,
the
Incentives
of
Charity
,
the
marks
of
hidden
Predestination
,
the
Presages
of
future
Happiness
,
the
Way
that
leads
to
the
Kingdom
of
Heaven
,
but
not
the
meritorious
causes
of
our
reigning
with
Christ
there
.
Take
heed
then
that
you
think
not
of
your
own
Righteousness
above
what
you
ought
to
think
:
'T
is
your
duty
to
fulfil
all
Righteousness
,
but
will
certainly
be
your
undoing
if
you
trust
in
any
.
Beware
therefore
oh
Man
of
this
sugared
Poyson
within
thee
;
let
there
be
no
depending
upon
thy
good
Heart
,
thy
good
Life
,
thy
good
Performances
:
But
remember
the
proud
Pharisee
who
stands
upon
his
own
bottom
,
as
well
as
ungod●●
Sinners
whose
lives
are
notoriously
infamous
for
all
manner
of
abominable
impieties
,
will
fall
short
of
Heaven
!
Whoever
thinks
to
find
Life
in
his
own
Righteousness
and
Glory
in
his
own
Graces
,
will
be
sunk
through
such
carnal
Confidence
to
lose
Life
and
Eternal
Glory
for
ever
!
Oh
then
let
not
any
Man
be
found
cloathed
in
his
own
Righteousness
that
would
ever
be
cloathed
upon
with
the
Garments
of
Salvation
!
For
Men
to
despair
in
themselves
,
counting
all
their
Righteousness
but
loss
for
the
excellency
of
Heaven
:
This
is
the
best
way
to
obtain
the
reward
of
Eternal
Glory
in
the
Kingdom
of
Heaven
.
He
that
here
cries
out
as
a
Man
lost
and
undone
in
himself
,
will
hereafter
be
found
in
Christ
to
the
saving
of
his
Soul
.
Never
did
any
Man
yet
get
to
Heaven
by
trusting
in
his
own
Righteousness
:
Nor
shall
any
Man
fall
short
of
Heaven
who
renouncing
his
own
Righteousness
trusteth
wholly
to
the
Mercy
of
God
in
Christ
Jesus
.
(3)
GET
renewed
Natures
making
sure
of
a
principle
of
Grace
within
.
[
(b)
](A34447-e35720-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Hom.
30.
A
Wicked
Man
in
his
unregeneracy
,
is
no
more
capable
of
an
interest
in
this
Glorious
Reward
,
than
a
dead
Man
is
capable
of
being
made
the
Monarch
of
the
whole
Universe
.
The
Tree
must
first
take
root
and
be
filled
with
sap
before
any
precious
Fruit
can
grow
upon
it
:
So
you
must
first
have
the
Root
of
the
matter
within
you
,
and
be
filled
with
the
Sap
of
Sanctifying
Grace
,
before
ever
you
can
be
Trees
of
Righteousness
bearing
Fruit
to
Eternal
Life
.
A
Man
must
first
be
born
into
the
World
,
before
he
can
have
any
Dignities
,
Honour
,
on
Preferment
conferred
upon
him
in
the
World
:
Thus
a
Man
also
must
first
be
born
again
from
Heaven
by
the
Holy
Ghost
,
before
ever
he
can
be
preferred
to
the
full
enjoyment
of
Life
and
Eternal
Glory
in
the
Kingdom
of
God
.
[
(c)
](A34447-e35740-b)
(c)
John
.
3.3
.
For
except
a
Man
be
born
again
from
above
(
saith
Christ
)
he
cannot
see
the
Kingdom
of
God
.
(
d
)
A
Man
must
first
be
a
Member
of
the
Church
militant
on
Earth
by
Sanctification
,
before
he
can
possibly
be
made
a
Member
of
the
Church
triumphant
in
Heaven
,
by
eternal
glorification
.
[
(e)
](A34447-e35760-b)
(e)
Rom.
5.21
.
The
Grace
of
God
in
Christ
Jesus
is
that
alone
which
must
Crown
us
with
Glory
,
if
ever
we
have
it
:
And
yet
know
you
must
,
that
the
Grace
of
God
itself
will
never
reign
but
through
Righteousness
unto
Eternal
Life
.
The
grand
Reward
of
a
Christian
is
the
beatifical
Vision
of
God
in
Glory
:
But
because
he
is
an
infinitely
pure
and
holy
God
,
[
(f)
](A34447-e35770-b)
(f)
Heb.
12.14
.
why
therefore
without
Holiness
you
must
never
look
to
see
him
as
your
Happiness
and
Reward
.
What
should
they
do
with
an
Holy
God
who
are
not
themselves
sanctified
?
Or
how
can
they
behold
with
Comfort
the
Holy
one
of
Israel
,
who
have
not
a
pure
Eye
,
but
are
all
over
polluted
and
stained
with
Sin
?
Never
think
to
be
a
Vessel
of
Glory
,
if
first
thou
be
not
seasoned
throughout
in
Body
;
Soul
,
and
Spirit
with
renewing
Grace
.
But
oh
how
long
shall
these
things
be
Paradoxes
and
hidden
Mysteries
amongst
you
!
Where
is
the
Man
in
our
Congregations
that
knows
by
his
[
(c)
](A34447-e35790-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
own
experience
what
it
is
to
be
made
a
new
Creature
,
to
be
born
of
the
Spirit
from
above
,
to
have
his
Heart
washed
in
the
Laver
of
Regeneration
from
all
uncleaness
,
and
(
in
a
Word
)
to
be
●aised
by
the
Almighty
irresistable
power
of
God
,
from
the
Death
of
Sin
to
the
Life
of
Grace
!
Are
not
most
Men
pleasing
themselves
with
external
performances
,
making
their
Prayers
,
their
Alms
,
their
good
Works
,
a
fufficient
Qualification
for
Heaven
,
whilst
they
never
think
of
getting
sanctified
Hearts
,
and
renewed
Natures
?
[
(g)
](A34447-e35810-b)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Hom.
30.
Oh
that
all
such
amongst
you
would
now
consider
,
how
impossible
it
is
for
any
Man
to
obtain
the
Reward
of
Eternal
Glory
,
not
being
first
born
again
from
above
,
and
made
a
new
Creature
!
Poor
self
destroying
Sinners
,
if
here
you
become
not
Men
of
a
pure
Heart
,
you
must
never
see
the
Face
of
God
in
the
Kingdom
of
Heaven
,
but
the
Furnace
of
Hell
is
heating
for
you
,
and
a
Night
of
Eternal
Darkness
,
abides
you
in
the
World
to
come
!
And
is
it
nothing
(
do
you
think
)
to
be
shut
out
of
Heaven
,
and
to
fall
into
Hell
irrecoverably
?
Is
it
nothing
to
miss
of
Eternal
Life
,
and
for
ever
to
lose
the
Reward
of
Eternal
Glory
,
that
you
can
live
and
die
so
well
satisfied
in
a
carnal
unregenerate
Condition
?
True
it
is
while
we
are
in
this
World
living
by
sense
,
little
do
we
conceive
what
it
is
to
be
saved
to
sit
down
with
Abraham
,
and
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
God
,
what
it
is
to
have
full
and
Everlasting
Communion
with
God
in
Glory
;
nor
can
we
so
prize
these
things
now
as
we
ought
to
do
:
Oh
but
we
shall
come
to
breath
out
our
Souls
into
Eternity
,
and
must
stand
trembling
at
God's
Tribunal
to
receive
our
everlasting
doom
,
then
to
be
sure
Life
,
Happiness
,
and
Eternal
Glory
will
be
in
request
!
Oh
then
that
in
such
a
Day
when
all
the
World
cannot
comfort
you
,
Life
may
be
yours
,
and
Salvation
yours
,
and
the
full
enjoyment
●f
God
in
Heaven
yours
,
give
diligence
now
to
have
the
Truth
and
Life
of
Grace
in
your
inward
Parts
,
endeavouring
to
find
a
through
sanctifying
Change
wrought
upon
you
.
Remember
if
you
die
in
a
carnal
Condition
you
are
undone
for
ever
,
damned
for
ever
:
But
if
sanctified
through
the
Spirit
and
made
new
Creatures
,
the
Reward
of
Eternal
Glory
shall
be
your
Portion
!
(4)
Lay
hold
upon
Jesus
Christ
by
a
lively
Faith
,
above
all
things
labouring
to
get
an
interest
in
him
.
Christ
hath
purchased
by
his
own
Death
the
reward
of
Eternal
Life
:
But
it
s
not
for
all
promiscuously
whether
good
or
bad
,
but
only
for
those
that
by
Faith
receive
him
,
making
him
their
Saviour
.
Though
Christ
were
as
universal
a
cause
of
Salvation
as
the
Arminians
dogmatize
:
Yet
till
by
Faith
you
embrace
him
,
as
willing
to
receive
him
in
all
his
Offices
,
as
a
Prophet
to
instruct
and
teach
you
,
as
a
Priest
to
intercede
and
die
for
you
,
as
a
King
to
command
,
sanctifie
,
and
govern
you
,
to
be
sure
he
will
never
profit
you
to
Life
and
Salvation
.
[
*
](A34447-e35890-b)
*
John
5.12
.
He
that
hath
the
Son
hath
Life
;
but
he
that
hath
not
the
Son
hath
no
Life
.
Both
the
Life
of
Grace
,
and
the
Life
of
Glory
come
in
by
Christ
;
he
alone
is
the
Tree
from
whence
you
may
gather
this
Fruit
of
Paradise
:
And
therefore
of
necessity
you
must
close
with
Christ
,
would
you
either
have
the
Life
of
Grace
to
make
you
holy
,
or
the
Life
of
eternal
Glory
to
make
you
happy
.
Salvation
for
lost
Sinners
could
no
otherwise
be
purchased
,
but
by
the
precious
Blood
of
the
Lord
Jesus
:
And
though
now
the
purchase
be
thus
made
,
yet
the
Blood
of
Christ
cannot
save
you
,
unless
you
receive
him
to
dwell
in
your
Hearts
by
Faith
.
Communion
is
never
to
be
found
,
but
where
first
some
kind
of
union
went
before
to
usher
it
in
.
So
that
though
Christ
came
into
the
World
to
repair
our
lost
condition
,
to
cleanse
us
from
all
unrighteousness
,
to
deliver
our
Souls
from
the
Wrath
to
come
,
and
to
make
us
meet
by
●his
Spirit
working
in
us
,
for
the
full
enjoyment
of
God
in
Glory
:
Yet
if
first
we
be
not
united
to
Christ
,
we
can
never
have
the
Happiness
of
Communion
with
him
in
these
and
the
like
glorious
Priviledges
,
but
notwithstanding
the
Blood
,
the
Death
,
the
Sufferings
of
Christ
,
must
for
ever
fall
short
of
Eternal
Glory
.
How
dreadful
then
is
the
condition
of
every
Christless
Sinner
!
There
is
an
All-sufficiency
of
Merit
in
Christ
,
but
it
shall
never
procure
their
Pardon
.
There
is
a
redundancy
of
Grace
in
Christ
.
But
it
shall
never
sanctify
,
nor
make
them
holy
.
There
is
a
Soveraignity
in
the
Blood
of
Christ
,
but
it
shall
never
cleanse
their
Souls
from
Sin
.
(
a
)
There
is
an
indeficient
Fountain
of
Life
in
Christ
:
But
refusing
him
,
they
must
inevitably
die
the
Death
,
and
suffer
the
Vengeance
of
Eternal
Fire
!
You
then
that
would
not
for
ever
thus
dreadfully
miscarry
and
come
short
of
God's
Kingdom
and
Glory
,
oh
see
that
you
now
give
diligence
to
close
with
Christ
,
making
him
your
Wisdom
to
direct
you
,
your
Righteousness
to
justify
your
Persons
,
your
Sanctification
to
prepare
you
for
Glory
,
and
your
Redemption
to
free
your
Souls
from
the
Wrath
to
come
!
(
b
)
His
Merit
is
beyond
all
your
Misery
,
his
Pardons
are
more
than
all
your
Debts
;
his
Power
to
succour
is
infinite
,
and
therefore
it
can
never
[
(i)
](A34447-e35920-b)
(i)
Et
verè
malorum
profunditas
necat
,
si
quos
desperatio
indulgentiae
detestanda
cordis
obduratione
praejudiciat
.
Fulgent
.
epist.
ad
Venant
.
pag.
560.
1
Cor.
[
(k)
](A34447-e35940-b)
(k)
Deus
etenim
noster
sic
est
misericors
,
&
bonus
,
sicut
infinitus
,
&
invictus
:
proinde
bonitas
invicti
non
vincitur
&
infiniti
misericordia
non
finitur
.
Idem
.
Qualecunque
sit
ergo
peccatum
à
Deo
quidem
potest
remitti
converso
:
sed
ille
sibi
remitti
non
sinit
,
qui
desperando
,
contra
se
indulgentiae
ostium
clauserit
.
Fulgent
.
pag.
562.
be
non-plust
by
any
thing
but
an
Evil
Heart
of
unbelief
.
Have
Faith
in
Christ
and
though
the
universal
Guilt
of
all
Mens
Sins
in
the
World
lay
upon
you
,
yet
they
could
never
damn
you
:
But
want
Faith
refusing
to
accept
of
Christ
upon
Gospel
Terms
and
Heaven
itself
cannot
save
you
.
Every
Sin
hath
such
infinite
evil
and
malignity
bound
up
in
it
,
that
of
itself
it
deserves
Damnation
:
But
yet
no
Sin
doth
actually
expose
the
Soul
thereto
,
without
Infidelity
.
Were
there
but
one
Soveraign
medicine
against
some
mortal
Disease
in
all
the
World
,
surely
his
case
must
needs
be
desperate
,
who
laboring
under
this
Mortal
Distemper
,
should
refuse
that
Soveraign
Remedy
:
Such
is
the
case
of
every
unbeliever
,
who
refusing
the
Redemption
purchased
by
Christ
,
and
making
light
of
so
great
Salvation
,
can
never
escape
the
Damnation
of
Hell
,
nor
the
Wrath
of
God
,
nor
the
Vengeance
of
Eternal
Fire
!
[
(l)
](A34447-e35970-b)
(l)
Act.
4.12
.
For
there
is
no
other
Name
under
Heaven
given
amongst
Men
,
by
which
we
must
be
saved
.
Out
of
a
tender
care
therefore
of
your
own
Souls
,
make
sure
of
Christ
,
and
do
not
dare
to
live
a
Moment
longer
without
an
interest
in
him
.
Christ
alone
is
the
Way
which
leads
to
Life
;
and
therefore
not
believing
in
him
,
not
emb●acing
of
him
,
not
accepting
of
him
as
your
Saviour
.
You
walk
every
moment
on
the
frontiers
of
Hell
,
not
knowing
how
soon
you
may
drop
irrecoverably
into
that
Place
of
Torments
!
Why
then
will
you
not
come
to
Christ
applying
his
Righteousness
to
your selves
by
Faith
,
that
you
may
have
Life
,
obtain
Mercy
,
and
be
crowned
with
an
Eternity
of
heavenly
Glory
.
Oh
little
do
you
know
the
Happiness
of
a
Soul
believing
in
Christ
for
remission
of
Sins
and
for
Life
everlasting
!
His
Faith
gives
him
an
interest
in
that
Christ
,
who
hath
Life
,
Heaven
and
Eternal
Glory
following
after
him
,
so
that
Faith
alone
doth
more
for
him
than
all
other
Graces
besides
;
for
tho
Faith
in
the
Substance
of
it
considered
as
an
inherent
Quality
,
hath
no
singular
excellency
above
other
Graces
:
Yet
as
it
is
receptive
of
Christ
,
and
an
Instrument
appointed
of
God
for
the
applying
of
his
Righteousness
to
our
Souls
,
whereof
no
other
Grace
is
any
more
capable
than
the
Eye
of
receiving
food
to
nourish
the
Body
,
so
't
is
the
most
precious
and
useful
of
all
others
.
What
the
Eye
was
to
an
Israelite
when
stung
in
the
Wilderness
,
that
Faith
alone
is
to
us
when
mortally
wounded
with
the
sting
of
Sin
.
It
was
not
a
quick
Ear
,
nor
a
strong
Arm
,
nor
an
active
Hand
,
nor
an
eloquent
Tongue
,
that
could
heal
him
,
but
only
an
Eye
,
looking
up
to
the
brazen
Serpent
:
Thus
't
is
not
Knowledge
though
Angelical
,
nor
Sorrow
for
Sin
how
afflicting
soever
nor
any
Religious
Performances
how
many
and
glorious
soever
,
that
can
help
us
,
but
only
Faith
in
the
Lord
Jesus
,
[
(e)
](A34447-e35990-b)
(e)
John
.
3.15
.
through
whom
we
shall
never
perish
but
have
Eternal
Life
.
Oh
then
what
encouragement
may
this
afford
to
all
such
as
lie
bleeding
and
groaning
under
the
Sense
of
their
own
Sinfulness
!
Whatever
your
wounds
be
the
Blood
of
Christ
applied
by
Faith
can
heal
them
.
Whatever
your
Sorrows
be
,
the
Spirit
of
Christ
can
abundantly
comfort
you
.
What
ever
your
Fears
of
Wrath
and
Hell
be
,
the
Redemption
purchased
by
Christ
can
remove
them
all
.
Whatever
your
unworthiness
be
,
yet
being
cloathed
upon
through
Faith
with
the
Garment
of
Christs
Righteousness
,
you
are
sure
to
obtain
the
Blessing
of
Life
,
Glory
,
and
unconceivable
Happiness
in
the
Kingdom
of
God!
If
then
you
desire
when
your
Souls
shall
be
dislodged
from
these
Tabernacles
of
Clay
,
to
have
them
received
into
everlasting
Habitations
,
do
not
,
oh
do
not
any
longer
refuse
,
but
now
see
that
you
close
by
Faith
with
a
precious
Christ
!
There
is
not
a
Soul
of
you
I
am
sure
,
that
is
willing
to
go
to
Hell
and
be
damned
for
ever
:
[
(f)
](A34447-e36000-b)
(f)
Acts.
16.31
.
Believe
therefore
in
the
Lord
Jesus
Christ
,
and
so
escaping
the
Wrath
,
the
Flames
,
the
Damnation
of
Hell
,
you
are
sure
to
be
saved
with
an
Everlasting
Salvation
.
Remember
Jesus
Christ
in
that
blessed
Zoar
unto
whom
retiring
by
Faith
unfeigned
,
thy
Soul
shall
live
,
and
be
crowned
with
fulness
of
Joy
,
when
Fire
and
Brimstone
,
Storm
,
and
Tempest
.
Wrath
and
Hell
,
shall
be
rained
from
Heaven
,
upon
the
whole
World
of
the
Ungodly
!
(5)
BE
sure
that
you
make
an
universal
Resignation
of
your selves
to
the
Lord
Jesus
,
devoting
yourselves
wholly
both
Soul
and
Body
,
and
all
that
you
are
to
the
service
of
Christ
.
That
Faith
which
is
saving
hath
two
Hands
,
the
one
to
receive
Christ
,
and
the
other
to
give
up
the
Soul
to
the
obedience
of
Christ
.
'T
will
not
suffice
for
us
barely
to
rely
upon
Christ
,
that
he
may
save
us
:
But
if
our
Faith
be
of
the
right
Stamp
,
a
Living
and
not
a
Dead
Faith
,
[
(g)
](A34447-e36040-b)
(g)
Acts.
11.23
.
it
will
make
us
cleave
unto
Christ
with
full
purpose
of
Heart
,
[
(h)
](A34447-e36050-b)
(h)
Luke
1.74
,
75.
that
we
may
serve
him
in
Holiness
and
Righteousness
all
our
Days
.
We
must
here
live
to
Christ
by
sincere
obedience
,
would
we
ever
live
with
Christ
in
Glory
as
our
Eternal
Recompence
.
Give
Diligence
then
,
that
as
Christ
is
yours
,
you
also
may
be
Christs
.
You
must
look
as
well
at
Christ
commanding
Duty
,
as
promising
the
Reward
thereof
.
Would
you
ever
have
Christ
looking
after
you
to
Crown
you
with
Eternal
Glory
.
In
vain
shall
you
expect
the
Dignities
and
Priviledges
that
come
by
Christ
,
so
long
as
you
refuse
to
perform
the
Homage
and
Services
that
are
due
to
Christ
.
Oh
therefore
beware
lest
there
be
any
amongst
you
that
fall
short
of
Eternal
Life
,
by
building
their
Hopes
for
it
,
upon
a
partial
accepting
of
Christ
.
If
you
take
not
Christ
for
your
Soveraign
to
obey
and
serve
him
,
he
will
never
be
your
Saviour
to
redeem
and
crown
your
Souls
with
eternal
Glory
.
[
(q)
](A34447-e36060-b)
(q)
Jam.
2.17
,
20
,
26.
Your
Faith
is
dead
and
will
never
save
you
,
if
it
make
you
not
live
unto
Christ
,
who
is
never
the
Author
of
eternal
Salvation
to
any
but
such
as
obey
him
.
Though
we
must
be
saved
by
Faith
in
Christ
,
not
by
Works
:
Yet
that
Faith
will
never
save
us
,
which
doth
not
set
us
about
working
for
Christ
.
[
(a)
](A34447-e36070-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pelusiot
.
Epist.
73.
lib.
3.
The
Office
of
true
Faith
,
is
to
bottom
us
upon
Jesus
Christ
for
Life
and
Salvation
:
But
the
Property
of
true
Faith
,
is
to
make
us
work
out
our
own
Salvation
with
Fear
and
Trembling
.
And
to
be
sure
,
that
Faith
is
always
false-hearted
,
which
is
not
double-handed
:
That
Faith
will
betray
the
Soul
to
eternal
Destruction
,
which
hath
not
one
Hand
to
receive
Christ
,
and
another
to
give
back
the
Soul
to
Christ
,
by
way
of
holy
Resignation
.
Look
to
it
then
,
that
whilst
you
believe
in
Christ
for
the
Reward
of
eternal
Glory
,
you
forget
not
to
be
found
walking
before
Christ
,
as
a
People
wholly
devoted
to
his
Service
,
in
all
holy
Conversation
and
Godliness
.
The
[
(b)
](A34447-e36090-b)
(b)
1
Cor.
6.20
.
People
of
God
,
they
are
bought
with
a
Price
,
with
a
Price
more
precious
than
that
of
Silver
and
Gold
,
and
therefore
must
not
think
themselves
their
own
to
live
as
they
list
;
their
Minds
their
own
to
meditate
Mischief
,
nor
their
Eyes
their
own
to
behold
Vanity
;
nor
their
Hands
their
own
to
work
Wickedness
;
nor
their
Tongues
their
own
to
speak
both
Hebrew
and
Ashdod
;
nor
any
Faculty
of
Soul
,
or
Member
of
Body
their
own
,
to
be
made
the
Instruments
of
Unrighteousness
;
But
in
every
thing
they
must
strive
to
be
wholly
at
Christ's
Devotion
;
in
their
Understandings
to
know
him
,
and
Contemplate
his
Glory
;
in
their
Memories
to
treasure
up
his
Promises
,
Precepts
and
sweet
experienced
Dispensations
,
in
their
Wills
to
submit
to
whatever
he
commands
in
his
holy
Word
,
that
unerring
Rule
of
all
Righteousness
,
in
their
Eyes
to
behold
his
marvellous
Works
;
in
their
Tongues
often
to
be
speaking
with
delight
of
him
,
to
him
,
and
for
him
;
in
their
Hands
to
work
the
thing
which
is
good
;
in
their
Feet
to
run
the
way
of
his
Commandments
;
thus
labouring
to
glorifie
him
both
in
Body
and
in
Spirit
,
which
are
his
.
[
(c)
](A34447-e36120-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
epist.
ad
Polycarp
.
pag.
141.
Mal.
3.17
.
For
as
Ignatius
sweetly
,
a
Christian
hath
no
Power
,
being
wholly
set
apart
for
God
,
either
to
alienate
himself
from
God
,
or
to
dispose
of
himself
in
any
thing
,
to
the
Prejudice
of
God's
Glory
.
And
he
that
thus
lives
Devoted
to
Christ
,
the
Lord
will
be
sure
to
own
him
in
the
day
that
he
makes
up
his
Jewels
.
Crowning
him
with
the
full
Enjoyment
of
Christ
in
Glory
.
(6)
Have
a
special
care
to
be
that
indeed
,
which
you
are
in
Appearance
.
The
[
(d)
](A34447-e36170-b)
(d)
Psal.
45.13
.
King's
Daughter
,
though
she
have
a
spiritual
Embroydery
without
,
yet
she
is
said
to
be
all
Glorious
within
:
And
so
must
you
be
,
would
you
ever
Reign
as
Kings
in
Heaven
,
or
to
be
Crowned
with
Glory
:
Seeming
Holiness
will
set
a
Man
in
the
outward
Court
:
But
inward
Sanctity
and
Uprightness
of
Heart
,
is
that
alone
which
can
fit
him
for
the
Holy
of
Holies
.
The
Lord
indeed
will
have
the
Goodness
of
our
Hearts
to
appear
in
the
Holiness
of
our
Lives
:
But
yet
the
appearance
of
Holiness
without
,
is
never
so
much
to
be
regarded
as
the
Uprightness
and
Integrity
of
our
Hearts
within
.
Where
there
is
a
pure
Heart
,
there
will
be
clean
Hands
;
but
a
Man
may
have
clean
Hands
,
and
yet
his
Heart
remain
as
Filthy
,
Unreformed
,
and
Polluted
as
ever
.
How
many
have
the
Lamp
of
a
glorious
Profession
,
that
would
never
purchase
the
Oyl
of
Grace
,
to
season
their
Hearts
?
Most
Men
desire
to
seem
,
but
few
will
labour
to
be
really
Gracious
,
and
of
upright
Hearts
.
They
will
cleanse
themselves
from
fleshly
Pollutions
,
but
not
from
spiritual
Defilements
.
They
will
hold
forth
the
Form
of
Godliness
in
their
Lives
;
but
will
by
no
means
receive
the
Power
of
Godliness
into
their
Hearts
.
Like
Jezabel
,
they
will
give
God
a
painted
Face
;
but
they
never
take
care
to
present
him
with
an
upright
Heart
.
Thus
many
are
Righteous
,
and
have
a
Name
[
(e)
](A34447-e36190-b)
(e)
Multi
hominibus
justi
videatur
,
pauci
Deo
:
aliter
enim
hominibus
aliter
Deo
hominibus
secundum
externam
speciem
&
faciem
,
Deo
secundum
internam
veritatem
&
virtutem
.
Ambros
.
in
Luc.
1.6
.
to
live
before
Men
,
who
are
nothing
but
painted
Hypocrites
,
dead
in
Trespasses
and
Sins
,
in
the
sight
of
God
:
An
outward
Shew
and
Semblance
,
is
enough
for
the
one
,
but
inward
Power
and
Truth
is
required
to
the
other
.
Let
Conscience
therefore
be
more
to
you
than
Credit
:
And
be
not
so
much
solicitous
about
your
Actions
before
Men
,
as
about
your
Hearts
in
the
sight
of
God
.
In
vain
are
you
Clean-handed
before
Men
,
if
you
be
not
also
Pure-hearted
before
God
.
Your
getting
into
a
handsome
Garb
,
and
walking
under
a
Pretence
of
Religion
,
will
avail
you
nothing
,
so
long
as
God
looks
at
an
upright
Heart
,
[
(f)
](A34447-e36210-b)
(f)
Psal.
51.6
.
above
all
things
,
requiring
Truth
in
the
inward
P●rts
.
'T
is
not
the
Form
,
but
the
Power
of
Godliness
:
'T
is
not
the
Semblance
,
but
the
Truth
of
Grace
,
which
the
Lord
will
accept
of
.
If
a
Man
could
offer
up
every
Day
as
many
Prayers
,
as
Thoughts
to
the
Lord
,
Mourn
in
some
Wilderness
like
a
distressed
Pilgrim
till
Noon-day
,
and
outvy
the
very
Angels
of
Light
,
for
the
frequency
and
external
Glory
of
his
iterated
Devotion
:
Yet
if
all
these
be
not
the
Fruit
of
an
upright
Heart
,
and
a
willing
Mind
,
the
Lord
abhorreth
them
from
his
very
Soul
,
and
they
prove
like
a
blazing
Comet
,
portending
the
Ruine
,
and
inevitable
eternal
Destruction
of
him
that
performed
them
.
The
Lord
is
,
no
question
for
a
fair
outside
,
and
requires
external
Performances
at
our
Hands
:
But
yet
you
must
know
,
these
can
no
otherwise
find
acceptance
with
him
,
than
as
they
proceed
from
a
pure
Fountain
,
and
are
enlivened
by
the
Uprightness
of
the
Heart
within
.
When
the
Heart
is
wanting
in
our
Religious
Duties
,
we
do
but
offer
up
a
dead
Sacrifice
to
the
living
God
,
and
so
provoke
the
pure
Eyes
of
his
Glory
.
Do
not
then
,
oh
do
not
present
the
Lord
with
Leaves
for
Fruit
,
with
Lies
for
Devotion
:
But
let
your
Tongues
,
and
your
Hearts
,
your
Prayers
,
and
your
Hearts
,
your
Lives
,
and
your
Hearts
,
your
outward
Performances
,
and
the
inward
Affection
of
your
Hearts
go
together
,
endeavouring
to
be
better
indeed
,
more
Pure
,
more
Upright
and
Holy
,
than
you
can
be
in
appearance
:
Some
[
(a)
](A34447-e36220-b)
(a)
Sunt
qui
boni
videri
,
non
esse
,
mali
non
videri
,
sed
esse
volunt
.
Bern.
Serm.
66.
in
Cant.
there
are
who
would
be
thought
good
,
but
care
not
to
be
so
;
and
though
they
be
really
bad
,
yet
they
would
not
be
taken
for
any
such
Persons
.
Be
not
you
like
them
,
seeking
the
praise
of
Man
with
the
loss
of
your
own
Souls
:
But
whatever
Grace
,
whatever
Reformation
,
whatever
Goodness
you
make
shew
of
before
Men
,
be
all
that
,
and
much
more
in
the
sight
of
God!
If
(
Sirs
)
you
think
●an
Honour
to
appear
Good
,
[
(b)
](A34447-e36240-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat
.
epist.
ad
Magnes
.
pag.
52.
Omnino
enim
nihil
prodest
nomen
sanctum
habere
sine
moribus
:
quia
vita
à
professione
discordans
,
abrogat
illustris
tituli
honorem
per
indignorum
actuum
vilitatem
.
Salvian
.
de
Gubern
.
Dei
lib.
3.
pag.
mihi
94.
is
it
not
much
mor●●n
Honour
to
be
so
indeed
?
What
alas
!
is
the
Name
of
:
Christian
worth
,
if
you
will
go●
put
on
the
Nature
of
a
Christian
?
To
think
I
was
well
reputed
of
amongst
God's
People
,
I
was
called
a
good
,
and
had
the
Name
of
a
Christian
,
can
this
be
a
Cordial
,
when
you
come
to
die
?
Or
will
it
comfort
your
Hearts
,
when
appearing
before
the
Judgment-seat
of
[
(c)
](A34447-e36280-b)
(c)
Quid
est
in
quo
nobis
de
Christiano
nomine
blandiamur
,
cum
utique
hoc
ipso
magis
per
nomen
sacratissimum
rei
simus
qui
à
sancto
nomine
discrepamus
?
Nam
&
ideo
plus
sub
religionis
titulo
Deum
ludimus
,
quia
positi
in
religione
peccamus
.
Idem
paulo
.
post
.
the
great
God
,
where
all
your
Paint
and
Varnish
being
washed
off
,
you
must
now
be
punished
as
Hypocrites
,
with
everlasting
Destruction
from
the
Presence
of
God
,
and
from
the
Glory
of
his
Power
?
To
be
counted
Rich
,
and
yet
turn
Bankrupt
,
to
be
judged
healthful
,
and
yet
sick
unto
Death
,
would
but
aggravate
in
such
cases
a
Man's
Misery
:
So
to
be
counted
Holy
,
and
yet
Profane
,
to
have
a
Name
to
live
,
and
yet
after
all
be
found
dead
in
Trespasses
and
Sins
,
oh
this
will
most
dreadfully
aggravate
the
Hypocrites
Misery
another
day
,
this
will
sink
them
deeper
in
Hell
,
than
the
notoriously
ungodly
,
this
will
prepare
flaming
Ingredients
for
the
Cup
of
Wrath
,
and
put
new
Sti●gs
into
those
fiery
Scorpions
that
will
vex
and
torment
them
for
ever
!
If
then
you
love
your
Souls
,
give
diligence
now
to
have
the
best
side
inward
,
doing
every
thing
from
the
Heart
s●●cerely
,
as
unto
God!
Strive
you
must
to
make
clean
the
inside
,
as
well
as
the
outside
of
the
Platter
,
and
to
have
pure
Hearts
,
as
well
a●●lean
Hands
,
would
you
ever
[
(d)
](A34447-e36300-b)
(d)
2
Tim.
2.21
.
be
Vessels
of
Honour
〈◊〉
for
the
Master's
use
.
The
foolish
Virgins
they
had
Lamps
in
their
Hands
,
a
Profession
of
Godliness
[
(e)
](A34447-e36310-b)
(e)
Mat.
25.3
.
adorned
with
many
glorious
Performances
:
But
these
were
not
animated
with
an
upright
Heart
,
they
wanted
the
Oyl
of
Grace
within
,
and
therefore
depart
from
me
(
saith
Christ
)
I
never
knew
you
.
Christ
will
know
those
well
,
he
will
know
them
to
be
Men
of
pure
Minds
,
and
upright
Hearts
,
whom
he
receives
to
dwell
with
himself
in
eternal
Mansions
of
Glory
:
Otherwise
if
a
Work
of
Grace
be
wanting
within
,
if
the
Heart
be
unsound
,
and
not
inwardly
Holy
,
they
must
look
to
depart
accursed
into
everlasting
burnings
,
where
the
painted
fire
of
all
their
pretended
zeal
shall
most
surely
be
punished
with
the
true
fire
of
God's
heavy
wrath
,
and
sore
displeasure
.
Thus
you
may
possibly
appear
Holy
before
Men
,
and
have
your
Christian
Profession
adorned
with
many
seemingly
glorious
Performances
:
But
in
case
your
Hearts
be
not
upright
before
God
,
now
he
throws
you
down
for
ever
into
Hellish-torments
,
now
he
punisheth
your
Souls
with
everlasting
Destruction
from
his
own
Presence
;
now
he
commands
you
to
depart
accursed
into
everlasting
Fire
,
prepared
for
the
Devil
and
his
Angels
,
and
you
must
obey
him
!
Oh
then
what
a
woful
thing
is
a
rotten
Heart
,
and
how
much
doth
it
concern
us
all
to
be
that
indeed
,
which
we
are
in
shew
!
He
that
is
seemingly
good
,
but
really
bad
,
though
die
he
may
with
seeming
hopes
for
Heaven
and
Glory
,
yet
fall
he
must
into
a
real
Hell
of
Misery
,
and
eternal
endless
Torments
!
(7)
SEE
that
you
mortify
through
the
Spirit
,
the
Deeds
of
the
Body
.
That
which
thou
sowest
(
saith
the
Apostle
)
[
(f)
](A34447-e36350-b)
(f)
1
Cor.
15.36
.
is
not
quickned
,
except
it
die
;
so
,
except
first
you
die
to
Sin
,
you
can
never
be
quickned
,
nor
raised
,
to
enjoy
the
Reward
of
eternal
Life
.
The
way
to
die
hereafter
,
is
to
live
here
:
And
the
way
to
live
hereafter
,
is
to
die
here
.
They
that
now
live
in
Sin
,
must
hereafter
expect
Death
,
and
eternal
Misery
,
as
the
just
Reward
,
and
Punishment
of
their
Sins
:
But
they
that
now
die
to
Sin
,
crucifying
the
Flesh
with
the
Affections
and
Lusts
,
shall
hereafter
live
with
God
in
eternal
Mansions
of
Glory
.
For
saith
the
Apostle
,
if
ye
live
after
the
[
(h)
](A34447-e36360-b)
(h)
Rom.
8.13
.
Flesh
,
ye
shall
die
:
But
if
ye
through
the
Spirit
,
mortify
the
Deeds
of
the
Body
,
ye
shall
live
.
Here
you
see
are
described
two
ways
,
the
one
leading
to
Death
,
the
other
to
Life
;
the
one
to
Hell
,
the
other
to
Heaven
;
the
one
to
endless
Torments
,
the
other
to
all
fulness
of
Joy
in
God's
own
presence
.
So
then
he
that
will
save
the
Life
of
his
Sins
,
shall
lose
his
Soul
:
But
he
that
will
mortifie
himself
,
his
beloved
Lusts
,
and
Sins
,
and
dearest
Corruptions
,
he
shall
live
for
ever
.
Though
then
you
cannot
totally
kill
[
(g)
](A34447-e36370-b)
(g)
Gal.
5.24
.
your
Corruptions
in
this
Life
,
yet
see
that
you
be
daily
mortifying
them
:
Though
you
cannot
wholly
cast
them
out
from
remaining
,
yet
be
sure
to
keep
them
under
from
reigning
in
your
mortal
Bodies
,
that
you
should
obey
them
.
All
Sins
are
meritoriously
Mortal
,
but
none
save
those
which
are
left
unmortified
,
do
eventually
prove
so
:
[
(i)
](A34447-e36380-b)
(i)
Rom.
6.
Though
it
be
true
that
every
Sin
deserveth
Death
,
even
the
Motus
primò
primi
,
concerning
which
the
Schoolmen
write
,
the
very
first
risings
and
ebullitions
of
Lust
in
the
Soul
,
which
do
prevent
all
use
of
Reason
,
though
standing
in
her
highest
Watch-tower
of
Vigilancy
to
descry
,
and
with
all
curiosity
to
make
observation
of
every
approaching
Enemy
:
Yet
there
is
no
Sin
,
though
aggravated
by
supervening
Circumstances
to
an
equality
of
Guilt
,
and
heinousness
,
with
the
most
prodigious
and
horrid
●mpieties
that
were
ever
yet
perpetrated
by
any
Offender
,
that
doth
actually
infer
Death
,
exposing
a
Man
to
the
Vengeance
of
eternal
Fire
,
unless
suffered
to
go
unmortified
.
The
least
Sin
,
when
allowed
of
,
is
enough
for
thy
Damnation
,
and
the
greatest
,
when
mortified
,
can
by
no
means
hinder
thy
eternal
Salvation
.
The
Life
of
Sin
,
and
the
Life
of
a
Sinner
,
are
like
two
Buckets
at
a
Well
,
if
the
one
go
up
,
the
other
must
go
down
:
Thus
,
if
your
Pride
,
your
Hypocrisie
,
your
Covetousness
,
your
Carnality
,
your
vile
Affections
live
in
you
,
you
must
die
eternally
;
but
if
through
the
Spirit
you
mortify
them
,
you
shall
live
for
ever
.
Behold
then
,
I
now
set
before
you
Life
,
and
Death
,
Mount
Ebal
,
and
Mount
Gerrizzim
,
Blessings
,
and
Cursings
,
the
Pleasures
of
Heaven
,
and
the
Torments
of
Hell
;
and
oh
that
you
would
choose
not
Death
,
but
Life
,
not
Ebal
,
but
Gerizzim
,
not
Cursings
,
but
Blessings
,
not
hellish
intolerable
Torments
,
but
heavenly
Glory
!
There
are
but
two
Estates
of
Men
in
this
present
Life
,
and
but
two
proportionate
to
them
in
the
Life
to
come
.
Some
here
live
after
the
Flesh
,
and
they
must
die
;
their
delight
is
present
,
but
momentany
;
their
pain
is
future
,
but
Eternal
;
some
do
here
by
the
Spirit
mortify
their
beloved
corruptions
;
their
present
Work
is
difficult
,
but
short
;
their
Reward
is
future
,
but
Eternal
and
Glorious
.
Oh
therefore
above
all
things
see
to
it
,
that
every
Lust
,
every
Sin
,
every
vile
Affection
in
your
Souls
be
subdued
,
mortified
,
and
abstained
from
with
the
most
religious
Solicitude
.
If
with
Jehu
you
will
still
have
your
Calves
at
Dan
and
Bethel
,
notwithstanding
your
pretended
Zeal
for
the
Lord
;
if
with
Herod
you
must
still
keep
your
Herodias
,
notwithstanding
your
readiness
to
hear
John
Baptist
;
to
be
sure
you
will
lose
your
Souls
,
and
fall
short
of
Glory
!
But
if
making
it
your
great
care
to
mortify
through
the
Spirit
the
deeds
of
the
Body
,
you
shall
keep
your selves
from
your
own
iniquity
,
hewing
in
pieces
your
delicate
Agag
,
and
giving
an
Eternal
Divorce
to
every
Delilah
that
pleaseth
you
,
then
doubt
not
but
Heaven
shall
b●●our
home
,
and
the
God
of
Heaven
himself
,
your
●●fe
,
your
Portion
,
your
exceeding
great
Reward
.
For
a
Life
of
Mortification
on
Earth
,
is
the
sure
way
to
a
state
of
Glorification
in
Heaven
!
(8)
BE
careful
that
you
have
an
impartial
respect
to
the
whole
Law
of
God
,
endeavouring
with
Zachary
,
and
Elizabeth
,
[
(a)
](A34447-e36540-b)
(a)
Luke
1.6
.
to
walk
in
all
the
Commandments
,
and
ordinances
of
God
blameless
.
A
partial
respect
to
Gods
Commandments
,
will
be
sure
to
expose
you
to
a
fatal
Destruction
from
God's
blissful
Presence
:
But
an
universal
Love
and
Obedience
to
Gods
holy
Will
,
this
will
set
you
above
the
reach
of
Hell
and
Misery
,
crowning
your
Souls
with
an
universal
Confluence
of
all
Joy
and
Happiness
,
and
purest
Pleasures
in
the
Kingdom
of
God
.
.
[
(b)
](A34447-e36560-b)
(b)
Psal.
119.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Verbum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Piel
,
ubi
geminata
litera
,
intendit
significationem
,
respondet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Graecorum
,
quod
actum
,
quasi
fixis
oculis
,
&
exacto
intuitu
,
aliquid
contemplantis
denotat
.
Then
(
saith
Holy
David
,
that
spiritual
Orpheus
)
shall
I
never
be
ashamed
,
when
I
have
respect
unto
all
thy
Commandments
.
When
our
Obedience
is
not
universal
but
partial
it
will
end
in
shame
,
and
●ause
us
to
lie
down
in
Eternal
Confusion
:
But
when
with
all
Religious
Exactness
,
and
Godly
curiosity
(
as
the
original
Word
implies
)
we
have
a
respect
to
the
whole
Will
of
God
,
endeavouring
that
all
our
Obedience
may
be
adequate
thereto
,
now
Glory
,
Honour
and
Life
Everlasting
,
will
be
your
Portion
.
See
therefore
that
you
go
not
about
to
indent
and
capitulate
with
God
in
matters
of
Obedience
,
as
if
the
universal
Respect
of
all
his
Commands
,
were
not
a
Duty
incumbent
upon
you
:
[
(c)
](A34447-e36630-b)
(c)
Acts
14.16
.
But
give
Diligence
now
to
have
a
Conscience
universally
void
of
offence
both
towards
God
and
towards
Men
,
[
(d)
](A34447-e36640-b)
(d)
Heb.
13.18
.
in
all
things
willing
to
live
honestly
.
Like
Moses
,
would
you
ever
enter
into
the
heavenly
Canaan
,
you
must
have
both
your
Hand●●●d
with
the
two
Tables
of
the
Law
,
respecting
both
〈◊〉
and
Man
:
God
in
each
Duty
of
Piety
,
walking
purely
before
him
,
and
Man
in
each
Duty
of
Equity
deporting
your selves
Righteously
towards
him
.
To
make
conscience
of
one
Duty
and
not
of
another
,
is
indeed
to
make
Conscience
neither
of
one
nor
other
.
Every
Command
of
the
Decalogue
hath
the
same
Image
,
the
same
Superscription
,
the
same
Divine
Authority
stamped
upon
it
:
[
(e)
](A34447-e36670-b)
(e)
Jam.
2.10
.
So
that
a
Man
allowing
himself
in
the
disobservation
of
any
one
(
quoad
vinculum
formale
)
doth
violate
all
,
reflecting
contempt
upon
the
Authority
of
the
whole
Law
,
though
he
do
not
actually
violate
it
in
every
part
.
And
yet
how
many
are
there
who
answer
the
Lord
with
an
half-obedience
,
just
like
the
Eccho
which
makes
not
a
Perfect
respondence
of
the
Voice
,
but
of
some
part
thereof
.
[
(f)
](A34447-e36690-b)
(f)
Mark
10.21.22
.
We
read
of
a
certain
young
Gentleman
who
came
in
a
sad
and
serious
manner
to
learn
of
Christ
the
Way
to
Heaven
:
But
yet
one
thing
was
lacking
,
his
desires
of
Heaven
and
Glory
,
they
were
bounded
with
secret
Reservations
,
Proviso's
and
Conditions
of
his
own
;
upon
the
discovery
whereof
by
Christ
,
he
went
away
discouraged
,
as
not
able
to
accept
of
Glory
upon
Terms
of
universal
obedience
.
Thus
frequently
a
deceitful
Heart
turns
Men
aside
,
entring
Caveats
against
an
universal
devotedness
to
Christ
,
and
causing
them
to
stand
,
upon
abatements
with
him
in
the
bargain
of
Salvation
;
not
considering
that
a
due
respect
to
all
the
Commandments
of
God
is
necessary
in
those
that
shall
be
saved
,
albeit
that
the
Covenant
of
Grace
never
intended
to
make
the
perfect
Observation
of
God's
Commandments
any
Condition
of
our
obtaining
Salvation
.
So
then
if
you
would
not
fall
short
of
Glory
,
be
sure
that
the
Obedience
of
your
Heart
and
Life
be
of
equal
extent
and
latitude
with
the
whole
Law
of
God
.
[
(g)
](A34447-e36700-b)
(g)
Quando
enim
servus
ex
domini
jussis
ea
facit
tantummodo
quae
vult
facere
;
jam
non
dominicam
voluntatem
implet
,
sed
suam
.
Sal.
He
that
stands
upon
abatements
with
God
,
keeping
only
such
Commandments
as
will
stand
with
his
carnal
Interest
,
his
Worldly
credit
,
his
Safety
,
and
his
secular
Projects
,
doth
not
serve
the
Will
of
God
,
but
his
own
choice
.
The
Will
of
God
revealed
,
that
's
the
grand
motive
to
obedience
:
So
that
because
the
whole
Law
is
but
a
Transcript
of
Gods
holy
Will
,
there
is
the
same
reason
why
you
should
perform
obedience
to
all
,
as
to
any
one
of
his
Commandments
.
[
(h)
](A34447-e36720-b)
(h)
Jam.
2.11
.
Neque
enim
justa
causatio
est
cur
praeferantur
aliqua
,
ubi
facienda
sunt
omnia
.
Salvian
.
de
Gub.
Dei
.
lib.
3.
pag.
80.
Shame
therefore
your selves
into
the
universal
Obedience
of
God's
Commandments
,
when
ever
you
find
your
Hearts
,
to
make
shy
of
any
Duty
,
with
this
pressing
Consideration
,
that
he
who
commanded
one
,
hath
commanded
all
!
Every
Christian
he
must
be
a
through-paced
Conformist
to
the
Will
of
God
;
not
speaking
both
Hebrew
and
Ashdod
,
not
swearing
by
God
,
and
Malchom
,
not
taking
one
step
straight
,
and
another
crooked
,
not
keeping
a
covetous
Heart
for
the
World
,
nor
a
proud
Heart
for
Hell
,
nor
a
sensual
Heart
for
the
Flesh
:
But
endeavouring
to
observe
all
things
whatsoever
Christ
hath
commanded
us
,
giving
Diligence
to
walk
before
the
Lord
in
all
holy
Conversation
and
Godliness
.
[
(i)
](A34447-e36800-b)
(i)
Numb.
32.12
.
That
for
which
we
find
Caleb
and
Joshua
so
highly
renowned
,
was
because
they
fulfilled
it
after
the
Lord
:
Thus
would
you
ever
have
the
highest
Renown
of
heavenly
Glory
,
you
must
follow
the
Lord
fully
;
resolving
,
that
though
you
cannot
fulfil
all
Righteousness
,
yet
you
will
neglect
none
.
Thy
failing
in
every
Duty
shall
never
keep
thee
out
of
Heaven
,
if
there
be
no
Duty
,
in
the
careless
neglect
whereof
thou
allowest
thy●elf
.
Where
the
Eye
of
a
Christian
is
upon
the
whole
Law
of
God
,
and
his
Heart
open
to
do
it
;
[
(k)
](A34447-e36830-b)
(k)
2
Cor.
8.12
.
there
the
Goodness
of
God
will
accept
the
Desire
for
the
Deed
,
of
the
Purpose
for
the
Performance
,
and
of
the
Will
for
the
Work
,
never
failing
to
crown
the
weakest
endeavours
when
sincere
,
with
a
glorious
Reward
.
But
remember
,
those
that
only
make
conscience
to
do
the
Will
of
God
in
part
,
and
not
wholly
:
they
have
neither
part
,
nor
lot
in
his
heavenly
Kingdom
,
but
must
wholly
end
for
ever
fall
short
of
Glory
!
(9)
TAKE
heed
that
you
build
not
your
Hopes
for
Heaven
upon
a
negative
Righteousness
,
but
give
diligence
to
live
in
the
constant
and
faithful
practice
of
all
positive
Duties
.
[
(l)
](A34447-e36860-b)
(l)
2
Tim.
2.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Vessel
of
Honour
is
distinguished
from
the
Vessel
of
Dishonour
,
not
so
much
because
cleansed
from
what
is
Evil
,
as
because
sanctified
and
prepared
for
every
good
Word
,
and
Work
.
There
are
multitudes
in
the
World
that
think
themselves
no
small
Saints
,
because
not
the
worst
and
most
prodigeously
Wicked
amongst
Sinners
:
And
many
there
be
who
count
themselves
in
a
good
preparedness
for
Heaven
,
because
they
have
not
the
very
Botches
and
Plague-sores
of
Hell
visibly
running
upon
them
.
[
(m)
](A34447-e36880-b)
(m)
Luke
18
:
11.
God
I
thank
thee
(
said
that
proud
Pharisee
)
that
I
am
not
as
other
Men
are
,
Extortioners
,
Unjust
,
Adulterers
,
or
even
as
this
Publican
:
As
if
so
be
,
that
because
he
had
not
his
Hands
full
of
Bribes
,
and
Oppression
,
and
the
like
Pollutions
,
he
must
needs
go
to
Heaven
,
and
be
crowned
with
Glory
.
Thus
many
glory
because
they
are
no
Drunkards
,
no
Lyars
,
no
Swearers
,
no
Sabbath-breakers
,
no
unclean
Persons
embracing
the
Bosom
of
a
strange
Lover
;
and
oh
that
all
our
People
had
so
much
Righteousness
as
this
to
glory
of
!
But
verily
Sirs
,
the
fair
Way
of
negative
Righteousness
leads
to
Hell
and
eternal
Destruction
as
well
,
as
the
foul
pochy
way
of
notorious
Profaness
.
Did
you
never
hear
of
a
Man
dying
for
hunger
,
as
well
as
by
eating
Poyson
?
Did
you
never
see
a
Runner
lose
the
Garland
,
as
well
for
leaving
off
to
run
,
as
by
catching
a
fall
?
Did
you
never
observe
a
Lamp
going
out
as
well
for
want
of
Oyl
,
as
by
means
of
an
Extinguisher
?
So
may
you
hear
of
thousands
that
die
Eternally
as
well
for
want
of
doing
good
which
is
the
Food
of
the
Soul
,
as
by
feeding
upon
the
Poyson
of
their
own
Hearts
Lusts
.
So
may
you
see
Men
daily
losing
the
Garland
of
Eternal
Glory
for
leaving
off
to
run
the
Way
of
God's
Commandments
,
as
by
falling
into
wicked
Practices
.
So
may
you
observe
the
Lamp
of
many
professing
Christians
going
out
in
the
unsavoury
snuff
of
sulphureous
hellish
Misery
,
for
want
of
th●
Oyl
of
gracious
Performances
,
as
well
as
by
the
fatal
Extinguisher
of
open
Ungodliness
.
Do
but
look
into
the
Process
of
Judgment
which
Christ
will
be
sure
to
keep
to
in
that
great
Day
,
and
you
will
find
upon
due
observation
made
,
that
the
dreadful
damnatory
Sentence
then
to
be
pronounced
against
all
the
Ungodly
,
it
runs
most
upon
Negatives
,
commanding
Men
therefore
to
depart
accursed
into
Everlasting
Fire
,
not
so
much
for
the
Commission
of
Sins
forbidden
,
as
for
the
neglect
and
omission
of
Duty
enjoined
.
[
(n)
](A34447-e36910-b)
(n)
Matth.
25.42
,
43.
Ye
have
not
cloathed
,
ye
have
not
fed
,
ye
have
not
visited
my
poor
Brethren
,
saith
Christ
,
and
therefore
go
ye
cursed
.
'T
is
not
said
,
ye
have
robbed
,
ye
have
reviled
,
ye
have
persecuted
them
,
but
their
neglect
of
the
forementioned
Duties
is
that
which
now
undoeth
them
;
this
is
that
which
sinks
them
to
Hell
and
there
works
their
Everlasting
Destruction
!
[
(o)
](A34447-e36920-b)
(o)
Isa.
1.16
,
17.
What
then
will
be
the
end
of
all
Prayerless
,
Meditationless
,
Faithless
,
and
Irreligious
Persons
,
who
though
they
●●ase
to
do
Evil
,
yet
never
learn
to
do
well
?
The
Question
will
shortly
be
,
not
so
much
whether
you
have
oppressed
,
as
whether
you
have
relieved
the
Poor
;
not
so
much
whether
you
have
profaned
,
as
whether
you
have
sanctified
God's
holy
Sabbath
;
not
so
much
whether
you
have
blasphemed
,
as
whether
you
have
called
upon
the
name
of
God
with
an
upright
Heart
?
And
this
know
,
the
allowed
total
omission
of
any
such
Duty
will
as
infallibly
damn
you
,
as
to
live
in
the
practise
of
the
most
gross
and
scandalous
enormities
:
So
that
to
escape
the
pollutions
that
are
in
the
World
through
Lust
,
will
at
the
best
but
procure
you
a
cooler
place
in
Hell
,
so
long
as
you
walk
not
in
the
daily
practise
of
those
Duties
which
lead
to
Heaven
!
Thou
then
that
art
a
Man
standing
much
upon
thy
negative
Righteousness
,
boasting
thyself
to
be
no
covetous
,
no
unclean
,
no
debauched
Person
,
where
i●
thy
Faith
,
thy
Wisdom
,
thy
reason
still
to
go
on
in
the
careless
neglect
of
Prayer
,
of
Self-examination
,
of
Repentance
,
of
meditating
in
God's
Word
,
and
the
like
holy
Exercises
,
without
which
thou
canst
never
be
saved
?
It
is
good
indeed
not
to
do
Evil
;
but
yet
it
is
withal
a
Soul-damning
Evil
not
to
do
good
.
[
¶
](A34447-e36930-b)
¶
Judg.
5.23
.
Wherefore
was
Meroz
so
bitterly
cursed
?
Was
it
because
making
a
Confederacy
with
the
Enemy
they
fought
against
God's
People
?
Oh
no
,
but
because
they
came
not
out
to
the
help
of
Israel
against
the
Mighty
!
Wherefore
was
that
unprofitable
Servant
bound
,
and
cast
into
utter
Darkness
?
Was
it
for
embezelling
his
Lords
Talent
,
or
for
wasting
it
upon
Harlots
?
Oh
no
,
but
because
he
had
not
improved
it
to
his
Lords
advantage
!
Wherefore
do
we
find
that
rich
Man
tormented
in
Hell
?
Was
it
because
he
had
taken
any
thing
from
poor
Lazarus
,
or
pulled
the
Meat
from
his
Mouth
?
Oh
no
,
But
because
he
did
not
cloath
and
feed
him
!
He
finds
Judgment
without
Mercy
,
because
he
had
neglected
to
shew
Mercy
:
And
because
he
denyed
Lazarus
a
crumb
of
Bread
to
satisfie
his
hunger
,
now
Heaven
and
Earth
will
not
afford
him
one
drop
of
Water
to
cool
his
Tongue
.
So
certainly
will
the
neglect
of
Duty
expose
to
an
eternity
of
Wrath
,
and
unpreventable
fiery
Torments
!
[
†
](A34447-e36980-b)
†
Matth.
3.10
.
For
not
only
the
corrupt
Tree
,
but
the
barren
Tree
also
is
intended
for
the
Fire
;
not
only
the
Tree
which
bears
ill
Fruit
,
but
also
the
Tree
which
bears
no
good
Fruit
must
be
fuel
for
the
Wrath
of
God
to
burn
upon
without
quenching
for
ever
.
Give
diligence
then
,
would
you
ever
escape
Wrath
and
obtain
Glory
,
not
only
to
forbear
the
doing
of
that
which
is
evil
,
but
also
to
be
working
the
thing
which
is
good
.
Leave
th●
Duties
of
that
place
wherein
God
hath
set
you
undone
,
and
your
Souls
are
undone
for
ever
:
But
if
carefully
performing
them
,
you
shall
strive
to
abound
with
the
Fruits
of
Righteousness
,
't
is
not
long
but
you
will
have
a
blessed
Transplantation
,
from
Earth
to
Heaven
,
from
the
Wilderness
of
this
World
,
into
the
Celestial
Canaan
!
Only
let
every
profane
ungody
Person
stand
aloof
,
as
those
for
whom
the
blackness
of
darkness
is
reserved
for
ever
.
If
a
negative
Righteousness
will
carry
no
Man
to
Heaven
,
to
be
sure
then
those
who
allow
themselves
in
a
course
of
all
unrighteous
practices
,
must
fall
irrecoverably
into
Hell
and
eternal
Destruction
.
If
the
slothful
Servant
were
so
punished
who
only
hid
his
Lords
Talent
in
a
Napkin
,
restoring
it
as
good
as
he
had
it
,
what
then
will
be
the
end
of
every
wicked
Servant
who
hath
embezelled
his
Lords
Talent
spending
it
riotously
upon
Harlots
?
This
Man
must
certainly
expect
more
dreadful
aggravations
of
Punishment
,
than
the
other
.
That
slothful
Servant
shall
have
a
milder
Cup
of
Wrath
,
when
this
wicked
Servant
shall
drink
up
the
dregs
of
Divine
Fury
.
If
the
unprofitable
Servant
be
avenged
seven-fold
,
surely
then
the
rebellious
Servant
must
be
avenged
seventy
times
Seven-fold
.
[
(a)
](A34447-e37000-b)
(a)
Quòd
si
sterilitas
in
ignem
mittitur
,
rapacitas
quid
meretur
?
Aut
quid
recipiet
,
qui
alienum
tucerit
,
si
semper
ardebit
qui
de
suo
non
dederit
?
Et
si
judicium
sine
misericordia
erit
illi
,
qui
non
facit
misericordiam
,
quale
judicium
erit
illi
,
qui
fecerit
&
rapinam
?
Fulgent
.
Serm.
de
dispens
.
Dom.
p.
615.
If
Divine
Justice
whip
the
one
with
Rods
,
't
will
certainly
whip
the
other
with
Scorpions
.
If
sterility
be
cast
into
the
Fire
,
who
can
tell
the
Wrath
,
the
fiery
Flames
of
Tophet
into
which
rapacity
shall
be
thrown
?
If
he
that
relieved
not
others
with
what
was
his
own
must
burn
for
ever
,
what
Vengeance
of
Eternal
Fire
may
those
look
for
,
who
have
extorted
from
others
what
was
not
their
own
?
What
will
be
the
end
of
the
cruel
who
grind
the
Faces
of
the
Poor
,
if
he
shall
have
judgment
without
mercy
who
shewed
▪
no
mercy
?
If
not
doing
the
thing
which
is
good
will
shut
out
of
heavenly
Glory
;
doubtless
then
working
that
which
is
evil
and
abominable
in
the
sight
of
God
,
will
for
ever
sink
▪
Men
in
unsufferabl
hellish
Torments
!
(
10
)
AND
lastly
,
be
much
upon
your
knees
at
the
throne
of
Grace
,
imploring
with
all
earnestness
,
and
holy
Importunity
the
help
of
Heaven
whereby
you
may
be
duly
qualified
and
fitted
for
it
.
Our
endeavours
after
Life
and
Glory
,
they
must
ever
be
succeeded
with
the
Grace
of
God
effectually
working
in
us
,
or
else
we
must
lose
our
Reward
.
Nothing
of
ours
will
ever
bring
us
to
God
as
the
end
and
quietative
Centre
of
our
Souls
,
except
we
first
receive
it
from
God
as
the
Author
of
every
good
and
perfect
Gift
.
[
(a)
](A34447-e37050-b)
(a)
Jam.
1.17
.
If
ever
we
come
to
Canaan
,
't
is
the
God
of
Israel
that
must
lead
us
by
the
Hand
,
and
by
the
Arm
of
his
Omnipotency
put
us
in
full
possession
of
it
.
[
(b)
](A34447-e37080-b)
(b)
Col.
1.12
.
There
is
an
Inheritance
of
Saints
in
Light
,
but
unless
God
the
Father
of
Lights
by
a
sufficiency
of
discriminating
Grace
do
first
qualify
and
meeten
us
for
it
,
we
are
like
to
abide
in
everlasting
Darkness
.
The
Stone
hath
no
power
to
mount
upward
but
what
it
wholly
receives
from
the
strength
and
impress
of
the
Arm
throwing
it
:
Nor
have
we
whose
Hearts
by
Nature
are
as
Stones
,
any
Power
to
move
Heaven-ward
,
but
what
we
do
wholly
receive
from
the
irresistible
Strength
and
Divine
Energy
of
God's
holy
Spirit
carrying
us
that
Way
.
Free
will
to
what
is
spiritually
good
,
is
a
plain
Soloecism
in
the
School
of
free
Grace
:
So
that
whoever
by
the
good
use
hereof
thinks
to
get
the
Reward
,
to
be
sure
he
shall
never
enjoy
any
fellowship
in
Christ's
Colledge
,
nor
have
the
least
degree
of
preferment
in
the
University
of
Heaven
.
Our
Estate
by
[
(c)
](A34447-e37090-b)
(c)
Rom.
5.6
.
Nature
is
without
any
strength
:
So
that
we
are
no
more
able
to
do
the
Works
of
a
Spiritual
,
than
a
dead
Man
to
do
the
Works
of
a
natural
Life
.
[
(d)
](A34447-e37100-b)
(d)
Ephes.
2.1
.
By
Nature
we
are
blind
,
and
cannot
therefore
see
the
things
of
the
Spirit
of
God
,
unless
he
first
gives
us
a
[
(z)
](A34447-e37110-b)
(z)
1
Cor.
2.14
.
spiritual
Eye
.
We
are
alienated
from
the
Life
of
Christ
,
and
must
▪
never
look
to
have
,
any
saving
acquaintance
with
him
,
if
the
Father
draw
us
not
.
The
Lord
's
drawing
is
not
by
destroying
the
Will
,
but
by
Sanctifying
of
it
,
and
inclining
it
to
what
is
good
.
He
puts
forth
the
Arm
of
his
Grace
,
to
apprehend
us
,
and
that
creates
in
us
an
Arm
of
Faith
to
apprehend
him
.
They
do
but
flatter
and
miserably
comply
with
sinful
corrupt
Nature
against
Grace
,
who
assert
any
such
Power
in
Man
,
whereby
he
may
prepare
himself
for
special
Grace
.
So
prodigeous
is
our
Impotency
by
Nature
,
that
we
have
not
the
power
of
a
good
Thought
,
of
a
Sigh
,
of
one
hearty
Groan
after
God
,
and
Christ
,
and
eternal
Glory
in
our
own
hands
.
To
talk
of
an
universal
Grace
that
is
only
determined
,
and
made
effectual
by
the
good
improvement
of
our
own
free
will
,
antecedently
consenting
thereto
,
before
any
effectual
change
wrought
upon
us
by
the
Spirit
of
Regeneration
,
is
indeed
to
deny
God's
discriminating
Love
,
and
instead
of
that
,
to
set
up
an
Idol
of
our
own
.
If
so
be
that
the
same
Grace
be
granted
to
all
,
then
't
is
not
God
,
but
every
Man
[
(a)
](A34447-e37120-b)
(a)
1
Cor.
4.7
.
that
improves
this
Grace
,
who
makes
himself
to
differ
from
another
,
contrary
to
the
true
intent
of
the
Apostle's
Question
.
For
that
which
is
common
to
all
Men
,
doth
never
make
a
difference
betwixt
any
.
You
must
know
then
,
that
we
do
not
difference
our selves
from
others
,
by
improving
the
same
Talent
better
than
others
did
.
But
't
is
God
alone
who
doth
difference
us
from
others
,
from
the
vilest
of
Sinners
,
from
the
damned
in
Hell
,
by
giving
us
that
Talent
of
Grace
to
Trade
with
,
and
a
Will
to
improve
it
,
which
he
never
gave
to
them
.
He
is
[
(b)
](A34447-e37130-b)
(b)
Heb.
12.2
.
no
less
the
Author
,
than
the
Finisher
of
our
Faith
:
And
he
alone
must
work
[
(c)
](A34447-e37140-b)
(c)
Sicut
sancti
viri
se
post
primi
parentis
lapsum
de
corruptibili
stirpe
editos
,
&
non
virtute
propriâ
,
sed
praeveniente
gratiâ
supernâ
ad
meliora
se
vota
vel
opera
commutatos
.
Greg.
lib.
Mor.
22.
c.
10.
Grace
in
us
to
make
us
Holy
,
as
well
as
bestow
Glory
upon
us
to
make
us
happy
.
We
do
not
prevent
God
loving
him
first
,
but
he
prevents
us
,
first
Circumcising
our
Heart
that
we
may
love
him
.
Were
the
Grace
of
God
merely
suasory
,
and
by
moral
Arguments
,
making
Tenders
of
Life
and
Glory
to
us
,
but
giving
us
no
[
(d)
](A34447-e37160-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
epist.
ad
Rom.
pag.
mihi
84.
power
to
accept
of
them
,
nor
renewed
Hearts
to
close
with
them
,
well
we
might
hear
the
glad
Tidings
of
eternal
Life
,
but
most
certainly
for
all
that
,
we
must
die
in
our
Sins
,
and
be
damned
for
ever
.
For
(
as
a
learned
Divine
of
our
own
hath
it
)
there
is
so
much
Perverseness
,
and
devilish
Antipathy
in
our
Hearts
by
Nature
,
that
neither
the
Promises
of
Heaven
,
can
allure
us
,
nor
the
Blood
and
Passions
of
Christ
perswade
,
nor
all
the
flames
of
Hell
affright
us
out
of
our
Sins
,
till
the
Lord
by
the
sweet
and
glorious
Power
of
his
holy
Spirit
,
subdue
and
conquer
the
Will
to
himself
.
The
Apostle
therefore
,
speaking
to
this
purpose
,
contents
not
himself
to
say
,
it
is
God
that
commands
you
,
that
exhorts
,
and
persuades
you
both
to
will
and
to
do
:
But
(
saith
he
)
't
is
God
that
works
in
you
both
to
will
and
to
do
of
his
[
(e)
](A34447-e37180-b)
(e)
Phil.
2.13
.
own
good
pleasure
;
implying
clearly
,
that
nothing
less
than
the
almighty
Power
of
God's
own
Grace
,
exciting
,
inclining
,
and
determining
the
Will
,
can
suffice
unto
any
good
Work
.
The
Assertours
of
free
Will
,
those
grand
Parasites
of
Nature
,
do
count
it
indeed
the
first
born
of
Absurdities
,
to
teach
that
the
Grace
of
God
hath
any
such
determining
Influence
upon
the
Will
,
as
shall
effectually
work
it
to
a
closure
with
what
is
good
.
Hence
they
affirm
,
that
God
himself
cannot
▪
without
wrong
to
the
proper
Crasis
,
and
Constitution
of
the
Will
,
without
committing
a
Rape
upon
her
Virgin-freedom
,
act
otherwise
upon
it
,
than
after
all
he
hath
done
,
or
can
do
,
to
leave
her
the
precious
priviledge
of
resisting
his
Grace
,
rejecting
the
Tenders
of
his
Love
,
and
destroying
himself
!
Thus
whilst
they
would
seem
tender
of
the
Creatures
Liberty
,
they
proclaim
themselves
Traytors
to
Heaven
,
encroaching
upon
God's
Prerogative-royal
,
while
they
would
make
the
World
believe
,
that
the
essential
,
and
characteristical
Property
of
the
Will
must
be
destroyed
,
unless
we
give
her
a
Power
to
baffl●
,
nonplus
,
and
conquer
the
Almighty
Spirit
and
Grace
of
God
at
her
pleasure
.
But
we
must
know
,
God
doth
so
accommodate
his
Concourse
with
the
Will
of
Man
in
his
Conversion
,
that
no
Violence
is
offered
to
the
Will
's
intrinsique
Frame
,
nothing
done
inconsistent
with
her
essential
Constitution
:
Necessitate
God
doth
,
but
never
,
compel
the
Will
to
what
is
good
;
he
doth
determine
but
not
force
h●r
;
he
doth
not
destroy
,
but
give
her
liberty
,
rescuing
her
from
under
the
Bondage
of
Sin
,
that
she
may
be
free
to
choose
,
to
embrace
,
to
delight
greatly
in
himself
.
As
when
Water
,
which
naturally
descendeth
,
inclining
downward
,
is
transelemented
and
changed
into
Air
,
then
it
doth
naturally
ascend
,
contending
upward
:
So
when
the
Will
of
Man
,
which
by
Nature
moves
downward
,
is
graciously
changed
and
freed
from
her
native
Viciousness
,
then
she
readily
moves
upward
,
and
is
wonderfully
carried
out
after
God
,
after
Christ
,
after
Heaven
and
Glory
,
taking
a
sweet
Complacency
in
every
good
Word
and
Work
.
So
that
to
consent
to
the
Grace
of
God
,
●o
accept
of
his
graciou●
,
help
,
and
to
long
for
it
,
this
is
wholly
from
God
himself
.
[
(f)
](A34447-e37210-b)
(f)
Ut
ergo
desideremus
adjutorium
gratiae
hoc
ipsum
quoque
opus
est
gratiae
;
ipsa
namque
incipit
infundi
,
ut
incipiat
posci
:
ipsa
quoque
amplius
infunditur
cum
poscentibus
datur
.
Quis
verò
potest
gratiam
poscere
,
nisi
velit
?
Sed
nisi
Deus
in
eo
ipsam
voluntatem
operetur
,
velle
null●
〈◊〉
poterit
.
Fulg.
ad
Theod.
ep.
6.
p.
555.
invincibly
sanctifying
the
Will
,
and
by
an
act
of
●lmighty
Power
,
determining
it
to
what
is
supernaturally
good
.
It
is
not
enough
to
provide
the
means
,
but
God
himself
must
strongly
apply
them
;
he
must
afford
the
blessed
Operation
and
powerful
Concurrence
of
his
own
Spirit
;
the
Revelation
of
his
own
Arm
and
Might
upon
the
Soul
,
or
he
will
never
consent
,
no
,
not
to
her
own
Happiness
upon
Terms
of
Grace
.
And
truly
if
in
Nature
Man
cannot
determin
himself
,
nor
exert
any
vital
Actions
,
unless
premoved
and
determined
thereunto
,
by
the
immediate
Influx
of
God
upon
him
,
as
the
first
cause
;
how
much
less
in
things
Spiritual
?
'T
is
much
controverted
,
(
I
know
)
whether
Men
have
not
a
Sufficiency
of
Power
within
themselves
to
act
,
move
,
and
do
all
things
agreeable
to
their
Nature
which
God
hath
given
them
,
without
any
further
help
from
him
to
actuate
that
Power
,
to
premove
,
and
determine
them
to
every
physical
Action
that
proceedeth
from
them
?
The
dependance
of
all
Creatures
upon
God
for
the
Support
,
and
Continuation
of
their
Beings
,
is
by
most
acknowledged
:
But
that
there
should
be
the
same
necessity
of
dependance
upon
God
for
their
Workings
,
there
are
many
Men
,
both
of
great
Learning
,
and
of
singular
Holiness
who
deny
it
,
those
especially
who
side
with
the
Jesuites
against
the
Dom●n●eans
in
this
Controversy
,
making
an
active
indifferency
to
Good
,
or
Evil
,
at
[
(g)
](A34447-e37240-b)
(g)
Deus
non
est
causa
liberi
arbitrii
▪
nisi
quia
liberum
arbitrium
ab●
ipso
est
,
&
conservetur
.
Durand
.
in
2.
Sent.
d.
1.
q.
5.
&
d.
37.
q.
1.
least
an
undeterminateness
in
the
Will
,
to
be
of
the
Essence
of
Liberty
.
Durandus
his
Opinion
in
this
Case
is
sufficiently
known
,
who
would
not
have
God
to
concur
otherwise
with
his
Creatures
in
any
of
their
Actions
which
they
exert
,
than
by
way
of
Conservation
,
so
as
to
continue
their
several
respective
Beings
,
and
energetical
Powers
to
them
.
Austin
speaks
of
some
in
his
Time
that
were
of
the
same
Mind
[
(h)
](A34447-e37280-b)
(h)
Sunt
qui
arbitrantur
tantummodo
mundum
,
ipsum
factum
à
Deo
caet●ra
fieri
●●mundo
,
sicut
●●●e
▪
ordinavit
&
jussit
;
Deum
autem
nihil
operari
.
Aug.
lib.
5.
de
Gen.
ad
lit
.
cap.
20.
Magna
Dei
conditoris
fuit
impotentia
&
imprudentia
,
qui
naturam
ita
condere
non
potuit
,
ut
sola
,
quod
suum
esset
facere
non
possit
officium
.
Taur
de
rer
.
aetern
.
part.
2.
p.
461.
Voluntas
autem
creata
non
est
purus
actus
,
sed
habet
libertatem
participatam
,
quae
includit
aliquid
potentialitatis
:
&
ideo
ut
exe●t
in
actum
necesse
est
,
ut
pramoveatur
.
Alvar.
Disp.
9●
.
n.
13.
referente
Amesio
.
affirming
that
God
having
Created
the
great
Organ
of
the
World
,
did
forthwith
leave
it
to
play
upon
it self
,
and
to
make
all
sweet
and
harmonious
melody
,
not
by
any
further
powerful
touch
from
God
,
but
by
virtue
of
its
first
Composure
.
Above
all
others
,
Taurellus
is
most
dogmatical
,
averring
that
it
would
degrade
the
great
God
from
that
Wisdom
,
Dignity
,
and
Power
,
which
of
right
doth
belong
to
him
,
to
think
that
he
should
so
make
his
Creatures
,
as
not
to
be
able
to
discharge
their
respective
Offices
,
without
being
prompted
thereto
by
his
almighty
Help
,
and
immediate
praedetermining
Influence
.
But
to
speak
my
Thoughts
in
one
word
,
I
see
not
how
the
Will
of
Man
(
which
is
not
a
Power
simply
and
absolutely
active
,
as
Bellarmin
would
have
it
,
but
a
mixed
,
having
much
of
Potentiality
in
it
)
should
be
reduced
into
act
,
otherwise
than
●y
some
powerful
impress
of
God
upon
it
,
who
is
a
most
pure
Act.
Besides
;
shall
we
give
the
Will
of
Man
a
creative
Power
,
in
reference
to
its
own
elicite
Acts
,
which
have
surely
some
physical
Being
?
Or
acknowledging
him
the
Author
,
and
first
cause
of
all
Actions
as
such
,
shall
we
deny
him
to
praedetermine
Man's
Will
in
the
producing
of
them
,
when
every
Cause
is
always
before
the
Effect
,
at
least
in
order
of
Nature
?
Are
not
all
things
below
God
owned
for
second
Causes
,
not
because
they
had
their
Being
[
(i)
](A34447-e37340-b)
(i)
Omnes
res
creatae
dicuntur
causae
secundae
,
unde
verò
hoc
,
nisi
quod
in
agendo
dependeant
àprimâ
,
quae
Deus
est
.
Maccov
.
from
him
(
for
so
(
as
a
learned
Man
observeth
)
they
are
dependeant
Beings
,
not
Causes
)
but
because
in
their
Operations
they
wholly
depend
upon
him
,
and
are
predetermined
by
an
immediate
Influx
of
his
Power
?
Let
us
not
unsubordinate
the
Creatures
to
God
their
Creatour
:
And
make
that
independent
in
its
Workings
,
which
we
know
to
be
otherwise
in
its
Being
.
To
me
it
seems
little
less
,
than
to
divest
the
great
God
of
his
Prerogative-Royal
,
and
to
set
the
Crown
upon
the
Head
of
the
Creature
;
when
acknowledging
him
for
the
first
Cause
,
we
will
[
(k)
](A34447-e37360-b)
(k)
Acts
17.28
.
grant
that
we
live
,
and
have
our
Being
from
him
,
but
not
that
we
are
moved
by
him
.
The
profound
Bradwardine
,
the
learned
Twisse
,
the
acute
Ames
,
the
Judicious
Zanchy
:
Neither
they
,
with
many
others
of
our
Protestant
Divines
,
nor
[
(l)
](A34447-e37410-b)
(l)
Nihil
praeter
primum
motorem
movet
agitve
nisi
motum
,
&
actum
.
Zan.
de
lib.
Arb.
thes.
2.
pag.
116.
he
could
yet
bear
such
Doctrin
,
who
lays
down
this
as
a
sure
Maxim
,
that
nothing
but
God
the
first
mover
,
doth
either
move
,
or
act
,
if
not
moved
and
acted
.
And
indeed
its
hard
,
to
say
,
how
they
who
deny
the
Will
of
Man
to
be
physically
determined
of
God
,
make
not
Man
the
first
mover
,
not
moved
,
the
[
(m)
](A34447-e37430-b)
(m)
Quod
si
haec
hominis
determinatio
,
non
praedeterminetur
à
Deó
physicè
;
primum
erit
homo
determinans
in
genere
entis
physicè
non
determinatum
;
primum
movens
non
motum
;
primum
agens
non
actum
ab
alio
:
ideoque
determinationis
suae
prima
causa
,
primum
principium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
independens
.
Et
quia
primum
movens
propterea
duo
prima
erant
:
&
sic
Deus
non
erit
ens
absolute
primum
.
D.
P.
de
Trad.
hom.
peccat
.
ad
glor.
pag.
15.
first
Agent
not
acted
by
any
other
:
So
that
he
shall
be
the
first
cause
of
determining
his
own
Will
,
yea
,
independent
,
and
without
any
other
cause
than
himself
.
For
we
may
not
think
that
God
only
offers
his
Creatures
a
certain
indeterminate
,
common
,
and
indifferent
concourse
,
which
is
either
like
a
Laquy
subsequent
to
their
determining
themselves
,
and
comes
in
at
the
close
of
the
day
,
actum
agere
;
or
like
a
Lesbyan
Rule
,
which
[
(n)
](A34447-e37480-b)
(n)
Novum
istud
commentum
Jesuitarum
solide
refutatur
à
Thomistis
,
quia
facit
providentiam
Dei
confusam
,
imperfectam
,
à
creaturâ
pendentem
,
ut
ab
ea
proficiatur
.
Ames
.
D●llar
.
Enervat
.
tom.
4.
lib.
1.
p.
31.
they
may
incline
,
determine
,
and
bend
either
to
good
,
or
evil
as
they
please
.
This
Devise
of
the
Jesuites
,
is
confuted
at
large
by
the
Thomists
,
and
most
of
our
own
Divines
in
the
Doctrin
of
Providence
,
who
reject
it
as
that
which
makes
the
divine
Providence
confused
,
dependent
,
imperfect
,
and
such
as
is
capable
of
receiving
its
ultimate
Perfection
from
the
Creature
.
Though
Similes
prove
nothing
,
yet
they
may
illustrate
,
and
therefore
to
give
you
a
perfect
understanding
in
this
case
I
shall
shut
up
with
the
Simile
of
a
learned
Divine
,
(
whereof
the
most
of
our
English
Divines
in
their
Discourses
about
Providence
make
use
)
telling
you
with
him
,
that
God
set
up
the
World
as
a
fair
and
goodly
Clock
,
to
strike
in
time
,
and
to
move
it
in
an
orderly
manner
;
not
by
its
own
Weights
,
by
fresh
Influence
from
himself
,
by
that
inward
and
intimate
Spring
of
immediate
Concourse
,
that
should
supply
it
in
a
most
uniform
and
proportionable
manner
.
This
great
Organ
of
the
World
,
he
turned
it
,
yet
not
so
,
as
that
it
could
play
upon
it self
,
or
make
any
Musique
by
virtue
of
its
own
Composure
(
as
Durandus
fancies
)
but
that
it
might
be
fitted
for
the
Finger
of
God
himself
,
and
at
the
presence
of
his
powerful
touch
,
might
sound
forth
the
praise
of
its
Creatour
in
a
most
sweet
and
harmonious
way
.
So
then
if
where
Man
hath
a
Power
he
cannot
act
,
unless
determined
thereto
of
God
,
how
much
less
is
he
able
to
act
graciously
in
spiritual
Concerns
,
without
the
immediate
predetermining
Work
of
God's
Grace
upon
him
?
Thou
can'st
not
stir
a
foot
,
nor
move
an
Hand
without
God
,
and
can'st
thou
then
run
the
way
of
his
Commandments
,
or
touch
the
golden
Scepter
of
his
Grace
without
him
?
Never
think
to
come
to
God
without
strength
from
God
,
nor
to
come
to
Heaven
,
if
God
carry
not
thy
Soul
thither
in
the
triumphant
Chariot
of
his
own
Grace
.
The
Lord
breathed
into
Adam
the
Breath
of
Life
,
and
then
he
became
a
living
Soul
:
So
the
Lord
must
breath
into
thy
Soul
the
enlivening
Breath
of
his
own
free
Grace
,
and
then
thou
wilt
no
longer
be
dead
,
but
alive
unto
God
.
If
Christ
will
draw
her
,
[
†
](A34447-e37550-b)
†
Cant.
1.4
.
the
Spouse
doth
then
promise
that
she
will
run
after
him
:
Thus
thou
wilt
never
run
after
Christ
,
nor
love
Christ
,
nor
have
the
least
desire
to
Christ
,
if
first
he
draw
thee
not
by
his
own
Spirit
sweetly
over-powering
thy
will
to
embrace
,
to
chuse
,
to
love
the
best
things
.
[
¶
](A34447-e37560-b)
¶
John
1.13
.
Sicut
in
nativitate
carnali
omnem
nascentis
hominis
voluntatem
praecedit
operis
divini
formatio
;
sic
in
spirituali
nativitate
,
nemo
potest
habere
bonam
voluntatem
motu
proprio
nisi
mens
ipsa
reformetur
à
Deo
.
Fulg.
de
g●●
&
lib.
arb.
p.
758.
The
Power
and
Wisdom
of
God
forming
the
Babe
in
the
Womb
,
that
prevents
and
goes
before
all
thought
that
the
Child
could
have
of
its
own
formation
:
Thus
those
that
have
the
happiness
to
be
conceived
in
the
Womb
of
free
Grace
,
the
Spirit
of
regeneration
that
prevents
them
with
a
principle
of
life
,
before
ever
they
could
have
so
much
as
a
thought
of
,
or
a
will
to
,
or
the
least
groan
of
desire
after
their
new
Birth
.
Lazarus
he
had
never
come
out
of
the
Grave
at
Christ's
call
,
if
the
Lord
had
not
first
put
life
into
him
:
Thus
our
good
Works
can
never
come
out
of
the
Grave
of
our
unclean
Hearts
,
'till
God
do
first
of
all
[
*
](A34447-e37600-b)
*
Isa.
26.12
.
work
them
in
us
.
Not
that
we
are
to
think
he
doth
formally
believe
,
repent
,
and
as
one
Person
with
us
exert
other
vital
actions
of
Grace
according
to
that
wild
Opinion
of
some
Libertines
:
But
that
he
,
as
the
Author
,
doth
by
the
efficacy
of
his
own
Holy
Spirit
working
in
us
,
enable
us
to
perform
whatever
Duties
,
whatever
Services
,
whatever
Conditions
himself
hath
required
as
necessary
to
our
Salvation
.
[
*
](A34447-e37610-b)
*
Certum
est
nos
velle
cum
volumus
,
sed
ille
facit
ut
velimus
bonum
,
de
quo
dictum
est
,
Deus
est
qui
operatur
in
nobis
velle
,
&
operari
.
Certum
est
nos
facere
cum
facimus
,
sed
ille
facit
ut
faciamus
praebendo
vires
efficassimas
voluntati
;
qui
dicit
faciam
ut
in
justificationibus
meis
ambul●tis
,
&
judicia
mea
observetis
,
&
faciatis
.
August
.
de
liber
.
arbitr.
&
Grat.
cap.
4.
Gratia
non
credit
,
non
resipiscit
,
non
sperat
,
●●n
obtemperat
Deo
,
sed
homo
per
gratiam
.
idem
.
In
the
conversion
of
a
lost
Sinner
unto
God
,
't
is
Man
that
doth
believe
,
repent
,
and
will
whatever
is
good
and
pleasing
in
the
sight
of
God
:
But
yet
't
is
God
as
the
sole
donour
of
every
such
good
and
perfect
gift
,
that
doth
first
bestow
a
renewed
will
,
and
then
by
his
Grace
excite
it
,
that
the
Sinner
may
actually
believe
and
repent
to
the
saving
of
his
Soul
.
No
Man
did
ever
yet
believe
,
repent
,
or
come
to
God
for
Mercy
,
but
in
the
strength
of
God
:
Nor
did
any
ever
yet
obtain
the
Reward
of
Eternal
Life
,
but
through
the
Grace
of
God
effectually
enabling
to
work
in
the
Lord's
Vineyard
,
and
making
him
faithful
unto
the
Death
.
Go
then
to
God
in
Prayer
you
that
love
your
Immortal
Souls
,
for
Grace
,
for
Purity
,
for
Holiness
,
but
be
sure
that
you
pray
fervently
,
remembring
you
can
never
arrive
at
the
Haven
of
true
Happiness
,
without
the
gentle
gales
of
God's
own
Spirit
to
speed
you
thither
.
By
nature
you
are
dead
in
Trespasses
and
Sins
,
and
if
therefore
God
quicken
you
not
,
you
are
lost
for
ever
.
By
nature
you
are
mortally
wounded
,
and
this
your
wound
is
uncurable
,
you
must
die
of
it
,
if
God
heal
it
not
for
you
.
By
nature
you
are
a
Reprobate
to
every
good
Word
and
Work
,
unless
therefore
God
work
in
you
both
to
will
and
to
do
of
his
own
good
pleasure
,
you
can
never
work
out
your
own
Salvation
.
By
nature
you
are
dreadfully
polluted
,
all
over
unclean
as
a
Vessel
in
which
there
is
no
pleasure
,
so
that
if
you
beg
not
the
Spirit
of
God
to
cleanse
you
from
all
filthiness
both
of
Flesh
and
Spirit
,
you
can
never
be
Vessels
of
Honour
sit
for
the
Masters
use
.
Holy
Jacob
being
in
danger
of
his
Brother
Esau's
Fury
he
wrestled
with
God
all
Night
,
resolving
not
to
let
him
go
without
a
Blessing
,
and
his
two
Arms
he
used
in
this
holy
Wrestle
,
[
(a)
](A34447-e37660-b)
(a)
Hos.
12.4
.
they
were
Prayers
and
Tears
:
Thus
Sirs
you
are
in
danger
not
of
Man's
Fury
,
but
of
indignation
,
of
Wrath
,
and
Hell
from
the
great
God
,
and
will
you
not
wrestle
for
a
Blessing
,
closing
in
with
God
by
the
Arms
of
Prayer
and
Tears
!
Oh
seek
the
Lord
while
he
may
be
found
,
and
see
that
you
call
upon
him
whilst
yet
he
is
near
!
Do
not
,
oh
do
not
trifle
away
that
Time
about
the
Meat
that
perisheth
,
which
should
be
spent
in
labouring
for
the
Meat
,
which
will
endure
to
eternal
Life
!
What
is
it
to
gain
Earth
and
lose
Heaven
,
to
gain
the
World
and
lose
your
Souls
?
What
alass
!
to
fare
deliciously
every
Day
,
and
at
Death
to
be
found
despairing
,
to
be
found
dropping
into
Wrath
,
into
Tophet
,
into
Hell
irrecoverably
?
Oh
how
much
better
is
it
that
now
you
should
pray
,
and
mourn
,
and
weep
bitterly
before
the
Lord
every
Day
,
to
get
prepared
for
Heaven
,
for
Glory
,
for
a
Crown
of
Righteousness
,
for
the
recompence
of
eternal
Life
,
than
that
you
should
then
weep
and
howl
without
Hope
for
the
Misery
,
the
Wrath
,
the
unsufferable
Hellish
Flames
that
must
now
seize
upon
you
and
burn
you
for
ever
,
torment
you
for
ever
?
Well
,
that
you
may
never
forget
seeking
the
Lord
,
nor
cease
praying
before
him
,
remember
where
your
Strength
,
where
your
Hope
,
where
all
your
Comfort
lies
.
'T
is
the
Lord
alone
that
hath
the
Word
of
Eternal
Life
,
and
therefore
go
to
him
resolving
that
you
will
pray
and
never
give
over
praying
,
that
you
will
wrestle
and
never
give
over
wrestling
,
that
you
will
weep
and
sigh
and
groan
and
never
give
over
,
till
you
have
the
Blessing
.
The
same
God
who
gives
us
the
Crown
when
we
have
overcome
,
he
must
give
us
strength
whereby
to
overcome
.
He
that
will
cloath
us
upon
with
the
Garments
of
Salvation
when
we
come
to
Heaven
,
he
alone
it
is
that
must
now
give
us
Grace
cloathing
us
first
with
the
Garments
of
Righteousness
,
that
we
may
be
fit
for
that
glorious
Inheritance
!
CHAP.
XIII
.
The
Doctrin
improved
by
way
of
strong
Consolation
to
God's
People
,
exhorting
them
to
live
upon
a
due
respect
to
this
eternal
Reward
,
as
upon
hidden
Manna
.
(
IV
)
AND
lastly
though
we
have
for
a
little
while
been
leading
you
as
through
the
Wilderness
,
yet
now
we
begin
to
draw
nigh
to
the
heavenly
Canaan
.
My
Text
is
a
Tree
of
Life
,
and
I
would
not
willingly
come
from
it
,
till
I
have
shaken
some
apples
of
Love
,
some
of
its
sweet
and
precious
Fruit
into
your
Bosoms
.
'T
is
the
Mount
of
Transfiguration
,
and
I
would
not
willingly
come
down
till
your
Faces
shine
with
the
Oyl
of
Gladness
.
'T
is
a
spiritual
Eden
,
a
Garden
full
of
all
pleasant
Flowers
,
and
I
would
not
willingly
come
out
of
it
,
till
I
have
cropt
here
and
there
one
,
and
gathered
you
an
heavenly
Nosegay
,
to
revive
and
refresh
with
its
Divine
Fragancy
,
your
Spirits
in
a
fainting
Hour
.
You
have
been
with
us
a
little
upon
the
Ocean
under
all
those
Storms
and
rageful
Tempests
,
which
will
beat
upon
such
for
ever
,
as
have
no
right
to
the
recompence
of
the
Reward
:
But
supposing
your
claim
to
this
Reward
good
,
your
right
unquestionable
,
and
evidences
without
flaw
,
I
shall
now
endeavour
to
lodge
you
in
the
peaceful
and
wished
Harbour
of
Divine
Consolation
.
And
truly
here
is
a
River
,
the
streams
whereof
(
if
any
thing
)
will
make
glad
the
City
of
our
God
.
The
Well
I
confess
is
deep
,
but
yet
through
the
Comforters
assistance
,
you
lending
the
Bucket
of
your
Faith
,
I
doubt
not
but
we
may
draw
Water
,
Water
of
Life
,
nay
the
Wine
of
Eternal
Consolation
to
refresh
you
,
to
enliven
and
comfort
your
Hearts
in
every
Condition
.
What
Wilderness
need
terrify
thee
,
having
Canaan
so
plain
before
thee
?
What
Storms
can
disturb
thy
peace
,
being
come
within
Ken
of
thy
Eternal
Harbour
?
Oh
think
with
thy self
dear
Christian
,
what
Afflictions
need
discourage
thee
,
having
always
in
thy
Eye
such
a
far
more
exceeding
and
Eternal
weight
of
Glory
?
This
Doctrine
drops
Balm
for
the
healing
of
wounded
Souls
;
't
is
as
so
much
spiritual
Manna
for
God's
People
to
feed
upon
in
the
Wilderness
of
this
World
till
they
are
come
to
Canaan
,
a
Land
that
floweth
with
Milk
and
Hony
.
Deny
not
then
your selves
the
Comfort
of
that
Reward
which
God
sets
before
you
.
The
Lord
for
your
better
encouragement
sets
Heaven
with
all
the
Happiness
,
and
Glory
thereof
in
your
Eye
,
and
therefore
let
not
your
Eye
upon
a
pretence
of
(
I
know
not
what
)
Modesty
or
Self-denial
be
turned
away
from
the
stedfast
beholding
it
.
Oh
see
Christians
,
that
you
dwell
much
in
your
thoughts
,
in
your
serious
Musings
,
in
your
Divine
Contemplations
upon
this
Theam
,
endeavouring
with
Moses
in
all
that
you
do
,
in
all
that
you
suffer
for
God
,
to
have
a
due
respect
to
the
recompence
of
the
Reward
.
Oh
let
the
glimpses
of
Heavens
Glory
close
up
your
Eyes
when
you
go
to
Bed
at
Night
,
and
let
the
Light
,
the
bright
irradiations
,
and
Heart-warming
Sun-shine
of
the
same
Glory
be
sure
to
feast
your
Eyes
when
first
you
awake
,
every
Morning
!
Whilst
you
live
,
live
in
the
Hope
of
Heaven
,
and
when
you
die
,
oh
strive
that
you
may
die
in
the
full
assurance
of
Heaven
.
Get
,
like
Moses
,
a
prospect
of
Canaan
,
before
you
leave
this
Wilderness
;
and
whether
you
pray
,
whether
you
wrestle
with
Temptations
,
whether
you
resist
unto
Blood
striving
against
Sin
,
or
whatever
you
do
,
do
all
with
respect
to
this
Glorious
Reward
,
and
in
the
strong
Consolation
of
that
Eternal
Rest
toward
which
you
are
moving
.
This
is
not
to
be
feeding
upon
any
forbidden
Fruit
,
but
indeed
to
be
gathering
Apples
from
that
Tree
of
Life
which
God
himself
hath
planted
for
you
.
This
is
not
to
be
Mercenaries
,
but
to
be
moving
like
so
many
living
Stones
towards
God
,
as
the
alone
quietative
Centre
of
all
your
Wishes
,
Desires
,
and
heavenly
Anhelations
.
This
is
not
to
be
carrying
a
Portion
for
your selves
Christians
,
nor
to
be
conveighing
any
stoln
Waters
into
your
own
Cisterns
,
but
it
is
to
live
upon
your
Fathers
own
allowance
,
and
to
be
drinking
of
that
pure
Fountain
of
Life
,
of
Divine
Joy
,
and
Comfort
,
which
the
God
of
Israel
himself
hath
opened
for
you
,
[
(a)
](A34447-e37810-b)
(a)
Isa.
55.1
.
and
invites
you
to
.
They
do
grosly
mistake
themselves
,
and
injure
God's
Goodness
,
who
looks
upon
the
eying
of
Heaven
and
Glory
in
our
obedience
as
a
poysonous
Corrosive
to
eat
out
the
Heart
of
Sincerity
:
For
if
you
rightly
conceive
of
it
,
it
's
a
most
precious
Sovereign
Cordial
made
up
by
the
Hand
of
Heaven
to
revive
the
Heart
of
a
Christian
when
desponding
,
and
to
keep
his
Faith
,
his
Patience
,
his
Hope
,
his
Uprightness
,
and
all
other
Graces
alive
.
Truth
is
,
take
away
Heaven
from
a
Christian
,
and
you
strike
him
,
with
all
his
Graces
dead
at
a
blow
.
For
a
Christian
both
here
and
hereafter
,
both
Militant
and
Triumphant
,
he
lives
upon
Heaven
:
Here
by
Faith
and
hereafter
by
sight
;
here
by
Hope
,
and
hereafter
by
the
full
enjoyment
of
it
;
now
he
lives
militant
in
expectation
of
Heaven
,
and
then
he
lives
Triumphant
in
the
everlasting
glorious
Possession
of
Heaven
.
[
(b)
](A34447-e37820-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alexand.
Paedagog
.
lib.
2.
cap.
6.
pag.
74.
See
then
,
oh
Christian
,
that
thou
let
not
out
the
Life
Blood
of
thy
Soul
,
of
thy
Faith
,
and
of
all
thy
Graces
,
by
neglecting
to
have
a
respect
in
all
thy
obedience
to
the
recompence
of
Reward
!
Oh
pour
not
out
upon
the
Ground
that
sweet
nectarious
Wine
,
that
full
Cup
of
Divine
Consolation
which
thy
heavenly
Father
himself
hath
mingled
,
wherewith
to
make
glad
thy
Heart
,
to
enliven
thy
Soul
,
and
refresh
thy
Spirit
when
labouring
in
God's
Vineyard
!
'T
is
not
Humility
,
but
the
Pride
and
Vanity
of
a
fleshly
Mind
,
't
is
not
Uprightness
but
Hypocrisy
,
when
Men
will
not
suffer
themselves
to
be
encouraged
by
God's
own
Arguments
,
nor
to
be
acted
by
the
Lord
's
own
Motives
,
nor
to
live
upon
those
spiritual
Morsels
,
those
provisions
of
Heaven
and
Glory
,
which
the
Lord
himself
hath
made
for
them
.
Fear
not
then
poor
trembling
Christian
,
thy
own
Sincerity
,
because
Heaven
is
so
much
in
thy
Eye
,
so
much
upon
thy
Heart
,
and
so
much
in
thy
Thoughts
,
this
is
nothing
but
that
Banquet
of
Love
,
that
the
Lord
would
have
thee
always
to
live
upon
.
Come
then
oh
Believer
,
for
the
Master
himself
calleth
thee
.
Come
,
and
drink
of
this
Water
of
Life
;
come
with
me
,
and
let
us
gather
some
Clusters
of
Canaan
;
let
us
take
a
prospect
to
refresh
us
of
that
holy
Land
!
Oh
where
should
a
Christian
delight
to
be
,
but
upon
the
top
of
this
Pisgah
,
this
Nebo
,
this
Mount
Abarim
,
beholding
with
Gladness
the
Celestial
Canaan
!
What
Pleasure
canst
thou
have
in
an
Aegypt
,
in
a
Babylon
,
in
the
black
Tents
of
Kodar
,
when
God
calls
thee
to
walk
with
him
in
the
Galleries
of
his
Love
,
to
dwell
with
him
in
the
Suburbs
of
the
new
Jerusalem
,
to
live
daily
in
the
warm
Sun-shine
,
in
the
bright
Reflexions
of
Heaven
,
and
Glory
.
Oh
remember
Christian
when
working
in
God's
Vineyard
for
thy
better
encouragement
,
that
golden
Penny
of
Glory
which
the
Sun-set
of
thy
Life
will
bring
with
it
.
Remember
whilst
fighting
the
Lord's
Battels
against
the
[
(c)
](A34447-e37930-b)
(c)
Revel.
2.7
.
World
the
Flesh
and
the
Devil
,
how
certainly
having
overcome
,
thou
shalt
feed
upon
the
Tree
of
Life
,
which
is
in
the
midst
of
the
Paradise
of
God!
Oh
think
often
with
thy self
whilst
thy
Hand
is
at
God's
Plough
,
and
thou
art
sowing
in
Tears
what
an
eternal
glorious
Reward
will
follow
after
.
The
Mariner
sailing
in
the
darksome
Night
under
Storms
and
Tempests
,
hath
his
Eye
upon
the
Star
:
Thus
whilst
sailing
in
the
Ship
of
sincere
Obedience
under
Storms
and
Tempests
,
you
must
have
the
Eye
(
Christians
!
)
of
your
Faith
always
fixed
upon
the
Pole-star
of
Glory
,
would
you
ever
come
safe
to
the
Harbour
of
your
eternal
Rest
.
Like
the
Uranoscope
your
Eye
must
always
be
turned
upward
,
viewing
the
Beauties
,
telling
the
Towers
,
marking
well
the
Bul-warks
,
considering
the
stately
Palaces
,
and
with
all
holy
curiosity
observing
the
Royalties
of
the
supernatural
Jerusalem
.
So
long
therefore
as
God
keeps
you
at
work
here
below
,
oh
see
Christians
that
you
live
with
comfort
upon
his
allowance
,
solacing
your
Souls
every
Day
,
with
due
respect
to
Heaven
above
,
and
by
serious
fixed
thoughts
about
the
Reward
of
eternal
Life
which
abides
you
there
.
Now
that
your
Joy
may
be
full
and
your
Cup
overflow
,
give
me
leave
to
shew
you
the
Strength
and
Soveraignity
of
this
Divine
Cordial
,
by
acquainting
you
with
these
two
ensuing
particulars
,
Viz.
(1)
WHAT
manner
of
Reward
it
is
whereunto
God
allows
you
a
respect
in
all
your
obedience
.
(2)
WHAT
a
due
respect
had
unto
this
Reward
will
do
for
you
,
with
what
Marrow
and
Fatness
of
Comfort
it
may
Fill
you
in
every
condition
.
(1)
I
am
to
let
you
know
what
manner
of
Reward
it
is
whereunto
God
allows
you
a
respect
in
your
obedience
.
And
here
had
I
the
Tongue
of
Men
and
Angels
,
had
I
the
whole
Monopoly
of
finest
Elegancies
,
were
the
Words
that
I
shall
uter
first
formed
for
me
in
the
Mouth
of
the
most
Seraphique
Cherubim
;
yet
so
transcendently
Glorious
is
that
Recompence
of
Reward
which
God
sets
before
you
,
that
my
expressions
though
filled
up
with
greatest
emphasis
,
and
cloathed
upon
with
the
most
full
and
comprehensive
significancy
,
would
as
much
come
short
of
making
an
adequate
discovery
,
a
full
representation
thereof
to
your
understandings
,
as
the
light
of
a
little
Glow-worm
comes
short
of
the
Sun
in
all
its
Glory
.
Hyperbolize
to
be
sure
I
shall
in
speaking
of
this
glorious
Reward
,
but
it
will
be
by
Way
of
Miôsis
and
diminution
,
rather
than
by
way
of
Auxesis
and
aggravation
.
For
whoever
will
undertake
to
discourse
of
Heavens
Glory
,
whilst
he
dwells
himself
in
an
Earthly
Tabernacle
,
he
will
be
no
more
able
to
express
it
fully
,
and
to
the
Life
,
than
that
talkative
Bird
which
can
so
neatly
dissemble
the
Voice
of
a
Man
,
will
be
able
with
all
her
borrowed
Notes
to
tell
you
what
is
the
utmost
Splendour
,
Glory
,
and
Magnificence
of
all
the
World
.
The
Land
of
Canaan
(
as
one
wittily
observes
)
notwithstanding
all
the
helps
we
have
is
still
for
the
most
part
a
Terra
incognita
,
an
unknown
Land
.
So
that
to
give
a
full
description
of
it
,
in
all
its
Riches
of
Glory
,
it
's
golden
Mines
,
it
's
fruitful
Trees
,
it
's
pleasant
Fountains
,
is
no
more
possible
for
the
stammering
Tongue
of
a
poor
Mortal
,
than
to
compass
the
whole
Heaven
with
a
Span
,
or
to
contain
the
vast
Ocean
in
Cockle-shell
.
[
(d)
](A34447-e38020-b)
(d)
Vicit
officium
linguae
,
sceleris
magnitudo
.
Lactant.
lib.
6.
de
ver.
Cultu
.
pag.
mihi
626.
Sed
quis
dicere
vel
cogiture
sufficiat
,
qualis
sit
in
conspectu
Domini
Dei
illa
beatorum
spirituum
calestium
que
●irtutum
innumerabilis
multitudo
?
Quae
sit
in
eis
sine
fine
festivitas
visionis
Dei
?
Quae
laetitia
sine
defectu
?
Quis
amoris
ardor
non
crucians
,
sed
delectans
?
Quod
sit
in
ei
,
desiderium
visionis
Dei
cum
satietate
,
&
satietas
cum
desiderio
?
Aug.
Medit.
cap.
27.
pap.
61.
What
Lactanctus
saith
of
a
certain
Vice
,
the
same
may
I
say
of
this
glorious
Reward
.
It
's
greatness
doth
far
exceed
the
largest
significancy
of
the
Tongues
expression
.
For
who
tho
exhausting
the
whole
Exchequer
of
good
Language
,
and
Rhetoricating
it
the
utmost
emphasis
of
all
daring
Hyperboles
,
can
tell
how
incorruptible
the
Crown
,
how
sweet
the
Rest
,
how
glorious
the
Kingdom
,
how
full
and
satisfactory
the
Joy
of
Eternal
Reward
will
be
.
What
Tongue
of
Man
or
Angel
can
fully
express
,
how
soft
the
Bosom
of
God's
eternal
Love
is
wherein
his
People
shall
rest
themselves
for
ever
?
What
Tongue
can
say
how
entrancing
the
light
of
God's
Countenance
,
how
pleasant
the
embraces
of
a
blessed
Redeemer
,
how
delightful
those
Soul
extasying
Rivers
of
Pleasure
are
which
run
out
at
the
Right
Hand
of
God
for
evermore
?
Truth
is
,
we
can
no
more
tell
the
excellency
of
a
Christians
Reward
and
the
Powers
of
the
World
to
come
,
by
those
descriptions
thereof
that
we
meet
with
in
Holy
Writ
,
than
one
who
had
never
seen
the
Sun
could
give
you
a
full
account
of
all
it's
Splendour
,
Brightness
,
and
Glory
,
by
the
twinkling
of
a
little
Star
in
a
Dark
Night
.
[
(e)
](A34447-e38060-b)
(e)
2
Cor.
12.4
.
St.
Paul
though
he
saw
not
all
,
yet
he
saw
more
,
than
what
the
Tongue
of
any
Mortal
Wight
is
able
to
utter
.
And
truly
as
Austin
hath
it
,
we
can
better
say
what
there
is
not
,
than
what
there
is
in
a
Christian's
Reward
,
so
unspeakably
great
is
the
Glory
of
it
.
Let
not
therefore
my
dark
,
and
muddy
expressions
occasion
in
you
any
low
contemptible
Thoughts
of
this
Glorious
Recompence
:
But
know
that
whatever
through
Grace
I
shall
be
enabled
to
speak
of
it
,
will
be
but
a
little
glimpse
of
light
breaking
in
at
some
small
crany
,
in
comparison
of
the
Sun
in
it's
Noon-day
brightness
.
So
that
what
the
Queen
of
Sheba
said
of
Solomon's
Glory
,
the
like
will
you
when
you
come
to
Heaven
say
of
this
:
It
was
a
true
report
that
I
had
in
the
Land
of
the
living
concerning
the
Greatness
and
Glory
of
a
Christian's
Reward
,
howbeit
I
believed
,
not
the
words
till
now
that
my
Eyes
have
seen
it
;
and
behold
the
one
half
was
not
told
me
of
what
by
sweet
experience
I
do
now
find
.
THIS
to
prevent
all
low
and
unworthy
Thoughts
of
that
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
.
I
now
come
to
tell
you
as
I
can
,
what
manner
of
Reward
it
is
,
which
I
shall
do
in
these
ensuing
particulars
.
CHAP.
XIV
.
Makes
Further
Improvement
of
the
Doctrin
,
by
way
of
Consolation
,
shewing
what
manner
of
Reward
it
is
,
whereunto
God
allows
his
People
to
have
a
Respect
in
all
their
Obedience
.
(1)
THE
Reward
whereunto
God
allows
his
People
a
Respect
in
all
their
Obedience
,
it
's
a
pure
,
sincere
,
and
unmixed
Reward
.
Here
every
Rose
hath
its
Thorn
,
and
our
choicest
Comforts
,
they
have
something
of
Vexation
in
them
:
But
this
Reward
is
a
sweet
Ambrosian
Handkerchief
,
to
wipe
away
all
Tears
from
your
Eyes
,
so
that
when
once
you
come
to
enjoy
it
,
then
you
shall
sorrow
no
more
,
nor
suffer
any
more
,
nor
have
any
more
sad
Thoughts
,
any
more
heavy
Hearts
,
[
(a)
](A34447-e38170-b)
(a)
Revel.
21.4
.
any
more
afflicted
Spirits
to
all
Eternity
!
Now
God
brings
you
to
Sion
with
Songs
,
and
everlasting
Joy
upon
your
Heads
,
wiping
away
all
Tears
from
your
Eyes
:
Now
there
[
(b)
](A34447-e38190-b)
(b)
Nulla
erit
ibi
tristitia
,
nulla
angustia
,
nullus
dolor
,
nullus
timor
,
nullus
ibi
labor
,
nulla
mors
,
sed
perpetua
sanitas
semper
ibi
perseverat
.
Bern.
Medit.
cap.
14.
pag.
mihi
332.
is
no
more
pain
for
ever
.
Heaven
is
situated
in
so
wholsom
an
Air
,
that
whoever
have
the
happiness
to
be
made
free
Denizens
of
that
new
Jerusalem
,
they
obtain
forthwith
such
an
admirable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Temperament
both
of
Soul
and
Body
,
that
they
are
never
troubled
again
with
any
peccant
Humour
,
to
beget
either
Grief
of
Soul
,
or
Aches
,
Pains
,
and
Distempers
of
Body
.
Here
every
one
of
God's
Children
hath
his
Mouth
filled
with
one
Complaint
or
other
;
this
Man
cries
out
of
his
Losses
,
and
that
Man
of
his
Sufferings
;
I
was
full
,
saith
one
,
but
now
I
am
empty
;
I
did
lately
abound
,
saith
another
,
but
am
now
in
wants
;
e'rewhile
,
saith
a
third
,
I
was
blessed
with
a
loving
Husband
,
with
a
dear
Wife
,
with
indulgent
Parents
,
with
many
sweet
Babes
,
and
choicest
Comforts
,
but
now
Providence
hath
separated
betwixt
me
and
them
,
and
left
me
alone
to
out-live
all
my
Enjoyments
;
call
not
me
Naomi
,
call
me
no
longer
Pleasant
,
but
call
me
Marah
,
[
(c)
](A34447-e38250-b)
(c)
Ruth
1.20
.
for
the
Lord
hath
dealt
bitterly
with
me
.
These
daily
are
the
sad
Complaints
,
and
thus
we
may
frequently
hear
the
best
of
God's
People
crying
out
in
this
Life
:
Stay
but
a
while
though
,
and
the
Reward
of
eternal
Life
will
silence
them
all
,
so
that
there
shall
be
no
crying
out
in
the
Streets
of
the
new
Jerusalem
,
no
Voice
shall
be
heard
there
,
but
that
of
Joy
unspeakable
,
of
sweetest
Melody
,
of
eternal
Triumph
.
Oh
the
infinite
blessed
difference
betwixt
our
condition
now
,
and
what
is
like
to
be
when
we
come
to
Heaven
!
Now
weeping
,
then
rejoycing
,
now
groaning
,
then
triumphing
!
Now
filled
with
Gall
and
Wormwood
,
then
overflowing
with
Rivers
of
Pleasure
!
Now
labouring
,
as
in
the
Brick-kilns
of
Egypt
,
under
a
sad
Heart
,
a
diseased
Body
,
a
wounded
Spirit
;
under
Reproach
,
Persecution
,
and
sorest
Afflictions
:
But
then
resting
[
(d)
](A34447-e38280-b)
(d)
Revel.
14.13
.
from
our
Labours
,
from
all
our
Toyl
,
or
Tears
,
our
sad
Thoughts
,
our
dying
Groans
,
our
grievous
fiery
Tryals
,
and
so
crowned
with
Life
,
Immortality
,
and
unmixed
purest
Pleasures
at
God's
right
Hand
for
evermore
!
Thou
may'st
possibly
think
it
strange
,
Christian
,
to
find
so
much
Dross
in
the
purest
Gold
,
so
much
Gall
in
thy
Hony-comb
,
such
a
mortal
Sting
in
every
Comfort
,
so
dark
a
Cloud
upon
thee
,
when
enjoying
the
fairest
Sun-shine
;
so
much
occasion
of
Sorrow
,
and
heart-breaking
Sadness
,
so
much
Vanity
,
disappointment
,
and
vexation
of
Spirit
,
in
all
worldly
Enjoyments
:
But
remember
the
Rose
that
hath
no
Thorn
,
the
Honey
that
hath
no
Gall
,
the
Day
that
hath
no
Cloud
,
the
Crown
that
is
lined
with
no
perplexing
Cares
;
the
Wine
that
is
dash'd
with
no
bitter
Waters
of
Marah
;
the
Joy
that
hath
no
Grief
,
no
Sadness
,
no
Affliction
to
allay
it
,
is
reserved
for
Heaven
,
as
the
only
Reward
of
those
,
who
having
finished
their
Cours●
,
are
now
gathered
to
the
Spirits
of
just
Men
made
perfect
.
As
God
is
light
,
and
in
him
there
is
no
darkness
at
all
:
So
the
Inheritance
of
[
(e)
](A34447-e38300-b)
(e)
Col.
1.12
.
God's
People
is
light
,
and
in
that
there
is
no
darkness
,
no
night
of
Sorrow
,
no
Trouble
at
all
.
There
is
all
Joy
,
and
nothing
but
Joy
;
all
Comfort
,
and
nothing
but
Comfort
;
all
Glory
,
and
nothing
but
Glory
;
there
is
all
fulness
of
Pleasure
,
a
Cup
of
divine
Consolation
,
brimful
,
and
not
any
the
least
distastful
Ingredient
to
imbitter
it
.
Here
indeed
Job
hath
his
Botches
,
and
Hezekiah
his
Boyl
;
David
hath
his
ulcering
Wound
,
and
Lazarus
his
noisom
Sores
;
this
Man
spends
his
Days
in
Pain
,
and
that
Man
in
Sorrow
;
in
this
Man
the
Keepers
of
the
House
tremble
,
by
reason
of
a
Palsie
,
and
in
that
Man
those
that
look
out
at
the
Windows
are
Darkness
,
by
reason
of
Blindness
;
in
one
Man
the
Daughters
of
Musick
are
brought
low
through
deafness
,
and
in
every
Man
here
Sin
reigneth
unto
Death
!
But
the
rewarded
of
God
in
Heaven
,
they
feel
none
of
these
things
,
they
groan
under
none
of
these
Burdens
,
no
Sickness
,
no
Sorrow
,
no
Viper
of
Reproach
,
of
Persecution
,
of
stinging
Grief
,
and
Heart-rending
Vexation
can
fasten
upon
them
.
As
the
upper
Region
of
the
Air
,
hath
no
Meteors
,
no
Storms
nor
Tempests
engendred
in
it
:
So
God's
People
dwelling
in
the
highest
Region
of
heavenly
Glory
,
they
are
quite
above
the
reach
of
every
Storm
;
no
Wind
of
Persecution
,
Trouble
,
or
of
any
the
●east
Grief
shall
ever
blow
upon
them
to
disturb
their
rest
.
When
Christians
you
come
to
[
(f)
](A34447-e38360-b)
(f)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Hom.
26.
pag.
349.
Heaven
,
then
look
you
may
for
solace
without
sighing
,
for
Comfort
without
Grief
;
for
Ease
,
without
any
Pain
;
for
rest
,
without
ever
being
weary
;
and
for
all
fulness
of
Joy
and
Glory
,
without
any
Devil
to
tempt
you
,
any
Enemy
to
●rouble
you
,
or
any
the
least
Disappointment
to
afflict
,
and
make
sad
your
Spirits
to
all
Eternity
!
(2)
The
Reward
whereunto
God
allows
his
People
a
respect
in
●ll
their
Obedience
,
it
's
a
sinless
Reward
,
cleansing
them
perfectly
from
all
the
reliqu●s
of
indwelling
Corruption
.
When
●his
Sun
riseth
,
all
the
Clouds
of
Sin
will
be
scattered
●nd
dissipated
for
ever
.
When
once
you
get
this
Crown
upon
your
Heads
,
you
shall
feel
no
more
strugling
of
Sin
and
Corruption
in
your
Hearts
for
ever
.
And
[
(g)
](A34447-e38400-b)
(g)
Non
erit
concupiscentia
in
membris
,
non
ultrà
ulla
ex●rget
rebellio
carnis
,
sed
totus
hominis
status
pudicus
&
●acificus
;
sana
ex
integro
natura
,
sine
omni
maculâ
&
●uga
permanebit
.
Cyprian
.
de
Ascent
.
Christi
.
§.
9.
pag.
mihi
526.
b.
is
not
●his
Christians
,
a
blessed
Reward
,
that
brings
with
it
a
State
of
simple
Perfection
,
so
that
being
once
possessed
of
●t
,
now
you
shall
never
have
cause
to
complain
more
of
●
Body
(
h
)
of
Death
,
of
an
unbelieving
Heart
,
of
an
earthly
Mind
,
of
a
drowsy
Spirit
,
of
a
Law
in
your
[
(i)
](A34447-e38430-b)
(i)
Rom.
7.23
.
Members
warring
against
the
Law
of
your
Mind
,
of
the
Flesh
lusting
against
the
Spirit
,
so
that
you
cannot
do
the
things
that
you
would
,
nor
of
an
importunate
croud
of
vain
,
sinful
,
and
worldly
Thoughts
breaking
in
upon
you
,
to
damp
your
Devotion
,
to
disquiet
your
Souls
,
and
to
interrupt
your
Peace
,
your
Fellowship
,
your
sweetest
Communion
with
God
over
all
blessed
for
ever
?
Here
the
best
of
God's
People
are
troubled
with
Sin
,
dogging
them
wherever
they
go
,
and
disturbing
them
in
every
Duty
:
But
in
Heaven
the
whole
Body
of
Corruption
shall
wholly
be
laid
aside
,
and
their
Sins
never
trouble
them
more
.
Even
in
this
Life
God's
People
have
the
strength
of
indwelling
Corruption
broken
that
it
cannot
have
any
plenary
and
total
Dominion
over
them
:
But
yet
till
they
loose
from
the
Shoar
of
Time
,
and
are
landed
safe
at
the
Harbour
of
blessed
Eternity
,
like
a
combersome
Inmate
it
will
abide
with
them
.
[
(k)
](A34447-e38440-b)
(k)
Aliud
est
habere
peccatum
:
aliud
non
obedire
desideriis
ejus
.
Aug.
de
Nat.
&
grat
.
c.
62.
Habitat
,
sed
non
regnat
;
manet
,
sed
non
dominatur
,
aut
praevalet
:
evulsum
quodammodo
,
necdum
tamen
expulsum
;
dejectum
,
sed
non
prorsus
ejectum
tamen
.
Bern.
Is
.
90.
Ser.
10.
Yet
one
thing
you
must
know
it
is
to
have
Sin
abiding
in
us
,
and
another
thing
not
to
obey
it
in
the
Lust
thereof
Sin
cannot
Reign
over
any
of
God's
People
:
But
it
will
remain
in
them
for
the
whole
time
of
this
mortal
Life
.
It
is
mortally
wounded
in
the
weakest
,
yet
not
wholly
slain
in
the
strongest
.
'T
is
dejected
and
thrown
down
from
the
Throne
of
its
Regency
in
the
least
Babe
of
Grace
:
But
yet
not
ejected
,
or
wholly
cast
out
from
the
strong
hold
of
its
Inherency
in
those
that
have
most
Grace
.
'T
is
subdued
in
all
,
yet
not
wholly
abolished
in
any
of
God's
People
,
whilst
cloathed
with
Mortality
.
The
whitest
Swan
hath
her
black
feet
;
the
fairest
Summers-day
[
(l)
](A34447-e38470-b)
(l)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
lib
2.
Const
cap.
18.
hath
some
misty
Clouds
;
the
purest
Gold
,
its
Grains
of
Allowance
;
the
clearest
Fire
,
its
smoaky
Vapours
:
So
the
holiest
Saint
hath
the
Reliques
[
(m)
](A34447-e38490-b)
(m)
Nemo
esse
sine
delicto
potest
,
quamdiu
indumento
carnis
oneratus
est
:
cujus
infirmitas
triplici
modo
subjacet
dominio
peccati
,
factis
,
dictis
,
cogitationibus
.
Lactant.
lib.
6.
cap.
13.
593.
of
Sin
,
and
indwelling
Corruption
,
during
the
whole
interim
of
this
mortal
Life
.
The
Lord
hath
left
these
Canaanites
,
and
Perizites
,
the
Remainders
,
(
I
mean
)
of
Sin
,
and
indwelling
Corruption
in
us
to
be
as
Thorns
in
our
Sides
,
and
Pricks
in
our
Eyes
to
keep
us
low
,
that
we
may
not
be
exalted
above
measure
.
Hereby
the
Lord
hides
Pride
from
our
Eyes
,
and
so
keeps
us
humble
in
the
sense
of
our
own
Vileness
.
The
Reliques
of
Indwelling
Corruption
,
are
those
stinging
Corrosives
which
eat
down
that
Pride
of
Heart
,
and
Self-admiration
,
to
which
the
best
of
God's
People
are
here
Obnoxious
.
Our
black
Feet
,
those
are
left
that
we
may
not
be
proud
of
our
fair
Feathers
.
For
as
that
holy
Father
well
saith
,
[
(n)
](A34447-e38530-b)
(n)
Multum
autem
nobis
in
hac
carne
tribueremus
,
nisi
usque
ad
ejus
de
positionem
sub
v●niâ
viver●mus
.
Aug.
de
Civit.
Dei
.
lib.
10.
cap.
11.
p.
604.
we
should
be
apt
to
grow
high
,
ascribing
overmuch
to
our selves
,
whilst
cloathed
upon
with
this
mortal
Flesh
,
did
we
not
daily
live
under
,
and
accordingly
st●nd
in
need
of
pardoning
Mercy
,
like
the
very
time
that
this
earthly
Tabernacle
shall
be
dissolved
.
As
therefore
Gravel
,
and
Dirt
is
good
to
ballast
a
Ship
,
making
it
go
steadily
,
and
keeping
it
from
being
blown
over
with
every
Wind
:
So
the
remainders
of
Sin
,
and
indwelling
Corruption
,
these
keep
the
People
of
God
from
being
overthrown
through
Pride
,
and
high
towring
Thoughts
of
themselves
.
[
(o)
](A34447-e38550-b)
(o)
2
Sam.
24.
David's
miscarriage
in
the
Matter
of
Uriah
,
did
more
deeply
abase
him
,
than
all
the
Persecutions
that
ever
he
met
with
at
the
Hands
of
his
Enemies
.
The
like
we
may
say
of
Peter
,
who
[
(p)
](A34447-e38590-b)
(p)
Mat.
26.33.70
.
till
he
fell
,
was
so
well
conceited
of
himself
,
that
he
thought
himself
able
to
live
and
die
with
Christ
,
[
(q)
](A34447-e38600-b)
(q)
John
.
21.15
.
though
all
his
fellows
should
deny
him
.
But
after
that
soul
Miscarriage
,
when
Christ
came
to
question
him
about
his
love
to
him
,
you
shall
hear
no
such
proud
Boastings
come
from
him
,
but
he
speaks
with
a
great
deal
of
Jealousy
,
and
godly
Trembling
,
which
made
Augustin
conclude
,
it
was
much
better
with
Peter
,
[
(r)
](A34447-e38630-b)
(r)
Salubriùs
enim
Petrus
sibi
displicuit
quando
flevit
,
quam
sibi
placuit
quando
praesumpsit
.
Aug.
de
Civit.
Dei
.
lib.
14.
cap.
13.
weeping
over
his
denial
of
Christ
,
than
when
pleasing
himself
with
a
Presumption
,
that
he
would
not
deny
him
.
Above
all
,
most
pregnant
to
this
purpose
,
is
the
Instance
of
that
Holy
Apostle
St.
Paul
,
who
denyeth
not
,
but
ingenuously
confesseth
,
[
(r)
](A34447-e38660-b)
(r)
Salubriùs
enim
Petrus
sibi
displicuit
quando
flevit
,
quam
sibi
placuit
quando
praesumpsit
.
Aug.
de
Civit.
Dei
.
lib.
14.
cap.
13.
that
after
he
had
been
wrap't
up
into
Paradise
,
and
heard
unwordable
words
,
such
things
as
it
was
not
possible
for
a
Man
to
utter
,
there
was
given
him
a
Thorn
in
the
Flesh
,
to
this
very
end
,
that
he
might
not
be
exalted
above
measure
,
nor
lifted
up
higher
in
Conceit
,
than
he
was
in
his
Extasy
.
'T
is
reckoned
(
I
confess
amongst
the
first-born
of
Absurdities
,
by
one
Dr.
Gell
,
a
grand
Patron
of
sinless
Perfection
,
that
the
Lord
should
suffer
Sin
to
remain
in
his
own
People
,
for
to
keep
them
humble
,
as
if
,
saith
he
,
God
would
have
us
proud
,
that
we
might
not
be
proud
,
and
Sinful
,
that
we
might
not
Sin
against
him
.
But
he
that
hath
learned
to
drive
out
one
peg
with
another
,
that
hath
seen
the
Diamond
Cut
with
the
Diamond
,
or
felt
the
searching
of
a
Wound
,
[
(s)
](A34447-e38690-b)
(s)
Sectio
dolorem
operatur
,
ut
dolor
dolore
tollatur
.
Aug.
de
nat.
&
grat
.
cap.
28.
causing
Pain
,
that
thereby
a
greater
pain
might
be
removed
,
will
not
much
be
transported
with
the
Dr's
.
Novel
,
Speculations
,
nor
yet
easily
be
perswaded
to
count
it
any
Absurdity
at
all
,
that
the
grand
Physician
of
Souls
should
extract
a
sovereign
Treacle
out
of
Sins
rankest
Poyson
,
and
use
the
Blood
of
this
deadly
Scorpion
to
the
Cure
the
stinging
of
the
Scorpion
.
For
though
Sin
be
not
in
itself
medium
per
se
,
nor
the
cause
of
any
good
any
more
than
Venom
or
Poyson
of
Health
:
Yet
by
the
Wisdom
of
the
great
God
it
is
made
conducible
to
the
humbling
of
his
People
who
might
easily
if
Perfectly
cleansed
therefrom
be
exalted
to
think
of
themselves
above
what
they
ought
to
think
.
The
Truth
is
,
it
's
not
Sin
but
the
Sense
of
Sin
remaining
which
is
a
means
to
humble
us
.
And
as
Grace
accidentally
causeth
the
Sin
of
Pride
:
So
our
Sins
accidently
may
cause
the
Grace
of
Humility
.
Though
then
the
Relicks
of
indwelling
Corruption
be
evil
,
and
to
be
striven
with
all
earnestness
against
:
Yet
the
due
Sense
of
indwelling
Corruption
is
good
,
and
with
all
diligence
to
be
laboured
for
,
as
that
which
(
if
any
thing
can
)
will
be
sure
to
hide
Pride
from
our
Eyes
and
keep
us
low
.
Nor
doth
it
any
thing
at
all
incommodate
the
point
in
Hand
,
what
is
so
commonly
objected
against
it
by
our
Adversaries
:
(
With
whom
,
to
the
Grief
of
my
Spirit
,
I
find
a
reverend
Brother
too
rashly
symbolyzing
)
that
if
we
were
perfectly
sanctified
,
we
should
be
perfectly
humble
,
and
then
there
would
be
no
room
for
Pride
.
For
whilst
cloathed
with
Mortality
the
best
of
God's
People
are
but
in
the
way
,
not
come
to
their
Journeys
end
,
not
arrived
at
the
secure
Harbour
of
their
Eternal
Rest
,
where
only
and
not
else
where
they
shall
so
be
confirmed
in
Grace
as
not
to
stand
in
need
of
those
many
peculiar
helps
,
which
now
they
do
.
'T
is
true
,
were
we
wholly
freed
from
all
the
Remainders
of
Sin
,
made
perfectly
holy
,
and
withal
confirmed
in
a
state
of
Grace
,
then
there
would
be
no
more
danger
of
Pride
than
now
there
is
amongst
glorious
Angels
,
and
the
Spirits
of
just
Men
made
perfect
:
But
were
we
only
perfectly
made
Holy
and
not
confirmed
as
the
Angels
are
in
such
a
state
,
there
would
still
be
as
much
danger
of
Pride
,
and
of
losing
all
again
,
by
Self-admiration
,
as
there
was
in
Adam
and
the
Apostate
Angels
;
so
easily
might
we
surfeit
upon
,
and
have
our
Hearts
over-charged
with
proud
over-weaning
Thoughts
.
Perfection
in
Holiness
then
,
and
a
full
discharge
from
all
the
relicks
of
Sin
would
not
be
sufficient
security
against
Pride
,
and
Self-admiration
,
unless
the
Lord
should
superadd
thereto
confirming
Grace
:
But
this
were
to
destroy
order
,
to
jumble
Heaven
,
and
Earth
;
Grace
,
and
Glory
together
;
this
were
indeed
to
confound
the
State
militant
of
Vicatores
,
with
the
state
triumphant
of
Comprehensores
;
which
this
Wisdom
of
the
God
of
order
permitteth
not
.
So
that
Christians
,
in
this
Life
a
Sinless
perfection
is
a
Nonenity
;
you
may
as
well
expect
a
Garden
without
any
Weeds
,
a
Sun-shine
without
any
Cloud
,
a
Body
without
any
peccant
Humour
,
as
a
Soul
without
all
reliques
of
Sin
and
indwelling
Corruption
.
[
(a)
](A34447-e38770-b)
(a)
Matth.
6.12
.
Quam
necessariè
,
quam
providenter
,
&
salubriter
admonemur
quod
peccatores
sumus
,
qui
pro
peccatis
rogare
compellimur
,
ut
dum
indulgentia
de
Deo
petitur
,
conscientiae
suae
animus
recordetur
.
Nequis
sibi
quasi
innocens
placeat
,
cum
innocens
nemo
sit
,
&
se
extollendo
plus
pereat
;
instruitur
&
docetur
peccare
se
quotidie
,
dum
quotidie
pro
peccatis
jubetur
orare
.
Cypr.
de
Orat.
Dom.
Lib.
p.
314.
Why
else
doth
Christ
direct
us
to
pray
daily
for
Pardon
of
Sin
?
We
renew
Sin
daily
,
and
therefore
stand
in
need
of
Daily
forgiveness
:
So
much
doth
that
Petition
imply
,
unless
we
could
imagin
ourselves
bound
to
mock
God
,
imploring
what
we
have
no
need
of
.
If
any
Man
dare
be
so
hardy
as
to
go
before
God
with
the
Proud
Pharisee
telling
the
Lord
,
[
(b)
](A34447-e38830-b)
(b)
Nostra
justitia
potiùs
peccatorum
remissione
constat
quam
perfectione
virtutum
.
Aug.
de
Civit.
Dei
.
lib.
19.
c.
27.
p.
530.
Luke
18.10
,
14.
he
is
so
pure
,
so
Holy
so
perfectly
free
from
Sin
,
that
he
needeth
no
longer
his
pardoning
Mercy
;
let
him
go
to
,
and
see
what
will
come
of
it
:
But
as
for
me
and
all
the
Lord's
People
,
I
desire
we
may
still
be
found
in
the
poor
[
(c)
](A34447-e38850-b)
(c)
In
conspectu
judicis
misericordis
,
&
justi
,
non
est
accepta
superba
jactatio
bonorum
operum
,
sed
humilis
confessio
peccator●m
.
●ulgent
.
Epist.
3.
ad
Prob.
pag.
510.
,
Publican's
posture
smiting
upon
our
Breast
,
and
praying
in
the
due
sense
of
our
own
vileness
,
Lord
be
merciful
to
us
Sinners
!
[
(d)
](A34447-e38880-b)
(d)
2
Cor.
7.1
.
2
Pet.
3.18
.
Profectò
qui
de●die
in
diem
renovatur
nondum
totus
est
renovatus
.
Aug.
Justitia
quamdiu
augeri
potest
,
profectò
illud
quod
minus
est
quam
debet
,
ex
vitio
est
.
Aug.
Epist.
29.
Why
else
are
we
every
where
called
upon
in
holy
Scripture
to
go
on
towards
every
perfection
to
grow
in
Grace
,
and
daily
to
be
cleansing
ourselves
from
all
filthiness
of
Flesh
and
Spirit
,
if
the
Work
be
already
done
?
If
for
the
whole
time
of
this
Mortal
Life
God's
People
must
be
growing
in
Grace
(
as
I
never
yet
met
with
the
Man
that
durst
deny
it
)
what
a
Solaecism
is
it
to
talk
of
a
sinless
Perfection
?
Whatever
is
still
in
a
growing
condition
,
that
certainly
is
not
come
to
its
full
Stature
and
,
utmost
maturity
.
[
(e)
](A34447-e38940-b)
(e)
Nemo
tam
sanctus
est
ut
non
sanctior
,
nemo
tam
devotus
ut
non
debeat
esse
devotior
.
Quis
enim
in
hujus
vitae
constitutus
incerto
curriculo
,
aut
immunis
à
tentatione
,
aut
liber
videatur
à
culpâ
?
Quis
est
qui
nihil
virtutis
sibi
adjici
,
aut
qui
nihil
vitii
sibi
optet
auferri
?
Prosp.
Epig.
88.
John
15.2
.
Why
else
doth
every
Branch
in
Christ
stand
in
need
of
being
purged
by
the
Father
so
long
as
it
bears
Fruit
unto
God
,
if
here
we
can
be
perfectly
free
from
Sin
?
Every
branch
saith
Christ
in
me
that
bringeth
forth
Fruit
,
he
purgeth
it
that
it
may
bring
forth
more
Fruit.
What
is
it
that
God
purgeth
out
of
Believers
but
Sin
?
And
yet
of
every
Believer
bearing
Fruit
in
Christ
,
is
it
not
said
that
God
thus
purgeth
them
?
There
is
no
Man
in
the
World
no
branch
in
Christ
,
though
never
so
fruitful
and
flourishing
,
but
this
Text
doth
undenyably
prove
him
to
have
many
luxuriances
to
be
lopped
off
,
and
many
superfluous
Humours
of
Sin
to
be
purged
out
.
Why
else
do
the
best
of
all
God's
People
stand
in
need
of
Christ
as
a
spiritual
Physician
for
the
whole
Time
of
this
Life
,
if
here
perfectly
cleansed
from
all
their
Sins
,
and
healed
of
all
their
spiritual
Wounds
?
Common
Sense
will
tell
you
,
that
as
't
is
needless
to
keep
on
a
Plaister
when
the
Wound
is
made
whole
every
whit
,
or
to
administer
purgative
medicines
when
the
peccant
Humour
is
wholly
evacuated
:
So
't
were
needless
for
God's
People
to
make
use
of
Christ
as
a
spiritual
Physician
,
desiring
him
all
their
Life
to
exercise
his
healing
Virtue
upon
them
,
could
they
here
be
compleatly
healed
of
all
their
spiritual
distempers
,
and
made
perfect
in
Holiness
.
[
(f)
](A34447-e38990-b)
(f)
Matth.
9.12
.
Tolle
morbos
,
tolle
vulnera
,
&
nulla
est
medicinae
causa
.
Aug.
Ser.
9.
de
verb.
Dom.
For
the
whole
need
not
the
Physician
but
they
that
are
sick
.
So
that
either
we
must
acknowledge
ourselves
to
be
sick
,
or
Christ
tells
us
we
have
no
need
of
him
.
And
indeed
to
preach
up
the
Doctrine
of
an
absolute
perfection
in
this
life
,
is
as
much
Antichristian
as
any
thing
I
know
,
being
a
most
deadly
blow
at
Christ
our
spiritual
Physician
,
and
a
Stratagem
devised
not
only
in
Rome
,
but
in
Hell
it self
to
put
the
Lord
Christ
quite
out
of
Office
,
and
his
Blood
out
of
Date
for
the
healing
of
Sinners
by
making
them
believe
they
are
perfectly
,
whole
,
and
so
neither
need
him
to
save
them
,
nor
a
Plaister
of
his
precious
Blood
to
heal
them
.
[
(g)
](A34447-e39050-b)
(g)
Ubi
omnis
abest
culpa
,
ibi
calamitates
,
dolores
,
morbi
adeoque
ipsa
mors
habere
locum
non
possunt
.
Maccov
.
Nisi
enim
praecessisset
in
peccato
mors
animae
,
nunquam
corporis
mors
in
supplicio
sequeretur
.
Homo
in
terram
carne
non
iret
:
si
terra
peccando
non
fieret
.
Fulgent
.
de
Incarnat
.
cap.
12.
pag.
734.
But
in
a
word
,
how
come
all
God's
People
for
this
interim
of
Mortality
to
be
daily
obnoxious
to
many
sad
Pressures
,
Afflictions
,
Calamities
,
and
at
last
to
Death
itself
,
if
perfectly
freed
from
all
the
Relicks
of
Sin
and
indwelling
Corruption
?
Whether
God
may
not
by
his
absolute
Power
and
Sovereignity
adjudge
Man
without
any
consideration
of
Sin
to
Eternal
Misery
is
a
Question
much
agitated
,
nor
would
the
affirmative
decision
of
it
at
all
invalidate
the
strength
of
this
argument
:
not
only
because
such
a
thing
would
be
per
modum
simplicis
cruc●atus
,
and
not
per
modum
poenae
which
hath
always
a
respect
to
vindicative
Justice
,
presupposing
some
guilt
or
demerit
in
the
Person
upon
whom
't
is
inflicted
;
but
chiefly
because
whatever
God
may
do
by
his
absolute
Power
and
Sovereignity
,
yet
there
is
nothing
more
evident
in
holy
Writ
,
than
that
God
never
afflicts
any
Man
but
he
that
is
the
subject
of
Sin
.
Indeed
whereever
God
pardoneth
Sin
,
there
he
doth
also
remove
all
punishment
properly
so
called
,
never
afflicting
the
Righteous
Man
in
order
to
the
satisfying
of
his
own
Justice
:
Nor
always
with
respect
to
their
Sins
(
though
for
the
most
it
is
so
)
as
we
may
see
in
Job
,
whose
Calamities
were
rather
exercises
of
his
Grace
than
correctives
of
any
vice
in
him
:
[
(h)
](A34447-e39130-b)
(h)
Quia
sentio
poenam
,
recogito
culpam
.
Greg.
But
yet
whereever
we
see
afflictions
rushing
in
upon
any
Person
,
we
must
needs
conclude
that
Sin
was
the
Hand
which
made
the
breach
whereever
we
see
any
Mans
Teeth
set
an
edge
,
we
must
needs
conclude
that
Sin
was
those
sower
Grapes
which
made
Way
for
it
;
it
being
a
certain
Truth
,
that
were
we
perfectly
freed
from
Sin
,
we
should
know
no
Sorrow
.
Though
some
afflictions
are
not
sent
out
directly
against
,
yet
every
affliction
is
a
sad
consequent
and
Testimony
of
indwelling
Corruption
.
[
(i)
](A34447-e39150-b)
(i)
Jer.
2.17
.
The
bundle
of
Rods
at
our
back
saith
plainly
there
is
yet
Folly
bound
up
in
our
Hearts
:
And
whatever
Calamities
we
are
here
subject
to
,
do
clearly
evince
us
to
be
still
the
subjects
in
whom
Sin
abideth
.
Let
our
Adversaries
if
they
can
give
us
but
one
instance
,
whereever
God
afflicted
an
innocent
Person
,
or
shew
us
the
Man
that
was
wholly
free
from
Sin
,
and
yet
liable
to
Sorrow
.
[
(k)
](A34447-e39160-b)
(k)
Lam.
3.39
.
Certainly
as
Afflictions
do
daily
,
give
birth
to
the
Saints
complaints
:
So
their
Sins
do
daily
give
birth
to
such
Afflictions
.
What
is
it
that
makes
all
mankind
rot
like
a
Pomegranet
,
shiver
like
a
Pot-sherd
,
splinter
like
a
Venice
Glass
,
corrupt
like
a
Standing-pool
,
and
molder
away
like
Sodoms
Apples
into
Ashes
,
but
Sin
?
Sin
it
is
that
infects
our
purest
Air
,
that
damps
our
richest
Mines
,
that
poysons
our
sweetest
Dainties
,
that
lays
Thorns
in
our
softest
Beds
of
Down
,
that
undermines
Palaces
,
pulls
down
Crowns
,
shakes
Thrones
,
and
ruinates
Kingdoms
.
This
is
the
Mother
of
all
our
Trouble
,
the
occasion
of
all
our
Grief
;
the
Gall
in
our
sweetest
Hony
;
the
Thorn
that
grows
up
with
our
most
fragrant
Roses
;
the
Wormwood
that
imbitters
all
our
Comforts
;
the
inlet
to
Poverty
in
our
Estates
,
to
Sickness
in
our
Bodies
,
and
indeed
to
a
whole
Iliad
of
Heart-breaking
Miseries
;
't
is
the
engenderer
of
Tears
in
our
Eyes
;
the
cause
of
all
Sighs
and
deep
fetcht
Groans
,
which
make
sad
our
Hearts
every
Day
;
't
is
the
Harbinger
of
Death
,
and
that
which
doth
inavoidably
usher
in
our
final
dissolution
.
The
Naturalists
will
tell
you
that
were
it
not
for
Vapours
ascending
there
would
be
no
Thunder
nor
Storms
:
To
be
sure
all
our
Thunder-claps
do
proceed
from
our
own
malignant
Vapours
,
nor
should
we
be
troubled
with
any
Storm
of
affliction
,
were
it
not
for
these
Sins
and
Corruptions
that
abide
in
us
.
[
(l)
](A34447-e39180-b)
(l)
Cum
à
nobis
amota
fuerit
omnis
iniquitas
,
nulla
remanebit
infirmitas
.
Fulgent
.
ad
Trasimund
.
lib.
3.
pag.
370.
For
when
once
we
are
perfectly
freed
from
all
the
Reliques
of
indwelling
Corruption
,
we
shall
hear
no
more
of
any
Affliction
:
But
shall
quite
be
past
,
and
out
of
the
reach
of
all
suffering
,
so
soon
as
ever
we
are
past
a
possibility
of
sinning
.
Rejoice
then
and
lift
up
your
Heads
all
you
that
have
found
Sin
an
heavy
Burden
,
like
a
Gravel
in
your
Bowels
,
like
Fire
in
your
Bones
,
and
like
Poyson
drinking
up
your
Spirits
;
the
reward
of
Eternal
Life
will
infallibly
Prove
the
death
of
all
your
Sins
.
There
is
a
fourfol●
state
of
Man
which
respecting
the
point
in
Hand
is
vastly
different
:
A
state
of
innocency
before
the
Fall
,
a
state
of
Nature
in
the
Fall
,
a
state
of
Grace
after
the
Fall
,
a
state
of
Glory
above
the
Fall
.
In
the
State
of
Innocency
Man
might
,
but
would
not
abstain
from
Sin
;
in
the
State
of
Nature
Man
neither
can
nor
will
forbear
sinning
;
in
the
state
of
Grace
Man
would
,
but
cannot
be
wholly
free
from
Sin
;
but
in
the
state
of
Glory
Man
neither
will
nor
can
have
any
the
least
Sin
abiding
in
him
.
And
if
any
thing
,
I
am
sure
this
is
welcome
news
to
you
that
know
the
bitterness
of
Sin
,
that
find
whenever
you
would
be
good
.
Evil
is
present
with
you
;
that
groan
continually
under
that
Body
of
Death
which
you
carry
about
you
;
that
complain
every
Day
of
Sin
as
that
which
hinders
your
Communion
with
a
precious
Christ
,
disturbs
the
quiet
of
your
minds
,
makes
Duty
a
weariness
to
you
,
cools
the
heat
,
damps
the
vigour
,
and
blasteth
the
Comfort
of
all
your
Devotions
,
turning
your
poor
distressed
Hearts
into
a
very
Dunghil
of
all
unclean
and
noysom
Lusts
.
Sin
in
the
Heart
is
like
the
Leprosy
in
the
House
,
that
would
not
out
till
the
House
was
pulled
down
:
Thus
though
Sin
may
cleave
to
you
for
the
whole
time
of
this
Life
,
when
once
your
earthly
Tabernacles
are
dissolved
,
now
Christ
comes
to
reward
you
,
to
set
the
Crown
upon
your
Heads
,
to
receive
you
into
Eternal
Mansions
of
Glory
,
so
that
Sin
and
your
Souls
shall
be
parted
never
to
meet
again
to
all
Eternity
.
[
(m)
](A34447-e39200-b)
(m)
Jam.
3.2
.
Here
in
many
things
we
offend
all
:
But
in
Heaven
we
shall
none
of
us
offend
in
any
thing
at
all
.
[
(n)
](A34447-e39210-b)
(n)
1
John
.
1.8
,
10.
Here
if
we
say
we
have
no
Sin
,
we
deceive
our selves
;
if
with
any
Sin
we
enter
into
Heaven
we
must
deceive
the
infinitely
wise
God
,
who
never
admits
of
us
there
till
perfectly
cleansed
from
all
our
Sins
.
[
(o)
](A34447-e39220-b)
(o)
1
King
.
8.46
.
On
Earth
there
is
no
Man
that
sinneth
not
:
[
(p)
](A34447-e39230-b)
(p)
Eccles.
7.20
.
in
Heaven
there
is
no
Man
that
either
doth
or
can
sin
.
[
(q)
](A34447-e39240-b)
(q)
1
Chron.
6.36
.
That
Sin
which
is
now
only
so
far
mortified
that
it
cannot
reign
over
you
:
Shall
then
be
totally
abolished
that
it
may
not
remain
in
you
.
God's
People
are
now
like
the
Moon-light
in
the
Lord
,
but
yet
as
the
Moon
so
they
have
their
spots
and
blemishes
:
But
then
they
shall
be
as
the
Sun
in
its
Noon-day
brightness
,
[
(r)
](A34447-e39250-b)
(r)
Ephes.
5.27
.
wholly
light
and
unchangeably
,
Glorious
,
not
having
spot
or
wrinkle
,
or
any
such
thing
.
Grace
indeed
doth
weaken
Sin
in
the
Soul
,
enabling
it
to
resist
the
Temptations
of
Satan
:
But
the
recompence
of
Eternal
Glory
will
wholly
abolish
the
former
and
deliver
from
the
latter
.
[
(a)
](A34447-e39260-b)
(a)
Joshua
10.24.25
.
As
Joshua
took
the
five
Kings
,
and
shut
them
up
in
the
Cave
at
Makkedah
till
the
Battel
was
over
:
[
(b)
](A34447-e39290-b)
(b)
Absorptâ
ergo
morte
in
victoriâ
,
nulla
erit
animae
,
carnisve
corruptio
.
Fulgent
.
de
pass.
pag.
370.
So
God
restrains
and
shuts
up
Sin
in
the
Cave
of
our
Body
till
our
Warfare
be
finished
;
but
then
he
will
utterly
destroy
them
all
.
That
Crown
of
Righteousness
which
shall
now
be
set
upon
your
Heads
,
it
will
perfectly
ease
you
of
every
weight
and
the
Sin
that
doth
so
easily
beset
you
dividing
like
Moses's
Rod
the
Waters
of
indwelling
Corruption
,
and
so
making
a
free
passage
for
you
into
the
heavenly
Canaan
!
So
that
having
got
this
Crown
upon
thy
Head
,
now
thou
shalt
never
more
Christian
,
have
cause
to
complain
:
oh
my
Pride
,
oh
my
Hypocrisy
,
oh
my
outsidedness
,
oh
my
vile
affections
,
oh
my
carnal
earthly
deceitful
Heart
;
but
standing
upon
the
Shore
of
Blessed
Eternity
,
thou
shalt
see
all
these
Egyptians
lie
dead
on
the
red
Sea
of
Christ's
Blood
,
never
any
more
to
perplex
thee
,
nor
any
more
to
trouble
thee
,
nor
any
more
to
grieve
thy
Heart
and
wound
thy
Spirit
to
all
Eternity
!
Oh
this
is
the
blessed
time
wherein
the
Garden
of
thy
Soul
shall
no
more
be
incumbred
with
any
such
noysom
Weeds
!
[
(c)
](A34447-e39340-b)
(c)
Genus
illud
peccati
quod
toties
conturbat
nos
,
concupiscentias
loquor
&
desideria
mala
reprimi
quidem
debet
&
potest
per
gratiam
Dei
ut
non
regnet
in
nobis
;
sed
non
ejicitur
nisi
in
morte
.
Bern.
ser.
6.
de
advent
.
Dom.
This
is
the
Funeral
of
all
thy
Sins
,
and
therefore
must
needs
be
to
thy
Soul
the
Birth-day
of
Joy
unspeakable
,
and
full
of
Glory
!
What
is
it
Christian
,
that
is
now
thy
greatest
Sorrow
,
thy
daily
Burden
,
thy
continual
Trouble
,
but
only
the
remainders
of
Sin
,
and
indwelling
Corruption
?
Well
,
rejoyce
Christian
,
and
be
exceeding
glad
,
the
time
is
at
hand
,
when
all
these
Achans
that
trouble
thy
Peace
shall
be
stoned
to
death
;
all
these
Jonah's
which
cause
so
many
Storms
in
thy
Soul
shall
be
thrown
over-board
.
And
all
those
Egyptian
Lusts
that
daily
pursue
thee
,
as
unwilling
to
let
thee
go
free
,
they
shall
all
of
them
be
drowned
,
and
everlastingly
overwhelmed
,
as
Pharaoh
and
his
Host
in
the
Red-sea
!
One
touch
of
this
glorious
Reward
,
it
will
quite
dry
up
every
bloody
Issue
of
Sin
in
thy
Soul
,
and
as
perfectly
cleanse
thee
from
all
Filthiness
,
and
Pollution
,
as
thy
Heart
can
desire
to
be
!
(3)
THE
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
Obedience
,
it
's
a
suitable
Reward
.
This
Reward
doth
so
punctually
hit
the
Condition
of
an
immortal
Soul
,
the
Miseries
,
the
Wants
,
the
Desires
of
it
,
as
nothing
in
the
World
besides
can
do
.
Be
your
present
Troubles
never
so
many
,
your
Necessities
never
so
urgent
,
your
Desires
never
so
enlarged
:
Yet
the
Recompence
of
eternal
Glory
,
it
affords
a
proper
supply
to
them
all
,
answering
every
Trouble
with
a
suitable
Comfort
,
every
Necessity
with
a
suitable
Mercy
,
every
Desire
with
a
suitable
Good
to
fill
up
and
satisfie
it
.
Here
is
Bread
of
Life
to
feed
the
hungry
,
and
sincere
Milk
to
nourish
the
Weak
,
[
(a)
](A34447-e39420-b)
(a)
Isa.
55.1
.
and
the
Wine
of
divine
Consolation
to
comfort
the
Disconsolate
,
and
white
Robes
to
adorn
the
naked
,
and
Rivers
of
living
Water
to
refresh
the
Thirsty
,
and
an
eternal
Sabbath
of
Rest
for
all
that
are
now
weary
!
This
Reward
is
Manna
cujuslibet
suporis
;
like
the
Manna
prepared
for
God's
People
in
the
Wilderness
,
which
they
say
had
that
very
tast
and
relish
in
every
Man's
Mouth
that
pleased
him
best
.
Here
if
one
thing
suite
well
with
your
Desires
,
yet
another
goes
cross
,
or
if
one
thing
answer
your
Expectations
,
yet
in
some
other
Mercy
,
or
Comfort
,
you
are
often
disappointed
:
Oh
but
the
Reward
of
heavenly
Glory
,
this
will
answer
your
Desires
,
this
will
answer
all
your
Wants
,
your
Grievances
,
your
sorrowful
Sighs
,
and
careful
Groans
,
accommodating
it self
most
exactly
to
your
longing
Expectations
in
all
things
.
Every
poor
Soul
in
this
Life
,
is
a
very
Compound
of
manifold
Miseries
,
Wants
,
and
heart-breaking
Distresses
:
But
as
it
is
said
of
Mony
,
that
answers
all
things
,
so
this
Reward
,
it
answers
them
all
,
and
removes
them
all
.
What
is
it
poor
Child
of
God
,
that
thou
standest
in
most
need
of
?
What
are
thy
Wounds
that
most
pain
thee
,
thy
Troubles
that
most
oppress
thee
,
and
what
are
thy
daily
Burdens
that
lie
most
heavy
upon
thy
Spirit
to
grieve
and
afflict
thee
?
What
is
it
after
which
thy
Heart
doth
so
pant
,
and
breath
,
so
impatiently
long
for
?
Oh
it
may
be
thou
art
now
upon
the
Rack
,
sorely
distressed
:
But
this
Reward
it
will
give
thee
a
Writ
of
Ease
from
all
thy
Pain
,
not
suffering
thee
to
groan
under
them
any
longer
.
It
may
be
with
Zion
,
thou
sittest
with
Tears
upon
thy
Cheeks
,
weeping
bitterly
in
the
Night
:
Oh
but
this
Reward
,
it
will
bring
in
fulness
[
(b)
](A34447-e39450-b)
(b)
Isaiah
35.10
.
of
Comfort
,
wiping
away
all
Tears
from
thy
Eyes
.
Thou
may'st
possibly
go
mourning
,
and
be
bowed
down
,
by
reason
of
great
Affliction
:
Oh
but
this
Reward
,
it
will
give
thee
the
Oyl
of
Gladness
,
and
make
thee
lift
up
thy
Head
with
everlasting
rejoycing
!
Possibly
thy
Sins
,
thy
Unbelief
,
thy
Unfruitfulness
,
thy
hardness
of
Heart
,
thy
want
of
love
to
God
,
and
our
dear
Lord
Jesus
,
these
trouble
and
afflict
thy
Spirit
:
Oh
but
this
Reward
,
it
destroys
all
our
Sins
,
turns
faith
into
open
Vision
,
Hope
into
full
Fruition
,
crowning
all
our
Graces
,
how
weak
soever
here
,
with
fullness
and
everlasting
Perfection
!
If
thou
groan
because
thy
Pilgrimage
is
prolonged
,
and
thou
dwellest
as
it
were
in
the
Tents
of
Kedar
:
Oh
remember
this
Reward
,
it
will
bring
thee
home
to
thy
Father's
House
,
it
will
gather
thee
to
the
Spirits
of
just
Men
made
perfect
,
it
will
change
thy
Sodom
into
a
Zion
,
it
will
turn
the
Brick-kilns
of
Egypt
,
into
Canaan's
Golden
Mines
,
and
the
barren
Wilderness
of
this
World
,
wherein
thou
now
wandrest
up
and
down
like
a
poor
distressed
Pilgrim
,
this
Reward
will
change
it
into
the
Garden
of
God
,
into
the
heavenly
Paradise
,
into
a
spiritual
Eden
,
full
of
purest
Delights
,
and
divine
Contentments
!
Now
peradventure
,
thou
hast
Sorrow
to
remember
thy
Sins
,
thy
former
Miscarriages
,
thy
daily
Troubles
,
thy
absence
from
the
Lord
,
who
alone
is
thy
Hope
,
thy
Life
,
thy
Comfort
,
thy
Hearts
desire
;
oh
but
dear
Christian
,
this
Reward
,
it
will
make
thee
to
forget
[
(c)
](A34447-e39520-b)
(c)
John
16.20
,
22.
the
days
of
thy
Mourning
,
it
will
put
thee
into
the
Bosom
of
thy
dearest
Lord
,
it
will
turn
thy
Sorrow
into
Joy
,
that
shall
never
be
taken
from
thee
.
On
Christians
,
there
is
that
suitableness
in
his
Reward
,
that
it
's
the
very
Plaister
for
your
Sore
,
the
very
Balm
for
your
Wound
,
the
very
Voice
of
Joy
to
your
Spirits
in
heaviness
,
the
very
Harbour
of
Rest
and
Happiness
,
after
all
your
Storms
that
have
so
grievously
tossed
you
!
That
variety
of
Expression
,
made
use
of
by
the
holy
Ghost
,
to
shadow
out
the
transcendent
Excellency
of
this
Reward
,
doth
most
clearly
evince
the
suitableness
of
it
to
all
the
Wants
,
Indigences
,
and
desires
of
an
immortal
Soul
.
If
the
Soul
be
dislodged
from
its
earthly
Tabernacle
,
this
Reward
[
(d)
](A34447-e39530-b)
(d)
2
Cor.
5.1
.
provides
Mansions
of
Glory
for
the
comfortable
Entertainment
thereof
in
another
World
.
If
a
Man
be
hungry
,
it
's
a
pot
of
hidden
Manna
to
feast
him
.
If
sorrowful
,
[
(e)
](A34447-e39540-b)
(e)
Rev.
2.17
.
it
s
the
Joy
of
the
Lord
to
comfort
him
.
If
any
Man
be
thirsty
,
[
(f)
](A34447-e39550-b)
(f)
Mat.
25.21
.
it's
Rivers
of
Pleasure
at
God's
right
Hand
for
evermore
,
to
cool
and
refresh
him
.
If
any
Man
walk
in
darkness
,
[
(g)
](A34447-e39560-b)
(g)
Psal.
16.
and
have
no
light
in
him
,
[
(h)
](A34447-e39570-b)
(h)
Col.
1.12
.
it
is
the
Inheritance
of
the
Saints
in
Light
.
If
any
Man
walk
in
the
valley
of
the
shadow
of
Death
,
it
's
a
Crown
of
Life
,
[
(i)
](A34447-e39580-b)
(i)
James
.
like
a
Death-bed-cordial
to
revive
him
.
If
any
Man
suffer
Nakedness
,
for
Righteousness
sake
,
it
's
the
Garments
of
Salvation
to
cloath
him
,
it
's
the
white
Robes
of
Glory
to
hide
the
Shame
of
his
Nakedness
.
If
any
Man
lose
Houses
,
or
Lands
,
for
Christ
,
it
's
an
Inheritance
,
incorruptible
,
Undefiled
,
[
(k)
](A34447-e39590-b)
(k)
1
Pet.
1.
and
that
fadeth
not
away
,
reserved
in
Heaven
for
him
.
To
the
weary
Soul
that
hath
long
been
troubled
,
through
the
Malice
of
an
ungrateful
World
,
[
(l)
](A34447-e39600-b)
(l)
Rev.
14.13
.
it
's
a
resting
from
his
Labours
.
To
be
short
,
if
any
Man
endure
Afflictions
,
it
's
a
far
more
exceeding
and
eternal
weight
of
[
(m)
](A34447-e39610-b)
(m)
2
Cor.
4.17
.
Glory
.
Oh
then
how
suitable
is
this
Reward
,
that
a
poor
Soul
cannot
be
in
any
Distress
,
nor
labour
under
any
Wants
,
but
this
Reward
will
afford
supply
of
Comfort
,
giving
ease
to
all
that
are
now
in
pain
,
the
Garment
of
Praise
to
all
that
are
now
in
heaviness
,
and
to
all
that
are
now
labouring
,
and
weary
and
heavy
laden
,
the
sweet
enchearing
Bosom
of
God
himself
,
for
their
eternal
easeful
Repose
!
(4)
THE
Reward
whereunto
God
allows
his
People
a
Respect
in
all
their
Obedience
,
it
's
a
sure
Reward
.
So
you
may
find
it
called
by
S●lomon
,
a
Man
in
whose
Breast
all
the
Lines
of
Wisdom
met
,
as
in
their
proper
Center
.
[
(n)
](A34447-e39650-b)
(n)
Prov.
11.18
.
The
Wicked
worketh
a
deceitful
Work
;
but
to
him
that
soweth
Righteousness
,
shall
be
a
sure
Reward
.
Both
the
Righteous
,
and
the
Wicked
are
Men
of
active
Spirits
;
only
the
Works
of
the
Wicked
they
prove
abortive
,
promising
all
good
,
but
exposing
to
Misery
,
and
so
deceive
Expectation
:
But
the
Righteous
,
he
never
meets
with
any
such
sad
Disappointment
,
but
as
the
Harvest
naturally
follows
the
Seed-time
,
so
after
a
short
Seed-time
of
Grace
,
there
will
spring
up
as
the
never
failing
sure
Reward
of
such
a
Person
,
a
full
crop
of
eternal
Glory
.
So
[
(o)
](A34447-e39660-b)
(o)
Gal.
6.8
.
that
you
see
the
Text
,
though
but
short
,
doth
yet
carry
in
it
both
Blessing
and
Cursing
;
both
Life
,
and
Death
;
both
Heaven
,
and
Hell
:
Blessing
,
Life
,
and
Heaven
,
to
Crown
the
Righteous
;
Cursing
,
Death
,
and
Hell
,
as
that
which
must
inevitably
be
the
Portion
of
all
the
Ungodly
.
The
Wicked
he
worketh
the
work
of
a
Lie
;
that
is
,
a
sinful
Work
,
every
Sin
being
a
Lie
,
and
such
a
Work
,
that
albeit
,
it
tells
us
a
fair
tale
,
yet
it
will
miserably
deceive
us
at
last
,
betraying
us
into
the
Hands
of
Wrath
,
Hell
,
and
eternal
unpreventable
Burnings
:
But
the
Righteous
he
worketh
uprightly
,
serving
the
Lord
in
Spirit
and
in
Truth
,
and
therefore
the
Reward
of
Truth
shall
be
given
him
;
that
is
,
the
Reward
of
Life
,
of
Heaven
,
and
eternal
Glory
,
which
the
Truth
,
and
Faithfulness
of
God
stand
engaged
for
.
Hence
the
Apostle
speaking
of
eternal
Life
,
[
(p)
](A34447-e39670-b)
(p)
Tit.
1.2
.
he
tells
us
that
God
,
who
cannot
lie
,
hath
promised
it
:
Giving
us
clearly
to
understand
thereby
,
that
it
's
as
possible
for
the
God
of
Truth
to
be
impeached
of
lying
,
as
for
those
that
are
Heirs
of
the
Promise
,
to
fall
short
of
eternal
Life
.
This
ma●●●
the
same
Apostle
bold
to
tell
us
,
[
(q)
](A34447-e39680-b)
(q)
2
Thes.
1.6
,
7.
that
it
's
a
Righteous
thing
with
God
to
give
a
Writ
of
Ease
,
[
(r)
](A34447-e39690-b)
(r)
Heb.
6.10
.
an
eternal
Sabbath
of
Rest
to
[
(s)
](A34447-e39700-b)
(s)
Si
Dominus
enim
oblivisceretur
operum
fidelium
suorum
,
nec
eos
remuneraret
,
utcunque
injustus
putaretur
,
quod
omnino
nefas
est
dicere
.
Haymo
in
loc
.
those
that
are
now
troubled
for
Righteousness
sake
;
implying
,
that
it
were
an
unrighteous
thing
with
God
to
do
otherwise
.
Only
we
must
not
think
that
it
were
an
unrighteous
thing
with
God
,
not
to
give
the
Reward
of
eternal
Glory
to
the
Righteous
,
because
of
any
Condignity
in
them
,
whereupon
to
claim
it
,
or
because
of
any
[
(t)
](A34447-e39720-b)
(t)
Quoniam
Deus
sibi
debitor
est
,
ut
agat
condecenter
&
prout
congruit
bonitati
suae
;
uti
scipsum
negare
non
potest
;
ita
non
debet
aliud
se
indignum
facere
.
Arrows
.
Tact.
l.
3.
c.
3.
Cum
omnia
nostra
ex
Deo
sint
,
nec
quisquam
quippiam
dederit
pro
quo
sibi
à
Deo
retribuatur
,
jure
in
ipso
justit●a
non
est
.
Aq.
1.
quaest.
21.
art.
1.
Manif●stum
est
autem
quod
inter
Deum
&
hominem
est
maxim●
inaequalitas
,
(
in
infinitum
enim
distant
)
&
totum
quod
est
hominis
bonum
est
à
Deo
:
unde
non
potest
hominis
ad
Deum
esse
justitia
s●cundum
absolutam
aequalitatem
.
Aq.
1.
a
2.
d
q
1●4
.
a.
1.
c.
Debitorem
Dominus
ipse
se
fecit
,
non
accipiendo
sed
p
rmittendo
.
Aug.
in
Ps.
83.
Debitor
enim
factus
si
non
aliquid
à
nobis
accipiendo
,
sed
quod
ei
placuit
promittendo
Idem
de
verb.
Apost.
16.
Work
done
by
them
equivalent
thereto
:
But
because
it
would
argue
him
inconstant
,
mutable
,
and
unfaithful
,
should
he
fail
to
make
good
the
Word
that
is
gone
out
of
his
Mouth
,
or
not
render
Heaven
and
Glory
,
to
whom
he
hath
graciously
promised
it
.
So
that
Righteousness
here
,
and
else-where
,
is
not
taken
strictly
for
Justice
,
properly
so
called
,
as
if
Man
could
do
any
thing
to
oblige
God
,
or
that
should
be
proportionate
in
Worth
and
Dignity
to
eternal
Glory
;
for
betwixt
the
great
God
and
his
Creatures
,
there
is
no
such
Justice
:
But
it
's
taken
for
his
Truth
and
Faithfulness
,
which
doth
yet
in
a
sort
oblige
him
to
Crown
with
Immortality
,
and
Glory
his
own
People
,
and
they
may
urge
him
with
his
Promise
,
though
still
he
is
a
Debtor
to
none
but
his
own
Fidelity
.
Or
if
you
will
have
Austin's
Thoughts
in
the
case
,
he
tells
you
that
God
hath
made
himself
a
Debtor
to
us
,
albeit
,
he
be
Debtor
to
none
:
Not
by
receiving
any
thing
from
us
;
but
by
promising
[
(u)
](A34447-e39790-b)
(u)
Qui
credit
p●omittenti
,
fi●enter
promissum
repetit
:
promissum
quidem
ex
misericordiâ
,
sed
jam
ex
justitiâ
persolvendum
.
Bern.
de
grat
&
lib.
Arb.
Justè
jam
&
ex
debito
requiritur
quodcunque
vel
gratis
promittitur
.
Idem
ibid.
what
he
pleased
to
us
.
And
thus
tho●
it
were
out
of
Mercy
that
eternal
Life
is
promised
:
Yet
it
is
now
of
justice
to
be
given
to
those
that
can
plead
the
Promise
.
So
that
what
the
Apostle
saith
of
God's
pardoning
Mercy
,
may
well
be
accommodated
here
to
his
rem●n●rative
Goodness
.
If
we
by
patient
continu
nce
in
well-doing
,
seek
for
Glory
and
Honour
,
and
Immortality
,
the
Lord
is
faithful
and
just
to
Crown
us
with
Life
[
(a)
](A34447-e39820-b)
(a)
Agnoscere
debemus
totum
illud
jus
quod
nos
habere
dicimur
ad
vitam
aeternam
,
in
eo
positum
,
quod
Deus
quasi
sibi
ipsi
debitor
est
ut
agat
conformiter
tum
condescentiae
bonitatis
suae
;
tum
fidelitati
promissionis
suae
.
Davenant
.
de
just.
hab
.
&
actual
.
pag.
640.
everlasting
,
being
many
times
better
,
giving
more
,
but
never
worse
than
his
Word
,
giving
less
than
he
promised
.
Oh
then
wh●t
greater
Security
can
any
Man
desire
for
eternal
Life
,
than
the
Promise
of
the
faithful
God
,
who
cannot
lie
?
[
(b)
](A34447-e39840-b)
(b)
Fidelis
est
enim
Deus
,
nec
tibi
auxilium
denegat
in
hoc
saeculo
,
nec
praemium
subtrahet
in
futuro
.
Fulgent
.
epist.
2.
ad
Gallam
.
pag.
477.
Though
if
we
speak
properly
,
both
the
Word
of
Life
,
and
the
Crown
of
Life
,
born
the
Promise
,
and
the
actual
fulfilling
thereof
be
of
Grace
:
Yet
having
promised
,
it
is
but
just
that
God
should
be
so
far
Faithful
as
to
make
good
all
his
Promises
.
The
Lord
therefore
having
made
over
by
Promise
an
immarcessible
Crown
of
Life
,
a
Kingdom
that
cannot
be
moved
,
an
eternal
weight
of
Glory
to
his
own
covenant
People
:
Let
them
not
stagger
through
Unbelief
,
but
as
stedfastly
expect
it
,
as
if
they
had
the
Crown
already
upon
their
Heads
,
and
were
fully
possessed
of
that
Kingdom
,
and
Glory
.
[
(c)
](A34447-e39860-b)
(c)
Rom.
11.29
.
For
as
his
Goodness
hath
moved
him
to
make
us
promises
of
Life
and
Glory
:
So
his
Faithfulness
will
engage
him
to
make
them
all
good
.
I
might
further
tell
you
,
for
the
strengthning
of
your
Hopes
,
of
God's
electing
Love
,
which
as
it
began
in
eternal
Purposes
of
Grace
towards
you
,
so
it
shall
never
have
an
end
,
but
in
your
full
Enjoyment
of
endless
Glory
.
To
be
sure
[
(d)
](A34447-e39870-b)
(d)
Heb.
12.2
.
God
never
repented
in
time
,
nor
ever
will
he
,
of
what
he
purposed
towards
his
People
before
all
time
.
I
might
tell
you
of
the
Redemption
purchased
by
Christ
,
giving
all
the
Members
of
his
own
Body
,
everlasting
Security
,
that
where
he
is
,
there
they
shall
be
also
.
For
we
may
not
think
that
the
Lord
Jesus
would
be
so
prodigal
of
his
precious
Blood
,
as
to
pour
it
out
for
Uncertainties
,
or
to
die
without
good
Security
,
that
all
who
are
truly
Gracious
should
live
with
himself
for
ever
in
Mansions
of
heavenly
Glory
.
I
might
tell
you
how
much
it
is
for
God's
Honour
,
that
where-ever
he
hath
been
the
Author
of
any
good
Work
,
he
should
also
be
the
[
(e)
](A34447-e39880-b)
(e)
Author
fidei
nobis
est
quia
ipse
nobis
fidem
infundit
;
non
enim
possumus
credere
nisi
ab
illo
praeviamur
:
ipse
consummator
fidei
quia
consummationem
nobis
praestat
in
hoc
,
ut
in
fide
perseveremus
.
Haymo
in
loc
.
Qui
tibi
demonstravit
rectam
viam
,
&
ipse
tibi
deductor
in
patriam
.
Fulgent
.
epist.
2.
ad
Gal.
pag.
477.
Finisher
,
going
through
with
it
:
And
not
like
that
foolish
Builder
,
who
began
to
build
,
but
could
not
make
an
end
,
nor
carry
on
his
Work
to
Perfection
.
So
that
if
the
Lord
hath
set
you
in
the
right
way
,
he
will
take
you
by
the
Hand
and
lead
you
over
into
Canaan
;
if
he
hath
been
the
Authour
of
Grace
in
your
Souls
,
he
is
now
concerned
in
point
of
Honour
to
finish
it
,
and
to
perfect
your
Grace
at
length
into
Glory
.
I
might
tell
you
of
the
sweet
Concatenation
,
and
inviolable
Connexion
that
is
between
the
several
Causes
of
our
Salvation
,
which
are
so
linked
together
,
that
they
necessarily
follow
[
(f)
](A34447-e39920-b)
(f)
Rom.
8.30
.
from
the
first
to
the
last
.
Whomsoever
God
did
predestinate
,
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
[
(g)
](A34447-e39930-b)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Hom.
17.
p.
248.
glorified
.
'T
is
not
said
,
those
he
will
glorify
,
but
but
those
he
hath
glorified
:
To
let
us
know
that
such
as
are
praedestinated
,
called
and
justified
,
are
as
sure
to
be
saved
as
if
they
were
in
Heaven
already
.
But
waving
these
things
,
let
me
only
tell
you
of
those
first
Fruits
of
Grace
in
your
own
Souls
which
the
Lord
hath
given
you
as
the
hansel
,
and
sure
earnest
of
Eternal
Glory
.
Whereever
God
gives
Grace
he
will
also
give
Glory
;
his
purpose
in
sanctifying
you
,
it
is
to
save
you
;
and
in
making
you
Holy
;
to
fit
you
for
eternal
Happiness
.
So
that
Holiness
is
not
only
a
means
fitting
us
for
,
but
it
's
also
an
earnest
to
assure
us
of
eternal
Life
.
For
Grace
in
the
Heart
hath
a
twofold
use
,
not
only
to
make
us
meet
for
the
Inheritance
of
Saints
in
light
;
but
also
to
be
an
earnest
of
it
to
shew
us
how
sure
it
is
;
as
being
nothing
but
the
beginning
of
Heaven
,
and
as
a
few
clusters
of
those
Grapes
,
or
Bunches
of
those
Figs
,
the
full
Vintage
whereof
is
reserved
for
the
heavenly
Canaan
.
[
*
](A34447-e39960-b)
*
Enim
verò
cum
gratia
sit
diluculum
gloriae
,
&
gloria
meridies
gratiae
:
cum
embryo
gloriae
gratia
sit
,
&
adulta
gratia
transeat
in
gloriam
:
quisquis
impraesentiarum
certus
est
se
in
gratia
constitutum
esse
,
nae
ille
nec
facilè
,
nec
diu
ambiget
utrum
ipse
glorificandus
sit
.
Arrows
.
Tact.
Sacr.
lib.
2.
sect.
5.
pag.
199.
The
Truth
is
,
Grace
is
Glory
in
it's
infancy
▪
and
Glory
is
Grace
adult
;
Grace
is
Glory
dawning
,
and
Glory
is
Grace
in
it's
Noonday
brightness
:
And
therefore
as
the
light
once
breaking
in
our
Hemisphere
,
never
ceaseth
but
shineth
more
and
more
to
the
perfect
Day
,
so
the
light
of
Grace
in
your
Souls
it
shall
never
be
●●tally
eclipsed
,
but
daily
growing
brighter
till
it
break
forth
into
a
Sun-shine
of
Eternal
Glory
.
For
betwixt
the
sanctifying
Graces
of
God's
Spirit
and
Eternal
.
Salvation
the
connexion
is
most
sure
,
and
can
never
be
broken
.
God
hath
tied
as
with
Chains
of
Adamant
the
Work
of
his
People
and
their
reward
,
the
Seed-time
of
Grace
and
the
Harvest
of
Eternal
Glory
together
:
So
that
whoever
is
truly
sanctified
must
undoubtedly
be
saved
,
and
whoever
is
gracious
in
this
World
,
must
needs
be
crowned
with
Glory
in
the
World
to
come
.
Oh
then
what
infinite
Ground
of
Comfort
may
this
be
to
every
poor
trembling
Soul
,
that
is
afraid
every
Day
,
he
shall
die
in
the
Wilderness
,
and
never
reach
his
desired
Canaan
!
Thy
Reward
Christian
,
is
sure
;
thy
Happiness
infallibly
certain
;
and
thy
Crown
shall
no
Man
take
from
thee
!
(5)
THE
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
,
it
's
an
incomparably
great
and
glorious
Reward
.
[
(a)
](A34447-e40010-b)
(a)
Gen.
15.1
.
The
Reward
of
every
Christian
it
is
God
himself
;
and
surely
the
great
God
cannot
give
us
a
greater
Reward
than
himself
.
I
am
thy
shield
(
saith
the
Lord
to
Abraham
)
and
thy
exceeding
great
Reward
.
We
want
Words
to
express
what
a
little
diminutive
thing
the
Creature
is
:
But
God
the
Creator
he
is
so
incomprehensibly
great
,
and
hath
such
an
exceeding
Muchness
of
Reward
in
him
b●yond
all
degrees
of
comparison
,
(
to
speak
the
very
Heart
of
the
Original
)
that
we
want
capacities
to
conceive
of
him
.
The
Lord
Jehovah
he
is
a
being
infinitely
great
and
good
;
there
is
none
that
can
compare
with
him
:
As
is
a
small
drop
to
the
vast
Ocean
,
or
a
crumb
of
Dust
to
the
whole
Earth
,
such
is
the
universal
compage
of
all
things
to
the
great
God
;
and
yet
every
Christian
hath
this
glorious
God
for
his
Reward
,
[
(b)
](A34447-e40040-b)
(b)
Psal.
73.26
.
to
be
the
strength
of
his
Heart
and
his
portion
for
ever
.
[
(c)
](A34447-e40050-b)
(c)
Mat.
5.12
.
This
made
our
Blessed
Lord
call
upon
his
Disciples
to
rejoice
and
be
exceeding
glad
;
because
great
(
saith
he
)
is
your
Reward
in
Heaven
:
So
great
indeed
,
that
it
passeth
the
expression
of
the
most
fluent
Oratory
,
and
the
utmost
reach
of
the
sublimest
fancy
,
in
so
much
that
let
the
one
speak
and
the
other
contemplate
,
yet
neither
can
that
tell
,
nor
this
conceive
how
incomparably
great
and
glorious
this
Reward
is
.
Such
is
the
transcendent
excellency
and
Glorious
greatness
of
this
Reward
,
that
all
the
Crowns
,
Scepters
,
Kingdoms
,
and
most
noble
enjoyments
of
this
World
,
if
compared
with
it
,
are
no
more
than
a
dark
Glow-worm
to
the
Sun
in
it's
Noon-day
brightness
.
Compared
with
this
Reward
all
worldly
Honours
are
but
badges
of
Shame
;
all
earthly
Glories
are
but
blots
of
Disgrace
;
all
sumptuous
Palaces
,
are
but
beggarly
Cottages
;
all
creature
Comforts
are
but
lying
Vanities
;
and
whatever
Riches
,
Preferments
,
or
Inheritances
the
World
can
bestow
upon
it's
Bosom
Minions
,
they
are
no
more
in
comparison
of
this
Reward
,
than
a
Straw
or
a
Pebble
Stone
to
a
Mountain
of
Gold
.
[
(d)
](A34447-e40060-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dionys.
Areopagit
.
Hierarch
.
Eccles.
cap.
2.
For
what
(
as
Dionysius
hath
it
)
can
be
compared
with
a
sorrowless
,
and
bright
shining
immortality
?
Though
we
have
given
us
of
God
exceeding
great
and
precious
Promises
,
such
as
do
far
transcend
the
utmost
comprehension
of
all
humane
understandings
,
albeit
that
they
are
accommodated
as
much
as
can
be
to
●●r
present
capacity
,
yet
the
Words
in
which
these
Promises
are
wrapt
up
,
they
do
infinitely
come
short
of
●●ssing
to
the
Life
,
that
fulness
of
Divine
Blessing
,
H●p●●●●ss
,
and
glorious
Reward
,
which
the
Promises
●ro●●●g
with
.
[
(e)
](A34447-e40090-b)
(e)
Cum
hoc
enim
bono
,
amoris
nempe
&
favoris
Dei
nullae
opes
mundanae
,
nulla
gloria
,
celebritas
,
&
excellentia
temporalis
conferri
,
aut
comparari
potest
,
Deus
enim
solus
cuivi●
〈◊〉
summum
bonum
existit
.
Pant.
Calid
.
Orat.
p.
33.
2
Pet.
14.
Men
talk
of
great
matters
in
the
World
;
●nd
are
apt
to
judge
none
less
Happy
than
the
truly
Gracious
:
But
let
them
contribute
to
each
other
what
Beams
of
Glory
they
can
;
let
them
knit
and
unite
all
their
Riches
,
Honours
,
and
worldly
felicities
together
,
yet
they
shall
never
be
able
to
make
up
the
least
shadow
of
that
glorious
Reward
which
abides
God's
People
in
Heaven
,
much
less
to
compare
with
it
.
Indeed
as
Abraham
sent
away
the
Sons
of
his
Concubines
with
Gifts
,
still
keeping
the
Inheritance
for
Isaac
:
So
God
doth
vouchsafe
many
temporal
enjoyments
to
wicked
Men
in
this
Life
,
but
the
Reward
of
Eternal
Glory
which
is
infinitely
to
be
preferred
,
that
Inheritance
which
is
incorruptible
,
undefiled
,
and
that
fadeth
not
away
,
this
God
hath
reserved
for
his
own
People
Eternal
in
the
Heavens
.
Oh
then
what
infinite
cause
have
God's
People
to
stand
admiring
their
own
Happiness
:
Which
though
they
may
(
as
Austin
saith
)
obtain
it
,
yet
they
can
never
to
it
's
worth
value
,
and
esteem
of
it
!
There
are
thousands
in
the
World
that
have
nothing
for
their
Portion
,
but
some
perishing
creature-enjoyment
:
But
now
the
Lord
Jehovah
he
is
your
portion
,
he
is
your
shield
and
your
exceeding
great
Reward
who
is
God
〈◊〉
all
blessed
for
ever
!
And
doubtless
God
shews
us
●●re
Love
in
giving
us
himself
for
our
Reward
,
than
if
h●
〈◊〉
crowned
us
with
Royal
State
and
sovereign
comma●●
〈◊〉
●●all
the
Kingdoms
in
the
World
.
God
may
gi●●
〈◊〉
Riches
,
and
Houses
and
Lands
and
yet
hate
the●●e
may
cloath
them
in
scarlet
Robes
here
,
and
yet
throw
them
hereafter
into
scarlet
Flames
;
he
may
advance
them
to
Honour
in
this
World
,
and
yet
cover
them
with
shame
and
everlasting
confusion
in
the
World
to
come
;
he
may
put
a
golden
Scepter
into
Mens
hands
now
,
and
yet
break
them
in
pieces
hereafter
like
a
potters
Vessel
:
But
in
giving
us
himself
for
our
Reward
;
in
making
over
himself
to
us
by
a
federal
transaction
,
as
the
strength
of
our
Hearts
and
our
Portion
for
ever
,
now
he
bestoweth
the
highest
pledge
of
his
special
distinguishing
Love
upon
us
.
For
to
be
sure
the
Lord
Jehovah
,
he
is
the
most
transcendently
great
and
glorious
Reward
that
the
wisdom
of
God
could
devise
that
the
Love
of
God
could
give
or
that
the
Heart
〈◊〉
Man
can
desire
.
God
is
Bonum
in
quo
omnia
bona
,
a
b●ing
compleatly
replenished
with
whatever
is
good
and
desirable
;
a
Sun
that
always
shines
with
a
like
brightness
and
is
never
eclipsed
●●●s
as
an
essence
that
hath
all
excellencies
and
divine
perfections
bound
up
in
himself
as
in
one
infinite
volume
;
he
is
a
boundless
Ocean
without
either
banks
or
bottom
into
which
all
the
Rivers
of
Wisdom
,
Blessing
and
Goodness
do
empty
●hemselves
.
[
(f)
](A34447-e40170-b)
(f)
Liquet
igitur
,
beatitudinem
esse
statum
bonorum
omnium
congrega●●
perfectum
.
Boeth
.
de
cons.
phil.
lib.
3.
pros
.
2.
pag.
●●
So
that
if
blessedness
(
as
Boetius
defines
〈◊〉
)
do
consist
in
the
enjoyment
of
all
good
things
,
then
all
that
are
truly
Gracious
they
are
blessed
,
and
they
shall
be
blessed
,
as
having
that
God
for
their
Portion
and
Reward
,
in
whom
whatsoever
things
are
good
,
whatsoever
things
are
lovely
,
whatsoever
things
are
desirable
to
make
one
happy
,
do
meet
as
in
the
only
Center
of
Life
and
Blessedness
!
What
then
is
the
folly
of
worldly
Men
blessing
themselves
in
their
havings
,
not
having
the
Lord
Jehovah
to
be
their
shield
and
their
exceeding
great
Reward
?
Poor
brutish
Sinner
,
is
thy
Rock
like
a
Christian's
Rock
,
or
thy
Reward
to
compare
with
a
Christians
Reward
,
thou
thy self
being
Judge
?
Be
it
so
that
thou
have
Riches
,
Honours
,
and
worldly
Enjoyments
:
Yet
what
are
these
but
as
Wells
without
any
Water
,
as
Trees
without
Fruit
,
or
as
Stars
without
the
Sun
,
that
may
glimmer
a
little
,
but
can
never
make
a
Day
of
Happiness
〈◊〉
thy
Soul
?
[
(g)
](A34447-e40210-b)
(g)
Qui
De●●●●abet
omni
bono
abundat
,
qui
verò
Deum
non
habet
pauper●●
〈◊〉
Extra
Deum
omnis
delectati●●sta
,
omnis
laetitia
est
vana
,
omnis
rerum
abundantia
est
〈◊〉
&
indigentia
.
Stella
de
Cont.
mundi
lib.
3.
cap.
〈…〉
248.
He
that
hath
God
hath
all
in
point
〈◊〉
●rue
Happiness
:
but
he
that
hath
not
God
for
his
R●●ard
,
is
most
wretched
and
hath
nothing
at
all
.
Have
all
the
Riches
in
the
World
,
without
God
thou
art
poor
!
Have
all
the
Honours
in
the
World
,
without
God
thou
art
a
vile
Person
!
Have
all
the
Pleasures
in
the
World
wherein
to
bath
thy self
like
an
Epicure
every
Day
,
yet
without
God
thy
condition
is
miserable
,
there
being
nothing
but
fiery
Wrath
and
Indighation
,
that
abides
thy
Soul
in
the
World
to
come
!
Be
ashamed
then
any
longer
to
count
the
Creature
any
thing
in
comparison
of
God
,
who
is
the
sure
Reward
of
every
believing
Soul
!
[
(h)
](A34447-e40230-b)
(h)
1
King
.
5.12
.
Do
not
talk
with
Naaman
as
if
Abana
and
Pharpar
,
Rivers
of
Damascus
were
better
than
all
the
Waters
in
Israel
.
Do
not
think
thy
broken
Cisterns
to
be
better
than
the
Fountain
of
Living
Waters
.
What
,
shall
Earth
compare
with
Heaven
?
Shall
Pebbles
compare
with
this
one
Pearl
of
great
price
?
Shall
a
small
twinkling
Star
that
uniting
all
its
Beams
hath
scarce
light
enough
to
render
itself
visible
,
compare
with
the
glorious
Sun
,
usurp
his
Chariot
,
and
take
upon
it
to
give
light
to
all
the
World
?
Shall
Creature
enjoyments
that
have
nothing
but
Vanity
and
vexation
of
Spirit
for
their
very
quintessence
,
be
compared
with
a
Christian's
Reward
,
whose
Portion
is
God
over
all
blessed
and
blessing
him
for
ever
?
Oh
learn
to
put
a
difference
betwixt
Portion
and
Portion
;
betwixt
earthly
enjoyments
,
and
the
Reward
of
Eternal
Life
in
Heaven
!
The
difference
is
not
so
great
between
a
Pins-head
and
the
whole
Body
of
the
Earth
,
as
between
all
worldly
Riches
,
and
heavenly
Glory
!
[
(i)
](A34447-e40290-b)
(i)
Rom.
8.18
.
For
as
the
sufferings
are
not
,
so
neither
are
the
Comforts
of
this
present
time
worthy
to
be
compared
with
the
Glory
which
shall
be
revealed
in
us
.
(6)
THE
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
,
it
's
a
full
and
satisfactory
Reward
.
Every
Creature
is
short
and
defective
;
a
very
compound
of
Vanity
,
Emptiness
,
and
guilded
Deceit
:
That
albeit
the
Soul
should
knock
(
as
one
well
observes
)
at
every
Creatures
Door
,
yet
she
can
find
no
filling
entertainment
within
;
no
Creature
can
bid
her
welcome
;
it
would
quite
exhaust
Natures
Store-house
and
indeed
bankrupts
the
whole
Creation
to
feast
such
a
Guest
as
the
Soul
to
her
full
content
and
satisfaction
.
But
now
the
Lord
Jehovah
he
being
the
Reward
of
his
People
,
there
is
that
fulness
of
all
Good
in
him
that
they
need
no
more
.
God
hath
provided
such
a
sumptuous
Feast
for
them
,
that
when
they
come
to
sit
down
at
his
Table
with
Abraham
and
Isaac
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
Heaven
,
[
(k)
](A34447-e40360-b)
(k)
Psal.
63.5
.
now
their
Souls
shall
be
filled
as
with
marrow
and
fatness
,
now
their
spiritual
appetite
shall
be
so
fully
satisfied
,
that
they
shall
hunger
no
more
,
neither
shall
they
thirst
any
more
for
ever
.
The
Appetite
of
an
immortal
is
too
vast
and
boundless
for
any
,
nay
for
all
Creatures
in
the
World
to
satisfy
;
but
in
the
recompence
of
Eternal
Glory
there
is
that
which
will
answer
all
her
cravings
,
that
she
shall
now
have
no
further
to
seek
,
but
rest
fully
satisfied
.
This
present
Life
is
full
of
nothing
but
emptiness
and
dissatisfaction
,
even
in
the
highest
Zenith
of
all
its
blessedness
;
the
Soul
of
Man
hath
a
kind
of
infinite
appetite
,
desiring
this
good
thing
,
and
that
good
thing
,
and
yet
having
obtained
them
,
like
an
hydropick
Body
't
is
as
thirsty
as
ever
,
as
much
unsatisfied
as
ever
:
[
(l)
](A34447-e40370-b)
(l)
Ibi
non
gustabunt
quam
suavis
sit
Deus
,
sed
implebuntur
,
&
saturabuntur
dulcedine
mirificâ
:
nihil
ets
deerit
,
nihil
oberit
;
omne
desiderium
eorum
Christus
praesens
implebit
.
Et
paucis
interjectis
;
erit
denique
Deus
omma
in
omnibus
,
&
illius
praesentia
omnes
animae
&
corporis
implebit
appetitus
.
Cyprian
de
Ascent
.
§
9.
pag.
526.
But
yet
when
once
the
Soul
comes
to
Heaven
,
seeing
God
as
he
is
,
feeding
upon
the
good
things
of
his
House
,
and
drinking
of
the
River
of
his
Pleasures
,
now
the
Soul
wants
no
more
,
now
she
hath
enough
to
fill
up
all
her
desires
,
to
supply
all
her
needs
,
and
to
answer
all
her
longings
;
now
she
is
satisfied
to
the
full
;
now
she
is
got
to
her
Journeys
end
,
she
is
safely
arrived
at
the
Harbour
of
perfect
rest
;
she
is
come
like
a
Stone
to
her
proper
Center
,
and
can
go
no
further
;
can
desire
no
greater
Happiness
,
no
better
God
,
nor
Christ
,
nor
Comforter
;
no
better
Heaven
,
no
greater
Glory
,
no
fuller
Joy
than
now
she
hath
,
and
shall
have
to
all
Eternity
!
In
this
Life
God's
People
indeed
have
those
glimpses
of
heavenly
Glory
,
those
divine
Communications
of
Grace
and
Goodness
,
those
sweet
illapses
of
the
Spirit
,
those
foretasts
of
Heavens
Chear
,
those
delicious
sips
of
Canaan's
Wine
,
that
are
enough
to
imbitter
all
secular
enjoyments
to
them
,
and
soundly
to
inflame
,
though
not
fully
to
satisfy
their
spiritual
thirst
:
But
in
Heaven
they
sit
down
to
a
full
Meal
,
they
bath
themselves
in
Rivers
of
purest
Pleasure
;
[
(m)
](A34447-e40400-b)
(m)
Isa.
25.6
.
they
have
now
a
Feast
of
fat
things
,
a
Feast
of
Wines
on
the
Lees
,
of
fat
things
full
of
Marrow
,
of
Wines
on
the
Lees
well
refined
;
here
Chri
bids
them
welcome
beyond
expectation
,
[
(n)
](A34447-e40410-b)
(n)
Cant.
5.1
.
entertaining
them
in
his
own
words
to
the
Spouse
,
I
am
come
into
my
Garden
,
my
Sister
,
my
Spouse
;
I
have
gathered
my
myrrhe
with
my
Spices
,
I
have
eaten
my
Honycomb
with
my
Hony
,
I
have
drunk
my
Wine
with
my
Milk
,
eat
O
Friends
and
drink
,
yea
drink
abundantly
O
beloved
!
And
surely
the
Soul
that
is
entertained
with
such
a
Feast
of
Love
as
this
cannot
choose
but
be
fully
satisfied
.
Here
is
the
Hony
and
the
Hony-comb
,
here
is
Wine
and
Milk
:
Here
is
abundance
o
satisfy
Hunger
,
and
abundance
to
quench
the
Thirst
,
and
what
can
any
Man
desire
more
;
I
tell
you
Christians
,
if
all
the
Glory
of
Heaven
can
satisfy
your
Souls
,
you
shall
have
it
;
if
all
the
fulness
of
God
can
satisfy
you●
Souls
,
you
shall
have
it
;
if
all
the
redemption
purchased
by
the
Blood
of
Christ
can
satisfy
your
Souls
,
you
shall
have
it
;
if
all
the
Comforts
of
the
Holy
Ghost
,
if
fulness
of
Joy
in
God's
Presence
,
and
Pleasures
at
his
right
Hand
for
evermore
can
satisfy
your
Souls
,
you
shall
have
them
all
to
content
you
when
you
come
to
Heaven
!
Now
when
we
find
Peter
under
a
dark
glimpse
of
this
Glory
crying
out
in
the
Mount
of
Transfiguration
as
a
Man
in
some
Measure
satisfied
,
it
is
good
to
be
here
:
How
can
we
reckon
of
any
thing
less
than
fulness
of
satisfaction
when
we
come
to
mount
Sion
,
and
unto
the
City
of
the
living
God
,
to
the
heavenly
Jerusalem
,
and
to
an
innumerable
company
of
glorious
Angels
,
to
the
general
Assembly
,
and
Church
of
the
First-born
,
which
are
written
in
Heaven
,
to
the
Spirits
of
just
Men
made
perfect
,
and
to
the
full
enjoyment
of
God
himself
,
whom
to
see
and
love
will
be
perfect
Happiness
?
Never
fear
Christian
,
that
thy
Soul
,
though
enlarged
to
the
utmost
of
all
created
Capacities
,
and
crying
out
for
the
present
,
like
the
Horse-leeches
Daughters
,
give
,
give
,
will
want
any
good
thing
,
when
once
crowned
with
this
glorious
Soul
satisfying
Reward
!
The
Soul
that
hath
God
blessed
for
ever
,
to
be
his
Reward
and
Portion
,
need
never
complain
of
want
,
any
more
than
a
Man
standing
at
the
Fountain
Head
,
or
enjoying
the
glorious
Sun
,
need
complain
of
Thirst
,
or
Darkness
.
One
Sun
is
sufficient
to
give
light
to
the
whole
World
:
To
be
sure
one
God
in
Christ
,
when
fully
enjoyed
,
is
a
sufficient
Portion
to
quiet
the
Heart
,
and
satisfie
the
most
enlarged
Desires
of
every
gracious
Soul
in
the
World
.
If
Jacob
could
say
it
is
enough
,
hearing
that
his
Son
Joseph
was
yet
alive
,
oh
how
much
more
may
a
Soul
safely
lodged
in
the
downy
Bosom
of
eternal
Blessedness
,
and
living
with
God
in
Mansions
of
Glory
,
say
,
now
it
is
enough
,
I
desire
no
more
!
When
the
Sun
beholdeth
the
Moon
with
a
full
Aspect
,
then
the
Moon
is
at
the
full
,
and
no
further
capable
of
any
the
least
Accession
of
Light
:
So
when
God
shall
lift
up
the
Light
of
his
Countenance
,
casting
a
full
and
propitious
Aspect
upon
his
People
,
now
shining
as
so
many
glorious
Stars
in
the
heavenly
Orb
,
why
then
they
will
be
in
the
full
of
their
Happiness
,
enjoying
whatever
good
[
(a)
](A34447-e40480-b)
(a)
Quicquid
desiderabimus
,
totum
habebimus
,
nihil
amplius
desiderantes
.
Bern.
Medit.
cap.
4.
pag.
105.
thing
they
can
desire
,
and
uncapable
of
desiring
any
thing
more
than
what
they
do
enjoy
!
Oh
then
what
manner
of
Reward
is
this
,
that
we
,
who
with
Noah's
Dove
have
been
long
hovering
over
the
troubled
Waters
of
Creature-enjoyments
,
and
yet
found
no
place
of
Repose
,
should
at
length
be
admitted
into
such
an
Ark
as
will
give
rest
from
all
Labou●
and
Toyl
,
and
from
every
Storm
,
entertaining
our
Souls
with
all
fulness
of
Delight
and
Satisfaction
!
To
be
happy
,
yea
,
and
so
happy
,
as
not
to
desire
any
greater
Happiness
;
to
be
glorious
,
yea
and
so
glorious
,
as
not
to
desire
any
further
Glory
;
to
be
full
of
all
divine
Comforts
,
yea
,
and
so
full
,
that
there
is
no
room
to
pour
in
the
least
drop
of
Consolation
more
;
oh
how
transcendently
blessed
is
such
a
Reward
,
and
into
what
Extasies
,
into
what
heavenly
Raptures
,
and
Trances
of
Admiration
may
it
throw
us
,
whilst
but
a
little
contemplating
about
it
!
And
yet
thus
it
shall
certainly
be
done
to
the
People
of
God
,
and
this
shall
be
the
Reward
of
all
such
as
the
King
of
Glory
hath
a
delight
to
honour
!
They
have
now
that
satisfaction
in
Communion
with
God
,
which
makes
them
count
one
day
so
spent
,
better
than
a
thousand
elsewhere
:
But
when
crowned
with
this
glorious
Reward
,
they
will
then
have
that
fulness
of
divine
Content
,
and
Satisfaction
in
Communion
with
God
,
which
will
make
them
count
Eternity
it self
but
as
one
day
!
(7)
That
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
Obedience
,
its
Simultaneous
,
and
Insuccessive
,
such
a
Reward
as
they
shall
enjoy
altogether
,
and
at
once
.
Here
in
this
Life
[
(b)
](A34447-e40530-b)
(b)
Heb.
1.1
.
the
Lord
Communicates
of
his
Grace
and
Goodness
to
his
People
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
at
sundry
times
,
and
in
divers
manners
,
by
peace-meal
;
as
the
Apostle
speaks
,
concerning
the
Revelation
of
God's
Will
to
the
Fathers
of
old
:
But
in
Heaven
he
gives
them
their
Reward
,
their
Happiness
,
their
Glory
by
Wholesale
,
pouring
out
the
full
Vials
of
his
Love
and
Goodness
upon
them
at
once
,
and
causing
them
to
drink
in
Rivers
of
purest
Pleasures
,
of
all
heavenly
Delights
,
and
most
sweet
Paradisical
Contentments
altogether
.
If
you
carry
a
Vessel
to
the
Conduit
where
the
Water
is
drawn
out
at
a
Cock
,
it
's
filled
only
by
degrees
,
by
little
and
little
:
But
take
the
Vessel
to
the
Fountain
,
or
some
River
where
you
may
immerse
,
and
plunge
it
over
head
,
and
now
it
's
brim-ful
,
overflowing
in
an
instant
.
Thus
the
People
of
God
,
though
in
this
Life
where
the
Lord
Communicates
of
himself
to
them
through
the
Conduit-Pipes
of
Ordinances
,
they
fill
successively
,
and
only
by
degrees
:
Yet
in
Heaven
,
where
they
have
immediate
Access
to
God
himself
,
there
they
are
filled
up
with
all
heavenly
Joys
,
and
divine
Ravishments
altogether
,
and
once
launching
forth
into
that
immense
,
boundless
,
and
indeficient
Fountain
of
all
Goodness
,
they
are
possessed
of
all
their
Happiness
together
.
This
glorious
Reward
it
hath
Eternity
written
upon
it
,
and
that
's
an
indivisible
Center
wherein
all
the
tedious
Lines
of
Succession
are
terminated
,
and
swallowed
up
in
an
identical
fixed
condition
.
Here
it
is
that
God's
People
have
their
Happiness
,
their
Joys
,
their
Comforts
altogether
,
and
not
successively
one
after
another
,
as
in
this
present
Life
.
Those
Comforts
which
are
Flowers
of
time
must
be
gathered
by
degrees
,
first
one
,
and
then
another
:
But
those
Comforts
,
those
Joys
,
and
Pleasures
which
grow
as
so
many
fragrant
Flowers
in
the
Garden
of
blessed
Eternity
,
they
are
all
bound
up
in
one
Posey
,
to
delight
and
refresh
the
Spirits
of
God's
People
altogether
.
The
Comforts
of
this
Life
are
not
compossible
,
as
to
the
use
and
actual
enjoyment
of
them
,
at
one
and
the
same
instant
of
time
:
But
the
Comforts
of
this
eternal
Reward
,
they
do
not
thus
exclude
each
other
,
but
do
all
conspire
in
a
blessed
Simultaneity
,
and
Co-existence
,
so
that
the
Saints
in
Heaven
,
they
have
the
actual
enjoyment
of
all
,
and
every
one
of
them
together
.
Had
we
in
this
Life
the
universal
Confluence
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
all
created
Comforts
,
yet
we
could
not
enjoy
them
all
together
,
but
must
here
learn
Wisdom
of
the
little
melliferous
Bee
,
first
,
to
suck
sweetness
out
of
one
,
and
then
out
of
another
,
our
greatest
Happiness
here
,
being
no
more
than
an
uncertain
Succession
of
Comforts
,
which
once
past
,
can
never
be
enjoyed
any
more
:
But
now
in
Heaven
God's
People
shall
have
the
actual
:
Enjoyment
of
all
the
Joy
,
the
Glory
,
the
Comfort
that
their
Hearts
can
desire
;
they
shall
have
the
lively
sense
of
every
comfortable
Ingredient
that
goes
to
the
making
up
of
this
glorious
Reward
,
together
with
the
quick
,
and
Heart-entrancing
apprehension
of
every
Circumstance
that
may
any
thing
increase
their
Happiness
,
and
all
this
at
once
,
without
Succession
.
As
a
Man
from
the
top
of
some
high
Mountain
,
sees
all
things
that
are
under
him
with
one
cast
of
his
Eye
:
[
(a)
](A34447-e40560-b)
(a)
Beatus
videndo
Deum
simul
&
semel
unicâ
visione
videt
seipsum
,
&
omnia
ad
beatitudinis
integritatem
sibi
necessaria
.
Cyprian
.
So
the
Saints
having
ascended
the
highest
top
of
the
heavenly
Mount
Pisgah
,
do
with
one
intellectual
glance
behold
the
ever
blessed
God
,
together
with
every
sweet
and
necessary
Appurtenance
of
true
Blessedness
.
There
shall
not
be
a
Succession
of
their
Comforts
,
as
now
,
nor
shall
they
then
[
(b)
](A34447-e40590-b)
(b)
Non
movetur
anima
coelum
possidentis
,
de
uno
intelligibili
in
aliud
,
sed
in
unico
plenae
fruitionis
actu
guicscit
.
one
while
contemplate
God
,
and
draw
sweetness
that
way
;
nor
one
while
spend
Thoughts
upon
their
blessed
Society
of
Saints
and
Angels
,
and
draw
sweetness
from
that
;
nor
one
while
be
thinking
of
the
Glory
of
their
heavenly
Mansions
,
and
draw
sweetness
out
of
that
Consideration
;
nor
another
while
meditate
upon
the
perpetuity
of
their
Joys
,
and
drink
in
sweetness
thence
:
But
they
shall
joyntly
,
and
at
once
have
their
Minds
actually
intent
upon
all
those
things
,
that
are
either
of
the
Essence
,
or
Integrity
of
their
Happiness
,
drawing
Comfort
and
Sweetness
from
every
one
of
them
,
without
any
such
tedious
Transition
of
the
Mind
from
one
thing
to
another
;
so
that
there
is
not
one
Flower
in
all
the
heavenly
Paradise
,
not
one
Apple
upon
all
the
Tree
of
Life
,
not
one
Jewel
in
their
Crown
,
not
one
comfortable
Circumstance
in
all
the
Glory
of
Heaven
,
but
they
will
have
the
actual
enjoyment
of
it
,
and
of
all
heavenly
Glory
together
.
Our
Comforts
in
this
World
,
they
are
like
many
precious
Truths
scattered
here
and
there
,
throughout
some
great
Volume
,
that
cannot
be
found
but
by
a
tedious
▪
and
methodical
Evolution
of
the
whole
Book
:
But
in
Heaven
we
shall
have
them
as
in
one
general
Synopsis
,
where
we
may
view
every
divine
Truth
,
every
Comfort
,
and
beam
of
Glory
in
its
best
Archetypon
,
God
over
all
blessed
for
ever
.
We
may
compare
our
Enjoyments
here
to
the
Field
of
Manna
,
which
lay
broad
and
wide
,
requiring
both
Time
and
Diligence
for
the
gathering
of
it
:
But
in
Heaven
w●
shall
have
them
all
laid
together
,
that
so
we
may
feed
upon
them
all
at
once
without
distraction
.
The
Lines
,
how
far
distant
soever
from
each
other
in
the
Circumferences
,
yet
they
meet
all
in
the
Center
:
So
be
the
Lines
of
our
Mercies
,
our
Comforts
here
,
never
so
far
asunder
,
that
we
cannot
enjoy
one
,
but
we
must
leave
another
,
yet
meeting
once
in
the
indivisible
Center
of
blessed
Eternity
,
we
may
easily
enjoy
them
all
together
.
As
the
Light
,
though
dispersed
up
and
down
through
the
Air
,
is
yet
collected
in
the
glorious
Sin
:
So
all
the
Rays
,
and
bright
Beams
,
all
the
Joys
of
heavenly
Glory
,
they
shall
be
collected
,
and
meet
together
in
one
eternal
and
simultaneous
Fruition
.
[
(c)
](A34447-e40620-b)
(c)
Aeternitas
igitur
est
interminabilis
vitae
tota
simul
&
perfecta
possessio
.
Beth
de
Cong
.
Philos.
lib.
5.
pros
.
6.
pag.
169.
Aeternitas
est
quae
nihil
habet
mutabile
;
ibi
nihil
est
praeteritum
quasi
jam
non
sit
;
nihil
est
futurum
quasi
nondum
sit
;
quia
non
est
ibi
,
nisi
est
.
August
.
in
Psal.
101.
citante
nostro
Barlow
post
alios
exercitatione
quintâ
,
pag.
201.
Plotinus
(
uti
idem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commemorat
)
aeternitatem
sic
nobis
reliquit
definitam
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
paucis
interjectis
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
as
Eternity
is
the
perfect
Possession
of
a
boundless
Life
altogether
;
a
State
that
intrinsecally
will
admit
of
no
Succession
,
of
no
Priority
,
nor
Posteriority
,
of
no
past
,
nor
to
come
,
being
nothing
but
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
an
immutable
Moment
that
can
never
pass
away
:
So
the
Reward
of
eternal
Life
,
it
's
the
full
Fruition
of
all
heavenly
Glory
together
,
where
no
part
of
the
Saints
Happiness
shall
ever
be
past
,
or
to
come
,
but
always
present
with
them
,
filling
them
every
moment
of
Eternity
,
with
all
the
Happiness
and
Comfort
,
with
all
the
Joy
and
Blessedness
of
Eternity
.
Here
God's
People
are
in
a
mutable
condition
,
enjoying
all
their
Comforts
by
Succession
,
one
after
another
,
so
that
the
same
Ship
which
brings
in
one
Comfort
into
the
Harbour
of
their
Souls
,
it
carries
out
another
:
But
this
eternal
Reward
,
it
will
put
them
into
a
permanent
fixed
way
of
enjoying
all
their
Comforts
together
,
they
shall
not
lose
one
Comfort
by
embracing
another
;
nor
have
need
to
divert
their
Thoughts
from
one
comfortable
Consideration
to
exercise
them
upon
another
.
Oh
then
what
a
Consideration
is
this
to
aggravate
the
blessedness
of
the
Saints
eternal
Reward
in
Heaven
,
where
they
shall
have
all
the
Positures
of
Joy
,
rejoycing
within
,
and
without
,
above
,
and
beneath
,
and
on
every
[
(d)
](A34447-e40690-b)
(d)
Gaudebunt
supra
se
de
visione
Dei
;
intra
se
de
pace
conscientiae
;
infra
se
de
evasione
inferni
;
circa
se
de
hominum
,
&
angelorum
beata
associatione
.
side
together
.
They
shall
have
Joy
above
them
for
the
beatifical
Vision
of
God
;
Joy
within
them
for
the
Peace
of
their
own
Consciences
,
which
now
they
find
to
be
the
best
Feast
;
Joy
beneath
them
for
their
Deliverance
from
the
Wrath
to
come
;
and
Joy
round
about
on
every
side
from
their
blessed
Associates
,
the
Saints
and
glorious
Angels
,
with
whom
joyning
,
as
in
an
heavenly
Quire
,
they
will
warble
out
most
melodiously
the
high
Praises
of
God
their
Redeemer
to
all
Eternity
.
How
these
things
should
thus
be
(
I
confess
)
I
cannot
easily
satisfy
my self
,
knowing
what
is
the
Finiteness
of
Man's
Capacity
,
and
the
Infiniteness
of
this
eternal
Reward
:
But
surely
this
must
needs
add
much
to
our
Happiness
,
and
make
us
to
rejoyce
with
Joy
unspeakable
,
and
full
of
Glory
,
when
we
shall
not
eat
our
Reward
piece-meal
,
but
shall
sit
down
to
a
full
Table
,
nor
drink
our
Cordials
one
by
one
,
but
having
all
the
Joys
of
Heaven
and
Glory
,
mingled
together
in
one
eternal
Cup
of
Consolation
,
shall
drink
them
all
at
once
and
together
.
(8)
THE
R●ward
whereunto
God
allows
his
People
a
Respect
in
all
their
Obedience
,
it
's
a
Grace-perfecting
Reward
.
The
Perfection
of
all
our
Graces
,
is
indeed
a
thing
earnestly
to
be
pursued
after
,
whilst
here
we
are
working
in
God's
Vineyard
,
but
yet
never
fully
to
be
obtained
,
till
he
comes
to
Crown
us
with
our
eternal
Reward
.
As
there
is
Chaff
about
every
Corn
in
a
Field
,
[
(e)
](A34447-e40720-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Macar
.
Homil.
16.
pag.
mihi
236.
and
bitterness
in
every
Branch
of
Wormwood
:
So
by
way
of
Adherency
,
there
is
much
Defilement
in
the
best
Works
,
and
much
Imperfection
in
the
most
gracious
Graces
of
the
best
of
God's
People
.
The
Works
of
God's
Spirit
upon
us
,
and
the
Graces
of
his
Spirit
within
us
,
as
they
come
from
him
are
pure
:
But
yet
as
clean
Water
passing
through
an
unclean
Channel
,
receiveth
a
Tincture
of
that
Uncleanness
,
so
Sinfulness
cleaveth
to
our
holiest
Actions
,
and
as
they
come
through
our
Hands
,
they
admit
of
much
adhering
Pollution
.
How
many
Distractions
,
Rovings
,
Impertinencies
,
and
secular
Intermixtures
do
we
find
mingling
themselves
with
our
most
serious
Performances
?
How
much
Deadness
,
Formality
,
want
of
Relish
,
and
unspiritualness
do
we
find
inseparably
cleaving
to
all
our
Services
?
How
dim-sighted
is
the
Eye
of
our
Faith
,
when
most
discerning
?
How
cold
is
the
Fire
of
our
Love
to
God
,
and
his
ways
,
when
most
warm
and
flaming
?
How
full
of
trembling
is
the
Hand
of
our
Affiance
;
how
sadly
bruised
are
the
Shoulders
of
our
Patience
;
how
lame
are
the
Feet
of
our
Obedience
,
and
how
dangerously
crack'd
is
the
Anchor
of
our
Hope
,
though
cast
within
the
Vail
?
[
(f)
](A34447-e40740-b)
(f)
Heb.
6.19
.
Here
our
Graces
are
not
without
their
Defects
,
nor
our
Duties
without
their
defaults
.
Who
sees
not
much
Dross
in
his
purest
Gold
,
much
Smoke
in
his
brightest
Fire
,
many
blemishes
upon
all
his
Graces
,
many
failings
in
all
his
Duties
,
and
the
print
of
his
own
unclean
Hands
to
humble
him
,
upon
every
holy
Work
that
he
takes
in
Hand
?
As
the
best
actions
of
the
Wicked
through
the
want
of
right
Principles
,
and
right
Ends
are
turned
into
Sin
:
For
the
best
actions
of
the
godly
by
reason
of
fleshly
adherencies
are
always
accompanied
with
Sin
.
And
as
their
evil
works
are
both
their
own
,
and
purely
evil
:
So
their
good
works
are
neither
there
own
nor
purely
good
.
[
(*)
](A34447-e40750-b)
(*)
Phil.
3.7
,
8.
This
made
that
holy
and
imparadised
Apostle
St.
Paul
count
all
his
own
Righteousness
in
point
of
Justification
,
where
nothing
but
what
is
absolutely
perfect
will
be
accepted
no
better
than
loss
and
dung
,
that
he
might
win
Christ
.
Nor
can
it
be
said
that
the
Apostle
here
intendeth
no
other
Actions
and
Priviledges
than
what
he
enjoyed
before
his
Conversion
:
For
he
speaketh
not
only
in
the
time
past
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
I
counted
;
but
likewise
in
the
time
present
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
yea
doubtless
,
and
I
do
count
all
things
but
dung
,
intending
hereby
the
abdication
of
all
his
present
Priviledges
,
Graces
,
and
most
glorious
Performances
as
utterly
insufficient
by
reason
of
adhering
defilements
to
be
the
matter
of
his
Justification
in
the
sight
of
God
.
A
consciousness
of
the
like
defects
in
all
Graces
and
holy
Performances
,
caused
that
[
(a)
](A34447-e40790-b)
(a)
Isa
:
64.6
.
Nostra
(
siqua
est
)
humilis
justitia
,
recta
forsitan
,
sed
non
pura
.
Nisi
forte
meliores
non
esse
credimus
,
quam
patres
nostros
,
qui
non
minus
veraciter
,
quam
humiliter
aiebant
:
omnes
justitiae
nostrae
tanquam
pannus
menstruatae
mulieris
.
Quomodo
enim
pura
justitia
,
ubi
adhuc
non
potest
culpa
deesse
?
Bern.
in
locum
.
Evangelical
Prophet
of
old
,
to
complain
in
the
Person
of
the
whole
Church
(
as
both
the
Context
and
manner
of
speech
do
evince
)
that
they
were
all
as
an
unclean
thing
,
and
all
their
Righteousness
as
filthy
Rags
.
Here
you
see
the
Prophet
acknowledgeth
a
Worm
to
be
in
their
best
fruit
;
some
sinful
defects
,
some
pollutions
and
vitiosity
in
all
their
Righteousnesses
:
Which
resenting
with
holy
shame
,
he
so
far
disgraceth
whatever
Duties
,
whatever
Performances
they
had
,
as
to
compare
them
stain
,
and
abhorred
defilement
for
,
with
the
unclean
garment
of
a
removed
Woman
.
For
this
cause
it
was
,
that
Aaron
the
high
Priest
,
a
Type
of
Christ
,
must
bear
the
iniquity
of
their
holy
things
,
that
all
the
People
might
know
there
was
that
imperfection
and
blemish
in
their
most
holy
Performances
,
that
they
could
no
otherwise
find
acceptance
with
God
than
only
through
the
Worthiness
and
satisfactory
Merits
of
Christ
the
promised
Messias
.
Though
then
we
do
not
say
as
our
Adversaries
of
the
Romish
Faction
faitly
calumniate
,
that
the
good
Works
of
God's
People
are
Sins
,
and
ex
natura
rei
culpable
:
Yet
we
say
that
their
best
Works
are
imperfect
,
their
Graces
very
defective
,
and
their
most
holy
Performances
attended
with
some
adhering
Pollution
.
Their
Graces
how
weak
soever
are
not
Sins
,
but
it
's
their
Sin
that
their
Graces
are
no
stronger
.
Their
holy
Performances
are
Sins
:
But
it
's
their
Sin
that
so
many
distractions
,
sinister
respects
,
so
much
deadness
,
formality
,
and
irreverence
are
mingled
with
them
.
So
that
we
must
still
distinguish
betwixt
sinful
Actions
,
and
Sin
in
the
Actions
.
The
Actions
of
praying
,
repenting
,
and
believing
,
these
are
good
as
to
the
matter
of
them
:
But
our
remisness
,
our
negligence
,
our
weakness
in
the
exerting
of
them
,
this
is
sinful
,
and
argues
the
most
perfect
in
all
the
World
to
be
yet
imperfect
,
falling
short
in
all
that
do
[
(c)
](A34447-e40860-b)
(c)
Job
.
1.22
.
Neither
doth
that
Scripture
so
much
triumphed
[
(b)
](A34447-e40870-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Omnes
justitiae
nostrae
sunt
sicut
panniculus
remotionum
:
id
est
faeminarum
,
quo
ob
menses
suos
seponuntur
.
Exod.
28.38
.
in
by
a
Pontificianizing
Doctor
of
our
own
,
where
't
is
said
that
in
all
this
Job
sinned
not
,
at
all
incommodate
this
too
sadly
experimented
Truth
.
For
the
Negation
there
is
only
of
acts
sinful
in
the
matter
of
them
,
which
Satan
tempted
that
Holy
Man
to
commit
,
and
into
which
he
expected
Job
would
through
impatience
and
the
sharpness
of
his
Afflictions
have
been
transported
.
Nor
doth
it
any
thing
at
all
advantage
the
cause
of
the
Perfectionits
,
which
this
Doctor
hath
taken
upon
him
to
assert
,
that
the
good
Works
and
Graces
of
God's
People
are
wrought
by
the
holy
Spirit
of
God
in
them
.
[
(d)
](A34447-e40920-b)
(d)
Deus
quidem
primus
boni
operis
est
author
,
sed
ejus
ductu
homo
est
actor
.
For
though
the
Spirit
work
these
things
in
us
,
yet
that
s
only
by
way
of
efficiency
,
as
the
Author
of
them
,
and
not
formally
,
as
one
Person
with
us
.
[
(e)
](A34447-e40930-b)
(e)
Opera
fidelium
si
simpliciter
&
omnino
Dei
essent
,
omnino
pura
et
perfecta
essent
:
at
non
sunt
,
sed
simul
fidelium
,
qui
impuri
&
perfecti
ex
parte
sunt
,
ideoque
&
opera
ex
parte
perfecta
sunt
.
The
Spirit
of
God
doth
not
believe
and
repent
for
us
,
but
enableth
us
thereto
:
As
it
is
not
God
that
eateth
,
drinketh
,
or
walketh
,
but
we
ourselves
by
ability
received
from
him
.
Though
then
that
which
proceeds
from
the
Spirit
of
God
as
the
sole
immediate
cause
thereof
without
the
intervention
of
any
other
subordinate
cause
can
never
be
impreached
of
the
least
defect
:
Yet
Grace
being
subjectively
in
us
,
and
good
Works
formally
wrought
by
us
,
as
the
Spirits
Instruments
,
do
admit
without
any
reflexion
upon
him
of
much
imperfection
and
defilements
.
Here
our
Graces
are
mingled
with
Corruption
,
our
best
Duties
with
some
undutifulness
,
[
(f)
](A34447-e40940-b)
(f)
Gal.
5.17
.
and
all
our
religious
undertakings
with
the
sad
counterlustings
and
countermotions
of
the
Flesh
against
the
Spirit
in
them
.
Oh
but
Christians
such
is
the
pure
Nature
of
this
glorious
Reward
,
that
it
will
perfectly
change
you
into
the
spotless
Purity
,
and
Holiness
of
itself
.
Truth
is
,
the
great
Reward
of
Grace
is
Grace
itself
,
a
Christian
being
never
compleatly
happy
till
crowned
with
an
absolute
perfection
in
Grace
and
Holiness
.
But
oh
how
happy
will
this
Reward
make
thee
,
when
all
thy
defects
and
weaknesses
shall
be
done
away
,
when
all
thy
Graces
that
are
now
in
their
minority
,
and
as
so
many
Undergraduates
shall
grow
up
to
their
full
stature
in
Christ
,
commencing
Doctors
as
it
were
,
and
taking
their
highest
degree
of
Blessed
Perfection
in
Glory
!
Here
Grace
is
like
Gold
in
the
Oar
,
having
much
dross
of
Sin
and
indwelling
Corruption
mingled
with
it
;
but
in
Heaven
it
will
be
fined
into
an
absolute
and
unmixt
purity
.
This
Reward
indeed
for
a
little
Time
dissolves
the
frame
of
Nature
,
parting
Soul
and
Body
asunder
;
But
it
easily
makes
amends
for
that
,
perfecting
that
frame
of
Grace
,
and
at
length
brings
both
Soul
and
Body
together
again
in
fulness
of
Glory
.
You
must
never
think
to
be
so
gracious
,
so
pure
and
holy
as
you
would
be
,
Christians
,
till
you
come
to
Heaven
:
Where
only
the
Law
in
our
members
struggling
against
the
Law
of
our
Minds
shall
have
an
end
;
where
all
decays
and
languishings
of
Grace
shall
be
removed
;
where
all
deficiencies
of
Grace
shall
be
filled
up
;
and
the
first
Fruits
of
the
Spirit
which
here
we
receive
as
an
earnest
of
Glory
,
shall
be
turned
into
a
full
Vintage
.
Your
Graces
are
now
like
smoaking
Flax
,
in
which
there
is
most
Vapour
and
but
little
light
;
or
like
a
broken
Reed
that
is
easily
shattered
with
every
blast
:
But
in
Heaven
it
shall
be
turned
into
purest
Glory
,
and
made
a
stately
Pillar
to
stand
unshaken
for
ever
in
the
Temple
of
God
.
Like
the
Sun
wrapt
up
in
a
thick
Cloud
,
such
are
the
Graces
of
God's
People
now
:
But
when
once
the
Reward
of
Eternal
Glory
shall
be
given
them
,
then
their
Graces
shall
be
like
the
Sun
shining
for
in
its
strength
with
most
radiant
sparkling
beams
of
Brightness
.
You
then
that
go
languishing
all
the
day
long
that
your
knowledge
of
heavenly
Mysteries
is
so
dark
and
confused
,
your
desires
after
God
so
faint
,
your
Love
to
Christ
so
cold
,
your
zeal
for
his
Glory
so
remiss
,
your
delight
in
his
Ways
so
small
,
and
all
your
Graces
so
full
of
Weaknesses
,
and
Imperfections
,
Oh
lift
up
your
Heads
with
Joy
and
take
Comfort
in
the
hope
of
this
glorious
Reward
,
which
will
quite
do
away
all
your
present
defects
,
crowning
all
your
Graces
with
fulness
and
most
heavenly
perfection
!
Grace
in
the
Heart
of
God's
People
here
is
like
a
Plant
that
grows
in
a
barren
Soil
which
thrives
but
slowly
and
bears
little
Fruit
:
But
when
once
it
shall
be
transplanted
into
the
heavenly
Canaan
,
there
it
meets
with
that
proper
and
fertile
Soil
which
will
bring
it
on
to
perfection
,
causing
every
Grace
like
a
flourishing
Vine
to
be
laden
with
full
Clusters
of
most
sweet
delicious
Grapes
for
ever
.
Oh
then
what
manner
of
Reward
is
this
,
and
how
much
to
be
desired
,
which
will
thus
change
Grace
into
Glory
,
and
our
morning
Twilight
into
a
Noonday
brightness
,
making
all
Gods
People
as
perfectly
pure
,
as
perfectly
holy
and
gracious
as
their
Heart
can
now
wish
to
be
,
if
not
much
more
!
This
Reward
must
needs
make
Grace
perfect
,
because
Perfection
in
Grace
is
the
principal
part
of
this
blessed
Reward
.
Needs
must
this
Reward
perfect
Grace
into
heavenly
Glory
,
because
the
greatest
Glory
of
Heaven
next
to
God
himself
is
Grace
perfected
,
and
blossoming
into
the
Flower
of
unspotted
purity
.
(9)
THE
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
it
's
a
most
safe
Reward
,
and
such
as
can
never
be
lost
nor
taken
from
them
.
They
are
not
only
sure
to
have
this
Reward
as
we
shewed
in
another
particular
,
but
they
are
sure
to
hold
it
,
so
as
never
to
be
deprived
of
it
.
Other
Rewards
may
be
lost
,
and
a
Man
may
be
cheated
of
them
he
knows
not
how
:
But
the
Reward
of
Eternal
Glory
,
it
s
a
safe
Reward
;
out
of
this
all
the
cheats
in
Hell
are
not
able
to
rook
you
,
[
(g)
](A34447-e40980-b)
(g)
Luke
10.42
.
as
being
indeed
that
better
part
which
shall
never
be
taken
from
you
.
This
Reward
is
our
Treasure
laid
up
in
Heaven
,
and
therefore
it
can
neither
be
corrupted
by
the
M●th
,
nor
be
taken
by
the
Hand
of
violence
.
[
(h)
](A34447-e40990-b)
(h)
Mat.
6.20
.
Here
though
we
lay
up
Treasure
under
Lock
and
Key
in
Chests
of
Adamant
,
and
make
it
never
so
sure
,
yet
the
Hand
of
Violence
may
break
in
upon
our
Treasure
and
plunder
us
as
the
King
of
Babylon
did
Jehoiachim
,
of
all
our
precious
things
:
But
having
laid
up
our
Treasure
in
Heaven
and
made
the
Reward
of
Eternal
Life
our
Portion
,
we
need
then
fear
none
of
these
things
;
no
Hand
of
Violence
can
break
through
into
Heaven
either
to
steal
or
take
our
Crown
from
us
.
There
is
indeed
an
holy
Violence
by
means
whereof
a
Man
may
take
Heaven
for
himself
:
But
there
is
no
surreptitious
Violence
can
enter
there
,
whereby
any
either
Man
or
Devil
shall
ever
be
able
to
take
Heaven
and
Glory
from
another
.
The
Condition
of
God's
People
in
the
heavenly
,
is
not
like
that
of
Adam's
in
the
earthly
Paradise
,
but
much
safer
,
[
(i)
](A34447-e41030-b)
(i)
Isa.
26.
as
having
Salvation
appointed
for
Walls
and
Bullwarks
that
can
never
be
broken
through
.
The
old
Serpent
by
winding
himself
into
the
Terrestrial
Paradise
rooked
our
first
Parents
out
of
all
their
concreated
Happiness
.
But
there
is
no
entrance
for
him
into
the
Celestial
Paradise
,
and
so
no
possibility
that
ever
he
should
be
able
to
spoil
God's
People
of
their
Crown
of
their
Happiness
and
Glory
which
they
have
there
.
At
the
first
God
intrusted
Man
with
his
own
Happiness
,
and
then
he
willingly
lost
it
:
But
now
it
is
kept
in
the
hand
of
God
,
and
there
is
none
that
can
pluck
it
thence
.
The
eternal
Reward
of
God's
People
is
kept
safe
for
them
and
they
for
it
:
[
(k)
](A34447-e41040-b)
(k)
1
Pet.
1.5
.
Because
both
of
them
are
kept
by
the
Power
of
God
which
is
greater
than
all
,
and
such
as
no
Power
on
Earth
or
in
Hell
can
vanquish
.
Let
the
Devil
rage
,
let
Hell
conspire
,
let
all
the
Powers
of
Darkness
unite
in
one
general
machination
to
deprive
the
Righteous
of
Eternal
Life
,
yet
they
can
no
more
do
it
,
than
a
Man
by
one
glance
of
his
Eye
can
stop
the
Sun
in
its
course
.
For
however
they
hold
Life
Temporal
upon
the
same
uncertain
Terms
with
others
,
and
every
small
contingency
may
put
an
end
to
it
:
[
(l)
](A34447-e41050-b)
(l)
Col.
3.3
.
Yet
if
we
speak
of
their
spiritual
Life
,
either
as
inchoate
in
Grace
here
,
or
consummate
in
Glory
hereafter
,
that
is
hid
whith
Christ
in
God
This
Life
is
not
only
hid
from
the
Eyes
of
our
Enemies
that
they
cannot
find
it
to
conveigh
it
away
from
us
privily
as
Rachel
did
her
Fathers
Teraphim
:
But
it
is
also
hid
with
Christ
in
God
,
whom
they
neither
can
nor
dare
assault
.
So
that
whoever
will
unglorify
a
Christian
and
take
his
Crown
from
him
,
they
must
first
dethrone
the
Lord
Jesus
,
and
rifle
the
blessed
Bosom
of
God
himself
,
where
the
Life
,
the
Happiness
,
the
Glory
of
God's
People
are
all
laid
up
.
Oh
then
how
glorious
Christian
is
thy
portion
and
how
excellent
thy
Reward
,
which
is
not
obnoxious
to
any
hazards
,
but
hath
security
written
upon
it
against
all
danger
of
losing
.
[
(m)
](A34447-e41070-b)
(m)
1
Pet.
1.4
.
This
Reward
is
that
Inheritance
which
is
reserved
for
you
in
the
Heavens
where
there
is
happy
Security
,
and
secure
Happiness
:
So
that
there
is
no
invasion
can
be
made
of
any
of
your
spiritual
Enemies
whereby
to
dipossess
you
of
that
great
Salvation
.
As
Hell
is
the
Grave
to
bury
all
the
Reprobates
hopes
in
:
So
Heaven
is
the
blessed
Ocean
wherein
to
swallow
up
all
the
Believers
fears
.
The
damned
have
no
further
possibility
of
winning
Happiness
when
once
in
Hell
,
nor
the
blessed
any
further
danger
of
losing
Happiness
when
once
in
Heaven
.
In
Hell
there
is
no
hope
of
obtaining
,
and
in
Heaven
there
is
no
fear
of
ever
forfeiting
this
glorious
Reward
.
Oh
then
what
infinite
cause
have
you
Christians
amidst
all
your
worldly
losses
to
rejoice
in
hope
of
this
Reward
that
can
never
be
lost
!
Indeed
Christ
never
promised
you
that
you
should
not
lose
your
Estates
,
nor
lose
your
liberty
,
nor
lose
your
Life
,
nor
may
you
promise
your selves
an
exemption
from
any
such
losses
in
the
World
:
But
this
Christ
hath
promised
,
and
you
may
build
upon
it
as
infinitely
more
sure
than
the
Laws
of
the
Medes
and
Persians
,
that
holding
fast
the
Mystery
of
the
Faith
in
a
pure
Conscience
,
you
shall
in
no
case
lose
your
Reward
,
[
*
](A34447-e41100-b)
*
Mat.
10.42
.
John
16.22
.
nor
shall
any
Man
ever
be
able
to
take
away
your
Joy
!
(
10
)
THE
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
,
it
's
an
ancient
Reward
,
as
being
prepared
of
him
from
Eternity
for
all
his
elect
and
chosen
.
Antiquity
is
a
usual
Topick
,
from
whence
we
argue
the
Excellency
,
Goodness
and
Glory
of
many
things
:
And
however
some
things
are
never
the
better
for
being
of
a
long
standing
,
such
as
stately
Buildings
and
perishable
enjoyments
,
whose
antiquity
only
serves
as
a
Worm
in
Jonah's
Gourd
to
make
them
wither
and
fall
into
the
rubbish
of
their
own
Ruins
:
Yet
the
Reward
of
God's
People
being
incorruptible
,
and
not
liable
to
any
such
decays
,
it
receives
much
in
point
of
Goodness
,
and
hath
the
brightest
varnish
of
excellency
and
true
worth
put
upon
it
from
its
own
antiquity
:
Every
old
thing
is
not
a
good
thing
:
But
every
good
thing
if
not
coruptible
,
the
older
it
is
,
the
better
it
is
.
[
†
](A34447-e41140-b)
†
Luke
5.39
.
No
Man
,
saith
Christ
,
having
drunk
old
Wine
straightway
desireth
new
:
for
he
saith
the
old
is
better
.
If
our
Wine
which
is
the
Fruit
of
a
perishing
Vine
do
so
gather
Spirits
by
Age
,
as
to
be
better
than
the
new
:
What
then
is
the
transcendent
Goodness
of
that
Cordial
Wine
of
Glory
,
which
being
the
most
generous
Fruit
of
God's
distinguishing
Love
,
was
laid
up
from
all
Eternity
in
the
Cellar
of
Predestination
,
to
be
set
abroach
in
time
,
as
the
full
Reward
of
all
his
elect
and
chosen
?
Many
there
be
who
pride
themselves
,
because
come
of
an
ancient
extraction
,
and
dignified
with
an
ancient
Patrimony
,
such
as
hath
been
held
time
out
of
mind
by
them
and
their
Ancestours
:
But
a
Christian's
Reward
was
prepared
before
all
time
;
he
is
come
of
no
younger
an
House
than
Eternity
;
the
Foundation
of
his
Patrimony
was
laid
sure
in
Gods
electing
Grace
;
and
the
deed
of
his
glorious
Inheritance
is
so
ancient
,
that
it
bears
date
from
everlasting
to
everlasting
,
like
God
himself
!
Earthly
Parents
they
will
express
their
care
of
Posterity
while
yet
unborn
,
by
purchasing
large
Estates
,
and
making
them
sure
entails
:
Such
and
infinitely
is
the
Love
of
God
to
his
own
People
,
who
before
ever
they
were
born
or
had
a
being
,
did
provide
a
Kingdom
for
them
,
making
sure
from
all
Eternity
the
entail
of
Heaven
and
Glory
upon
them
.
[
*
](A34447-e41150-b)
*
Rom.
9.11
,
12
,
13.
For
the
Children
being
not
yet
born
,
neither
having
done
any
good
or
evil
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
works
but
of
him
that
calleth
:
It
was
said
,
the
Elder
must
serve
the
Younger
;
as
it
is
written
,
Jacob
have
I
loved
and
Esau
have
I
hated
.
Election
and
Reprobation
being
immanent
acts
in
God
,
are
not
a
thing
of
Yesterday
,
nor
subsequent
to
the
Creatures
acts
,
as
if
they
had
eny
dependance
upon
them
,
but
eternal
and
inconditionate
.
Whether
Man
were
considered
of
God
electing
as
in
the
pure
Mass
,
is
much
controverted
:
And
many
there
are
both
Pious
and
learned
do
wholly
oppose
it
,
making
Man
in
the
corrupt
Mass
to
have
been
the
object
of
Predestination
.
But
how
to
reconcile
that
opinion
either
with
the
unering
rule
of
Scripture
,
or
the
genuine
dictates
of
right
Reason
,
I
must
ingenuously
confess
I
see
not
.
Not
with
Scripture
,
[
¶
](A34447-e41180-b)
¶
Rom.
9.20
,
23.
which
makes
Predestination
in
both
the
branches
of
to
be
a
pure
Act
of
Gods
sovereignity
and
universal
Dominion
over
all
Creatures
,
wherby
he
may
dispose
of
them
to
different
ends
,
according
to
what
seems
good
in
his
own
infinite
Wisdom
,
assigning
no
other
Reason
to
mitigate
the
seeming
Rigour
of
Predestination
,
and
to
silence
all
the
captious
Cavils
of
carnal
Minds
against
it
,
who
think
to
insnare
God
by
their
Subtilties
,
than
his
Holy
and
righteous
Will
.
Nor
can
I
reconcile
it
with
the
Dictates
of
right
Reason
,
which
teacheth
,
that
every
wise
,
and
understanding
Agent
will
attempt
nothing
without
the
Predestinating
of
it
to
some
certain
end
:
Whereas
,
to
make
Man
lapsed
,
and
miserable
in
Sin
,
the
Object
of
Predestination
,
doth
imply
,
that
God
first
decreed
to
Create
Man
,
before
ever
his
Wisdom
provided
what
to
do
with
him
,
and
to
permit
his
fall
into
Sin
and
Misery
,
before
ever
he
determined
any
thing
certain
about
his
everlasting
and
final
Condition
.
If
Man's
Wisdom
,
which
is
but
a
drop
to
the
vast
Ocean
,
compared
with
God's
,
observe
a
better
Decorum
in
all
Undertakings
,
first
,
determining
the
end
of
his
Work
,
and
then
accordingly
disposing
of
his
Workmanship
,
it
is
certainly
hardly-conceivable
,
how
such
Preposterousness
should
sort
with
the
infinitely
wise
God
,
whereby
he
is
represented
,
as
decreeing
the
Creation
and
Fall
of
Man
,
before
ever
he
came
to
any
Result
in
his
own
Thoughts
,
nay
,
before
ever
he
entertain'd
so
much
as
one
serious
Thought
about
Man's
great
End
,
and
everlasting
unchangeable
Estate
in
the
World
to
come
.
However
it
be
in
this
Controversy
,
yet
certain
it
is
,
that
there
was
nothing
foreseen
in
God's
Elect
,
as
a
Motive
,
or
Reason
,
influencing
him
to
ordain
them
to
obtain
Salvation
,
or
inducing
him
to
prepare
for
them
,
rather
than
others
,
the
Reward
of
eternal
Life
.
For
God's
Will
is
of
that
supreme
Sovereignty
,
and
absolute
independency
,
that
he
need
not
look
out
of
himself
at
any
Qualification
in
the
Creature
,
for
the
determining
of
it
.
Nor
can
there
be
any
thing
more
absurd
,
than
to
make
something
in
the
Creature
the
cause
of
God's
Will
,
as
if
Faith
foreseen
,
good
Works
,
and
final
Perseverance
in
them
,
should
either
be
before
it
,
above
it
,
or
have
a
casual
Influence
upon
it
to
determine
it
,
when
that
indeed
is
the
supreme
Reason
into
which
the
Grace
of
Election
must
be
wholly
resolved
.
Our
Saviour
therefore
will
give
no
other
Reason
,
why
Gospel
Mysteries
were
hidden
from
some
,
and
revealed
to
others
:
But
sends
us
wholly
in
this
case
to
the
sovereign
Will
,
and
good
Pleasure
of
God
,
not
at
all
subscribing
the
difference
to
the
foresight
of
our
Will
,
receiving
,
or
rejecting
the
Tenders
of
his
Grace
.
Even
[
(a)
](A34447-e41190-b)
(a)
Mat.
11.26
.
so
Father
,
for
so
it
seemed
good
in
thy
sight
!
Nor
can
we
indeed
assign
any
thing
in
Man
as
a
Cause
,
or
Reason
upon
the
Prevision
whereof
God
should
be
moved
to
elect
him
:
Since
there
is
nothing
of
Grace
or
Goodness
in
any
Man
,
but
what
God
hath
decreed
from
Eternity
to
communicate
to
him
,
and
doth
graciously
in
time
bestow
upon
him
,
as
the
genuine
,
and
proper
effect
of
his
electing
Love
.
That
Grace
which
makes
a
saving
difference
betwixt
us
,
and
others
in
time
,
is
nothing
but
the
Fruit
of
God's
eternal
Love
,
wherewith
he
loved
us
before
all
time
.
Hence
we
may
find
the
holy
Ghost
asserting
Faith
to
be
the
Effect
,
not
the
cause
of
Election
:
So
that
to
hold
Election
upon
foreseen
Faith
,
and
good
Works
,
is
no
less
absurd
,
than
to
make
the
Sun
receive
its
Light
from
the
Day
,
the
Tree
its
Sap
from
the
Fruit
growing
upon
it
,
and
the
Fountain
its
fulness
from
those
Streams
,
which
by
a
natural
emanation
do
flow
continually
from
it
.
For
saith
[
(b)
](A34447-e41200-b)
(b)
Acts
13.48
.
the
Apostle
,
telling
us
what
entertainment
the
Gospel
Preached
found
amongst
the
Gentiles
,
and
as
many
as
were
ordained
to
eternal
Life
,
because
they
believed
:
But
therefore
they
believed
,
because
first
they
were
ordained
to
eternal
Life
:
Where
the
Participle
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
ordained
,
is
added
as
a
Reason
why
these
believed
,
whilst
others
rejecting
the
Gospel
,
continued
in
their
Impenitency
;
and
not
as
denoting
any
Preparations
,
or
Predispositions
in
them
to
eternal
Life
,
before
Faith
in
Christ
.
For
that
were
much
more
absurd
,
than
if
you
should
affirm
a
young
Bird
,
whilst
yet
without
Wings
,
to
be
prepared
for
,
and
disposed
to
fly
:
Faith
being
the
first
Qualification
,
preparing
for
eternal
Life
,
and
that
spiritual
Wing
,
upon
which
the
Soul
takes
her
first
flight
towards
Heaven
.
More
might
be
urged
,
but
what
our
Saviour
saith
[
(c)
](A34447-e41230-b)
(c)
John
15.16
.
of
his
own
Disciples
,
they
had
not
chosen
him
,
but
he
had
chosen
them
;
and
the
Apostle
of
[
(d)
](A34447-e41240-b)
(d)
1
John
4.19
.
all
Believers
,
that
they
therefore
love
God
,
because
he
loved
them
first
,
may
well
satisfie
any
in
this
case
,
who
are
willing
to
captivate
their
own
Reason
to
the
belief
of
the
Truth
,
as
it
is
in
Jesus
.
For
if
Faith
,
and
good
Works
foreseen
,
were
the
cause
why
God
chose
us
;
then
the
clean
contrary
would
be
true
,
that
we
chose
and
loved
him
before
he
either
chose
,
or
loved
us
,
which
yet
we
cannot
say
,
without
Confronting
the
Spirit
of
Truth
speaking
in
the
Scripture
.
Truth
is
,
we
do
not
prevent
God
with
our
Love
,
but
he
prevents
us
with
his
Love
.
Our
Love
is
but
of
yesterday
,
and
is
the
Spirit
of
his
:
His
Love
bears
date
from
Eternity
,
and
is
the
Root
from
whence
ours
springs
.
We
did
not
first
prepare
our selves
for
Glory
,
by
having
an
Eye
of
Faith
to
the
Recompence
of
Reward
:
But
God
first
prepared
Glory
for
us
,
by
casting
a
propitious
Eye
of
Love
upon
us
from
Eternity
,
that
in
time
he
may
give
us
the
Reward
of
Life
everlasting
.
Oh
then
what
manner
of
Love
is
this
,
that
before
we
had
any
Being
,
or
so
much
as
a
thought
of
a
Being
in
this
World
,
God
should
be
plotting
our
Happiness
,
and
providing
for
our
eternal
well-being
in
the
World
to
come
!
Before
Christian
thou
had
it
either
Name
,
or
Life
,
thy
Name
[
(e)
](A34447-e41250-b)
(e)
Rev.
21.17
.
was
then
written
in
the
Lamb's
Book
of
Life
,
and
shall
never
be
blotted
out
.
Before
ever
thou
did'st
,
or
could'st
do
one
stroak
of
Work
in
God's
Vineyard
,
he
was
thinking
what
glorious
Reward
to
bestow
upon
thee
,
preparing
a
Kingdom
for
thee
,
before
so
much
as
the
Foundation
of
the
World
was
laid
!
Before
ever
thou
hast
any
spiritual
Appetite
to
what
is
good
,
any
Hungerings
,
or
Thirstings
after
Righteousness
,
even
from
Eternity
was
God
,
preparing
a
Feast
of
fat
things
for
thee
,
a
Feast
of
Love
,
and
Life
of
Glory
!
And
oh
what
a
sumptuous
Feast
,
what
glorious
a
Kingdom
,
what
a
blessed
Reward
must
that
needs
be
,
upon
which
the
infinitely
wise
God
was
spending
from
Eternity
his
Thoughts
,
and
providing
for
you
!
If
the
Temple
were
thought
so
Glorious
,
and
Magnificent
,
because
as
the
Jews
told
Christ
,
it
was
forty
and
six
Years
a
building
:
How
glorious
then
,
how
surpassingly
Rich
and
Magnificent
must
the
heavenly
Jerusalem
be
,
the
Temple
of
God
in
Zion
,
that
City
whose
Foundation
was
laid
before
Eternity
in
God's
electing
Love
,
which
was
a
framing
from
everlasting
,
and
whose
builder
and
maker
in
time
,
was
God
over
all
Blessed
for
ever
!
Though
this
stately
Building
were
reared
up
in
time
;
yet
it
was
a
Framing
before
all
time
,
yea
,
from
all
Eternity
.
This
Tree
of
Life
,
thought
it
only
Bud
and
Blossom
,
and
bring
forth
Fruit
in
time
,
yet
it
was
planted
from
all
Eternity
,
in
the
Paradise
of
God's
everlasting
good
Will
towards
his
People
.
And
do
not
think
that
the
great
God
would
spend
his
Thoughts
from
Eternity
upon
Trifles
,
or
the
Framing
a
poor
pitiful
Cottage
from
everlasting
:
No
,
you
will
find
it
answerable
to
the
Preparations
made
for
it
;
such
a
City
,
such
a
Feast
,
such
a
glorious
Reward
as
the
great
God
will
not
be
ashamed
to
own
for
the
Fruit
,
as
well
of
his
infinite
Wisdom
,
as
of
his
eternal
Love
!
(
11
)
THE
Reward
whereunto
God
allows
his
People
a
Respect
in
all
their
Obedience
,
it
's
a
continued
,
and
an
uninterruptible
Reward
.
In
this
present
Life
we
have
nothing
constant
;
no
Comfort
,
no
Enjoyment
,
no
Priviledge
,
whereof
we
can
always
have
the
actual
Fruition
,
and
wherewith
we
can
sensibly
delight
our selves
every
day
:
But
in
the
Reward
of
eternal
Life
there
is
no
such
Inconstancy
;
whatever
Glory
,
whatever
Joy
,
whatever
Comfort
,
Happiness
,
and
Soul-satisfying
Pleasures
that
carrieth
in
it
,
we
shall
have
the
actual
Perception
,
the
sweet
tast
,
and
the
sensible
lively
Fruition
of
it
,
every
moment
,
without
any
the
least
intermission
.
As
the
damned
in
Hell
have
fulness
of
Misery
,
without
one
moments
Respite
,
one
comfortable
Divertisement
from
those
hellish
Torments
under
which
they
lie
,
or
one
half
Minutes
ease
to
all
Eternity
:
So
the
Saints
of
God
in
Heaven
,
they
have
fulness
of
Joy
,
without
any
the
least
moments
intermission
of
it
;
without
any
interim
of
Disturbance
,
without
any
unhappy
Divertisement
to
suspend
,
hinder
,
or
discontinue
their
Joy
,
their
Happiness
,
their
actual
delight
in
God
,
so
much
as
one
moment
for
ever
.
Our
Comforts
in
this
Life
are
like
the
Sea
,
that
have
their
Fluxes
,
and
Refluxes
,
their
Ebbings
,
and
Flowings
;
if
this
hour
we
have
a
full
Tide
,
yet
the
next
it
's
low
Water
,
and
our
Comforts
are
withdrawn
:
But
in
Heaven
it
's
always
high
Water
with
God's
People
;
they
have
Rivers
of
purest
Pleasures
that
will
never
pass
away
from
them
;
here
they
have
a
full
spring
Tide
of
Joy
,
and
sweetest
Comforts
that
will
never
be
over
.
What
the
holy
Ghost
affirms
of
the
four
living
Creatures
,
praising
God
,
which
is
,
[
(f)
](A34447-e41310-b)
(f)
Rev.
4.8
.
that
they
rest
not
day
and
night
,
will
hold
true
of
all
the
Saints
when
they
come
to
Heaven
,
where
they
shall
not
rest
day
and
night
,
nor
one
moment
of
either
,
rejoycing
in
God
,
and
warbling
out
his
Praises
for
ever
.
Nor
doth
this
at
all
incommodate
the
Nature
of
the
Saints
Happiness
,
which
is
[
(g)
](A34447-e41320-b)
(g)
Heb.
4.9
.
said
to
be
a
Rest
remaining
for
them
:
Not
yet
evacuate
that
other
Scripture
,
where
such
as
die
in
the
Lord
,
are
pronounced
Blessed
,
[
(h)
](A34447-e41330-b)
(h)
Rev.
14.13
.
because
then
they
rest
from
their
Labours
.
For
't
is
not
from
the
Exercise
of
such
Graces
as
a
State
of
Happiness
will
comport
with
,
that
God's
People
rest
in
Heaven
!
But
from
that
Difficulty
,
and
those
Weaknesses
,
which
attending
our
Graces
here
on
Earth
,
do
keep
us
that
we
cannot
always
be
in
the
actual
exercise
of
them
.
From
enjoying
God
,
from
delighting
in
him
,
and
from
glorifying
of
him
,
they
rest
not
in
Heaven
:
But
it
is
from
enjoying
him
,
from
delighting
in
him
,
and
glorifying
of
him
with
Perfection
,
Deadness
,
Heart-wounding
Distractions
,
and
Weariness
,
as
now
they
do
,
that
they
rest
in
Heaven
?
For
though
Happiness
be
defined
to
be
a
perfect
State
of
a
reasonable
Creature
,
wherein
it
enjoys
all
Good
that
is
due
to
it
:
Yet
you
must
[
(i)
](A34447-e41340-b)
(i)
Cum
beatitutio
cons●●at
in
ultimo
hominis
actu
,
necesse
est
ipsam
esse
aliquam
hominis
operationem
.
Aq.
1.
2.
q.
3.
●
.
2.
not
think
this
throws
a
Man
into
a
dull
unactive
Lethargy
,
obstructing
like
some
mortal
Apoplexy
,
the
Souls
Operations
.
Though
the
Happiness
of
God
s
People
be
called
a
Rest
,
which
is
said
to
be
the
Perfection
of
Motion
;
yet
sure
I
am
this
Rest
will
never
put
an
end
to
all
Motion
,
nor
hinder
the
Soul
from
delighting
in
God
▪
from
loving
and
praising
him
so
much
as
one
moment
to
all
Eternity
.
The
Truth
is
,
the
Rest
which
remains
for
the
Saints
in
Heaven
,
that
eternal
Sabbatism
of
Happiness
,
it
lies
[
(k)
](A34447-e41360-b)
(k)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
mainly
in
this
,
that
they
shall
never
rest
,
nor
be
taken
off
night
nor
day
from
beholding
and
loving
,
from
loving
,
and
praising
,
from
praising
,
and
enjoying
God
for
ever
without
all
weariness
.
Whilst
here
we
live
in
the
croud
of
worldly
Business
,
and
have
our
Souls
clogged
with
a
Body
of
Death
,
why
alas
there
are
a
thousand
things
step
in
to
divert
our
Thoughts
to
damp
our
Devotion
,
to
interrupt
our
sweet
Communion
,
Fellowship
,
and
Peace
with
God
:
But
this
Reward
will
no
more
endure
any
such
Divertisements
,
nor
admit
of
such
Soul-sadning
Interruptions
,
than
the
Sun
in
its
noonday
Brightness
will
endure
the
presence
of
a
darksom
Night
.
Though
here
Christians
,
your
Condition
be
often
cloudy
,
and
your
Joy
that
shone
bright
yesterday
▪
is
eclipsed
to
day
:
Yet
in
Heaven
,
your
Joy
,
your
Comfort
,
your
Fellowship
with
God
shall
not
be
thus
inconstant
,
but
there
you
shall
have
an
uninterrupted
Sun-shine
of
Glory
,
and
Happiness
.
OH
then
Christians
think
what
is
the
excellency
,
exceeding
greatness
and
Glory
of
your
Reward
in
Heaven
,
where
you
shall
have
the
quick
and
accurate
sense
of
all
fulness
of
Joy
;
where
you
shall
not
meet
with
any
thing
to
distract
you
,
to
divert
your
Thoughts
,
to
take
you
off
no
not
for
the
least
moment
from
your
God
,
your
Redeemer
,
your
Comforter
,
your
Happiness
to
all
Eternity
.
Here
you
find
God
like
a
way-faring
Man
that
turns
into
your
Souls
but
for
a
Night
,
and
is
gone
in
the
Morning
:
But
in
Heaven
he
will
make
his
constant
abode
with
you
;
he
will
ever
be
letting
out
of
his
Love
,
of
his
Goodness
to
you
;
and
will
cause
you
not
now
and
then
,
but
every
moment
to
be
drinking
of
the
River
of
his
Pleasures
!
Like
the
sight
of
a
Star
through
an
Optick
Glass
,
when
held
by
a
Palsie-hand
,
such
is
our
sight
of
God
and
Heaven
,
and
Glory
in
this
Life
;
we
are
long
ere
we
can
fix
the
Eye
of
our
Faith
upon
them
;
and
though
the
sight
be
very
pleasant
,
yet
we
soon
lose
it
,
our
Thoughts
wavering
through
,
our
Minds
Weakness
.
Sometime
from
the
Mount
Nebo
of
Divine
Meditation
,
we
can
get
a
prospect
of
the
heavenly
Canaan
viewing
it
,
in
all
the
Riches
,
Glory
and
Pleasure
of
it
:
But
how
quickly
are
we
forced
to
come
down
with
shame
,
having
the
light
of
all
heavenly
Comfort
hid
from
our
Eyes
!
Oh
but
when
once
Christians
,
you
come
to
receive
the
Reward
of
Eternal
Life
in
the
Kingdom
of
God
,
now
you
shall
have
peace
without
any
disturbance
;
you
shall
now
get
above
whatever
might
interrupt
your
Happiness
;
now
you
shall
have
those
refreshing
,
those
ravishing
delights
in
communion
with
God
through
Christ
,
that
shall
never
intermit
!
Here
if
Christ
come
to
our
Souls
in
Love
,
yet
Oh
how
soon
is
he
gone
,
in
anger
provoked
thereto
by
our
cold
welcome
that
we
make
him
!
Here
if
he
take
us
unto
his
Wine-cellar
and
make
us
sit
down
under
his
Shadow
with
great
delight
,
[
(a)
](A34447-e41410-b)
(a)
Dulcis
hora
,
brevis
mora
!
Bern.
the
Hour
though
sweet
indeed
,
yet
Oh
how
short
do
we
find
it
!
But
Christians
,
when
once
we
have
received
our
Reward
in
Heaven
,
Oh
now
there
is
Joy
every
moment
,
there
is
Comfort
and
full
communion
with
God
in
Christ
every
moment
:
So
that
now
thy
Happiness
,
thy
Glory
,
thy
Pleasures
,
though
they
shall
endure
for
ever
,
and
last
as
long
as
Eternity
itself
shall
last
,
yet
thou
shalt
always
have
the
actual
enjoyment
of
them
,
and
not
lose
one
moment
of
Heaven's
Happiness
,
by
any
intermission
thereof
,
Night
or
Day
for
ever
.
The
Reward
of
Life
Eternal
,
it
s
an
heavenly
Banquet
,
that
will
not
only
last
to
Eternity
,
but
of
which
you
shall
be
feeding
,
and
wherewith
you
shall
be
feasting
and
delighting
yourselves
every
moment
of
Eternity
.
Here
our
Joy
is
like
some
obscure
Sentence
,
which
though
but
short
,
yet
by
reason
of
its
anomalous
punctation
,
its
over-frequent
Comma's
and
ill
placed
Colons
hath
the
sense
perplexed
and
sounds
harshly
:
But
in
Heaven
we
shall
have
the
golden
Sentence
of
our
Joy
swelling
out
into
a
whole
volume
of
Happiness
,
and
yet
neither
Period
to
put
an
end
to
it
,
nor
any
the
least
Comma
of
interruption
,
to
suspend
us
from
drinking
in
the
sweetness
of
it
,
so
much
as
one
moment
to
all
Eternity
!
Like
a
Winter's
Day
on
which
the
Sun
breaks
forth
,
but
is
presently
over-clouded
again
,
such
is
our
Comfort
in
this
Life
:
But
in
Heaven
our
Joy
,
our
Comfort
,
our
sweetest
communion
with
God
,
it
will
be
like
a
clear
Summers
Day
on
which
there
is
not
the
least
cloud
appears
to
intercept
the
warm
beams
of
the
Sun
,
or
to
hide
his
light
from
us
so
much
as
one
moment
throughout
the
whole
Day
.
(
12
THE
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
it
's
a
most
pleasant
and
joyful
Reward
.
[
(b)
](A34447-e41450-b)
(b)
Sunt
enim
ista
bona
,
sed
consequentia
summum
bonum
,
non
consummantia
.
Sen.
de
vit.
beat
.
cap.
15.
p.
mihi
.
638
.
●um
delectatio
causetur
ex
hoc
quod
appetitus
requiescit
in
bon●●●epto
,
ipsa
ad
beatitudinem
sicut
aliquid
concomitans
requi●r
.
Aq.
1.
2.
9.
4.
a.
i.
c.
1
Pet.
1.8
.
Whether
Joy
,
and
Delight
be
of
the
essence
of
true
Happiness
,
I
forbear
to
discourse
it
:
Though
Seneca
will
have
them
,
though
good
,
yet
not
constituent
of
,
but
consequential
to
true
Happiness
;
and
Aquinas
makes
them
concomitant
therewith
,
but
not
essential
to
Blessedness
.
However
because
this
Reward
is
intended
to
compleat
your
Happiness
,
and
that
cannot
be
without
fulness
of
Joy
,
therefore
you
may
promise
yourselves
in
the
having
of
this
Reward
,
to
have
that
Joy
which
will
be
unspeakable
and
full
of
Glory
.
This
Reward
it
puts
you
under
the
most
pleasant
shadow
of
a
propitious
Deity
:
[
(c)
](A34447-e41500-b)
(c)
Cant.
2.3
.
Where
you
cannot
but
sit
down
with
great
delight
and
have
that
Fruit
to
feed
upon
which
will
be
infinitely
more
sweet
to
your
tast
than
the
Hony
and
the
Honycomb
.
All
Pleasures
are
but
Sorrow
,
all
worldly
delights
no
better
than
Gall
and
Wormwood
,
if
compared
with
Joy
and
Soul-entrancing
Pleasure
,
which
the
Recompence
of
Eternal
Glory
will
bring
with
it
.
[
(d)
](A34447-e41510-b)
(d)
Cant.
1.13.14
.
This
Reward
is
like
a
Bundle
of
fragrant
Myrrhe
,
like
a
Cluster
of
Camphire
,
like
a
full
Box
of
sweetest
Cordials
,
wherein
is
that
delight
and
fulness
of
heavenly
Joy
,
which
excelleth
all
earthly
delights
,
more
than
Paradise
in
all
its
Glory
,
did
ever
excel
the
barren
Wilderness
.
In
every
one
of
our
earthly
Enjoyments
there
is
that
which
may
disgust
and
be
an
Eye-sore
,
ar
well
as
please
;
there
is
Gall
to
imbitter
,
as
well
as
Hony
to
delight
:
But
once
enjoying
this
Eternal
Reward
,
we
shall
now
meet
with
nothing
,
but
Fruits
of
Paradise
;
[
(e)
](A34447-e41520-b)
(e)
Ibi
gaudium
super
gaudium
;
gaudium
vincens
omne
gaudium
;
gaudium
extra
quod
non
est
gaudium
.
with
nothing
but
those
raptures
of
Joy
that
are
better
than
Life
itself
.
Here
the
Soul
shall
become
a
spiritual
Epicure
making
a
Trade
of
Pleasure
,
faring
deliciously
every
Day
,
and
feasting
herself
with
a
spotless
delight
upon
all
variety
of
Heaven
by
Dainties
:
[
(f)
](A34447-e41530-b)
(f)
Psal.
16.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gaudiorum
satietas
;
non
quâ
cum
fastidio
,
sed
summâ
animi
jucunditate
quis
satiatur
:
&
ita
quidem
probe
,
ut●
nihil
amplius
optare
queat
.
where
(
as
Austin
saith
)
she
shall
have
Joy
upon
Joy
;
Joy
infinitely
excelling
all
Joy
;
Joy
without
which
there
is
no
Joy
?
In
this
Reward
there
is
bound
up
not
only
Joy
,
but
fulness
of
Joys
;
not
only
Pleasures
,
[
(g)
](A34447-e41590-b)
(g)
Psal.
4.6
.
but
an
Eternity
of
heavenly
Pleasures
:
Such
a
redundancy
of
Delights
,
and
Heart-gladding
delectations
,
as
will
every
way
satiate
the
Soul
,
and
non-plus
the
utmost
curiosity
of
her
most
enlarged
desires
,
that
now
she
can
wish
for
no
more
.
For
saith
the
Psalmist
,
speaking
of
the
Reward
laid
up
by
God
for
his
own
People
,
in
thy
Presence
is
fulness
of
Joy
;
at
thy
right
Hand
there
are
Pleasures
for
evermore
!
This
Joy
is
like
Elisha's
Oyl
,
that
still
multiplies
till
the
Vessels
of
the
Soul
being
filled
up
to
the
brim
,
shall
fail
to
receive
the
least
drop
more
.
Such
is
the
Nature
of
this
Joy
,
that
it
doth
not
only
fill
the
Mouth
with
laughter
,
but
it
fills
also
the
Soul
with
comfort
.
[
(h)
](A34447-e41630-b)
(h)
Non
ergo
totum
illud
gaudium
intrabit
in
gaudentes
:
sed
toti
gaudentes
intrabunt
illud
gaudium
.
August
.
Man
.
cap.
36.
It
makes
not
only
the
Face
to
shine
,
but
the
Heart
of
him
that
hath
it
,
to
sing
within
him
.
Certainly
the
Sun
is
not
fuller
of
Light
,
nor
the
Sea
of
Water
,
than
the
Heart
of
God's
People
shall
be
when
they
come
to
Heaven
,
of
Joy
,
and
Soul-ravishing
delight
.
[
(i)
](A34447-e41650-b)
(i)
Non
potest
beatitudo
una
ex
parte
objecti
aliâ
major
esse
,
sed
secundum
fruitionem
ejus
,
quia
alius
est
alio
melius
dispositus
ad
eam
unus
altero
beatior
esse
potest
.
Aq.
1.2
.
qu.
5.
art.
2.
c.
This
Joy
you
will
find
so
great
,
that
it
cannot
enter
into
you
:
But
you
must
wholly
enter
into
it
,
and
be
sweetly
swallowed
up
therein
,
as
in
a
boundless
Ocean
of
Divine
Goodness
.
Not
but
that
I
think
,
as
one
Star
differs
from
another
in
Glory
:
So
one
Saint
may
differ
from
another
in
the
Measure
of
his
Joy
.
[
(k)
](A34447-e41670-b)
(k)
2
Cor.
9.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyril
.
Hier.
Cateches.
1.
Quanto
plus
aliquis
hic
Deo
obediens
fuerit
,
tanto
ampliorem
ab
eo
mercedem
sibi
recipiet
:
quantoque
amplius
Deum
amabit
tanto
propius
videbit
,
quam
ceruere
cupit
.
Bern.
Med.
cap.
14.
They
shall
all
of
them
be
thrown
as
Vessels
of
Honour
into
the
same
River
of
God's
Pleasures
:
But
shall
not
all
have
the
same
bore
,
nor
be
all
of
the
same
size
,
though
every
one
of
them
according
to
their
capacity
shall
be
filled
up
to
the
brim
.
Proportionate
to
our
improvements
of
Grace
in
this
Life
shall
be
our
enjoyments
of
Glory
in
the
next
:
He
that
makes
the
best
use
of
his
Talent
,
God
will
give
him
the
best
use
for
his
Talent
:
(
l
)
So
that
the
more
we
lay
out
ourselves
for
God
here
,
the
more
Joy
God
will
lay
up
for
our
Souls
against
hereafter
.
(
m
)
He
that
now
sows
to
the
Spirit
with
the
most
liberal
Hand
,
shall
then
reap
of
the
Spirit
the
most
plentiful
crop
of
Life
and
Eternal
Happiness
.
He
that
is
now
most
careful
and
diligent
in
trimming
his
Lamp
shall
shine
most
brightly
in
the
heavenly
Orb.
And
according
to
what
any
Mans
preparations
of
Grace
are
whilst
now
militant
;
such
shall
be
his
Mansions
of
Glory
,
when
once
triumphant
.
Nor
is
there
any
just
Ground
hereby
given
to
the
Romanists
whereupon
to
build
there
Doctrine
of
condign
Merit
:
Neither
have
they
any
advantage
hence
offered
them
to
assert
any
such
thing
as
a
redundancy
of
Merit
in
Doctors
,
Virgins
,
and
Martyrs
,
intitling
them
each
one
to
an
additional
Coronet
[
(l)
](A34447-e41840-b)
(l)
Atque
id
etiam
beata
civitas
illa
magnum
in
se
bonum
videbit
,
quòd
nulli
superiori
ullus
inferior
in
videbit
.
Aug.
de
civit
.
Dei
.
lib.
22.
cap.
30.
pag.
738.
Nor
shall
any
amongst
the
Saints
envy
the
Happiness
of
each
other
,
when
they
shall
every
one
participate
of
anothers
Joy
:
and
count
themselves
so
much
the
more
happy
by
how
much
God
communicates
more
of
heavenly
Glory
to
any
of
them
.
So
that
whether
we
be
Stars
of
the
first
or
of
the
Second
magnitude
,
we
shall
all
shine
bright
in
the
Firmament
of
heavenly
Glory
.
Whether
the
Vessels
of
our
Souls
be
little
or
great
,
they
shall
all
of
them
if
Vessels
of
Honour
,
be
full
fraught
with
the
rich
Merchandise
of
Comfort
,
Joy
,
and
everlasting
delights
.
Let
your
Hearts
be
never
so
sad
for
the
present
,
yet
the
Reward
of
Eternal
Glory
will
comfort
them
.
Let
them
now
be
never
so
disconsolate
and
sorrowful
,
yet
this
Reward
will
scatter
all
Clouds
of
Sorrow
,
turning
your
Hearts
into
highest
raptures
of
Joy
,
Delight
,
and
everlasting
Triumph
!
(
13
)
THE
Reward
whereunto
God
allows
his
People
a
respect
n
all
their
obedience
,
it
's
an
unfading
Reward
,
and
such
as
will
never
end
in
loathing
and
sariety
.
This
Reward
is
a
glorious
Sun
that
always
shines
with
the
same
unspotted
brightness
;
'T
is
a
Tree
of
Life
,
that
always
yields
Fruit
of
the
same
delicious
relish
,
and
sweetness
;
so
that
though
it
satisfie
you
,
yet
it
will
never
fade
you
;
and
though
it
will
infinitely
delight
you
,
yet
it
will
never
glut
you
,
nor
make
you
weary
of
it
.
The
Manna
which
God
gave
his
People
in
the
Wilderness
,
though
at
first
they
admired
it
,
yet
afterward
they
grew
to
loath
it
:
But
this
heavenly
Manna
,
you
will
as
much
admire
it
,
and
be
as
far
from
loathing
of
it
,
after
you
shall
have
been
feeding
upon
it
for
Millions
and
Millions
of
Ages
,
as
when
first
you
gathered
it
,
with
extasies
of
Joy
and
Delight
passing
all
understanding
,
in
the
Kingdom
of
God!
What
the
Philosopher
saith
of
the
matter
of
Caelestial
Bodies
;
is
nothing
but
what
may
be
accomodated
to
the
present
Truth
.
Though
matter
in
Sublunary
things
be
always
burning
with
lustful
appetite
like
a
second
Messalina
after
variety
of
new
shapes
,
yet
such
is
the
actuality
and
perfection
of
the
form
in
heavenly
Bodies
,
that
the
matter
thereof
can
desire
no
new
form
:
So
likewise
it
is
with
the
Saints
of
Heaven
;
though
whilst
on
Earth
they
were
easily
cloyed
and
tired
out
with
their
Creature-enjoyments
,
yet
now
they
have
that
fulness
of
Joy
,
that
perfection
of
Glory
,
that
surpassing
delight
and
Soul-ravishing
contentment
,
of
which
they
can
never
be
weary
,
and
beyond
which
they
can
desire
no
greater
Happiness
!
Perpetuity
neither
takes
off
from
the
bitterness
of
Hell
,
nor
the
sweetness
of
Heaven
:
But
as
that
will
most
exquisitely
torment
,
so
this
will
infinitely
delight
for
ever
,
without
any
abatement
.
The
Sinners
restless
groans
shall
no
less
furiously
tear
his
Woful
Heart
;
nor
the
Saints
triumphant
Hallelujahs
any
less
sweetly
rejoice
his
Soul
,
after
infinite
Ages
,
than
what
they
did
the
first
moment
.
Long
accustomedness
whether
to
Heavens
Joys
,
or
to
Hells
Torments
,
will
neither
make
the
one
less
grievous
and
Wearisome
nor
the
other
less
pleasant
and
delightful
.
As
the
damned
must
expect
the
same
Wrath
,
the
same
Flames
,
the
same
weeping
,
hideous
schrieching
,
and
gnashing
of
Teeth
through
the
extremity
of
their
Torments
for
ever
without
any
mitigation
:
So
let
the
People
of
God
expect
when
they
come
to
Heaven
,
the
same
fulness
of
Joy
,
the
same
highest
degree
of
Blessedness
,
the
same
Paradise
of
sweetest
delights
,
Divine
contentments
and
surpassing
matchless
Pleasures
to
all
Eternity
,
without
any
the
least
diminution
!
[
(m)
](A34447-e41910-b)
(m)
Qui
satietati
occurrit
,
satietatem
incurrit
.
'T
is
not
thus
indeed
with
any
of
our
secular
fruitions
,
where
a
Man
is
usually
satiated
,
with
what
he
took
as
a
remedy
against
satiety
.
There
is
that
imperfection
,
emptiness
and
disappointment
in
all
Creature-enjoyments
,
that
if
,
as
Amnon
and
Tamar
,
we
get
a
little
sensual
delight
in
one
moments
fruition
of
them
,
yet
the
next
moment
discovers
all
,
confuting
by
sad
experience
our
overwhelming
Thoughts
of
them
,
and
so
make
us
loath
them
now
,
more
than
ever
we
loved
them
before
.
Being
hungry
we
eat
,
being
thirsty
we
drink
,
being
weary
we
take
our
rest
with
delight
:
But
are
we
not
in
a
few
moments
as
weary
of
our
fulness
as
of
our
fasting
as
weary
of
our
Drink
as
of
our
thirst
,
and
as
weary
of
our
Rest
as
before
we
were
of
our
weariness
itself
?
That
which
we
eagerly
pursue
for
the
attaining
of
it
,
we
can
as
easily
nauseate
and
despise
it
,
when
once
enjoyed
.
[
(n)
](A34447-e41940-b)
(n)
Vident
semper
&
videre
desiderant
:
sine
auxietate
desiderant
,
&
sine
fastidio
satiantur
.
Aug.
cap.
7.
p.
mihi
117.
But
in
heavenly
Glory
there
is
that
Blessed
and
Immarcessible
sweetness
that
once
enjoyed
,
it
is
alwayes
desired
.
This
Glory
is
satisfying
but
not
satiating
;
't
is
filling
,
but
not
glutting
;
There
is
in
it
this
admirable
Virtue
that
at
once
it
excites
,
and
satisfies
the
Souls
Appetite
.
Creature-comforts
are
all
of
them
such
fading
Flowers
that
the
more
we
smell
to
them
,
the
less
they
have
in
them
,
both
of
Beauty
,
and
Sweetness
:
But
is
far
otherwise
with
this
Eternal
Reward
,
which
never
fades
away
,
nor
can
it
ever
cloy
us
,
whilst
both
the
desire
obtaineth
sweetness
,
and
that
sweetness
like
Oyl
to
the
Lamp
,
maintains
an
everlasting
delight
in
the
full
fruition
of
it
!
In
Heaven
there
is
no
dying
Gourd
,
no
withering
Leaf
,
no
fading
Flower
,
but
there
all
things
keep
that
Original
Beauty
,
Splendour
and
sweetness
which
at
first
they
had
:
So
that
Eternity
itself
shall
not
be
able
to
discover
any
the
least
flaw
of
decay
in
the
richest
Jewel
of
the
Saints
delights
,
Happiness
and
full
Reward
to
make
them
nauseat
,
and
be
out
of
Love
with
.
Here
as
the
Flower
often
sheds
before
the
Leaf
fall
,
so
the
beauty
of
Creature-enjoyments
is
gone
whilst
themselves
abide
with
us
:
But
in
Heaven
as
their
Reward
endures
for
ever
so
their
delight
in
it
will
never
fade
,
whilst
there
they
enjoy
a
perpetual
Spring
,
and
have
no
other
Season
but
what
maintains
an
uninterrupted
fresh
supply
of
all
full
and
Soul-raping
Pleasures
.
O
then
what
manner
of
Reward
is
this
,
where
their
Happiness
shall
never
fail
,
nor
their
Pleasures
after
millions
of
Ages
grow
less
pleasant
to
their
tast
:
But
their
Joy
,
their
Happiness
,
their
Glory
,
their
matchless
Delights
shall
keep
them
for
ever
in
an
Extasy
of
Heart-ravishing
Admiration
!
This
Glory
is
not
only
attractive
,
but
also
retentive
,
so
that
it
gives
delight
without
loathing
,
and
full
draughts
of
heavenly
Joys
without
Satiety
!
(
14
)
THE
Reward
whereunto
God
allows
his
People
a
Respect
in
all
their
Obedience
,
it
's
a
divine
beatifical
Reward
,
such
as
putting
you
in
the
full
Enjoyment
of
God
himself
,
will
be
sure
to
make
you
compleatly
blessed
.
As
God
swears
by
himself
,
because
he
can
swear
by
no
greater
:
So
being
willing
to
give
his
People
the
best
Reward
,
he
gives
them
himself
,
because
a
greater
and
a
better
Reward
than
himself
he
cannot
give
them
.
The
Fruition
of
the
ever
blessed
God
,
must
needs
be
truly
Beatifical
:
So
that
the
Heart
of
Man
cannot
desire
any
fuller
Happiness
,
than
what
the
full
Enjoyment
of
God
in
Glory
will
be
.
Greater
Love
than
this
hath
no
Man
,
saith
Christ
,
that
a
Man
lay
down
his
Life
for
his
Friend
:
So
greater
Reward
hath
no
Man
than
this
,
that
God
will
be
the
strength
of
his
Heart
,
and
his
Portion
for
ever
.
So
great
is
the
Happiness
of
a
Man
enjoying
God
,
beholding
the
brightness
of
his
Glory
,
and
drinking
in
that
fulness
of
Joy
,
which
will
flow
[
(a)
](A34447-e41980-b)
(a)
Quod
Deus
praeparavit
diligentibus
,
fide
non
accipitur
,
spe
non
attingitur
,
charitate
non
comprehenditur
;
acquiri
potest
,
stimari
non
potest
.
Aug.
de
Civit.
Dei
.
lib.
4.
everlastingly
from
Communion
with
him
,
that
the
Heart
of
Man
is
too
narrow
to
conceive
of
it
,
his
Faith
too
short-sighted
to
see
to
the
bottom
of
it
,
his
Hope
too
scanty
to
expect
so
much
Glory
as
is
in
it
,
and
his
Charity
so
far
uncharitable
,
that
he
cannot
think
it
possible
that
ever
the
great
God
should
provide
such
Riches
of
Mercy
and
Goodness
for
a
poor
sinful
Worm
,
such
as
every
one
is
by
Nature
.
But
yet
thus
it
is
;
they
that
now
work
for
God
,
as
willing
to
spend
,
and
be
spent
in
his
Service
,
God
himself
will
become
their
Happiness
,
their
Portion
,
their
Heaven
,
their
exceeding
great
Reward
.
There
is
much
in
Heaven
besides
God
,
and
yet
all
this
World
signifies
nothing
to
a
gracious
Soul
without
God
.
Such
is
the
fulness
of
Blessing
in
God
,
that
he
alone
could
make
Heaven
,
without
all
other
Enjoyments
:
All
other
Enjoyments
without
God
,
would
be
so
far
from
making
an
Heaven
for
the
Soul
,
that
they
would
leave
it
everlastingly
crying
out
like
the
Horse-leeches
Daughters
in
the
Hell
of
Dissatisfaction
,
give
,
give
!
Other
things
they
afford
us
some
drops
of
Sweetness
;
but
at
God's
right
Hand
there
are
Pleasures
for
evermore
.
The
Place
,
Heaven
,
the
Society
,
Angels
,
and
the
Spirits
of
just
Men
made
Perfect
,
with
the
like
Additaments
of
Glory
,
these
may
be
as
so
many
Stars
bespangling
the
Roof
of
our
eternal
Mansion
:
But
the
glorious
Sun
of
our
Happiness
,
the
greatest
Emphasis
of
heavenly
Glory
,
the
most
orient
Pearl
in
all
the
Crown
of
Life
,
and
which
if
once
taken
out
,
would
turn
it
into
a
Crown
of
Thorns
,
is
the
full
Enjoyment
of
God
over
all
blessed
for
ever
!
Such
was
the
Amiableness
of
Titus
the
Emperor
,
that
they
called
him
the
Delight
of
Mankind
;
[
(b)
](A34447-e42010-b)
(b)
Omnes
deliciae
Deus
erit
,
&
societas
sanctae
civitatis
in
illo
&
de
illo
sapienter
beateque
viventis
.
Aug.
de
catechis
.
rudib
.
cap.
25.
to
be
sure
there
is
that
surpassing
Loveliness
,
that
unparallel'd
matchless
Beauty
in
a
glorious
God
,
that
he
cannot
but
be
the
Delight
,
the
Joy
,
the
Glory
of
his
Saints
in
Heaven
,
whose
Happiness
was
never
compleated
,
till
God
in
Christ
was
thus
fully
enjoyed
.
'T
is
the
Inchoation
of
the
Saints
Happiness
here
,
the
Preludium
of
their
future
Glory
,
a
glimpse
of
Heaven
before
they
come
to
Heaven
,
that
the
Lord
is
not
with
them
:
But
that
which
is
the
full
Consummation
of
their
Happiness
,
the
brightness
of
their
Glory
,
and
the
very
Bosom
of
the
heavenly
Paradise
,
is
,
that
when
[
(c)
](A34447-e42030-b)
(c)
1
Thes.
4.
ult.
they
shall
be
with
the
Lord
for
ever
,
and
be
ravished
for
ever
with
the
sweetness
of
his
Love
,
[
(d)
](A34447-e42040-b)
(d)
Cant.
1.2
.
a
Love
that
is
full
of
nothing
but
Loves
,
and
therefore
much
better
,
more
sweet
and
[
(e)
](A34447-e42050-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Boni
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
amires
tui
prae
vino
;
ubi
numerus
pluralis
pro
singulari
ponitur
,
ob
multiplicia
amoris
divini
in
nos
derivata
beneficia
,
&
prae
omnibus
hujusce
saeculi
deliciis
,
long●
sua
vissima
.
delicious
than
any
Wine
,
how
Cordial
soever
.
And
certainly
most
Blessed
,
and
full
of
Glory
must
the
Change
of
every
Saint
in
Heaven
be
,
which
can
render
it
capable
to
enjoy
everlasting
immediate
Communion
with
so
infinitely
Pure
,
and
Glorious
a
Majesty
.
For
as
the
bodily
Eye
cannot
stedfastly
behold
any
bright
and
glorious
Object
that
is
never
at
hand
,
if
not
wonderfully
strengthened
:
So
were
not
all
the
Powers
of
the
Soul
wonderfully
elevated
,
and
corroborated
by
a
glorious
created
Strength
,
the
Saints
in
Heaven
where
God's
Majesty
,
and
matchless
Glory
is
fully
manifested
,
could
no
more
enjoy
him
,
look
upon
him
,
and
delight
in
him
as
their
Happiness
,
than
a
Man
having
sore
Eyes
,
is
able
to
look
full
upon
the
Sun
in
its
greatest
and
most
dazling
Brightness
.
God
therefore
creates
in
his
Saints
such
a
supernatural
Disposition
,
whereby
they
are
prepared
for
the
full
Enjoyment
of
himself
,
prepared
to
be
filled
with
all
the
fulness
of
God
,
prepared
to
behold
for
ever
this
glorious
Sun
,
whereas
otherwise
they
would
have
been
too
much
oppressed
with
the
Weight
of
such
a
Glory
!
What
the
Operation
of
the
Soul●
is
,
which
doth
formally
denominate
the
Saints
Happy
,
and
whereby
they
do
fully
enjoy
as
God
the
alone
beatifical
Object
,
is
a
thing
much
controverted
,
amongst
not
only
the
School-men
,
but
the
soberest
Divines
:
Some
making
it
to
be
an
Act
of
the
Understanding
with
the
Thomists
,
whilst
others
would
have
it
to
be
an
Act
of
the
Will
,
loving
,
and
taking
infinite
Complacency
in
God
,
with
the
Scotists
.
[
(f)
](A34447-e42100-b)
(f)
Essentialis
beatitudo
in
Dei
possessione
constituenda
est
:
utriusque
verò
facultatis
actu
voluntatis
scilicet
&
intellectûs
aequè
principaliter
ac
immediate
beati
Deum
possidebunt
.
Arrows
.
Tact.
Sacr.
lib.
3.
cap.
4.
§.
3.
But
I
see
no
reason
why
any
one
should
go
about
to
promote
a
Schism
betwixt
the
Graces
of
Knowledge
,
and
Love
;
or
give
one
the
Preheminence
above
the
other
;
Since
neither
one
,
nor
the
other
can
be
excluded
,
as
mutually
contributing
to
our
nearest
Union
with
,
and
fullest
Enjoyment
of
the
divine
Majesty
.
And
therefore
the
Scripture
doth
not
place
the
whole
of
our
Happiness
in
the
seeing
of
God
,
but
also
speaks
of
perfect
[
(g)
](A34447-e42120-b)
(g)
1
Cor.
13.13
.
Charity
towards
God
,
as
that
which
goes
to
the
Constituting
of
us
in
a
State
of
compleat
Blessedness
.
So
that
there
is
not
only
a
beatifical
Vision
of
God
in
Heaven
,
whereby
we
see
him
Face
to
Face
,
that
is
to
say
,
as
clearly
and
fully
as
a
finite
Creature
can
behold
an
infinitely
glorious
Essence
:
But
there
is
also
a
beatifical
Love
to
God
,
whereby
we
shall
take
an
eternal
Solace
of
Delight
,
and
full
Aquiescency
in
God
;
so
that
all
our
Affections
being
now
called
home
from
ranging
after
lying
Vanities
,
shall
most
sweetly
meet
together
in
an
overflowing
Ocean
of
Love
to
the
Lord
Jehovah
.
Both
these
are
necessary
to
the
full
Fruition
of
God
wherein
our
Happiness
doth
[
(h)
](A34447-e42140-b)
(h)
Psal.
34.8
.
formally
stand
:
We
must
know
God
,
and
love
him
too
;
we
must
as
well
tast
the
Sweetness
of
God
,
as
see
his
Glory
,
would
we
ever
be
made
blessed
by
the
Enjoyment
of
him
.
In
the
Sun
there
is
Heat
,
as
well
as
Light
,
and
did
it
not
communicate
its
warm
Influence
to
the
World
,
as
well
as
the
bright
shining
Beams
of
its
Light
,
there
was
no
living
:
thus
Heat
,
as
well
as
Light
is
required
in
the
Recompence
of
Reward
;
we
must
not
only
have
the
Light
[
(i)
](A34447-e42150-b)
(i)
Beatitudo
secundum
Boethium
est
status
omnium
bonorum
aggregatione
perfectus
;
ergo
consistere
debet
in
operationibus
utriusque
facultatis
rationalis
:
quia
si
deesset
vel
visio
Dei
ut
primi
veri
,
vel
illius
fruitio
per
amorem
ut
summi
boni
,
maneret
in
mente
inquietudo
;
sunt
,
autem
inquietudo
&
beatitudo
〈◊〉
compatibiles
.
Bayhs
.
Instit.
relig.
Christ
.
pag.
291.
of
the
Knowledge
of
the
Glory
of
God
in
the
Face
of
Jesus
Christ
,
but
we
must
also
love
him
withall
our
Soul
,
with
all
our
Mind
,
with
all
our
Heart
,
and
with
all
our
Might
,
would
we
ever
live
the
Life
of
perfect
Blessedness
.
God
is
a
Being
infinitely
true
and
good
:
So
that
both
the
Understanding
must
behold
him
as
the
first
Truth
,
and
the
Will
must
sweetly
embrace
him
by
love
,
as
the
chiefest
good
to
make
us
compleatly
blessed
.
And
certainly
there
are
those
Pleonasms
of
Beauty
,
and
Goodness
in
God
,
that
the
Soul
shall
no
sooner
be
call'd
up
to
the
full
Enjoyment
of
him
in
Glory
,
but
she
will
see
and
love
him
,
she
will
love
and
see
him
;
she
will
drink
in
everlasting
Light
from
God
,
as
the
Fountain
of
Light
,
and
will
bath
her self
for
ever
in
the
River
of
his
Pleasures
,
with
all
fulness
of
Joy
,
and
divine
Contentment
.
Who
then
can
conceive
what
will
be
the
Glory
,
the
Happiness
,
the
everlasting
delight
of
a
Soul
,
keeping
an
eternal
Sabbath
of
Loves
in
the
Bosom
of
the
ever
blessed
God
,
where
both
our
Knowledge
of
,
and
Charity
towards
God
,
being
incorporated
int●
one
glorious
Fruition
of
him
,
shall
like
a
thousand
Suns
in
Conjunction
with
each
other
,
make
a
bright
Constellation
of
heavenly
Glory
?
If
[
(k)
](A34447-e42170-b)
(k)
1
Kings
10.8
.
the
Queen
of
Sheba
,
observing
Solomon's
Glory
,
pronounced
all
about
him
[
(l)
](A34447-e42200-b)
(l)
Dictum
est
olim
Sol●moni
à
Regina
Shebae
,
beati
viri
tui
,
&
beati
servi
tui
qui
stant
coram
te
semper
:
qu●nto
magis
beati
sint
oportet
,
quotquot
Dei
in
christo
in
faciem
praesentes
,
&
perpetìm
contemplantur
?
blessed
,
saying
,
happy
are
thy
Men
,
and
happy
are
these
thy
Servants
,
which
stand
continually
before
thee
,
and
that
hear
thy
Wisdom
;
What
shall
we
then
think
of
those
blessed
Servants
of
God
,
who
shall
for
ever
stand
rejoycing
in
the
beatifical
Presence
,
behold
the
Majesty
,
tast
the
Goodness
,
and
experience
infinitely
beyond
what
they
could
ever
have
desired
,
the
loving
Kindness
of
God
,
which
is
better
than
Life
it self
?
This
Christians
,
oh
this
(
as
Bernard
hath
it
)
is
a
Reward
indeed
;
to
see
God
,
and
to
live
with
God
,
to
[
(b)
](A34447-e42220-b)
(b)
Praemium
est
videre
Deum
,
vivere
cum
Deo
,
vivere
de
Deo
,
esse
cum
Deo
,
esse
in
Deo
qui
erit
omnia
in
omnibus
;
habere
Deum
qui
est
summum
bonum
.
Et
ubi
est
summum
bonum
ibi
est
summa
faelicitas
,
summa
jucunditas
,
vere
libertas
,
perfecta
charitas
,
aeterna
securitas
,
&
secura
eternitas
.
Ibi
est
vera
laetitia
,
plena
scientia
,
omnis
pulchritudo
,
&
omnis
beatitudo
.
Et
paucis
interjectis
,
videbit
(
Sanctus
)
▪
Deum
ad
voluntatem
,
habebit
ad
voluptatem
,
fruetur
ad
jucunditatem
.
In
aeternitate
vigebit
,
in
veritate
fulgebit
,
in
bonitate
gaudebit
.
Bernard
.
Medit.
cap.
4.
live
of
God
,
to
be
with
God
,
to
rest
in
the
Bosom
of
God's
dearest
Love
,
who
shall
be
all
in
all
to
us
;
to
have
God
himself
for
our
Reward
,
who
is
the
chiefest
Good
,
what
Reward
can
compare
with
this
!
Having
God
the
chiefest
Good
for
our
Portion
,
we
must
needs
have
the
chiefest
Happiness
,
the
chiefest
Delight
,
true
Liberty
,
perfect
Charity
,
eternal
Security
,
and
secure
Eternity
,
excluding
all
possibility
of
future
Misery
.
Here
Christians
,
here
is
the
true
Gladness
,
the
fullest
measure
of
divine
Knowledg
,
the
most
peerless
Beauty
,
the
perfect
Enjoyment
of
all
Blessedness
:
So
that
you
shall
see
God
,
even
to
the
Satisfaction
of
your
utmost
Curiosity
,
have
him
for
your
Pleasure
,
and
enjoy
him
for
your
greatest
Delight
,
flourishing
in
his
Eternity
,
shining
with
the
bright
Reflexions
of
his
Truth
upon
you
,
and
rejoycing
in
his
Goodness
with
Joy
unspeakable
and
full
of
Glory
!
Moses's
Face
shined
with
the
brightness
of
God's
back-parts
;
Paul
was
sensless
of
all
other
Joys
,
when
rapt
up
into
the
third
Heavens
;
Peter
was
thrown
into
an
Extasie
of
Admiration
,
when
he
only
saw
a
glimpse
of
Christ's
Glory
in
the
Mount
:
Oh
then
what
Joy
Christian
,
will
this
be
to
thy
Soul
,
what
Beauty
to
thine
Eyes
,
what
Musick
to
thy
Ears
,
what
Hony
to
thy
Mouth
,
what
Perfumes
to
thy
Nostrils
,
what
fulness
of
Delight
to
thy
Heart
,
when
enjoying
Communion
with
God
in
Heaven
,
thou
shalt
behold
nor
his
back-parts
,
as
Moses
did
,
but
shalt
[
(c)
](A34447-e42280-b)
(c)
Omnes
lectantur
in
laetitia
&
exulatione
;
omnes
delectantur
de
Deo
,
cujus
aspectus
pulcher
,
facies
decora
,
eloquium
dulce
.
Delectabilis
est
ad
videndum
,
suavis
ad
habendum
,
dulcis
ad
perfruendum
.
Ipse
per
se
placet
,
et
per
se
sufficit
ad
meritum
:
sufficit
ad
praemium
,
nec
extra
illum
quicquam
quaeritur
,
quia
totum
in
illo
intenitur
quicquid
defideratur
.
Semper
libet
eum
aspicere
,
semper
habere
,
semper
in
illo
delectari
,
&
in
illo
perfrui
.
Bern.
ubi
supra
.
see
him
Face
to
Face
!
Here
it
is
that
all
God's
People
shall
rejoyce
,
and
be
exceeding
glad
;
they
shall
delight
themselves
greatly
in
the
Lord
Jehovah
,
whose
Countenance
is
most
aimable
,
whose
Face
is
Comely
,
whose
Voice
is
sweeter
than
the
Hony
,
and
the
Hony-comb
.
Oh
this
Christians
,
is
a
beatifical
Object
indeed
,
most
delightful
to
behold
,
most
pleasant
to
have
,
and
most
sweet
to
enjoy
!
Such
is
the
fulness
of
all
Good
in
God
,
that
of
himself
he
can
please
the
Soul
,
of
himself
he
sufficeth
to
merit
,
and
to
be
our
eternal
Reward
:
Nor
can
the
Soul
desire
ought
out
of
him
,
as
finding
the
whole
of
all
Happiness
in
him
,
whatever
it
be
that
she
can
desire
!
Here
Christians
,
if
any
where
,
it
contenteth
to
see
him
ever
,
to
have
him
ever
,
to
enjoy
him
for
ever
!
In
God
is
the
Understanding
clarified
to
know
,
and
the
Affections
purified
to
love
[
(d)
](A34447-e42310-b)
(d)
In
illo
clarificatur
intellectus
et
purificatur
affectus
,
ad
cognoscendam
&
diligendam
veritatem
:
Et
hoc
est
torum
bonum
hominis
,
nosse
scilicet
&
amare
creatorem
suum
,
Idem
.
ibid
.
him
,
as
the
first
Truth
,
as
the
chiefest
Good
!
And
this
surely
is
the
whole
Happiness
of
Man
to
know
,
and
love
the
great
God
his
Maker
,
in
a
way
of
divine
beatifical
Vision
,
in
a
way
of
full
Enjoyment
,
and
sweetest
Fruition
.
(
15
)
THE
Reward
whereunto
God
allows
his
People
a
Respect
in
all
their
Obedience
,
it
's
a
very
near
and
proxim
Reward
,
and
such
as
you
shall
speedily
be
put
in
possession
of
.
The
time
when
the
Lord
will
reward
you
with
all
heavenly
Glory
is
of
no
long
date
,
though
the
time
for
your
enjoyment
of
that
glorious
Reward
,
will
bear
date
to
all
Eternity
.
'T
is
but
a
little
while
,
and
having
finished
your
Course
,
God
himself
will
be
your
Portion
,
and
your
exceeding
great
Reward
.
The
whole
time
of
Man's
Life
here
is
so
short
,
that
it
goes
but
for
one
day
in
the
Kalender
of
Heaven
:
And
yet
as
short
as
it
is
,
no
sooner
shall
it
close
up
in
the
peaceful
Evening
of
a
blessed
Death
,
but
the
Peny
of
eternal
Life
shall
be
given
you
.
We
are
usually
long
before
we
seriously
set
our selves
to
work
in
God's
Vineyard
:
But
when
once
the
Lord
sees
us
working
in
good
earnest
,
he
delays
nor
,
but
comes
quickly
to
reward
us
.
[
(e)
](A34447-e42350-b)
(e)
Rev.
22.12
.
Behold
(
saith
he
)
I
come
quickly
,
and
my
Reward
is
with
me
,
to
give
every
Man
according
as
his
Work
shall
be
.
The
Lord
doth
not
say
he
will
come
to
reward
us
,
which
had
implied
some
delay
:
But
as
one
ready
to
set
the
Crown
upon
our
Heads
,
behold
,
saith
he
,
speaking
in
the
present
Tense
,
I
come
quickly
,
and
my
Reward
is
with
me
.
Or
if
any
where
the
Lord
speaks
of
his
People's
Reward
,
as
a
thing
to
come
,
you
may
find
him
qualifying
the
Speech
with
such
comfortable
Diminutives
,
as
are
enough
almost
to
remove
the
Futurity
of
this
glorious
Reward
,
and
to
give
it
a
present
Subsistence
.
[
(f)
](A34447-e42360-b)
(f)
Heb.
10.37
.
Take
that
one
Instance
,
where
the
Apostle
shewing
the
Hebrews
what
need
they
[
(g)
](A34447-e42380-b)
(g)
Quod
vero
ait
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
valet
parum
quantum
,
quantum
,
valde
parum
significat
.
Theoph.
in
loc.
had
of
Patience
,
that
having
done
the
Will
of
God
,
they
might
receive
the
promised
Reward
;
he
tells
them
,
that
yet
a
little
while
,
and
he
that
shall
come
will
come
,
and
will
not
tarry
.
Great
is
the
Emphasis
of
the
words
in
the
Original
,
and
such
as
our
English
cannot
with
any
handsomness
of
Expression
,
render
to
the
life
:
For
the
Apostle
,
not
willing
that
these
Believers
should
think
the
time
long
,
he
speaks
the
whole
of
it
by
the
help
of
three
Diminutives
,
into
one
short
moment
,
telling
them
that
yet
a
little
while
,
yea
,
a
very
,
very
little
while
,
and
their
Lord
,
who
already
was
coming
,
would
no
longer
adjourn
their
Happiness
,
but
reward
them
speedily
.
Your
Seed-time
of
Grace
,
how
needful
soever
,
yet
because
it
's
a
dropping
time
,
the
Lord
will
not
suffer
it
to
last
always
,
but
hath
provided
before-hand
,
that
shortly
it
shall
end
in
a
rich
Harvest
of
heavenly
Glory
,
where
all
Tears
shall
be
wiped
from
your
Eyes
.
Truth
is
,
we
have
but
a
few
days
in
this
World
,
and
therefore
many
days
there
cannot
be
,
till
God
will
Crown
us
with
fulness
of
Reward
in
the
World
to
come
.
Be
it
so
Christian
,
that
now
thy
own
unbelieving
dead
Heart
is
thy
trouble
within
,
and
that
the
World
and
Satan
trouble
thee
from
without
:
Yet
remember
after
a
few
weary
days
the
Lord
will
give
thee
a
Writ
of
Ease
;
he
will
give
thee
a
Sabbath
of
Rest
;
and
will
presently
,
notwithstanding
all
contrary
Winds
,
land
the
Ship
of
thy
precious
Soul
at
the
wished
shoar
of
blessed
Immortality
.
What
Athanasius
said
of
the
Arian
Perfection
,
calling
it
nubeculam
citò-transituram
,
will
hold
true
of
all
the
Afflictions
,
Tryals
,
and
Persecutions
of
God's
People
in
this
Life
,
which
are
but
as
a
little
Cloud
that
will
soon
be
blown
o●er
.
So
that
though
now
you
bear
the
burden
,
and
heat
of
the
day
,
yet
Night
comes
on
a
pace
as
a
time
of
[
(h)
](A34447-e42450-b)
(h)
Acts
3.19
.
refreshing
from
the
Lord
,
and
then
you
shall
most
sweetly
repose
your selves
in
the
downy
Bed
of
God's
eternal
Love
.
Be
your
Sorrow
never
so
grievous
over
night
,
yet
there
will
come
a
day-break
of
Comfort
,
and
you
are
sure
to
have
Joy
in
the
beauteous
[
(i)
](A34447-e42460-b)
(i)
Psal.
30.5
.
morning
of
your
Souls
happy
Transmigration
out
of
its
tottering
earthly
.
Tabernacle
,
into
a
Mansion
of
heavenly
Glory
.
Afflicted
you
may
be
for
ten
[
(k)
](A34447-e42470-b)
(k)
Rev.
2.10
.
days
,
a
few
short
moments
of
time
,
but
all
will
end
in
an
immarcessible
Crown
of
Glory
,
which
ten
thousand
Years
,
no
,
nor
yet
Eternity
it self
shall
be
able
to
wear
out
.
Be
it
so
that
the
Lord
should
hide
his
Face
from
you
,
and
seem
[
(l)
](A34447-e42480-b)
(l)
Isaiah
54.7
.
to
forsake
you
,
yet
't
is
but
for
a
moment
,
for
a
little
Instant
of
Fatherly
Displeasure
:
So
that
with
great
Mercies
will
he
gather
you
,
and
with
everlasting
Kindness
will
he
have
Mercy
on
you
.
And
albeit
,
you
now
[
(m)
](A34447-e42490-b)
(m)
2
Cor.
4.17
.
have
one
Afflictions
upon
another
,
yet
they
are
both
light
,
and
short
,
and
such
as
must
quickly
give
place
to
a
far
more
exceeding
and
eternal
weight
of
Glory
.
Oh
then
how
diligent
should
the
nearness
of
this
Reward
make
us
in
doing
the
Work
of
God
,
and
how
patient
in
bearing
his
Hand
,
when
lying
most
heavy
upon
us
.
'T
was
the
complaint
of
a
good
Man
upon
his
Death-bed
,
that
now
he
was
going
to
a
place
where
he
should
never
do
,
nor
suffer
any
thing
more
for
a
gracious
God
.
[
(a)
](A34447-e42510-b)
(a)
Non
modica
enim
consolati●
est
laboris
,
cito
sperare
judicem
,
&
remuneratorem
constantiam
certaminis
remuneraturum
Haymo
.
AND
though
we
have
no
cause
to
complain
,
when
God
gives
any
one
of
us
his
Quietus
est
,
rewarding
our
weak
endeavours
with
a
Crown
of
Life
:
Yet
surely
because
the
distance
betwixt
us
and
our
eternal
Reward
is
so
small
,
we
should
work
the
more
chearfully
,
redeem
time
for
the
Service
of
God
more
carefully
and
endure
hardship
as
good
Souldiers
of
Jesus
Christ
,
endeavouring
to
bring
in
what
revenews
of
Glory
we
can
into
the
Exchequer
of
Heaven
.
Oh
Christian
,
labour
to
fill
up
that
little
scanting
of
time
which
lies
betwixt
thee
and
thy
Eternal
Reward
in
Heaven
with
all
Faith
,
Love
,
Virtue
and
Patience
,
as
knowing
that
thy
Glass
being
once
run
out
,
now
thou
shalt
never
work
more
for
God
,
never
any
more
suffer
the
least
reproach
or
hardship
for
God
,
but
shalt
have
a
blessed
Sabbath
of
Rest
from
all
thy
labours
!
Thy
Days
(
dear
Child
of
God!
)
how
few
soever
and
full
of
trouble
,
yet
they
are
all
the
working
Days
,
yea
and
suffering
Days
too
,
that
ever
thou
shalt
have
,
as
being
sure
ere
long
to
terminate
in
an
Eternal
Festival
,
an
Everlasting
Holy-day
of
Joy
unspeakable
,
and
full
of
Glory
!
Will
you
then
be
prevailed
with
to
watch
with
Christ
one
Hour
,
and
patiently
to
suffer
for
him
,
who
so
quickly
will
come
to
reward
you
,
and
take
you
to
himself
?
Having
drunk
a
little
draught
of
the
bitter
Waters
of
Marah
,
the
Sugar
of
Eternal
Glory
is
ready
.
Yet
a
little
while
and
the
Storm
will
be
over
,
the
Day
will
break
,
and
all
the
dark
shadows
of
Sorrow
will
take
Wing
,
and
for
ever
fly
away
!
Wait
but
a
few
moments
more
,
and
God
will
certainly
lighten
your
Darkness
,
discloud
your
Sun
,
fill
up
your
Comforts
,
and
come
riding
gloriously
through
the
Skies
in
a
triumphant
Chariot
all
paved
with
Love
,
to
fetch
you
up
into
an
eternal
Mansion
of
Glory
with
himself
,
in
the
highest
Heavens
!
[
(b)
](A34447-e42550-b)
(b)
Gen.
45.27
,
28.
'T
was
no
small
reviving
to
old
Jacob
,
but
indeed
as
Life
from
the
Dead
,
when
Joseph
his
Son
sent
Waggons
to
carry
him
down
into
Egypt
,
a
Land
of
bondage
,
as
it
proved
:
But
when
Christ
our
dearest
Saviour
,
our
precious
Redeemer
,
whom
our
Souls
have
loved
,
and
our
Hearts
longed
after
,
shall
not
send
but
come
in
Person
,
taking
us
up
into
the
Chariot
with
himself
,
and
carrying
us
away
into
the
Palace
of
the
great
King
,
into
the
glorious
liberty
of
the
Children
of
God
,
oh
now
what
sweet
acclamations
of
Joy
and
Gladness
will
our
Mouths
be
filled
with
,
as
Streams
everlastingly
flowing
from
a
full
Fountain
of
purest
Joy
in
our
Hearts
,
that
shall
never
be
exhausted
,
but
springing
up
like
a
Well
of
living
Water
unto
Life
everlasting
!
[
(c)
](A34447-e42590-b)
(c)
Isa.
30.18
.
'T
is
a
blessed
thing
to
wait
for
the
Lord
in
a
way
of
well-doing
;
but
its
Blessedness
itself
,
and
that
which
will
more
than
recompence
all
our
Service
,
to
have
Christ
coming
with
millions
of
glorious
Angels
to
conduct
us
into
Heaven
,
and
set
the
Crown
upon
our
Heads
with
his
own
Hands
!
Now
the
Righteous
forgetting
that
little
moment
of
Sorrow
which
they
had
in
this
World
,
they
cry
out
admiring
in
this
the
Day
of
their
glorious
inauguration
with
the
Church
,
[
(d)
](A34447-e42600-b)
(d)
Isa.
25.9
.
Lo
,
this
is
our
God!
we
have
waited
for
him
and
he
will
save
us
;
this
is
the
Lord
,
we
have
waited
for
him
,
we
will
be
glad
and
rejoice
in
his
Salvation
!
The
Lord
usually
comes
before
expectation
to
a
People
waiting
for
him
,
with
a
Crown
of
Life
:
And
that
makes
them
look
upon
him
with
more
delight
,
and
entertain
him
as
in
an
extasie
of
heart-entrancing
Joy
and
Admiration
!
You
cannot
but
greatly
admire
the
Lord
and
your
own
everlasting
Happiness
,
when
they
come
,
because
't
is
but
a
little
while
and
he
will
come
,
putting
you
in
full
possession
of
heavenly
Glory
,
when
you
thought
yourselves
to
be
at
a
great
distance
from
it
.
(
16
)
AND
lastly
,
the
Reward
whereunto
God
allows
his
People
a
respect
in
all
their
obedience
,
it
's
an
everlasting
Reward
.
This
Reward
is
a
glorious
Sun
,
which
when
once
arisen
upon
you
,
will
never
go
down
,
but
everlastingly
refresh
your
Souls
with
warmest
Beams
of
Love
,
and
Comfort
.
'T
is
a
full
Hogshead
of
cordial
Wine
which
can
never
be
drawn
drie
,
but
will
run
most
pure
nectareous
Spirits
of
Joy
and
Gladness
without
any
seculency
,
to
all
Eternity
.
'T
is
an
everlasting
Spring
of
Joy
and
Happiness
that
shall
never
lose
its
most
sweet
enflowred
vernancy
through
the
approach
of
an
injurious
Winter
.
[
(e)
](A34447-e42640-b)
(e)
Dies
septimus
vespera
est
,
nec
habet
occasum
;
quia
sanctificasti
eum
ad
permansionem
sempiternam
:
ut
id
quod
tu
post
opera
tua
bona
valde
quamvis
ea
quictus
feceris
,
requievisti
septimo
die
.
Hoc
praeloquatur
nobis
vox
libri
tui
quo
et
nos
post
opera
nostra
ideo
bona
valde
,
quia
tu
nobis
ea
donasti
,
Sabbatho
vitae
aetern●
requiescamus
in
te
etiam
.
Aug.
Cons.
l.
13.
c.
36
The
seventh
Day
,
as
Austin
observes
,
had
no
Evening
mentioned
,
to
typify
an
Eternal
Sabbath
of
rest
provided
of
God
and
fully
to
be
enjoyed
by
his
People
when
they
shall
have
finished
their
course
.
Truth
is
,
Eternity
is
the
grand
aggravation
both
of
the
Saints
Happiness
,
and
of
the
Sinners
Misery
:
Heaven
would
not
be
so
sweet
,
nor
Hell
so
bitter
;
the
Flames
of
this
would
not
be
so
scorching
,
nor
the
smiles
of
that
so
entrancing
,
were
it
not
that
both
the
Joys
of
Heaven
,
and
the
Torments
of
Hell
,
shall
endure
for
ever
.
The
Night
of
the
damneds
Horror
and
Misery
would
not
be
so
dark
and
gloomy
,
could
they
ever
expect
a
Day-break
of
Comfort
to
bring
them
out
of
that
fiery
Furnace
:
Nor
would
the
Day
of
the
Saints
Glory
,
and
Eternal
Triumph
be
so
unconceivably
bright
and
gladsome
to
them
,
were
it
possible
for
this
glorious
Day
to
be
overtaken
with
the
ghastly
shadows
of
the
Night
,
and
to
end
at
length
in
the
most
hideous
Darkness
of
annihilation
.
But
the
Lord
hath
so
ordered
it
,
that
both
the
Wicked
and
the
Godly
having
quit
the
Shoar
of
Time
,
[
(f)
](A34447-e42670-b)
(f)
Mat.
25.46
.
Shall
go
away
,
those
into
everlasting
Fire
prepared
for
the
Devil
and
his
Angels
;
but
the
Righteous
into
Life
everlasting
.
So
that
here
you
see
the
Lord
keeping
his
best
Wine
to
the
last
,
writing
Eternity
upon
his
Peoples
Reward
,
as
that
which
is
the
Top-stone
of
their
future
Happiness
;
the
very
Heart
,
the
very
Kernel
and
quintessence
of
heavenly
Glory
.
[
(g)
](A34447-e42690-b)
(g)
2
Cor.
12.4
.
If
Heaven
be
a
goodly
Paradise
,
to
be
sure
the
Eternity
of
it
,
is
the
sweetest
Flower
in
it
,
deriving
unperishable
fragrancy
into
all
the
rest
.
[
(h)
](A34447-e42700-b)
(h)
2
Tim.
4.9
.
If
the
Reward
of
God's
People
be
a
Crown
of
Righteousness
,
this
Eternity
is
the
richest
Jewel
that
hangeth
upon
it
;
the
Pearl
of
greatest
worth
.
If
Glory
be
a
Bright
Constellation
made
up
of
all
good
things
,
yet
everlastingness
is
in
it
as
a
Star
of
the
first
magnitude
,
that
shines
upon
all
the
godly
with
most
clarified
Beams
of
Light
and
Heart
enchearing
refreshment
.
[
(i)
](A34447-e42710-b)
(i)
Revel.
22.1
.
If
the
recompence
of
the
Saints
in
Heaven
be
a
River
of
Life
clear
as
Chrystal
,
the
perennity
of
it
is
doubtless
the
sweetest
Stream
flowing
from
it
,
and
that
which
above
all
the
rest
will
everlastingly
make
glad
the
City
of
our
God
.
For
as
the
damned
in
Hell
are
more
horribly
tormented
to
think
that
they
must
always
lie
burning
in
Hell
Fire
,
but
never
be
consumed
;
always
be
filled
with
Heart-breaking
Groans
for
the
Wrath
of
God
poured
out
upon
them
,
but
never
be
so
happy
as
to
groan
out
their
Sorrow
and
their
Lives
together
;
always
be
kept
in
everlasting
Chains
of
Darkness
without
any
hope
that
a
Day
of
Mercy
will
ever
dawn
upon
them
;
[
(k)
](A34447-e42720-b)
(k)
Plus
cruciabit
eos
cogitatio
de
continuatione
doloris
,
quam
sensus
tormenti
exterioris
.
Gerh.
Med.
50.
as
for
this
I
say
,
that
their
Torments
still
never
end
,
poor
damned
Creatures
are
more
horribly
tormented
,
than
they
can
be
with
the
Sense
of
their
present
Misery
:
So
that
which
above
all
other
the
Royalties
of
Heaven
,
will
replenish
the
Hearts
of
Gods
People
with
Joy
unspeakable
and
full
Glory
,
is
to
think
,
[
(l)
](A34447-e42740-b)
(l)
Rev.
3.12
.
now
we
are
made
Pillars
in
the
Temple
of
God
,
and
shall
go
no
more
out
for
ever
;
now
we
are
in
the
Arms
of
our
blessed
Lord
,
and
shall
never
be
let
fall
more
;
now
we
are
cloathed
upon
with
our
House
Eternal
in
the
Heavens
,
and
shall
never
more
be
found
naked
;
now
we
are
set
down
with
Abraham
and
Isaac
and
Jacob
,
and
all
the
Prophets
in
God's
Kingdom
to
an
Eternal
Banquet
of
Loves
,
and
from
which
we
shall
never
rise
up
to
hunger
and
thirst
any
more
;
now
we
have
the
smiles
of
a
glorious
God
abounding
in
sweetness
towards
us
,
and
shall
never
see
him
frown
any
more
;
now
we
are
got
above
Sin
,
and
Sorrow
,
and
Temptations
,
and
shall
be
troubled
with
them
no
more
;
[
(m)
](A34447-e42780-b)
(m)
Psal.
73.26
.
now
God
is
our
Portion
,
and
will
be
our
Portion
for
ever
;
now
we
are
in
the
Bosom
of
our
heavenly
Father
,
and
there
we
shall
rest
ourselves
with
fulness
of
delight
for
ever
;
now
the
Holy
Ghost
is
our
Comforter
indeed
,
and
shall
comfort
our
Hearts
with
richest
redundances
of
Joy
and
unspeakable
Gladness
for
ever
;
now
our
Sorrow
,
our
Grief
,
[
(n)
](A34447-e42790-b)
(n)
John
.
16.22
.
our
Heart
perplexing
Trouble
,
it
's
all
turned
into
fullest
Joy
,
and
our
Joy
no
Man
taketh
away
from
us
to
all
Eternity
!
Oh
my
Friends
,
no
Heart
is
able
to
conjecture
with
what
Pleonasms
,
what
Diffusions
,
what
overflowings
of
Joy
God's
People
will
be
filled
when
they
shall
see
themselves
possessed
of
that
glorious
Inheritance
,
[
(o)
](A34447-e42800-b)
(o)
1
Pet.
1.4
.
which
is
incorruptible
,
undefiled
,
and
that
shall
never
fade
away
,
reserved
for
them
Eternal
in
the
Heavens
!
Hear
all
our
Comforts
are
like
a
small
Candle
whilst
it
gives
us
light
is
still
wasting
and
spending
itself
,
till
all
be
consumed
:
But
the
Reward
laid
up
for
God's
People
in
Heaven
that
's
an
everlasting
Reward
,
that
's
a
Kingdom
which
can
never
be
shaken
;
that
's
a
far
more
exceeding
and
an
Eternal
weight
of
Glory
.
Though
Christian
,
thy
Riches
,
thy
Honours
,
thy
Friends
,
thy
dearest
Comforts
in
the
World
,
cannot
always
abide
with
thee
:
Yet
the
recompence
of
the
Reward
,
that
's
for
everlasting
,
the
enjoyment
of
God
in
Christ
,
that
's
for
everlasting
;
the
Joy
,
the
Happiness
,
the
Glory
of
Heaven
,
these
are
all
for
everlasting
,
and
will
never
leave
thee
!
This
Reward
,
it
's
the
free
Gift
of
God
in
Christ
,
[
(p)
](A34447-e42810-b)
(p)
Rom.
6.23
.
and
can
therefore
be
no
less
than
Eternal
Life
.
We
think
it
's
a
great
matter
to
be
free
from
changes
,
enjoying
our
Estates
,
our
Liberty
,
our
Relations
,
for
some
twenty
,
or
forty
Years
together
:
But
to
compare
this
short
time
of
Health
,
Relations
and
other
Comforts
of
this
Life
with
blessed
Immortality
,
with
that
boundless
Eternity
which
is
put
into
the
lease
of
heavenly
Glory
,
and
what
is
it
but
as
a
small
Drop
to
the
whole
Ocean
?
O
Sirs
,
when
you
shall
have
passed
through
Millions
of
Years
in
Heaven
,
with
a
blessed
God
,
with
a
glorious
Christ
,
with
the
sweetest
Spirit
of
all
divine
Comfort
,
and
shall
find
upon
tryal
,
that
no
Millions
of
Years
though
able
to
out-vie
the
very
Sands
upon
the
Sea-shore
for
number
,
can
either
shorten
or
diminish
your
Joy
,
what
high
admiring
Thoughts
will
you
then
have
of
this
glorious
Reward
,
this
fulness
of
Joy
,
these
Pleasures
which
are
at
God's
right
Hand
for
evermore
,
[
(q)
](A34447-e42820-b)
(q)
Psal.
16.11
.
surpassing
for
the
Eternity
of
them
the
utmost
reach
,
the
most
curious
Search
of
all
finite
capacities
!
O
dreadful
,
O
blessed
Eternity
!
'T
is
Eternity
that
gives
Life
both
to
the
Torments
of
Hell
,
and
to
the
Joys
of
Heaven
.
This
will
make
every
moment
of
hellish
Torments
seem
a
long
Eternity
:
And
this
will
make
the
longest
Day
of
heavenly
Glory
seem
no
more
than
one
pleasant
moment
!
Oh
this
is
that
which
is
most
accumulative
;
't
is
the
Heaven
of
Heavens
;
this
is
Glory
swelling
out
into
a
boundless
Ocean
of
Joy
unspeakable
that
knows
neither
banks
nor
bottom
.
Oh
this
is
that
immarcessible
Flower
which
no
Time
can
crop
or
make
to
wither
,
Time
itself
being
now
swallowed
up
in
the
vast
Ocean
of
Eternity
.
Oh
this
is
the
highest
Pisgah
of
the
Saints
Blessedness
,
that
having
once
put
on
the
Robes
of
Glory
and
being
cloathed
with
the
Garments
of
Salvation
,
they
shall
never
put
them
off
again
.
'T
is
this
that
makes
them
transcendently
Happy
beyond
what
Eye
hath
seen
,
or
Ear
heard
,
or
the
Heart
of
Man
can
conceive
,
that
they
shall
be
with
the
Lord
for
ever
,
and
shall
have
the
Light
of
his
Countenance
as
an
Eternal
Sun-shine
that
shall
never
be
eclipsed
,
nor
go
down
any
more
for
ever
!
CHAP.
XV.
The
whole
Discourse
concluded
and
taking
further
Improvement
of
the
Doctrine
for
the
Comfort
of
God's
People
,
and
shewing
what
everlasting
glorious
advantage
will
accrew
to
them
,
by
a
due
respect
had
to
the
recompence
of
reward
in
12
Particulars
.
(2)
HITHERTO
I
have
been
drawing
for
you
a
Map
of
Heaven
,
and
giving
you
as
from
the
top
of
Mount
Nebo
a
Prospect
of
the
Celestial
Canaan
:
The
next
thing
wherewith
I
shall
close
this
use
,
and
shut
up
my
whole
discourse
upon
this
Subject
,
is
to
let
you
know
what
a
due
respect
had
to
the
recompence
of
the
Reward
will
do
for
you
,
what
precious
Fruit
you
may
gather
by
the
Hand
of
Faith
from
this
Tree
of
Life
.
(1)
A
due
Respect
had
to
the
Recompence
of
the
Reward
,
will
derive
much
strength
into
your
Souls
,
furnishing
them
with
all
suitable
Abilities
for
every
Duty
.
God's
People
,
though
weak
in
themselves
,
yet
they
are
never
without
strength
in
God
:
But
when
by
Faith
they
look
within
the
Vail
,
observing
what
Riches
es
of
Grace
and
Glory
are
laid
up
for
them
there
,
then
they
are
strengthned
more
than
ever
,
then
they
are
assisted
more
powerfully
than
ever
,
then
they
have
Ability
for
the
Work
of
the
Lord
,
more
than
ever
.
St.
Paul
,
though
a
weak
Vessel
,
not
having
Ability
,
as
he
sadly
complains
,
for
any
Duty
in
himself
:
Yet
having
his
Eye
fixed
continually
upon
Heaven
,
the
Grace
of
God
is
so
mightily
with
him
,
that
now
he
can
go
through
every
Duty
,
labouring
more
abundantly
than
all
the
rest
.
Through
Faith
it
was
that
those
Worthies
,
mentioned
by
our
Apostle
,
[
(a)
](A34447-e42940-b)
(a)
Heb.
11.34
.
were
made
strong
:
To
be
sure
Faith
eying
the
Reward
of
eternal
Life
,
will
put
strength
into
you
.
There
is
nothing
that
can
facilitate
your
Duty
on
Earth
,
but
an
Eye
to
Heaven
;
nor
can
any
thing
make
you
able
for
the
Work
of
the
Lord
,
but
the
serious
Meditation
of
that
Reward
which
you
shall
have
from
the
Lord
.
Dost
thou
complain
sweet
Babe
in
Christ
,
of
thy
own
weakness
?
Is
it
thy
daily
Affliction
that
thy
Soul
is
so
dull
,
so
indisposed
,
so
unable
for
the
Work
of
God
?
Art
thou
daily
troubled
to
think
what
a
Child
thou
art
at
every
holy
Exercise
;
how
unable
to
Pray
,
to
Meditate
,
to
work
out
thy
own
Salvation
?
Fix
thy
Thoughts
upon
Heaven
;
eye
stedfastly
the
Reward
of
eternal
Glory
:
Not
doubting
,
but
that
will
shed
such
an
enlivening
Dew
of
Grace
upon
thy
Soul
,
as
will
effectually
lift
up
the
Hands
that
hang
down
,
[
(b)
](A34447-e42950-b)
(b)
Heb.
12.12
.
and
strengthen
the
Knees
of
thy
Soul
,
how
weak
and
feeble
soever
.
Understand
then
ye
Blessed
of
the
Lord
where
your
strength
lies
,
and
how
easily
you
may
be
furnished
with
strength
for
every
holy
Undertaking
!
A
Man
eying
the
Prize
set
before
him
,
through
an
ambitious
desire
of
it
gathers
strength
to
run
the
Race
:
Thus
Christians
,
eying
this
glorious
Reward
,
will
be
sure
to
gather
spiritual
Strength
to
run
the
way
of
God's
Commandments
.
O
Christians
,
had
you
but
more
serious
fixed
Thoughts
of
heavenly
Glory
,
how
would
this
rally
together
all
the
Powers
of
your
Souls
in
Duty
,
how
would
this
enliven
your
Hearts
,
renew
your
Strength
,
and
make
you
mount
up
with
Wings
as
Eagles
,
make
you
run
,
and
not
be
weary
,
make
you
walk
,
[
(c)
](A34447-e42960-b)
(c)
Isaiah
40.31
.
and
never
grow
faint
through
Weakness
in
the
Work
of
the
Lord
!
Oh
what
greater
Encouragement
can
any
Man
have
to
strengthen
his
Heart
and
Hands
in
every
Duty
,
than
to
think
having
fixed
his
Eye
upon
this
glorious
Reward
,
yonder
is
the
Crown
,
the
Kingdom
,
the
Glory
prepared
for
me
!
Sampson
being
ready
to
faint
through
Drought
,
the
Lord
clave
a
place
in
the
Jaw
,
causing
Water
[
(d)
](A34447-e42980-b)
(d)
Judges
15.19
.
to
come
out
,
of
which
when
Sampson
had
drunk
,
his
Spirit
,
his
Strength
came
again
,
and
the
Man
revived
:
So
Christians
,
if
at
any
time
through
Weakness
you
be
ready
to
faint
,
be
sure
that
you
go
to
this
Fountain
of
Life
,
drink
in
something
of
Heaven
;
this
will
be
a
spiritual
En-hakkore
to
you
;
cause
a
Spirit
of
Might
,
of
Strength
to
come
upon
you
!
You
complain
you
cannot
pray
,
you
cannot
perform
Duty
;
you
have
no
Life
,
no
Power
,
no
Hearts
in
any
holy
Undertaking
:
But
how
much
is
the
Fault
your
own
?
Did
you
stedfastly
look
up
to
Heaven
,
you
could
not
always
like
Children
be
troubled
with
such
Weakness
.
When
ever
therefore
you
find
Indisposition
,
Weakness
,
Inability
lying
heavy
upon
you
,
so
that
you
cannot
do
the
things
that
you
would
;
I
'le
tell
you
,
if
indeed
you
do
desire
to
be
eased
of
this
Burden
,
what
you
shall
do
;
Sit
down
for
a
little
moment
,
and
steep
your
Thoughts
in
this
River
of
Life
;
remember
in
every
Duty
,
it
is
to
Heaven
that
you
are
walking
,
't
is
to
the
ever
blessed
God
,
to
a
precious
Christ
,
to
all
fulness
of
Joy
,
to
a
Crown
of
Life
that
shall
never
be
taken
from
you
!
(2)
A
due
Respect
had
to
the
Recompence
of
the
Reward
,
will
make
you
to
esteem
of
all
worldly
Reproach
,
that
you
suffer
for
Righteousness
sake
as
a
light
matter
.
Though
no
Child
of
God
dare
glory
in
his
Shame
,
yet
every
Child
of
God
,
having
respect
to
this
eternal
Reward
,
can
glory
in
that
which
the
World
counts
his
Shame
.
Though
there
be
nothing
that
lies
more
heavy
upon
an
ingenuous
Spirit
,
than
the
Reproaches
,
reviling
Language
,
opprobrious
Nick-names
put
upon
God's
People
by
the
scurrilous
multitude
,
yet
the
weight
of
Glory
,
when
seriously
eyed
will
make
all
this
light
,
and
easie
to
be
born
.
Though
God's
People
would
not
for
all
the
World
give
any
just
occasion
to
those
without
to
speak
evil
of
their
holy
Profession
,
yet
if
all
the
World
should
revile
them
maliciously
,
traduce
them
,
and
say
all
manner
of
evil
of
them
falsly
for
the
sake
of
Christ
,
[
(e)
](A34447-e43020-b)
(e)
Mat.
5.10
,
11
,
12.
in
this
they
could
not
but
rejoyce
,
and
be
exceeding
glad
,
knowing
how
transcendently
great
and
glorious
their
Reward
is
in
Heaven
;
Heaven
is
so
glorious
an
Inheritance
,
that
whoever
beholds
it
with
an
Eye
of
Faith
,
cannot
choose
but
glory
in
all
those
Reproaches
,
as
Matter
of
greatest
Honour
,
and
highest
Dignity
which
he
suffers
for
Christ
.
Hence
Moses
,
he
esteems
the
Reproach
of
Christ
,
greater
Riches
than
the
Treasures
of
Egypt
,
as
having
an
Eye
to
this
glorious
Reward
,
which
he
knew
would
follow
after
.
Observe
it
,
Moses
did
not
only
endure
with
patience
these
Reproaches
,
but
he
glories
in
them
,
counting
them
matter
of
Honour
to
him
.
[
(f)
](A34447-e43060-b)
(f)
Acts
5.40
.
So
the
Primitive
Christians
,
they
go
away
from
before
the
Council
,
when
ignominiously
scourged
,
rejoyce
that
they
were
so
far
honoured
of
God
,
as
to
be
counted
worthy
to
suffer
Dishonour
for
the
Name
of
Christ
.
How
happy
did
Cyprian
Judge
the
Church
of
God
in
his
Days
,
when
under
Reproach
and
Persecution
,
that
it
was
made
glorious
through
the
sprinkling
of
the
Martyrs
Blood
.
'T
was
(
saith
he
)
formerly
cloathed
in
white
through
the
holy
Conversation
of
the
Brethren
:
But
now
in
Purple
,
in
a
scarlet
Robe
made
glorious
in
the
Blood
of
[
(g)
](A34447-e43080-b)
(g)
Erat
ante
in
operibus
fratrum
candida
,
nunc
facta
est
in
Martyrum
cruore
purpurea
.
Floribus
ejus
,
nec
lilia
,
nec
rosae
desunt
.
Certent
nunc
singuli
ad
utriusque
honoris
amplissimam
dignitatem
:
ut
accipiant
coronas
vel
de
opere
candidas
;
vel
de
passione
purpureas
.
Cypr.
Epist.
9.
pag.
mihi
27.
Dicatis
De●
hominibus
&
fidem
suam
religiosà
virtute
testa
tibus
,
ornamenta
sunt
ista
,
non
vincula
:
nec
Christianorum
pedes
ad
infamiam
copulant
,
sed
clarificant
ad
coronam
.
O
pedes
faeliciter
vincti
,
qui
non
à
fabro
,
sed
à
Domino
resolvuntur
!
O
pedes
faeliciter
vincti
,
qui
itinere
salutari
ad
Paradisum
diriguntur
!
O
pedes
in
saeculo
ad
praesens
ligati
,
ut
sint
semper
apud
Dominum
liberi
.
O
pedes
compedibus
&
transversariis
interim
cunctabundi
,
sed
celeriter
ad
Christum
glorioso
itinere
cursuri
!
Omnis
ista
deformitas
detestabilis
&
tetra
Gentilibus
quali
splendore
pensabitur
!
Saecularis
haec
&
brevis
paena
quam
clari
&
aeterni
honoris
mercede
mutabitur
?
Iid.
epist
,
77.
pag.
255.
the
Martyrs
.
Amongst
the
Flowers
wherewith
she
is
adorned
,
are
wanting
neither
Lilies
nor
Roses
:
Let
every
one
now
strive
for
the
ample
Dignity
of
this
double
Honour
,
that
they
may
receive
either
white
Crowns
for
well-doing
,
or
Crowns
of
Purple
as
the
Reward
of
all
their
Sufferings
!
The
same
Author
writing
to
some
of
God's
People
under
manifold
Sufferings
,
he
thus
comforts
them
against
their
Chains
,
and
other
disgraceful
usages
which
they
met
withal
.
These
are
not
Bonds
,
but
Ornaments
;
they
tie
not
Christians
Feet
to
any
Disgrace
,
but
only
fit
them
for
the
Crown
.
O
Feet
,
happily
bound
,
which
not
the
Smith
,
but
the
Lord
himself
shall
set
at
liberty
!
O
Feet
happily
bound
,
which
by
a
saving
Journey
are
directed
to
Paradise
!
O
Feet
bound
a
while
in
this
World
,
to
be
at
liberty
with
the
Lord
for
evermore
!
All
this
Deformity
,
though
detestable
and
matter
of
foul
reproach
amongst
the
Gentiles
,
with
what
everlasting
Splendor
shall
it
be
rewarded
!
This
short
and
momentany
Suffering
,
how
soon
shall
it
be
changed
for
the
recompence
of
bright
eternal
Glory
!
So
that
you
see
disgrace
,
Persecution
,
and
foulest
Reproaches
will
be
counted
but
as
Badges
of
Honour
,
when
the
Eye
is
fixed
upon
that
Crown
to
which
they
lead
.
If
we
put
the
Finger
in
the
Eye
,
and
bewail
our
Unhappiness
,
when
reproached
,
and
evil
spoken
of
in
the
World
,
it
's
a
sign
that
eternal
weight
of
Glory
that
will
follow
after
is
not
in
our
Eye
.
O
then
that
you
may
not
suffer
your selves
to
be
scoffed
out
of
your
Profession
,
look
well
to
that
eternal
Reward
which
lies
before
you
.
O
Christians
,
't
is
not
your
Shame
,
but
your
Glory
,
't
is
not
your
Dishonour
,
but
your
greatest
Renown
to
suffer
Reproach
for
Christ's
sake
;
and
so
would
you
quickly
count
of
it
,
did
you
but
seriously
think
with
your selves
to
what
a
glorious
Kingdom
you
will
shortly
come
!
Be
not
then
like
some
,
whom
Tertullian
speaks
of
,
that
were
pudoris
magis
memores
quam
salutes
,
more
solicitous
about
a
little
worldly
Disgrace
,
to
shun
that
,
than
about
their
immortal
Souls
that
they
might
be
saved
!
Christ
himself
was
counted
a
Wine-bibber
,
an
Enemy
to
Caesar
,
David
was
the
Song
of
the
Drunkards
,
and
shall
we
think
to
escape
,
saving
both
our
secular
Repute
here
,
and
our
Souls
hereafter
?
Paul
rattles
his
Chain
which
he
bore
for
the
Gospel
,
taking
an
holy
Pride
in
it
:
And
shall
we
be
dash'd
out
of
countenance
by
the
Reproaches
of
a
few
pitiful
Fellows
,
whose
only
Character
of
Commendation
is
,
that
they
(
as
Justin
Martyr
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
rail
upon
honest
Men
in
handsom
Language
?
Did
Christ
wear
a
Crown
of
Thorns
for
us
,
and
shall
not
we
bear
a
little
Scorn
and
Reproach
in
the
World
for
him
?
O
let
us
count
all
Accusations
that
are
brought
against
us
for
Righteousness
sake
,
our
Glory
,
and
bind
every
Reproach
that
we
suffer
to
our
Head
as
a
Crown
of
Honour
!
The
Sun
never
shineth
more
brightly
,
than
when
newly
come
from
under
a
Cloud
;
the
more
Christians
,
you
are
under
a
Cloud
of
Reproach
and
Disgrace
in
this
World
,
the
more
brightly
will
you
shine
for
ever
in
the
Kingdom
of
God
.
Be
it
so
that
you
are
now
counted
the
off-scouring
,
and
refuse
of
all
things
;
yet
the
time
is
at
hand
,
when
Christ
will
come
to
be
glorified
in
his
Saints
,
and
admired
in
all
them
that
believe
.
Oppose
then
your
future
Glory
to
your
present
Suffering
;
and
that
when
cloathed
with
nothing
but
Shame
and
Reproach
in
this
World
,
you
may
glory
therein
,
think
often
of
those
white
Robes
,
those
Garments
of
Salvation
which
will
shortly
be
put
upon
you
!
Give
me
my
Chains
too
,
and
dub
me
a
Knight
of
that
noble
Order
,
said
a
Martyr
of
great
Quality
in
France
,
when
he
saw
his
Fellow-sufferers
bound
with
Cords
,
and
himself
for
his
Dignity
let
go
unbound
.
Reproach
it self
,
when
suffered
for
Christ
,
will
be
matter
of
Glory
,
if
your
Eye
be
once
stedfastly
fixed
upon
this
eternal
Reward
.
The
Spouse
is
never
more
beautiful
,
than
when
the
World
counts
her
base
,
constraining
her
to
wallow
in
Sack-cloath
.
By
all
Aspersions
God's
People
are
washed
fairer
;
the
white
Robes
of
Glory
,
are
most
sure
to
be
put
upon
them
,
who
were
first
scoured
for
the
sake
of
Christ
with
the
Soap
and
Fullers-earth
of
worldly
Disgrace
.
The
Reproach
which
we
suffer
for
Christ
is
a
precious
Treasure
,
which
though
it
have
weight
in
it
,
to
press
and
grieve
us
,
yet
there
is
in
it
such
fulness
of
Worth
,
as
will
everlastingly
Enrich
and
Crown
us
.
You
may
bear
the
Reproach
of
Men
a
while
,
but
that
Honour
which
comes
from
God
you
shall
wear
for
ever
.
Here
you
may
be
wrap'd
up
in
Darkness
,
and
buried
in
Disgrace
:
But
hereafter
you
shall
be
adorned
with
Robes
of
Light
,
and
Crowns
of
Glory
.
Now
you
may
lie
among
the
Pots
,
and
be
smutted
with
the
foul
calumniating
Tongues
of
ungodly
Men
;
but
the
Reward
of
eternal
Life
,
it
will
make
you
like
the
Wings
of
a
Dove
covered
with
Silver
,
and
her
Feathers
with
yellow
Gold
,
Psal.
68.13
.
(3)
A
due
Respect
had
to
the
Recompence
of
the
Reward
,
would
be
a
strong
Cordial
against
all
worldly
Sorrow
,
and
make
you
walk
chearfully
.
Though
the
Soul
may
walk
as
if
Sorrowing
,
yet
indeed
it
will
always
be
rejoycing
,
whilst
turning
away
from
beholding
the
things
which
are
but
for
a
Season
,
it
fixeth
an
Eye
upon
that
far
more
exceeding
and
eternal
weight
of
Glory
.
'T
is
storied
of
Caesar
,
that
when
at
any
time
surprized
with
Melancholy
,
he
used
to
smite
upon
his
Breast
,
saying
to
himself
,
cogita
te
Caesarem
esse
,
●emember
thy self
Man
to
be
Caesar
,
and
cast
away
Sorrow
!
And
if
he
thought
his
earthly
Greatness
was
enough
to
make
him
chearful
,
how
much
more
will
this
glorious
Reward
,
if
duly
thought
upon
,
chear
up
our
Hearts
,
and
make
us
walk
with
a
lightsome
Countenance
in
the
saddest
Condition
?
Whilst
Israel
marched
through
the
Wilderness
,
their
brightest
Day
had
a
Pillar
of
Cloud
,
and
their
darkest
Night
a
Pillar
of
Fire
:
So
in
this
Life
,
things
never
go
so
ill
with
God's
People
,
but
they
have
some
Light
,
nor
so
well
,
but
they
have
daily
occasion
of
Sorrow
,
and
go
groaning
under
some
Affliction
.
However
an
Eye
fixed
upon
future
Glory
,
will
be
sure
to
mitigate
the
sense
of
our
present
Troubles
.
What
need
he
much
be
cast
down
for
any
loss
,
whose
Eye
is
fixed
upon
that
heavenly
Treasure
which
can
never
be
lost
?
What
in
all
the
World
need
fill
his
Heart
with
over-much
Sorrow
,
who
sees
fulness
of
Joy
and
Pleasures
for
evermore
laid
up
in
Heaven
for
him
?
This
eternal
Reward
Christians
did
you
carefully
eye
it
,
like
the
Tree
thrown
into
the
Waters
of
Marah
,
would
sweeten
all
your
Afflictions
;
it
would
make
a
Prison
sweet
,
and
Pain
easie
;
it
will
turn
a
Wilderness
into
a
Paradise
,
give
light
in
darkness
,
and
make
the
Heart
merry
amidst
all
worldly
Troubles
!
'T
is
dogmatized
by
Naturalists
,
that
if
a
Man
were
above
the
second
Region
of
the
Air
he
would
then
be
above
all
Storms
:
This
is
true
of
those
blessed
Souls
who
live
in
Heaven
by
divine
Contemplation
;
they
have
rest
from
the
day
of
Trouble
,
no
Storm
can
move
them
,
their
Hearts
are
at
ease
in
God
,
let
them
suffer
what
they
will
in
the
World
.
Let
Friends
,
and
Goods
,
and
Life
,
and
all
forsake
us
;
yet
having
an
Eye
to
the
Reward
of
eternal
Glory
,
that
will
be
sweeter
than
either
Goods
,
or
Friends
,
or
Life
to
us
.
(4)
A
due
respect
had
to
this
glorious
Reward
will
work
in
your
Hearts
a
blessed
contempt
of
this
present
World
enabling
you
to
trample
with
an
holy
Scorn
upon
all
its
Pomps
and
lying
Vanities
.
The
World
frowning
is
more
terrible
,
but
the
World
smiling
is
more
deadly
.
If
Adversity
kills
its
thousand
;
to
be
sure
Prosperity
hath
killed
its
ten
thousands
.
[
(a)
](A34447-e43290-b)
(a)
2
Sam.
1.19
,
21.
In
montibus
Gilboae
mortui
sunt
Nobiles
Israel
:
sic
&
in
honoribus
&
prosperitatibus
hujus
seculi
multi
amittunt
●itam
.
Stella
.
Upon
the
Mountains
of
Gilboa
did
the
Nobles
of
Israel
fall
:
Thus
upon
the
high
towering
Mountains
of
worldly
Prosperity
do
many
catch
a
fall
,
into
eternal
Misery
.
But
now
an
Eye
stedfastly
fixed
upon
the
recompence
of
the
Reward
,
that
prevents
all
this
Danger
,
enabling
a
Man
to
count
all
things
but
as
loss
and
dung
for
the
excellency
that
he
sees
by
Faith
to
be
in
Heavens
Glory
.
Such
is
the
force
of
Faith
when
vigourously
exercised
about
this
glorious
Reward
,
that
it
can
put
bitterness
into
all
that
the
World
counts
most
sweet
,
and
draw
a
veil
of
contempt
over
all
the
Pageantry
of
secular
enjoyments
,
disgracing
them
with
every
believing
Soul
into
Vanity
.
A
Man
long
gazing
upon
the
Sun
hath
his
Eyes
so
dazled
with
the
Splendour
and
brightness
of
it
,
that
he
cannot
discern
the
Beauty
of
inferior
objects
:
[
(b)
](A34447-e43360-b)
(b)
Affectanti
caelestia
,
terrena
non
sapiunt
;
aternis
inhianti
fastidio
sunt
transitoria
,
Bern.
Thus
a
Man
eying
by
Faith
the
Glory
and
Royalties
of
this
Eternal
Reward
,
will
afterward
find
no
Form
or
Comliness
or
Beauty
in
any
of
this
World's
enjoyments
that
he
should
desire
them
.
The
Earth
with
all
its
Jingles
must
needs
be
low
in
our
Thoughts
when
once
we
look
as
high
as
Heaven
,
fixing
the
Eye
of
our
Faith
upon
that
undefiled
Inheritance
.
If
God's
Kingdom
and
the
Glory
thereof
be
once
precious
in
our
Sight
and
with
delight
looked
after
,
farewell
all
the
Kingdoms
of
the
World
and
the
Glory
of
them
;
though
now
they
were
all
transubstantiated
into
massy
Gold
,
yet
the
Soul
is
out
of
Love
with
them
all
,
looking
upon
them
as
no
better
than
the
serious
Trifles
of
poor
carnal
Men
,
whose
unhappiness
it
is
to
have
them
their
Portion
in
this
present
Life
.
Excellently
to
this
purpose
we
find
Galeacius
the
renowned
Marquess
of
V●co
bidding
defiance
to
all
worldly
enjoyments
,
who
when
offered
a
vast
Sum
of
Gold
upon
condition
of
his
Return
to
Popery
,
makes
scorn
of
that
sordid
motion
,
saying
,
their
Mony
perish
with
them
that
think
all
the
Gold
in
the
World
worth
ones
Days
communion
with
a
precious
Christ
,
whom
surely
he
saw
by
Faith
,
like
Stephen
standing
on
the
right
Hand
of
God
in
Glory
.
But
I
need
not
go
far
from
my
Text
for
an
Instance
of
this
kind
;
we
having
it
given
in
as
the
Fruit
of
Moses
his
eying
the
Recompence
of
the
Reward
,
that
he
esteemed
the
reproach
of
Christ
Riches
,
greater
Riches
than
the
Treasures
in
Egypt
.
So
easily
could
this
holy
Man
trample
upon
all
the
World's
Honours
▪
Riches
,
Pleasures
as
nothing
worth
,
not
worth
so
much
as
the
reproach
of
Christ
,
when
fixing
his
Eye
upon
the
Glory
to
be
revealed
in
him
.
If
then
Christians
you
would
not
love
the
World
,
get
above
the
World
and
by
Faith
live
in
Heaven
.
[
(c)
](A34447-e43430-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Hom.
15.
●d
pop.
Antioch
.
Could
a
Man
take
a
Station
in
Heaven
whatsoever
is
here
below
would
appear
but
small
in
his
sight
by
reason
of
its
distance
:
Thus
betwixt
heavenly
Glory
and
all
earthly
enjoyments
there
is
that
vast
distance
,
that
the
World
's
greatest
Comforts
will
seem
but
small
and
almost
dwindle
away
into
nothing
,
could
you
but
six
the
station
of
your
Thoughts
upon
the
pavement
of
the
heavenly
Jerusalem
.
Men
admire
the
World's
Glory
because
they
never
saw
a
greater
;
as
one
who
had
never
seen
the
Sun
might
well
admire
a
Star
:
But
those
that
by
Faith
can
look
within
the
Vail
,
and
take
a
prospect
of
Heaven's
Glory
,
can
never
be
much
taken
with
the
small
glimmering
Stars
of
Creature-enjoyments
!
The
best
way
here
to
avoid
stumbling
Stones
is
to
look
down
upon
the
Earth
:
But
if
we
would
not
have
the
World
prove
a
stumbling
Stone
to
us
throwing
us
headlong
into
destruction
,
we
must
always
walk
with
our
Faces
as
high
as
Heaven
.
He
that
walks
continually
with
Glory
in
his
Eye
,
will
be
sure
to
keep
the
World
under
his
Feet
,
not
suffering
any
worldly
enjoyments
through
his
inordinate
Love
of
them
,
to
block
up
his
Way
to
Heaven
.
(5)
A
due
respect
had
to
this
glorious
Reward
will
be
Life
in
Duty
,
making
you
chearful
,
spontaneous
,
always
abounding
in
the
work
of
the
Lord
.
Those
may
well
be
out
of
Heart
in
Duty
,
who
are
out
of
all
hope
to
receive
the
Reward
of
Duty
:
But
Faith
eying
the
Reward
of
Eternal
Glory
,
must
needs
be
like
Wings
to
the
Bird
,
like
Oyl
to
the
Chariot
wheels
of
the
Soul
,
making
a
Man
diligent
and
lively
in
all
holy
exercises
.
A
Prospect
of
Sion's
Glory
,
it
's
the
whetstone
of
endeavour
;
it
's
an
holy
bribe
put
into
the
Souls
Hand
,
to
make
her
serve
the
Lord
with
chearfulness
,
delighting
greatly
in
his
Commandments
.
[
(d)
](A34447-e43490-b)
(d)
Psal.
112.1
.
God's
People
are
never
more
light-hearted
in
his
service
,
than
when
that
far
more
exceeding
and
Eternal
Weight
of
Glory
is
in
their
Eye
.
There
are
none
that
walk
so
chearfully
in
Heaven's
Way
,
as
those
who
have
thus
seen
and
tasted
that
the
Lord
is
Gracious
.
[
(e)
](A34447-e43500-b)
(e)
Psal.
110.3
.
In
the
Day
of
God's
Power
the
Soul
must
needs
be
willing
,
devoting
herself
to
him
,
as
a
Free-will
offering
:
And
doubtless
greater
power
did
God
never
shew
than
when
opening
the
Eyes
of
a
poor
lost
Sinner
,
and
giving
him
a
clear
prospect
of
heavenly
Glory
.
Oh
now
the
Soul
can
mount
up
with
Wings
as
an
Eagle
,
now
she
can
run
and
not
be
weary
;
now
she
can
walk
on
with
delight
in
Heaven's
Way
,
and
never
grow
faint
,
when
thus
beholding
as
with
open
Face
the
Glory
that
is
set
before
her
!
Holy
Duties
to
a
Man
eying
by
Faith
the
Reward
of
them
are
accompanied
with
such
Manna
,
and
spiritual
Nectar
,
with
such
fulness
of
delight
and
heavenly
contentment
,
that
now
he
can
willingly
spend
and
be
spent
in
them
.
With
a
carnal
heart
who
neither
sees
nor
hopes
for
this
glorious
Reward
,
all
holy
exercises
are
but
as
Songs
to
a
sorrowful
Heart
,
or
as
good
food
to
a
dead
Man
,
or
as
the
Red-sea
to
Pharoah's
Chariots
,
wherein
he
drives
on
heavily
,
finds
no
Pleasure
,
can
take
no
delight
:
But
it
's
far
otherwise
with
those
who
like
Moses
have
respect
to
this
Eternal
Recompence
;
their
Meat
and
Drink
is
to
do
God's
Will
;
this
is
that
heavenly
Manna
whereupon
they
would
always
be
feeding
;
this
is
that
Mount
of
Transfiguration
upon
which
they
could
always
delight
to
dwell
.
Oh!
there
is
never
such
chearful
obedience
,
such
diligence
and
vigour
of
Spirit
in
holy
Duties
,
as
when
the
Soul
from
the
highest
Pisgah
of
Faith
can
behold
the
Glory
prepared
for
it
,
that
heavenly
Canaan
towards
which
every
Duty
,
every
Sigh
,
every
Groan
every
penitential
Tear
is
an
happy
Step.
The
Fire
doth
not
more
easily
dissolve
Ice
,
nor
the
Sun
in
its
Noon-day
brightness
expel
Darkness
,
than
a
glimpse
of
heavenly
Glory
doth
expel
Sloth
,
and
make
a
Man
delight
in
the
Beauties
of
Holiness
.
Who
would
not
be
quickned
,
by
such
a
Glory
shining
upon
him
?
What
Heart
would
not
be
warmed
and
freed
from
its
natural
coldness
in
the
Ways
of
God
,
before
such
a
Flame
?
What
Vigour
and
Liveliness
,
what
holy
Activity
for
God
in
every
Duty
may
the
sight
of
this
Eternal
Reward
put
into
us
?
You
complain
Christians
of
your
Dead-heartedness
,
your
Formality
,
your
indisposition
and
great
aversness
to
Duty
,
but
would
you
steep
your
Hearts
in
the
serious
Thoughts
of
this
Eternal
Reward
,
that
would
cure
you
of
all
your
Distempers
,
that
would
warm
your
cold
Hearts
,
that
would
quicken
your
dull
Spirits
,
that
would
make
you
to
serve
the
Lord
with
a
willing
Mind
,
counting
every
Duty
as
an
heavenly
Gale
sent
on
purpose
to
wast
you
over
to
the
wished
shore
of
blessed
Immortality
.
Oh
then
if
whilst
others
count
Duty
their
Burden
,
you
would
count
it
your
Delight
,
your
Priviledge
;
if
whilst
others
stand
idle
in
God's
Vineyard
counting
it
a
weariness
to
serve
the
Lord
,
you
would
willingly
have
Hearts
lively
and
chearful
,
Hearts
prepared
for
every
good
word
and
work
,
be
sure
that
you
look
within
the
Veil
,
endeavouring
to
perswade
your
Hearts
of
the
Glory
that
is
set
before
you
.
This
Eternal
Weight
of
Glory
if
well
considered
,
will
be
sure
to
make
the
Yoke
of
obedience
seem
light
and
easy
.
You
shall
not
long
need
to
cry
out
of
your
own
drowsiness
,
negligence
,
and
unwillingness
in
Duty
,
will
you
but
carefully
fix
your
Eye
before
you
go
about
the
work
of
Duty
,
upon
that
eternally
glorious
Reward
that
follows
after
.
Oh
what
will
be
able
to
revive
you
,
to
fill
you
with
Spirits
of
delight
activity
and
chearfulness
in
the
work
of
the
Lord
,
if
not
a
clear
prospect
of
that
heavenly
Canaan
towards
which
you
are
going
?
Whenever
,
Christian
,
thy
Spirit
begins
to
grow
flat
,
and
thy
Heart
to
fall
in
Duty
,
Oh
then
look
up
by
Faith
to
this
glorious
Reward
,
not
doubting
but
like
Aqua
vitae
it
will
revive
thee
,
enabling
thee
to
serve
the
Lord
with
a
willing
Mind
!
(6)
A
due
respect
had
to
this
glorious
Reward
,
will
much
ease
you
of
all
worldly
Thoughts
,
and
Heart-dividing
Cares
.
He
cannot
be
much
distracted
about
earthly
goods
whose
Heart
is
holy
united
to
meditate
Heaven
which
is
best
of
all
.
When
the
Eye
is
once
fixed
upon
things
above
,
it
begets
in
the
Soul
an
holy
carelesness
about
all
things
here
below
;
let
them
go
how
they
will
,
her
Treasure
is
laid
up
in
Heaven
,
and
with
this
she
can
sit
down
satisfied
.
Oh
little
would
you
think
what
a
Writ
of
ease
,
what
a
Sabbath
of
Rest
from
all
carking
cares
and
distracting
Thoughts
it
would
give
you
,
had
you
but
a
due
respect
with
Mos●s
to
this
recompence
of
Reward
!
The
grand
reason
why
most
Men
look
so
much
after
Earth
,
and
spend
their
Thoughts
so
much
about
the
Meat
that
perisheth
,
is
indeed
because
they
look
so
little
after
Heaven
,
and
spend
their
Thoughts
so
seldom
about
the
Meat
which
will
endure
to
Eternal
Life
.
[
(f)
](A34447-e43600-b)
(f)
Mat.
6.33
.
Hence
our
blessed
Lord
observing
the
Hearts
and
Minds
,
the
Cares
and
Thoughts
of
most
Men
to
be
carried
out
with
much
anxiousness
after
the
things
of
this
World
,
he
endeavours
to
cure
them
of
this
dangerous
Distemper
by
diverting
the
stream
of
them
another
way
,
advising
them
to
seek
the
Kingdom
of
God
and
the
Righteousness
thereof
as
the
most
sure
expedient
to
supersede
their
Heart-rending
Cares
and
to
ease
them
of
all
their
worldly
distractions
.
And
doubtless
would
God's
People
,
when
almost
distracted
with
Cares
about
what
they
shall
eat
,
and
drink
,
and
wherewith
in
necessitous
Times
they
shall
be
cloathed
,
turn
their
Thoughts
Heaven-ward
,
taking
care
to
make
sure
of
that
,
to
prepare
for
a
Crown
of
Glory
,
to
be
made
meet
for
the
inheritance
of
Saints
in
Light
,
this
would
prove
a
very
Sovereign
Remedy
against
all
their
distractions
.
What
need
he
much
take
Thought
for
the
Meat
that
perisheth
,
who
sees
the
Table
spread
in
his
Father's
House
,
where
sitting
down
he
shall
feed
upon
the
Meat
that
will
endure
to
life
everlasting
?
What
need
he
much
trouble
himself
for
Drink
who
sees
a
River
of
purest
Pleasures
running
by
the
right
Hand
of
God
for
evermore
,
whereof
he
shall
drink
deep
to
all
Eternity
?
What
need
he
distract
himself
for
Cloaths
,
who
sees
the
Ward-robe
of
Heaven
all
hung
with
the
Garments
of
Salvation
,
to
make
him
at
last
more
beautiful
than
Solomon
in
all
his
Glory
?
What
need
he
in
a
word
,
be
much
careful
about
earthly
Possessions
,
who
knows
himself
provided
before-hand
of
an
Inheritance
incorruptible
undefiled
and
that
fadeth
not
away
,
reserved
in
Heaven
for
him
?
Oh
Sirs
!
the
Dagon
of
worldly
Thoughts
and
distracting
Cares
could
never
stand
had
you
but
such
an
Ark
as
a
prospect
of
Heavens
Glory
,
to
set
up
against
it
!
If
then
Christians
you
would
get
from
off
the
Rack
of
carking
Cares
,
and
be
able
to
trust
God
with
your
Bodies
,
give
diligence
to
get
your
Hearts
to
meditate
on
Heaven
,
endeavoring
to
provide
for
your
Souls
everlasting
Mansions
of
Glory
!
If
a
Man
eye
the
Reward
of
Eternal
Glory
,
that
his
Face
is
towards
the
heavenly
Jerusalem
,
if
that
be
the
great
design
of
his
Life
and
he
makes
it
his
principal
Care
to
win
the
Crown
of
Life
,
this
will
certainly
set
him
above
all
carking
Cares
,
he
will
not
stoop
to
those
sordid
enjoyments
that
others
do
,
he
hath
higher
Thoughts
,
his
mind
is
not
set
on
the
World
,
but
upon
God
,
upon
Glory
,
upon
life
eternal
.
And
what
need
he
trouble
himself
with
the
Cares
of
the
World
who
hath
placed
all
his
Happiness
in
Heaven
,
and
knows
he
can
never
come
to
the
full
enjoyment
of
it
,
till
he
leave
the
World
?
So
then
to
have
Heaven
and
Glory
in
our
Eye
,
is
the
best
Way
to
get
the
World
,
and
all
worldly
Cares
out
of
our
Hearts
.
(7)
A
due
respect
had
to
this
glorious
Reward
,
it
will
put
much
holy
Courage
and
spiritual
Fortitude
into
you
,
quite
setting
you
above
all
slavish
Fears
.
Undauntedly
will
all
that
have
Heaven
in
their
Eye
,
look
the
worst
of
earthly
dangers
in
the
Face
:
So
that
come
Life
or
come
Death
,
let
the
Clouds
gather
,
let
the
Winds
blow
,
let
what
Storms
will
overtake
them
,
yet
looking
forward
to
their
Harbour
of
Eternal
Rest
,
no
distracting
servile
Fears
can
take
hold
upon
them
.
'T
is
storied
by
Naturalists
of
Bees
that
when
out
in
a
storm
they
gather
up
to
themselves
little
Stones
wherewith
they
being
poysed
they
escape
blowing
away
,
and
come
home
safely
:
This
far
more
exceeding
and
Eternal
weight
of
Glory
is
that
[
(g)
](A34447-e43660-b)
(g)
Psal.
125.1
.
Tutelary-stone
whereby
God's
People
stand
unshaken
amidst
all
Storms
,
and
become
like
Mount
Sion
which
cannot
be
removed
but
abideth
for
ever
.
Though
Houses
might
be
overthrown
by
impetuous
Storms
and
shaken
out
of
their
Places
,
yet
Mount
Sion
stood
immoveable
,
keeping
its
place
let
what
Storms
and
Tempests
would
be
abroad
in
the
World
:
Thus
albeit
that
such
as
have
only
built
upon
the
Sands
of
a
temporary
Faith
may
fall
and
be
frighted
by
Storms
of
persecution
out
of
their
Religion
,
yet
the
true
Christian
who
hath
cast
anchor
within
the
Veil
,
fixing
his
Eye
upon
future
Glory
,
he
stands
unshaken
,
no
Storm
of
Reproach
,
Persecution
,
or
trouble
in
the
World
can
fright
him
out
of
Heaven's
Way
.
[
(h)
](A34447-e43690-b)
(h)
Psal
,
112.7
.
Such
an
one
will
not
be
afraid
of
evil
tidings
:
His
Heart
is
fixed
,
trusting
in
the
Lord
.
Let
the
blind
world
say
what
it
will
,
let
it
threaten
God's
People
with
exile
,
spoiling
of
goods
,
with
a
fiery
tryal
:
Yet
none
of
these
things
move
them
,
but
they
stand
unshaken
and
can
laugh
like
the
Leviathan
with
a
holy
scorn
at
the
shaking
of
the
spear
of
every
threatned
danger
,
of
every
denounced
cruelty
.
This
redoubted
Chivalry
,
and
invincible
courage
the
holy
Ghost
gives
us
exemplified
in
those
three
[
(i)
](A34447-e43720-b)
(i)
Dan.
3.16
,
17
,
18.
Jewish
Worthies
,
With
what
unbended
constancy
and
undaunted
gallantry
of
Spirit
do
they
answer
the
great
Nebuchadnezzar
,
when
urging
them
to
idolatry
by
arguments
taken
from
the
dreadful
Topicks
of
kingly
Fury
,
and
a
fiery
Furnace
heated
seven
times
hotter
than
usual
?
O
Nebuchadnezzar
,
we
are
not
careful
to
answer
thee
in
this
matter
!
If
it
be
so
our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
Furnace
,
and
he
will
deliver
us
out
of
thy
Hand
O
King
:
But
if
not
,
be
it
known
unto
thee
,
O
King
,
we
will
not
serve
thy
Gods
,
nor
worship
the
golden
Image
which
thou
hast
set
up
.
Moses
in
the
words
preceeding
my
Text
,
and
those
that
follow
,
is
a
pregnant
instance
of
the
like
holy
boldness
and
Christian
prowess
,
who
could
suffer
afflictions
with
the
People
of
God
,
not
fearing
the
fierce
Wrath
of
an
heard-hearted
Pharaoh
,
but
endured
as
seeing
him
that
was
invisible
.
Nor
was
holy
Paul
of
any
worse
metal
,
but
as
a
Man
furnished
with
adamantine
hardiness
he
tramples
most
bravely
upon
all
discouragements
,
resolving
rather
to
die
,
[
(k)
](A34447-e43770-b)
(k)
Acts
21.13
.
than
to
dissemble
Conscience
and
balk
his
Duty
.
What
do
you
tell
a
Man
,
saith
he
,
of
Bonds
and
Fetters
,
who
is
ready
not
only
to
be
bound
but
to
die
at
Jerusalem
for
the
name
of
Jesus
?
[
(l)
](A34447-e43790-b)
(l)
Pueri
&
mulierculae
nostrae
cruces
&
tormenta
,
feras
&
omnes
suppliciorum
terriculas
inspiratâ
patientiâ
doloris
illudunt
.
Mint
.
Fael
.
Octavius
.
121.
Should
I
borrow
light
to
this
Truth
from
Ecclesiastick
History
telling
you
the
invincible
Courage
of
all
the
holy
Martyrs
,
who
having
respect
to
the
recompence
of
the
Reward
,
tired
out
the
cruelties
,
derided
the
menaces
,
and
overcame
the
enraged
malice
of
their
proudest
Persecutors
,
the
time
would
indeed
fail
me
,
and
this
one
particular
Branch
swell
out
into
a
large
volume
.
Luther
was
a
Man
of
such
an
hardy
robustious
Spirit
,
that
he
resolves
to
do
his
work
though
there
were
as
many
Devils
to
oppose
him
in
it
,
as
Tiles
upon
the
Houses
at
Worms
;
knowing
well
that
his
Reward
would
be
great
in
Heaven
.
Of
no
less
holy
resolution
and
undaunted
Courage
was
Polycarp
Bishop
of
Smyrna
,
and
Simeon
Bishop
of
Jerusalem
,
and
Chrysostome
Bishop
of
Constantinople
,
nothing
fearing
the
Pride
and
Persecution
of
the
Empress
Eudoxia
.
[
(m)
](A34447-e43900-b)
(m)
Hostes
veritatis
jam
non
tantum
non
per
horescimus
,
sed
provocamus
;
&
inimicos
Dei
jam
hoc
ipso
quod
non
cessimus
,
vicimus
.
Epist.
26.
pag.
60.
And
Cyprian
the
holy
Bishop
of
Carthage
,
to
whom
thus
bravely
we
find
some
Confessors
expressing
themselves
,
We
are
so
far
from
fearing
the
Enemies
of
the
Truth
,
that
we
provoke
them
rather
,
overcoming
their
Malice
,
whilst
we
yield
not
to
their
ungodly
Practices
.
[
(n)
](A34447-e43940-b)
(n)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignat.
ad
Rom.
epist.
pag.
86.
Blessed
Ignatius
was
a
Man
of
the
same
heroick
Spirit
,
whom
we
find
also
professing
himself
fearless
of
all
manner
of
Dangers
,
and
Torments
,
whilst
fixing
his
Eye
upon
Christ
as
his
Portion
and
exceeding
great
Reward
.
O
(
saith
he
)
that
I
were
with
the
wild
Beasts
made
ready
to
devour
me
:
I
could
wish
they
may
prove
a
compendium
a
quick
dispatch
to
me
!
I
would
allure
them
speedily
to
eat
me
up
:
(
and
not
as
with
others
be
terrified
,
so
as
not
to
touch
them
)
and
if
they
should
delay
,
I
would
provoke
them
.
Pardon
me
,
I
know
what
is
most
expedient
for
me
:
I
now
begin
to
be
a
Disciple
of
Christ
,
neither
regarding
things
visible
nor
invisible
,
so
I
may
win
Jesus
Christ
.
Let
Fire
,
Cross
,
and
the
concourse
of
wild
Beasts
,
the
cutting
,
separating
,
and
breaking
of
my
Bones
,
the
rending
of
my
Members
,
the
destruction
of
my
whole
Body
,
and
the
most
exquisite
Torments
that
Hell
itself
can
devise
,
come
upon
me
,
so
I
may
obtain
the
full
enjoyment
of
Christ
in
Glory
!
[
(o)
](A34447-e43980-b)
(o)
Steterunt
torti
torquentibus
fortiores
;
&
pulsantes
ac
laniantes
ungulas
pulsata
ac
laniata
membra
vicerunt
.
Inexpugnabilem
fidem
superare
non
potuit
saeviens
diu
plaga
repetita
,
quamvis
rupta
compage
viscerum
,
torquerentur
in
servis
Dei
jam
nòn
membra
sed
vulnera
.
Fluebat
sanguis
qui
incendium
persecutionis
extingueret
,
qui
flammas
&
ignes
gehennae
glorioso
cruore
sopiret
.
Cyprian
.
epist.
9.
pag.
26.
The
like
wonderful
expressions
of
unshrinking
constancy
in
the
Martyrs
of
his
Days
,
dote
St.
Cyprian
in
a
certain
place
afford
us
.
The
tormented
(
saith
he
)
stood
stronger
than
the
Tormentors
:
The
beaten
and
butchered
Members
overcame
the
Hands
,
they
did
beat
and
butcher
them
.
Cruel
Stripes
oft
repeated
,
long
continued
,
could
not
vanquish
their
impregnable
Faith
;
no
not
although
their
Bowels
were
torn
out
,
and
not
so
much
the
Members
,
as
the
Wounds
of
God's
dear
Servants
were
tormented
.
Their
Blood
gushed
out
,
which
even
quenched
the
Fire
of
Persecution
,
yea
extinguished
the
Flames
of
Hell
with
a
[
(a)
](A34447-e44010-b)
(a)
Nostri
autem
(
ut
de
viris
traceam
)
pueri
&
mulierculae
tortores
suos
taciti
vincunt
:
&
exprimere
illis
gemitum
nec
ignis
potest
.
Ecce
sexus
infirmus
&
fragilis
aetas
dilacerari
se
toto
corpore
,
urique
perpetitur
;
non
necessitate
,
quia
licet
vitare
,
si
vellent
,
sed
voluntate
,
quia
confidunt
Deo
.
Lactant.
Instit.
lib.
5.
cap.
13.
pag.
496.
glorious
Stream
!
Lactantius
also
makes
boast
against
the
Heathen
Philosophers
of
Boys
and
Women
,
who
through
invincible
silence
under
Sufferings
overcame
their
Tormentors
,
when
by
the
violence
of
Fire
they
saw
themselves
unable
to
extort
so
much
as
a
Groan
from
them
.
Behold
(
saith
he
)
Women
,
though
the
weaker
Vessels
,
and
Boys
,
though
of
tender
age
,
do
yet
suffer
themselves
through
the
whole
Body
to
be
mangled
,
and
tortured
in
fiery
Flames
;
nor
of
necessity
,
for
would
they
but
defile
themselves
with
Idols
,
they
might
escape
all
this
,
but
willingly
,
because
they
hope
in
God
,
that
he
will
Crown
them
at
length
with
a
glorious
Reward
.
So
that
by
these
few
Instances
,
you
may
see
what
an
Antidote
,
a
Respect
duly
had
to
the
Recompence
of
Reward
,
is
against
all
slavish
Fears
,
and
how
it
steals
the
Soul
against
all
Hardships
,
enabling
it
with
holy
Scorn
to
Confront
the
proudest
Adversary
.
Would
you
have
Christians
the
like
heroique
Spirits
,
never
fearing
any
of
those
things
that
may
befal
you
in
Heaven's
Way
,
be
sure
[
(b)
](A34447-e44050-b)
(b)
Rev.
2.10
.
to
have
your
Eye
Heaven-ward
,
remembring
that
if
faithful
unto
the
Death
,
God
will
then
bestow
upon
you
a
Crown
of
Life
.
Glory
in
the
Eye
will
be
sure
to
establish
the
Heart
with
undaunted
Resolution
:
So
that
a
Man
expecting
a
Crown
of
Life
,
will
not
fear
for
the
sake
of
Christ
to
die
the
Death
.
From
such
an
one
you
may
take
his
Liberty
,
his
Estate
,
his
Life
for
Christ
:
But
his
Courage
and
undaunted
Resolution
to
endure
all
Hardships
for
Christ
,
you
can
never
take
from
him
,
so
long
as
he
knows
that
the
hottest
Flames
which
ever
Martyrs
were
burnt
in
for
Christ's
sake
,
are
but
like
Eliah's
fiery
Chariot
,
wherein
they
ride
in
Triumph
unto
Heaven
.
What
is
the
Fowler
's
snare
to
a
Bird
soaring
a
loft
,
or
a
Storm
,
though
never
so
great
,
to
a
Ship
lying
fafe
at
Harbour
?
So
what
are
all
Dangers
and
Storms
of
Persecution
to
God's
People
soaring
aloft
,
and
by
Faith
hiding
themselves
in
the
sure
Harbour
of
blessed
Immortality
,
that
they
should
tremble
at
them
?
Doubtless
,
if
well
considered
,
the
everlasting
Peace
,
and
glorious
Rest
of
such
an
Haven
of
Blessedness
,
may
well
quiet
our
Spirits
,
and
Steel
our
Hearts
with
Courage
under
every
Storm
that
befalls
us
in
our
Passage
thither
.
What
need
he
fear
a
Prison
,
a
Dungeon
,
a
fiery
Tryal
,
or
the
Face
of
a
Man
that
must
die
,
who
sees
Heaven
open
,
and
a
Crown
of
Life
ready
to
be
set
upon
his
Head
?
This
is
the
way
to
get
free
from
a
trembling
Heart
,
from
unruly
Passions
,
from
all
slavish
Fears
,
to
have
the
Hope
of
eternal
Life
abiding
in
us
,
and
an
Eye
continually
fixed
upon
Heaven's
Gloy
.
This
will
make
a
Man
bold
as
a
Lyon
;
this
will
command
a
glorious
Calm
out
of
every
Storm
;
this
will
give
the
Soul
a
Sabbath
of
Rest
from
all
frightful
Thoughts
;
this
like
a
strong
[
(c)
](A34447-e44070-b)
(c)
Isaiah
16.3
.
Man
Armed
will
keep
the
[
(d)
](A34447-e44080-b)
(d)
Quid
enim
gloriosius
,
quidve
faelicius
ulli
hominum
poterit
ex
divinâ
dignatione
contingere
,
quàm
inter
ipsos
carnifices
interritum
confiteri
Dominum
Deum
?
quàm
ipsam
quae
ab
omnibus
metuatur
,
moriendo
mortem
subegisse
?
quàm
per
ipsam
mortem
immortalitatem
consecutum
fuisse
?
quàm
omnibus
saevitiae
instrumentis
excarnificatum
&
extortum
,
ipsis
tormentis
tormenta
superasse
?
quàm
omnibus
dilaniati
corporis
doloribus
robo●e
am●ni
reluctatum
fuisse
?
quám
sanguinem
suum
proflaentem
non
horruisse
?
Cyprian
.
epist.
26.
pag.
59.
Heart
quiet
,
and
in
perfect
Peace
.
And
(
as
thoso
noble
Confessours
have
it
)
what
greater
Glory
or
Happiness
can
God
vouchsafe
any
Man
,
than
to
stand
amongst
our
Tormentours
,
confessing
the
Lord
God
without
any
fear
?
What
greater
Happiness
,
than
by
dying
to
vanquish
Death
it self
,
that
King
of
Terrors
to
all
the
Ungodly
?
What
greater
Glory
,
than
by
dying
the
Death
,
to
arrive
at
the
peaceful
Harbour
of
Life
,
and
blessed
Immortality
?
What
greater
Renown
,
than
for
God's
People
,
when
Tortured
,
and
Butchered
by
all
Instruments
of
Cruelty
that
Hell
it self
can
devise
,
when
beholding
their
Blood
and
their
Lives
gushing
out
together
,
not
to
have
the
least
Terror
upon
their
Spirits
,
but
to
ascend
triumphing
to
Glory
,
and
wonderously
to
go
up
into
Heaven
,
like
Manaoh's
Angel
in
a
Flame
of
Fire
!
Oh
little
would
you
think
what
a
sovereign
Cordial
against
all
slavish
and
distracting
Fears
,
a
due
respect
had
to
the
Recompence
of
Reward
would
be
to
you
!
[
(e)
](A34447-e44110-b)
(e)
Isaiah
35.4
.
Say
to
those
(
saith
the
Lord
)
that
are
of
a
fearful
Heart
,
be
strong
,
fear
not
;
behold
your
God
will
come
with
a
Recompence
,
he
will
come
and
save
you
!
Come
what
Reproaches
,
Persecutions
,
and
fiery
Tryals
will
,
yet
to
think
of
the
Lord
coming
with
a
glorious
Reward
,
and
saving
us
with
an
everlasting
Salvation
,
this
may
well
make
us
bold
as
a
Lyon
!
If
therefore
,
Christians
,
you
would
not
daily
be
perplexing
your selves
with
slavish
Heart-killing
Fears
,
about
that
Reproach
,
that
Imprisonment
,
those
many
tall
Anakim's
,
which
may
possibly
fall
heavy
upon
you
before
you
get
to
Canaan
,
be
sure
that
by
Faith
you
take
a
Prospect
every
day
of
that
good
Land
,
a
Land
wherein
you
shall
reign
for
ever
in
all
fulness
of
Joy
with
Salem's
glorious
King
.
This
sweet
Work
you
must
inure
your selves
to
every
day
,
would
you
not
do
every
thing
with
a
trembling
Heart
,
and
walk
continually
for
the
Fear
and
Horror
that
will
be
upon
you
,
as
in
the
Subburbs
of
Hell
.
We
cannot
serve
God
with
any
chearfulness
any
longer
than
our
Eye
is
fixed
upon
Heaven's
Glory
,
but
are
almost
distracted
in
times
of
Persecution
,
thinking
,
what
if
I
should
lose
my
Liberty
,
what
if
my
Estate
,
what
if
my
Life
should
go
for
this
Duty
?
Oh
't
is
a
miserable
Life
which
is
nothing
else
but
a
Meditation
of
Terror
,
and
continually
tossed
with
Storms
,
like
a
Ship
under
Winds
!
This
makes
our
Hearts
sad
,
our
Lives
sad
,
our
Duties
sad
;
this
makes
us
go
trembling
every
day
!
If
then
Christians
,
you
desire
Comfort
,
that
you
may
not
henceforth
be
afraid
of
the
world's
Frowns
,
consider
well
,
that
Crown
of
Life
,
that
heavenly
Kingdom
which
will
shortly
be
given
you
.
What
though
Men
revile
you
,
and
despitefully
use
you
,
so
long
as
you
have
this
everlasting
Consolation
,
and
good
Hope
through
Christ
to
encourage
you
?
What
though
Men
frown
,
threatning
nothing
but
Death
and
Destruction
,
so
long
as
the
Smiles
of
Heaven
abound
in
sweetness
towards
you
?
Be
it
the
Pleasure
of
unreasonable
Men
to
trouble
you
,
to
Imprison
you
,
to
kill
and
make
havock
of
you
:
Yet
this
may
encourage
you
against
all
slavish
Fears
,
that
still
it
is
the
good
Pleasure
of
your
heavenly
Father
to
give
you
a
Kingdom
,
Luke
12.32
.
(8)
A
due
Respect
[
(f)
](A34447-e44180-b)
(f)
Nullus
dolor
est
de
incursatione
malorum
praesentium
,
quibus
fiducia
est
futurorum
bonorum
.
Cyprian
ad
Demetrian
.
p.
329.
had
to
this
glorious
Reward
,
't
will
exceedingly
ease
you
under
all
your
Burdens
.
The
sight
of
future
Glory
,
doth
wonderfully
mitigate
the
Sense
of
present
Misery
.
He
whose
Heart
is
fixed
upon
heavenly
Glory
,
will
not
much
regard
any
hurt
that
comes
from
Earth
;
[
(g)
](A34447-e44210-b)
(g)
Nihil
interest
ubi
sitis
in
saeculo
,
qui
extra
saeculum
estis
.
Tertul.
ad
Martyr
.
c.
2.
p.
mihi
191.
Nihil
crus
sentit
in
nervo
,
cum
animus
in
coelo
est
.
Idem
Fox
.
acts
and
Mon.
vol.
2.
pag.
301.
nor
will
he
much
be
solicitous
about
his
Condition
in
this
World
,
who
sees
a
Mansion
of
Glory
prepared
for
himself
in
the
next
?
Be
a
Man
upon
the
Rack
,
yet
he
will
feel
but
little
Pain
,
so
long
as
his
Mind
is
set
upon
his
eternal
Rest
.
This
precious
Truth
did
holy
Bainham
to
his
own
unconceivable
Comfort
experience
,
when
at
the
Stake
with
Arms
and
Legs
half
consumed
in
the
Flames
,
he
cried
out
triumphing
,
O
ye
Papists
,
behold
you
look
for
Miracles
,
and
here
you
may
see
one
;
for
in
this
Fire
I
feel
no
more
Pain
,
than
if
I
were
in
a
Bed
of
Down
,
but
it
is
to
me
as
a
Bed
of
Roses
.
A
Prospect
of
heavenly
Glory
under
Sufferings
,
[
(h)
](A34447-e44250-b)
(h)
Spes
in
aeternitatem
animum
erigit
,
&
idcirco
nulla
mala
exteriùs
quae
tolerat
,
sentit
.
Greg.
6.
Moral
.
doth
so
wonderfully
refresh
the
Soul
,
that
like
a
spiritual
Stoick
,
she
becomes
then
insensible
of
them
,
esteeming
for
shadows
of
Affliction
,
rather
than
Afflictions
indeed
.
As
sorrowful
(
saith
the
Apostle
,
[
(i)
](A34447-e44270-b)
(i)
2
Cor.
6.10
.
speaking
of
his
Sufferings
)
yet
always
rejoycing
.
His
Mind
was
so
swallowed
up
with
the
Glory
set
before
him
,
that
he
had
no
more
sense
or
feeling
of
all
the
Miseries
that
came
upon
him
,
than
if
they
had
been
but
a
vanishing
Shadow
.
[
(k)
](A34447-e44280-b)
(k)
Nemo
mortem
cogitet
sed
immortalitatem
,
nec
temporariam
paenam
sed
gloriam
sempiternam
.
Cyprian
.
epist.
81.
pag.
260.
Here
then
is
a
way
to
escape
the
bitterness
of
every
Cup
of
Affliction
,
and
to
make
all
our
Sufferings
seem
light
;
let
none
of
us
think
of
the
Cross
,
but
the
Crown
that
will
follow
after
;
let
us
not
think
of
our
present
Pain
,
but
let
us
think
of
that
eternal
weight
of
Glory
to
which
it
leads
!
There
is
no
fiery
Furnace
so
hot
,
but
an
Eye
to
Glory
will
bring
you
through
it
,
without
any
smart
;
no
Cross
so
painful
,
but
a
Respect
to
this
blessed
Reward
will
make
it
easie
.
[
(l)
](A34447-e44300-b)
(l)
Tormenta
quanto
fuerint
graviora
,
tanto
majorem
virtutis
gloriam
parient
.
Lactant.
institut
.
lib.
5.
c.
11.
pag.
491.
Quanto
plus
tormentorum
accesserit
,
tanto
plus
referam
praemiorum
.
Gordius
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
hom.
1.
Oh
this
,
if
any
thing
will
put
ease
into
every
Burden
,
and
make
the
sorest
Affliction
seem
a
light
matter
,
to
think
with
our selves
,
when
under
any
Trouble
,
that
the
sharper
we
find
our
present
Conflict
the
more
sweet
,
the
more
great
and
glorious
will
be
our
Reward
in
Heaven
!
(9)
A
due
Respect
had
to
this
glorious
Reward
,
it
will
be
a
good
Antidote
against
the
Pleasures
of
Sin
,
enabling
you
to
overcome
all
Temptations
thereto
.
They
that
by
Faith
can
see
the
Glory
,
and
tast
the
Pleasures
of
such
a
Paradise
,
are
not
wont
to
run
a
Whoring
after
carnal
Delights
,
nor
can
they
easily
be
ensnared
with
the
pleasurable
Baits
of
Sin
.
Souls
filled
with
the
lively
sense
,
and
happy
Preoccupations
of
future
Glory
,
are
armed
against
the
Allurements
of
Sin
,
and
all
fleshly
Intrusions
.
Let
a
Man
bot
once
feel
the
sweetness
of
this
Hony
,
and
you
shall
not
afterward
perswade
him
so
much
as
to
tast
the
forbidden
Fruit
of
Sin
.
Let
him
have
but
a
glimpse
of
this
heavenly
Brightness
,
and
there
is
no
Lust
,
no
Jezabel
,
thought
in
all
her
Paint
and
meretricious
Ornaments
but
will
appear
in
his
Eye
ever
after
like
some
foul
mishapen
Monster
to
affright
his
Mind
,
rather
than
to
attract
his
Love
.
Let
a
Man
but
fix
his
Thoughts
a
little
upon
this
eternal
Recompence
,
and
there
is
no
great
danger
that
he
will
never
love
the
Wages
of
Unrighteousness
any
more
.
Oh
believe
it
Christians
,
an
Eye
fixed
upon
heaven's
Glory
,
would
make
you
afraid
to
be
handling
Hell's
Merchandise
.
This
would
mingle
Bitterness
with
all
sensual
Delights
,
and
cause
you
with
loathing
and
abhorrency
to
spit
out
every
sweet
Morsel
of
Sin
.
Having
your
Hearts
refreshed
with
a
Prospect
of
Heaven
,
with
a
due
Respect
to
that
Crown
,
that
Joy
,
that
Glory
which
abides
you
there
;
if
now
Temptation
comes
like
a
Potiphar's
Wife
,
soliciting
you
to
commit
Folly
,
you
will
say
with
the
Olive
,
shall
I
forsake
my
Fatness
,
and
with
the
Fig-tree
,
shall
I
leave
my
Sweetness
to
enjoy
the
Pleasures
of
Sin
which
are
but
for
a
Season
?
Sin
never
comes
but
like
some
Dalilah
to
cut
the
Hair
of
your
Strength
,
or
like
the
old
Serpent
to
shut
you
out
of
Paradise
,
and
to
drive
you
from
feeding
upon
this
Tree
of
Life
,
Judas-like
it
kisses
us
,
and
betrays
us
;
whatever
be
the
Pleasure
of
Sin
,
the
best
that
can
come
of
it
is
a
broken
Heart
,
and
if
that
fail
,
it
will
end
in
Hell
,
in
Wrath
,
in
everlasting
Flames
.
What
a
blessed
thing
is
it
then
to
have
Heaven
as
a
sure
Antidote
against
this
Sweet
,
but
deadly
Poison
?
To
lose
Heaven
for
a
Lust
,
to
sell
such
a
Kingdom
for
a
draught
of
sensual
Delight
,
to
lose
Christian
,
thy
God
,
thy
blessed
Saviour
,
thy
eternal
Reward
for
a
few
carnal
Pleasures
,
what
a
dreadful
loss
would
this
be
!
Oh
thou
that
art
a
Man
[
(a)
](A34447-e44400-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
committing
Sin
without
Fear
,
and
living
in
it
without
Remorse
,
how
wilt
thou
tear
and
rend
thy self
,
how
bitterly
wilt
thou
lament
,
and
too
late
repent
thy
Folly
,
thy
Madness
,
to
think
when
tormented
in
hellish
Flames
,
how
easily
thou
sufferedst
thy self
to
be
cheated
out
of
Heaven
,
out
of
Life
,
out
of
all
fulness
of
Joy
,
for
a
damning
brutish
Lust
!
Oh
bless
God
Christians
,
that
you
have
a
prospect
of
heaven's
Glory
,
to
stand
like
an
Angel
with
a
flaming
Sword
to
keep
you
from
undoing
your selves
,
from
losing
your
Crown
,
your
immortal
Souls
,
your
eternal
Reward
by
eating
of
this
forbidden
Fruit.
Do
you
not
see
multitudes
every
where
forfeiting
by
Sin
their
Right
to
this
blessed
Reward
▪
Mortgaging
Paradise
for
an
Apple
selling
Christ
together
with
all
the
Riches
of
this
Kingdom
and
Glory
for
thirty
pieces
of
Silver
?
Oh
't
is
a
Miracle
of
discriminating
Grace
to
you
,
that
ever
you
saw
so
much
of
Heaven
,
as
to
make
you
prize
it
at
an
higher
rate
!
Well
,
if
still
you
would
keep
at
a
distance
from
all
appearance
of
Evil
,
daily
purifying
your selves
from
all
filthiness
of
Flesh
and
Spirit
,
let
the
hope
of
this
eternal
Reward
be
abiding
in
you
!
Oh
let
your
Eye
be
always
upon
this
Crown
,
and
remember
if
you
would
not
Sin
,
that
the
least
Sin
is
enough
to
rob
you
of
it
.
Look
within
the
Veil
,
observe
this
heavenly
Kingdom
,
and
the
Glory
of
it
,
and
remember
that
the
least
Sin
is
enough
to
shut
you
our
of
it
for
ever
!
For
saith
Christ
,
[
(b)
](A34447-e44420-b)
(b)
Matth.
5.19
.
whoever
shall
break
the
least
of
these
Commandments
,
and
shall
teach
Men
so
,
he
shall
be
called
least
in
the
Kingdom
of
God
.
He
that
thinks
to
rhetoricate
Sin
into
current
Coyn
amongst
the
Citizens
of
the
new
Jerusalem
,
may
well
please
a
carnal
Heart
that
loves
to
bow
in
the
House
of
Rimmon
,
cum
privilegio
;
but
will
doubtless
prove
himself
,
(
if
our
blessed
Lord
may
be
judge
)
such
reprobate
Silver
,
as
without
the
Philosopher's
Stone
of
true
Grace
to
change
him
by
a
spiritual
Transmetallation
into
pure
Gold
,
shall
never
be
Treasured
up
in
the
Exchequer
of
Heaven
.
To
talk
of
small
Sins
that
a
Man
for
his
own
safety
may
venture
upon
,
and
not
prejudice
his
Salvation
;
some
little
Zoar
that
a
Man
may
live
in
,
and
his
Soul
not
die
,
is
the
most
damnable
Solecism
in
Christianity
that
can
be
.
There
is
that
Treason
against
the
God
of
Heaven
in
the
least
Sin
,
which
none
but
a
Child
of
Hell
and
Wrath
dare
be
found
in
.
'T
is
no
less
treasonable
,
and
Death-worthy
to
Coyn
Pence
,
than
to
Coyn
twenty
Shilling-pieces
,
because
the
Royal
[
(c)
](A34447-e44460-b)
(c)
Quia
Deo
nos
totos
&
omnia
nostra
debemus
,
certè
in
infinitam
ejus
majestatem
injurii
sunt
,
&
aeternam
mortem
merentur
qui
vel
in
mimina
re
sanctissimam
ejus
voluntatem
transgrediuntur
.
Authority
is
as
much
violated
by
the
one
,
as
by
the
other
:
Thus
,
how
little
soever
your
Sins
be
,
though
but
as
Pence
and
Farthings
,
yet
because
committed
against
the
great
God
they
are
damnable
,
and
such
as
may
for
ever
deprive
you
of
this
glorious
Reward
.
It
was
but
one
Wedge
of
Gold
that
destroyed
Achan
,
cleaving
him
from
amongst
God's
People
:
So
if
thou
suffer
thy self
to
be
drawn
away
by
any
one
Sin
,
it
may
undo
thee
to
Eternity
.
The
Sin
which
in
its
own
Nature
is
little
,
may
yet
be
made
great
by
thy
Allowance
.
The
Money
for
which
Judas
sold
the
Lord
of
Glory
,
was
not
much
,
but
yet
being
the
Wages
of
Unrighteousness
,
it
quickly
kindled
in
his
Conscience
the
Fire
of
Hell
,
throwing
him
down
headlong
into
that
place
of
Torments
.
O
then
be
not
found
fingering
any
of
Satan's
Coyn
,
whether
little
,
or
great
,
whether
more
,
or
less
!
For
be
your
Sins
never
so
small
in
themselves
,
yet
when
lived
in
with
allowance
,
they
are
nothing
but
the
earnest
of
Hell
,
whereby
you
make
sale
of
all
your
Interest
in
Heaven
and
Glory
?
And
who
but
a
Mad-man
would
sell
this
one
Pearl
of
great
Price
for
such
reprobate
Silver
?
Do
not
think
(
Sirs
!
)
by
falling
the
Rate
and
Valuation
of
your
Sins
,
that
you
shall
ever
the
more
escape
an
Arrest●
from
divine
Justice
,
which
will
certainly
Commence
a
Suit
against
you
for
the
least
allowed
Iniquity
,
and
cast
you
Prisoners
into
Hell
,
[
(d)
](A34447-e44490-b)
(d)
Mat.
5.26
.
out
of
which
you
shall
never
come
till
you
have
paid
the
last
Farthing
.
Oh
then
what
a
dreadful
thing
were
it
for
any
Man
to
forfeit
Heaven
,
and
drop
into
Hell
irrecoverably
through
indulgence
to
himself
,
in
any
the
least
Iniquity
!
Should
a
Prince
sell
his
Crown
and
Dignity
for
a
draught
of
cold
Water
,
as
Lysimachus
did
;
it
were
a
most
happy
Bargain
,
in
comparison
of
what
they
make
,
who
let
go
their
Right
to
this
glorious
Reward
,
for
a
little
sensual
Pleasure
.
What
,
for
Sin
to
throw
thee
out
of
Heaven
,
to
keep
thee
for
ever
entring
into
the
Joy
of
thy
Lord
,
to
take
away
thy
Crown
,
hiding
from
thee
the
Light
of
God's
Countenance
,
that
thou
shalt
never
see
it
more
,
nor
be
comforted
any
more
with
it
for
ever
,
oh
think
of
this
my
Soul
,
and
think
often
what
a
woful
bargain
is
made
where
thy
God
,
thy
Portion
,
thy
Life
,
thy
dearest
Lord
,
thy
heavenly
Treasure
,
are
all
made
away
for
a
Lust
that
ere-long
will
be
turned
into
the
Fire
of
Hell
!
Oh
would
you
Christians
but
observe
what
a
glorious
Kingdom
,
what
fulness
of
Joy
,
what
Rivers
of
Pleasure
Sin
comes
to
rob
you
of
,
this
would
sour
all
the
Pleasures
of
Sin
,
this
would
break
in
pieces
the
Dagon
of
every
Lust
,
this
would
make
you
as
fearful
to
meddle
with
any
Temptation
,
as
to
burn
and
lie
scorching
in
Hell
for
ever
!
The
allurements
of
Hell
can
never
ensnare
us
where
our
Hearts
are
fixed
upon
Heaven's
Glory
.
When
therefore
you
feel
Christians
Corruption
stirring
in
your
Hearts
,
be
sure
to
get
Glory
in
your
Eye
,
such
motions
can
never
hurt
us
,
when
struggling
against
the
Temptation
,
we
keep
our
Mind
fixed
upon
the
Crown
that
will
follow
after
.
[
(a)
](A34447-e44520-b)
(a)
Ad
portam
voluntatis
,
in
qua
solent
manere
carnalia
desideria
statuatur
Ostarius
qui
vocatur
recordatio
calestis
patriae
,
hic
enim
potest
pravum
desiderium
quasi
cuneus
cuneum
pellere
.
Bernard
.
Let
the
mindful
Sense
of
our
heavenly
Country
stand
as
Door-keeper
at
the
Door
of
the
Will
,
wherein
carnal
Desires
are
wont
to
dwell
,
and
as
one
wedge
drives
out
another
,
so
this
will
drive
out
all
carnal
and
brutish
desires
.
If
ever
we
desire
to
thrust
evil
Desires
out
of
our
Hearts
,
we
must
plant
spiritual
ones
in
their
stead
,
[
(b)
](A34447-e44540-b)
(b)
Si
carnales
concupiscentias
,
è
cordibus
nostris
desideramus
extrudere
,
spirituales
earum
locis
plantemus
voluntates
,
ut
his
noster
animus
semper
in
nixus
habeat
quibus
illecebras
carnalium
respuat
gaudiorum
.
Cassian
.
that
our
minds
being
fixed
upon
them
,
may
always
dwell
upon
them
,
and
so
refuse
the
Snares
,
of
present
,
and
sensual
delights
.
Keep
Heaven
Christians
still
in
your
Eye
,
steep
your
Hearts
at
all
Times
in
the
sweet
contemplations
of
heavenly
Bliss
,
and
then
if
Temptations
come
,
if
the
Pleasures
of
Sin
be
offered
as
a
bait
to
ensnare
you
,
you
will
certainly
shun
them
with
the
like
abhorrency
and
godly
trembling
as
you
would
shun
Hell
.
Those
allurements
of
Sin
come
too
late
and
will
never
be
able
to
fasten
upon
the
Soul
,
which
never
assault
her
till
got
upon
the
Mount
of
Transfiguration
,
and
looking
by
Faith
into
the
heavenly
Canaan
.
A
sight
of
God
in
Heaven
makes
it
impossible
for
the
Saints
to
sin
,
and
a
sight
of
Heaven
on
Earth
,
this
makes
it
impossible
for
the
Saints
to
delight
in
Sin
,
or
take
pleasure
in
it
.
(
10
)
A
due
respect
had
to
this
glorious
Reward
,
it
will
comfort
your
Hearts
in
all
your
Afflictions
and
make
you
greatly
rejoice
under
them
,
how
many
and
grievous
soever
.
An
Eye
stedfastly
fixed
upon
heavenly
Glory
,
this
will
bring
down
Heaven
inro
your
Souls
,
causing
your
consolations
to
abound
by
Christ
,
[
(c)
](A34447-e44590-b)
(c)
2
Cor.
1.
when
ever
your
sufferings
abound
for
him
.
A
bright
prospect
of
the
celestial
Canaan
,
as
it
bears
up
the
Spirits
of
God's
People
with
invincible
patience
under
all
their
Pressures
and
Calamities
,
which
befal
them
in
the
Wilderness
of
this
present
World
:
So
it
anoynts
their
Head
with
Oyl
,
causeth
their
Cup
to
overflow
with
Gladness
,
and
makes
their
Hearts
to
rejoice
with
Joy
unspeakable
and
full
of
Glory
.
[
(d)
](A34447-e44610-b)
(d)
2
Cor.
7.4
.
Thus
we
find
Paul
professing
of
himself
,
I
am
exceeding
joyful
in
all
our
tribulation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
do
overflow
saith
he
,
with
Joy
,
I
have
more
than
Heart
can
hold
.
[
(e)
](A34447-e44640-b)
(e)
Acts.
16.25
Nor
is
this
profession
of
his
any
hyperbolical
strain
,
but
an
experimented
Truth
,
whereof
we
have
full
assurance
from
Paul
and
Silas
his
Prison
vouches
;
when
in
bonds
together
,
then
brim
full
of
Joy
,
so
full
that
their
Hearts
could
not
hold
it
from
breaking
out
and
running
over
at
their
Mouths
into
Psalms
of
Praise
.
Like
the
Tree
cast
into
the
bitter
Waters
of
Marah
,
Faith
eying
the
recompence
of
the
Reward
,
it
sweetens
all
Afflictions
,
enabling
the
Soul
not
only
to
stand
it
out
in
a
fiery
tryal
,
but
to
glory
for
Gladness
of
Heart
under
the
Cross
,
at
the
Stake
in
the
Flames
of
Martyrdom
.
The
Soul
that
can
rejoice
in
hope
of
the
Glory
of
God
,
will
easily
glory
in
all
the
tribulations
that
it
suffers
for
God
.
[
(f)
](A34447-e44680-b)
(f)
Rom.
5.3
.
So
saith
the
Apostle
,
we
glory
in
tribulation
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
word
implieth
the
triumphant
act
of
Joy
,
a
Joy
expressed
with
holy
Boasting
and
exultation
of
Spirit
,
such
a
Joy
as
the
Soul
is
not
ashamed
to
own
,
and
make
her
boast
of
,
let
Earth
and
Hell
,
let
the
Devil
and
wicked
Men
do
their
worst
!
This
Truth
I
might
give
you
subscribed
by
all
the
holy
Martyrs
and
confessors
of
Christ
,
who
thought
Famine
dainty
fare
for
Christ
;
that
complemented
wild
Beasts
to
devour
them
;
that
snatcht
at
Torments
,
as
if
they
had
been
rich
Treasures
,
that
laid
down
their
Bodies
as
a
Man
would
lay
off
an
old
Garment
to
put
on
a
new
;
that
went
as
gladly
to
their
Flames
,
as
a
labouring
Man
to
his
Bed
;
and
embraced
the
most
cruel
Martyrdom
,
as
an
holy
stratagem
to
escape
the
stroak
of
Death
,
[
(g)
](A34447-e44700-b)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
pass
from
Life
to
Life
,
as
Basil
hath
it
.
[
(h)
](A34447-e44730-b)
(h)
Euseb.
Eccles.
Hist.
lib.
5.
cap.
1.
Hence
when
Juli●n
the
Apostate
had
caused
Marcus
Bishop
of
Arethusa
to
be
tormented
,
one
of
his
Nobles
admiring
that
holy
Man's
Joy
,
cries
out
,
we
are
ashamed
oh
Emperour
,
the
Christians
laught
at
your
Cruelty
,
growing
more
resolute
thereby
,
so
that
these
things
are
more
fearful
to
the
Tormentors
,
than
to
the
sufferers
.
[
(i)
](A34447-e44770-b)
(i)
Acts
and
Mon.
vol.
3.
pag.
177.
Were
it
needful
,
I
might
tell
you
of
Dr.
Tayler
Martyr
in
the
Marian
persecution
,
who
drawing
nigh
to
the
place
of
Execution
leapt
for
Joy
as
Men
do
in
dancing
,
professing
himself
never
better
in
all
his
Life
,
for
now
I
know
,
saith
he
,
I
am
almost
at
home
,
I
have
but
two
Stiles
to
go
over
and
then
I
am
at
my
Father's
House
.
With
like
holy
Joy
was
Cicely
Ormes
Martress
filled
,
[
(k)
](A34447-e44810-b)
(k)
Acts
and
Mon.
vol.
3.
pag.
853.
who
when
brought
to
the
Stake
came
and
kissed
it
,
saying
,
Welcome
the
sweet
Cross
of
Christ
;
and
when
now
the
Flames
were
kindled
upon
her
,
my
Soul
,
quoth
she
,
doth
magnifie
the
Lord
and
my
Spirit
rejoiceth
in
God
my
Saviour
.
[
(l)
](A34447-e44840-b)
(l)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
Orat.
in
40.
Martyr
.
After
the
same
manner
we
find
certain
Martyrs
that
were
cast
out
naked
in
a
Winters
night
and
to
suffer
the
next
Day
,
comforting
one
another
from
this
Recompence
of
Reward
,
in
these
Words
;
sharp
is
the
Cold
,
but
sweet
is
Paradise
,
troublesome
is
the
way
,
but
pleasant
will
be
the
end
of
our
Journey
;
let
us
endure
cold
a
little
,
and
the
Patriarchs
Bosom
shall
refresh
us
for
ever
.
Nor
is
the
story
of
Theodoret
unworthy
our
remembrance
,
who
found
so
much
sweetness
in
this
,
even
when
he
was
upon
the
Rack
in
the
midst
of
his
grievous
Torments
,
that
he
found
not
the
least
anguish
in
his
torture
,
but
a
great
deal
of
Pleasure
:
Insomuch
that
when
they
took
him
off
from
the
Rack
,
he
complained
that
they
had
done
him
much
wrong
in
ceasing
to
torment
him
.
For
,
said
he
,
all
the
while
I
was
tortured
upon
the
Rack
,
me
thought
there
was
a
young
Man
in
white
,
an
Angel
from
the
Lord
stood
by
me
,
who
wiped
off
the
sweat
,
wherein
I
found
much
sweetness
which
now
I
have
lost
.
In
these
and
many
the
like
instances
which
might
be
given
,
we
see
how
an
Eye
fixed
upon
Heaven's
Glory
in
our
sufferings
,
brings
down
much
of
that
Glory
into
them
,
making
the
cruel
Tortures
of
God's
People
infinitely
more
sweet
than
their
ease
,
and
more
desirable
to
them
.
Let
Faith
but
reallize
the
Glory
of
Heaven
,
behold
the
Reward
of
Eternal
Life
and
observe
the
infinite
Pleasures
which
are
at
God's
right
Hand
for
evermore
,
and
then
the
Soul
cannot
choose
but
rejoice
taking
Pleasure
in
Reproaches
,
in
Persecutions
,
in
Exile
,
in
Imprisonments
,
in
Death
itself
for
the
sake
of
Christ
.
This
good
Mr.
Glover
found
true
,
who
going
to
the
stake
,
though
before
he
were
a
Man
of
Sorrows
,
yet
now
he
is
a
Man
of
Joys
,
and
so
filled
with
divine
Consolations
,
that
he
can
no
longer
contain
,
but
crieth
out
speaking
of
the
Comforter
making
his
Heart
to
rejoice
in
hope
of
this
glorious
Reward
,
he
is
come
,
he
is
come
!
Oh
little
can
you
now
conceive
what
Comfort
,
what
Gladness
of
Soul
,
what
Joy
in
the
Holy
Ghost
,
God's
People
have
in
their
sufferings
when
stedfastly
eying
the
Glory
that
shall
be
revealed
in
them
!
NOW
they
find
an
Hony-comb
in
the
Lyon's
Carcass
;
they
suck
sweetness
out
of
the
bitterness
of
Herbs
;
now
they
gather
Grapes
of
Thorns
and
Figs
of
Thistles
;
now
they
have
a
warm
Sunshine
of
Comfort
from
God
to
make
glad
their
Hearts
.
Would
you
therefore
have
Comfort
Christians
,
and
be
able
to
smile
when
the
World
frowns
upon
you
?
Would
you
have
your
Prison
be
turned
into
a
Paradise
?
Would
you
,
if
banished
into
a
strange
Land
,
find
a
spiritual
Eden
a
Garden
of
all
heavenly
delights
in
every
howling
Wilderness
through
which
you
may
wander
?
When
reproached
,
when
fawn
asunder
,
when
cruelly
scourged
,
tormented
,
and
dying
in
the
hottest
Flames
of
Martyrdom
,
would
you
then
triumph
rejoicing
with
Joy
unspeakable
and
full
of
Glory
?
Oh
see
,
then
see
that
you
look
within
the
veil
,
fixing
your
Eye
upon
that
Crown
of
Life
which
is
set
before
you
!
This
will
turn
your
Sorrow
into
Joy
;
this
will
give
you
the
Oyl
of
Gladness
for
mourning
;
this
will
change
the
bitter
Waters
of
Marah
into
Wine
;
this
will
soften
the
hardest
Gridiron
,
that
you
can
be
broyled
upon
,
and
turn
the
scorching
Flames
of
a
fiery
Tryal
into
a
Bed
of
Roses
!
[
(l)
](A34447-e44910-b)
(l)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
a
Man
be
brought
up
at
the
Breasts
of
everlasting
Consolation
,
and
good
hope
through
Christ
,
and
there
is
nothing
in
all
the
World
that
can
take
away
his
Joy
from
him
.
If
Men
take
from
him
his
Monies
,
yet
still
he
hath
a
Treasure
in
Heaven
to
rejoice
in
.
If
they
banish
him
,
yet
still
he
hath
a
City
whose
Builder
and
Maker
is
God
,
to
rejoice
in
.
If
they
shut
him
up
in
Prison
,
yet
still
he
hath
a
right
to
the
glorious
Liberty
of
God's
Children
,
to
rejoice
in
.
If
they
cruelly
mangle
,
Torment
and
afflict
his
Body
,
yet
still
he
hath
a
building
of
God
to
rejoice
in
,
even
an
house
not
made
with
hands
,
Eternal
in
the
Heavens
.
Oh
this
is
that
which
comforts
the
Hearts
,
and
makes
glad
the
Spirits
of
God's
People
under
all
their
sufferings
,
that
they
lead
to
Glory
,
to
a
Kingdom
which
cannot
be
moved
!
When
the
Souls
Eye
is
stedfastly
fixed
upon
the
Joy
of
her
dearest
Lord
,
then
the
Heart
will
easily
rejoice
in
reproaches
,
in
persecutions
,
in
fiery
Tryals
,
and
in
what
cruelties
soever
else
the
Body
may
suffer
for
the
Lord
!
(
11
)
A
due
respect
had
to
this
glorious
Reward
,
will
discover
much
of
Heaven
to
you
,
giving
you
that
sweet
foretast
of
Heavens
Glory
,
whereby
you
may
well
conjecture
what
will
be
the
fulness
of
that
Joy
,
the
splendor
of
that
Crown
,
the
surpassing
sweetness
of
those
good
things
which
God
hath
prepared
for
you
.
An
Eye
fixed
upon
this
Eternal
Recompence
,
is
like
St.
Paul's
rapture
,
carrying
the
Soul
into
the
third
Heaven
,
and
giving
it
a
branch
or
two
of
those
delicious
Grapes
,
of
which
the
Soul
shall
have
her
fill
,
so
soon
as
she
takes
possession
of
the
celestial
Canaan
.
Though
here
we
be
in
a
barren
Wilderness
,
yet
a
respect
to
this
Reward
,
it
will
furnish
us
with
much
Cyprian
.
de
Exhart
.
Marty
.
pag.
386.
heavenly
Manna
to
feed
upon
.
Here
though
we
dwell
in
an
earthly
Tabernacle
,
yet
eying
our
Eternal
Reward
,
it
shews
us
everlasting
habitations
.
Here
though
we
sit
by
the
Waters
of
Babylon
,
yet
eying
this
our
Eternal
Reward
,
it
will
give
us
Songs
in
the
Night
,
and
fill
our
Hearts
with
Sion's
Joy
,
before
we
come
to
the
full
enjoyment
of
that
glorious
Inheritance
.
Faith
eying
the
Reward
of
Eternal
Life
,
it
draws
aside
the
Curtains
of
Mortality
,
and
lets
the
Soul
look
with
the
Veil
;
it
carries
the
Soul
up
into
the
Mount
and
there
shews
her
the
heavenly
Canaan
in
all
its
Glory
;
it
antedates
the
Book
of
Life
,
and
puts
the
Soul
in
the
very
Suburbs
of
the
supernal
Jerusalem
,
though
yet
she
be
shut
up
in
a
clay
Cottage
!
Wast
thou
never
Christian
upon
the
top
of
Neb●
,
beholding
with
Joy
of
Heart
,
the
promised
Canaan
?
Did
Christ
never
take
thee
up
into
the
Mount
,
causing
the
Glory
of
Heaven
to
shine
round
about
thee
?
Canst
thou
not
remember
the
time
when
looking
by
an
Eye
of
Faith
,
upon
unseen
Glory
,
that
thy
Soul
was
filled
as
with
Marrow
and
Fatness
sweetly
anticipating
those
divine
Pleasures
,
which
are
at
God's
right
Hand
for
evermore
?
What
then
is
the
Happiness
,
the
rejoicing
,
the
Felicity
of
all
those
,
who
not
only
look
upon
,
but
most
intimately
enjoy
these
eternal
good
things
?
Eulgentius
beholding
the
City
of
Rome
in
her
Splendour
,
cried
out
,
if
this
earthly
City
be
so
glorious
,
what
is
the
City
of
the
great
King
,
that
City
which
hath
Foundations
whose
Builder
and
Maker
is
God
?
Thus
Christian
,
if
eying
thy
Eternal
Reward
be
so
sweet
and
full
of
Glory
,
how
sweet
will
the
full
enjoyment
of
it
be
?
Is
there
such
pleasantness
in
a
Pisgah-sight
of
the
heavenly
Canaan
,
what
Pleasure
will
it
then
be
to
have
possession
of
it
?
Are
the
first
Fruits
of
Glory
so
good
,
then
what
will
be
the
goodness
of
a
ripe
and
full
Harvest
of
Glory
?
'T
is
the
work
of
every
Christian
to
have
his
Eye
upon
Glory
,
and
if
the
work
be
so
delightful
,
oh
then
what
Spirits
of
delight
,
what
surpassing
Paradisical
Pleasures
will
there
be
in
his
Eternal
Reward
?
If
a
drop
or
two
of
Heaven
falling
down
into
the
Soul
,
afford
such
happiness
,
how
happy
must
they
be
,
who
enjoy
the
Fountain
,
drinking
their
fills
of
Pleasure
at
God's
right
Hand
for
evermore
.
Doubtless
if
the
outward
Court
be
so
stately
and
magnificent
,
we
must
needs
conclude
glorious
things
concerning
the
Holy
of
Holies
.
If
the
Back-parts
of
Jehovah
do
so
ravish
and
transport
the
Soul
with
Joy
,
what
less
will
the
beatifical
Vision
,
the
seeing
of
God
face
to
face
do
,
than
throw
her
into
an
everlasting
glorious
Rapture
?
[
(n)
](A34447-e45100-b)
(n)
Quod
si
haec
,
quae
ad
bona
gratiae
pertinent
eum
in
modum
oftendant
amplificentque
magnitudinem
tuae
bonitatis
,
Domine
;
quid
facient
bona
gloriae
?
Si
sic
tractes
amicos
tuos
in
hac
lacrymarum
valle
;
quomodo
eos
in
Paradiso
tuarum
voluptatum
tractabis
?
Si
sic
exhilares
illos
in
vidà
;
quid
facies
in
patria
?
Si
sic
consoleris
illos
in
loco
servitutis
;
quid
facies
in
illo
libertatis
?
Si
tam
suaviter
dormiant
et
requiescant
in
sinu
tuo
,
dum
adhuc
armati
incedunt
,
ut
pugnent
;
quid
facient
cum
armis
abjectis
,
partâque
victoriâ
,
triumphabunt
?
Granat
.
Memor.
vit.
Christ
.
cap.
28.
pag.
mihi
334.
If
the
good
things
of
Grace
have
so
much
to
satisfie
in
them
,
what
fulness
of
Soul-satisfying
Happiness
will
the
good
things
of
Glory
bring
with
them
?
Doubtless
the
Lord
who
entertains
his
Friends
in
this
Vally
of
Tears
with
a
Feast
of
fat
things
and
full
of
Marrow
,
will
much
more
feast
them
to
their
everlasting
co●●ntment
in
the
sweetest
Paradise
of
his
own
Pleasures
.
He
that
doth
so
make
glad
the
Hearts
of
his
People
by
the
Way
,
will
certainly
make
much
of
them
beyond
all
that
Heart
can
conceive
,
at
their
Journeys
end
.
If
the
Lord
give
so
much
Comfort
in
a
place
of
hard
bondage
to
his
People
,
oh
then
how
great
will
their
Comfort
be
when
brought
into
the
glorious
Liberty
of
the
Sons
of
God!
If
the
conflict
have
Glory
in
it
,
how
glorious
will
the
triumph
be
?
If
Heaven
masked
and
only
in
expectation
have
so
much
Lustre
and
Beauty
upon
it
,
what
will
be
the
glorious
Lustre
and
unspotted
Beauty
of
Heaven
,
when
unveiled
and
had
in
full
fruition
?
If
Christians
,
on
the
top
of
Mount
Pisgah
,
you
can
discover
so
much
Glory
and
Pleasantness
in
the
celestial
Canaan
,
while
yet
you
are
at
a
great
distance
from
it
,
oh
what
Glory
,
what
Delight
and
fulness
of
divine
Pleasure
will
you
find
in
that
holy
Land
,
when
possessed
of
it
,
a
Land
of
Peace
and
Sweetness
,
a
Land
,
all
whose
Rivers
run
heavenly
Nectar
,
and
all
whose
Trees
are
ever
laden
with
the
sweet
delicious
Grapes
of
Paradise
?
[
(o)
](A34447-e45140-b)
(o)
Si
tanta
nobis
tribuis
in
careere
,
quid
dabis
in
patria
?
Aug.
de
civit.
Dei
.
If
here
in
the
Land
of
your
Pilgrimage
so
much
of
Heavens
Glory
be
revealed
to
you
,
what
Tongue
of
Man
or
Angel
can
tell
the
Happiness
,
the
Glory
to
be
revealed
in
you
when
at
home
in
your
own
Country
?
The
Crown
of
Life
if
now
so
bright
and
orient
to
an
Eye
of
Faith
beholding
it
,
Oh
then
what
a
far
more
exc●●ding
and
Eternal
Weight
os
Glory
will
be
found
in
it
,
when
a
glorious
Christ
shall
set
it
upon
your
Head
with
his
own
remunerative
Hands
?
(
12
)
AND
lastly
,
a
due
respect
had
to
this
glorious
Reward
,
will
bring
you
safe
to
it
,
never
leaving
you
till
your
Souls
be
crowned
with
fulness
of
Glory
.
The
Loadstone
will
draw
Iron
to
itself
,
when
,
(
intra
Spheram
activitatis
suae
)
within
the
reach
of
its
own
attractive
influence
:
Thus
the
Reward
of
Eternal
Life
,
as
an
heavenly
Loadstone
,
hath
that
magnetick
Virtue
in
it
,
that
if
you
put
yourselves
by
a
due
respect
had
thereto
under
it
,
it
will
draw
you
home
to
itself
.
The
wise
Men
keeping
their
Eye
upon
the
Star
which
went
before
them
,
were
at
length
brought
to
Christ
:
Thus
keeping
your
Eye
Christians
,
upon
this
Eternal
Reward
,
as
a
glorious
Star
,
it
will
bring
you
at
length
to
Christ
in
Glory
,
whom
fully
to
enjoy
is
our
Life
,
our
Comfort
,
our
Happiness
,
yea
the
Heaven
of
Heavens
!
'T
is
true
Christians
,
we
must
be
uncloathed
of
this
Body
of
Death
,
before
we
can
enter
into
the
Joy
of
our
Lord
,
and
be
cloathed
upon
with
the
white
Robes
of
Blessed
Immortality
.
Death
must
break
down
the
Prison
Walls
of
a
Mortal
Body
,
before
our
Souls
can
ever
come
to
the
glorious
Liberty
of
God's
Children
.
[
(a)
](A34447-e45190-b)
(a)
2
Cor.
5.1
.
Till
our
earthly
Tabernacle
be
dissolved
,
there
is
no
having
of
a
Building
of
God
,
an
House
not
made
with
Hands
,
Eternal
in
the
Heavens
.
And
why
should
we
not
be
willing
that
God
should
pull
down
these
Cottages
of
Clay
,
who
hath
promised
to
raise
us
up
a
more
glorious
Temple
?
The
Loadstone
cannot
draw
Iron
as
some
say
,
whilst
the
Diamond
is
in
Presence
:
Doubtless
were
it
not
for
a
Body
of
Death
that
is
still
present
with
us
,
an
Eye
fixed
upon
Heaven's
Glory
would
immediately
draw
us
into
Heaven
.
For
besides
the
interposition
of
an
earthly
gross
Body
,
together
with
those
corruptions
whose
Foundation
is
in
that
Dust
,
there
is
nothing
as
one
well
observes
,
that
hinders
a
Christian
from
the
full
enjoyment
of
God
in
Glory
:
So
that
Death's
peculiar
Office
is
to
break
down
this
Wall
of
separation
,
that
the
Soul
may
the
better
come
to
her
God
,
her
beloved
Redeemer
,
her
Eternal
Habitation
in
the
Kingdom
of
Heaven
.
The
Soul
when
once
loosed
from
this
dying
Body
,
then
she
hath
the
Crown
of
Life
set
upon
her
Head
;
then
she
sees
God
no
longer
through
a
Glass
darkly
,
but
Face
to
Face
;
then
she
is
ravished
with
the
unconceivable
sweetness
of
the
beatifical
Vision
!
[
(b)
](A34447-e45200-b)
(b)
Mori
plane
timeat
,
sed
qui
ex
aqua
&
spiritu
non
renatus
,
Gehennae
ignibus
mancipatur
;
mori
timeat
qui
non
Christi
cruce
,
&
passione
censetur
;
mori
timeat
qui
ad
secundam
mortem
de
hac
morte
transibit
quem
de
seculo
recedentem
,
perennibus
poenis
aeterna
torquebit
flamma
.
Cyp.
de
Mortalit
.
pag.
344.
Let
those
therefore
tremble
at
the
knocking
and
approaches
of
Death
,
who
know
not
what
will
become
of
their
immortal
Souls
;
who
not
being
born
again
from
above
,
are
every
moment
liable
to
infernal
Flames
;
who
have
no
interest
in
the
Glory
purchased
by
Christ
;
who
must
pass
from
Death
to
Death
,
from
short
momentany
Pleasures
,
to
everlasting
hellish
Torments
!
Death
to
the
Wicked
,
is
the
Trap-door
that
opening
lets
them
fall
down
irrecoverably
into
the
dark
vault
of
Eternal
Misery
.
But
to
the
Gracious
Soul
,
there
is
no
cause
of
Terrour
in
Death
,
no
Fear
in
the
Grave
,
no
Sting
to
perplex
in
a
bodily
dissolution
,
as
that
which
only
ushers
in
her
everlastingly
Blessed
and
Glorious
Coronation
.
Death
comes
to
a
Man
dying
the
recompence
of
Reward
,
like
Moses
to
the
Israelites
,
to
deliver
him
;
as
the
Angel
to
Peter
in
Prison
to
set
him
free
;
as
God's
fiery
Chariot
to
carry
him
,
like
Elias
,
into
heavenly
Glory
.
And
are
you
Christians
afraid
of
entring
upon
your
own
Blessedness
;
are
you
afraid
to
be
cloathed
upon
with
your
House
from
Heaven
?
Get
a
right
notion
of
Death
,
which
as
Bernard
calls
it
,
is
nothing
but
the
Gate
of
Life
,
the
Portal
of
eternal
security
!
Though
Death
look
upon
thee
with
a
grim
Countenance
,
yet
it
comes
upon
a
good
errand
to
God's
People
,
to
fetch
them
out
of
their
Wilderness-condition
,
and
to
bring
them
to
an
everlasting
estate
of
Happiness
.
By
Death
we
go
from
Earth
to
Heaven
,
from
conversing
with
Sinful
Men
to
converse
with
Millions
of
glorious
Angels
;
and
what
makes
us
so
loath
to
remove
?
Who
would
not
leave
a
Cottage
to
gain
a
Kingdom
?
Who
would
not
leave
an
Egypt
to
inherit
Canaan
?
Who
would
not
leave
gladly
an
oppressive
Babylon
,
to
be
made
a
Citizen
of
Sion
,
of
the
heavenly
Jerusalem
?
OUR
greatest
Misery
lies
not
in
Death
but
in
Life
:
'T
is
the
Veil
of
Flesh
that
keeps
us
from
entring
into
the
holiest
of
all
.
(
c
)
Death
gives
us
a
pasport
from
corruptible
Joys
,
to
an
incorruptible
Crown
;
from
a
Mortal
Life
,
to
a
Life
of
blessed
Immortality
;
from
a
troublesome
condition
,
to
a
State
of
perfect
tranquillity
.
So
that
the
name
of
Death
should
not
offend
us
:
But
the
Happiness
and
Glory
to
which
it
leads
should
delight
us
.
The
Moon
never
comes
to
the
full
til
?
after
her
change
:
Thus
through
the
change
of
Death
a
Christian
comes
to
all
fulness
of
Joy
,
and
hath
the
white
Robes
of
Glory
given
him
.
Now
the
Bridegroom
comes
to
meet
the
Soul
in
Happiness
;
now
all
Tears
are
wiped
away
,
and
Heaven
Gates
are
set
wide
open
to
give
her
everlasting
glorious
entertainment
.
Now
the
Reward
of
life
everlasting
,
now
the
Joy
of
Eternal
Salvation
,
now
the
full
possession
of
the
heavenly
Paradise
comes
:
Now
heavenly
Mansions
instead
of
earthly
Tabernacles
,
now
greatest
Glory
,
instead
of
small
,
and
Eternal
Happiness
instead
of
poor
temporal
enjoyments
,
are
bestowed
upon
every
Child
of
God
.
What
Man
that
is
well
in
his
Wits
wo●ld
not
part
with
Life
,
and
bid
Death
welcome
upon
terms
of
such
everlasting
blessed
and
glorious
advantage
?
[
(d)
](A34447-e45340-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
ad
pop.
Ant.
hom.
7.
Death
in
the
true
notion
[
(c)
](A34447-e45360-b)
(c)
Mors
haec
transitus
universorum
est
;
transitur
à
corruptione
ad
incorruptionem
;
à
mortalitate
ad
immortalitatem
;
à
perturbatione
ad
tranquillitatem
.
Non
igitur
nomen
mortis
te
offendat
,
sed
boni
transitûs
beneficia
delectent
.
Ambros
.
lib.
de
Bono
mort
.
cap.
4.
Proemium
vitae
,
&
gaudium
salutis
aeternae
,
&
perpetua
laetitia
&
possessio
Paradisi
nuper
amissa
mundo
transeunte
,
jam
veniunt
;
jam
terrenis
caelestia
,
&
magna
parvis
,
&
caducis
aeterna
succedunt
.
Cyp.
de
mortal
.
pag.
341.
of
it
to
a
godly
Man
,
is
nothing
but
a
blessed
removal
from
a
Land
of
Darkness
to
a
Land
that
flows
with
Milk
and
Hony
,
from
hard
Labour
to
sweetest
Rest
,
from
a
Tempestuous
Sea
,
to
a
peaceful
Harbour
,
from
a
place
of
wrestling
,
weeping
,
groaning
,
and
fiery
Tryals
,
to
that
heavenly
Kingdom
,
where
the
Soul
is
crowned
with
a
glorious
Triumph
!
Let
me
therefore
charge
you
in
this
case
as
Moses
the
Man
of
God
,
once
charged
Israel
at
the
Red
Sea
when
so
violently
pursued
by
Pharoah
and
his
Host
.
Fear
not
,
but
stand
ye
still
,
and
see
the
Salvation
of
God
.
The
time
of
your
great
change
when
you
must
pass
through
the
Red
Sea
of
Death
will
ere
long
be
at
Hand
:
But
then
the
Enemies
which
you
now
see
,
the
sorrows
you
now
feel
,
the
many
pressing
Troubles
which
now
you
undergo
,
you
shall
see
them
,
feel
them
,
groan
under
them
no
more
for
ever
.
[
(e)
](A34447-e45430-b)
(e)
Quid
est
enim
mors
nisi
sepul●u●a
vitiorum
&
virtutum
●●●●●●tatio
?
Amb.
ubi
suprà
.
Go
forth
then
oh
blessed
Soul
,
out
of
the
Prison
of
a
vile
Body
,
not
fearing
but
Death
will
be
the
Funeral
of
all
thy
Corruptions
,
and
turn
all
thy
Graces
into
fulness
and
everlasting
perfection
.
Be
it
so
that
Death
will
break
in
pieces
the
Casket
of
a
frail
Body
,
yet
thy
Soul
Christian
,
which
is
the
Jewel
,
thy
better
part
,
shall
be
kept
safe
for
ever
in
Abraham's
Bosom
.
Many
a
goodly
Ship
hath
miscarried
,
and
been
dashed
in
pieces
whilst
her
Steers-man
with
greatest
diligence
and
curiosity
hath
been
eying
the
Stars
:
But
never
did
any
precious
Soul
miscarry
whose
Eye
was
duly
fixed
upon
the
Pole-star
,
the
Cinosure
of
heavenly
Glory
,
but
was
landed
safe
at
the
wished
Shoar
of
true
Happiness
.
That
Faith
which
now
brings
down
Heaven
into
thy
Soul
,
will
be
sure
to
carry
thy
Soul
at
length
(
Christian
)
up
into
the
sweet
Paradise
of
God
.
The
Lord
may
give
a
Man
a
Prospect
of
the
earthly
Canaan
,
and
yet
suffer
him
with
Moses
to
die
in
the
Wilderness
:
B●t
if
ever
he
take
the
Soul
up
into
the
Mount
of
Transfiguration
,
giving
her
such
a
clear
sight
of
the
heavenly
Canaan
,
as
to
make
her
think
it
best
of
all
to
be
there
,
he
will
never
shut
her
out
of
that
good
Land
,
he
will
never
deny
her
a
Portion
in
that
heavenly
Country
!
God
would
never
give
the
Soul
such
Visions
of
Glory
,
did
he
not
intend
to
bring
her
at
length
to
the
beatifical
Fruition
of
himself
in
Glory
.
When
the
Heart
and
Eye
are
both
set
upon
Heaven
,
it
's
a
sure
sign
that
God
hath
laid
up
a
Treasure
for
the
Soul
in
Heaven
,
which
shall
never
be
taken
from
her
.
Christ
when
he
went
to
Heaven
,
he
went
thither
as
our
fore-runner
,
that
we
might
have
everlasting
Consolation
,
and
good
hope
through
him
to
be
there
also
:
Thus
when
the
Heart
is
set
upon
heaven's
Glory
,
and
the
Eye
continually
looking
that
way
,
like
Christ
our
fore-runner
,
it
gives
the
strongest
ground
of
Hope
,
assuring
us
that
our
Souls
shall
not
be
long
out
of
Heaven
,
nor
long
absent
from
the
Lord
.
When
once
the
Stone
is
let
fall
,
it
never
stoops
till
it
comes
to
the
Center
:
Thus
if
once
we
let
fall
an
Eye
upon
this
glorious
Reward
,
our
Souls
they
will
never
be
stopped
,
but
be
still
in
continual
vigorous
Motion
,
till
they
come
to
rest
in
the
Centre
of
perfect
Blessedness
!
Glorification
in
Heaven
doth
[
(z)
](A34447-e45490-b)
(z)
Perseverantiam
in
terris
,
immediatè
sequitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
coelis
:
quo
fruuntur
omnes
qui
semel
credunt
.
Parker
.
de
Traduct
.
hom.
peccat
.
ad
vit.
pag.
34.
infallibly
follow
Perseverance
in
Grace
on
Earth
;
which
all
those
are
sure
to
enjoy
for
ever
,
who
do
once
fix
a●
Eye
of
true
Faith
upon
that
Crown
of
Life
,
wh●ch
God
sets
before
us
.
Walk
on
in
the
strength
of
this
divine
Consolation
,
waiting
,
longing
,
and
breathing
for
that
glorious
time
,
when
Faith
will
be
turned
into
a
clear
Vision
of
Glory
;
and
Hope
shall
be
swallowed
up
in
Fruition
;
and
your
morning
Light
commence
into
a
glorious
Sun-shine
;
and
those
smaller
drops
of
heavenly
Joy
,
which
you
have
to
refresh
you
in
this
parched
Wilderness
,
shall
become
a
River
of
Life
,
sending
out
full
Streams
of
purest
Pleasures
,
to
delight
,
and
make
glad
your
Hearts
:
for
ever
!
O
let
every
gracious
Soul
with
most
sublimate
raised
Affections
,
keep
an
Eye
fixed
upon
the
Recompence
of
the
Reward
:
And
o'erlong
thou
that
art
now
a
beholding
,
[
(a)
](A34447-e45520-b)
(a)
In
patria
plenissimè
quiescit
affectus
in
Deo
:
&
appetitus
inhiantis
fit
amor
fruentis
.
Aug.
de
Trin.
l.
ult
.
shalt
be
an
enjoying
Christian
;
thou
that
doest
now
look
upon
Heaven's
Glory
with
unfeigned
desire
to
it
,
shall
shortly
be
put
with
Joy
unspeakable
in
full
Possession
of
it
.
If
the
hope
of
Glory
be
once
rooted
in
thy
Heart
,
the
Crown
of
Glory
will
not
long
be
kept
from
thy
Head
.
As
sure
as
thy
Lord's
Joy
now
enters
into
thee
,
so
sure
shalt
thou
enter
at
length
into
the
Joy
of
thy
Lord
.
He
can
never
lose
his
Reward
,
nor
fall
short
of
Glory
,
who
is
careful
in
all
his
Works
to
look
as
high
as
Heaven
,
not
seeking
the
Praise
of
Man
,
but
that
Praise
,
that
Honour
,
that
Glory
which
comes
from
God
.
Our
earthly
Enjoyments
may
deceive
us
,
making
themselves
Wings
to
fly
away
:
But
an
Eye
of
Faith
fixed
on
this
heavenly
Reward
,
it
will
never
deceive
us
,
but
will
infallibly
carry
our
Souls
as
on
Eagles
Wings
,
into
eternal
heavenly
Mansions
of
Glory
.
Why
then
(
dear
Christians
)
will
you
be
so
formal
,
so
dead-hearted
,
so
disconsolate
in
a
way
of
Duty
,
not
striving
to
serve
the
Lord
with
a
willing
chearful
Frame
of
Soul
?
Seemeth
it
a
small
thing
to
you
,
that
God
hath
given
you
the
earnest
of
Glory
,
the
first
Fruits
of
Heaven
,
as
a
sure
Pledge
,
that
a
full
Crop
of
Happiness
shall
follow
after
?
Must
you
shortly
be
transplanted
our
of
this
barren
Wilderness
,
into
the
Caelestial
Canaan
,
the
Paradise
of
God
,
the
heavenly
Jerusalem
,
and
shall
not
this
make
you
steadfast
,
unmovable
,
always
rejoycing
in
the
Work
of
the
Lord
?
Oh
Christians
,
remember
that
you
who
are
now
reproached
for
God
,
shall
anon
be
advanced
to
greatest
Honour
!
You
that
are
now
weeping
,
shall
anon
come
to
Zion
with
Songs
,
and
everlasting
Joy
upon
your
Heads
.
That
Glory
which
is
now
revealed
to
you
by
an
Eye
of
Faith
,
shall
shortly
be
revealed
in
you
,
if
keeping
your
Eye
stedfastly
fixed
upon
it
,
you
go
on
still
to
seek
it
by
patient
continuance
in
well-doing
.
The
good
Thief
upon
the
Cross
,
having
the
Kingdom
and
Glory
of
Christ
in
his
Eye
,
hath
the
promise
to
be
that
very
day
with
Christ
in
Paradise
.
Though
now
Christians
you
be
upon
the
Cross
,
and
sorely
distressed
;
yet
if
your
Eye
be
fixed
upon
heaven's
Glory
,
it
cannot
be
much
above
one
days
journey
betwixt
your
Souls
and
the
Paradise
of
God
;
where
[
(b)
](A34447-e45570-b)
(b)
Erimus
Christiani
cum
Christo
gloriosi
;
de
Deo
patre
beati
;
de
perpetua
voluptate
laetantes
semper
in
conspectu
Det
&
agentes
Deo
gratias
semper
.
Cyprian
.
ad
Demetr.
pa.
331.
you
shall
be
glorious
,
as
Christ
is
glorious
,
blessed
of
God
,
replenished
with
all
fulness
of
Joy
,
and
shall
have
an
everlasting
Sabbath
of
Rest
,
taking
up
your
sweetest
Repose
in
the
Bosom
of
your
blessed
Redeemer
,
loving
,
praising
,
and
enjoying
him
in
one
eternal
Soul-entrancing
Fruition
!
HOW
chearfully
then
may
the
People
of
God
undergo
their
present
Sufferings
,
and
entertain
,
when
it
comes
,
their
approaching
Dissolution
!
The
hope
which
Jacob
had
to
enjoy
the
beautiful
Rachel
,
was
to
him
a
comfortable
Hope
under
all
his
Hardships
;
yet
not
worthy
to
make
an
Emblem
of
ours
,
who
hope
within
a
few
days
more
to
enjoy
the
Light
of
God's
Countenance
,
and
the
Soul-ravishing
Beauty
of
our
blessed
Redeemer's
Face
in
Glory
!
Affliction
may
attend
God's
People
all
their
Life
long
,
but
only
as
a
Foil
to
set
off
their
future
Blessedness
,
and
make
Heaven
so
much
the
sweeter
.
Death
it self
that
bold
Pursuivant
,
will
erelong
look
in
at
the
Windows
of
God's
dearest
Children
,
but
only
as
their
Birth-day
to
an
Eternity
of
Joy
unspeakable
,
and
beyond
imagination
!
Lift
up
then
your
Heads
with
Joy
,
amidst
all
your
Afflictions
,
to
that
Crown
of
Life
that
follows
after
:
And
while
the
Thorn
of
Death
is
at
your
Breast
,
ready
to
let
out
your
Life-blood
,
even
then
let
your
Souls
break
forth
,
like
so
many
heavenly
Nightingales
,
into
singing
,
as
knowing
that
your
bodily
Dissolution
will
only
make
way
for
your
Coronation
in
Glory
.
You
[
(c)
](A34447-e45620-b)
(c)
Psal.
126.5
,
6.
may
sow
in
Tears
;
but
shall
reap
in
Joy
.
You
may
go
out
weeping
though
you
be
such
as
bear
precious
Seed
;
but
shall
doubtless
come
again
rejoycing
,
and
bring
your
full
Sheaves
of
Glory
along
with
you
.
Sorrow
you
may
have
over
Night
,
when
you
have
the
advantage
of
the
Season
to
sleep
it
out
,
and
pass
it
over
:
But
your
Joy
will
come
in
the
Morning
,
when
you
shall
enter
fresh
upon
it
,
and
have
before
you
to
enjoy
it
in
,
the
whole
Day
of
a
blessed
Eternity
that
will
never
be
over
.
Your
Joys
are
now
mixt
with
Sorrows
,
your
Comforts
with
many
Crosses
,
and
your
Light
with
much
Darkness
:
But
having
finished
your
Course
,
Death
will
put
an
end
to
all
your
Sorrows
,
remove
your
Crosses
,
and
so
compass
you
about
with
the
Light
of
Glory
!
When
wicked
Men
die
,
their
Works
follow
them
in
eternal
Hellish-torments
:
But
when
the
People
of
God
die
,
their
Works
follow
them
in
the
full
Reward
of
everlasting
heavenly
Glory
.
For
Believers
,
over
Hell
and
Death
,
Christ
hath
got
the
Victory
,
and
lets
[
(d)
](A34447-e45630-b)
(d)
1
Cor.
15.57
.
them
wear
the
Grown
.
So
that
[
(e)
](A34447-e45640-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
now
Death
,
which
to
wicked
Men
is
porta
inserni
,
the
Gate
of
Hell
,
to
you
that
believe
is
become
in
t●●itus
coeli
,
an
entrance
into
Heaven
.
Death
,
which
to
the
wicked
is
as
God's
Serjeant
to
drag
them
into
the
infernal
fiery
Dungeon
,
is
to
you
the
Lord's
Gentleman
Usher
,
to
conduct
you
into
the
supernal
Palace
of
heavenly
Glory
!
And
who
would
not
through
Storms
and
Tempests
,
to
come
to
such
a
Harbour
?
Who
would
not
embrace
a
fiery
Tryal
,
Complement
Death
,
and
come
to
the
Grave
with
gladness
,
knowing
that
to
be
the
ready
way
to
the
coelestial
Paradise
?
They
that
come
from
[
(f)
](A34447-e45680-b)
(f)
Chrysost.
hom.
de
divit
.
&
Laz.
a
City
to
a
Country
Village
,
to
transact
Matters
of
Concern
there
,
when
their
Business
is
well
accomplished
,
they
return
into
the
City
again
with
Joy
:
Thus
Christians
,
you
whose
Souls
came
from
the
new
Jerusalem
,
to
Negotiate
the
great
Matters
of
Eternity
here
in
this
World
,
having
finished
your
Course
,
and
kept
the
Faith
,
how
joyful
may
you
return
,
like
so
many
Royal
Ships
laden
with
the
richest
Merchandise
to
that
heavenly
City
,
where
the
[
(g)
](A34447-e45700-b)
(g)
Rev.
21.23
.
Lamb
will
be
your
Light
,
and
God
your
Glory
!
Well
may
you
be
content
to
serve
an
hard
Apprentiship
here
;
so
you
may
come
hereafter
to
be
made
free
Denizens
of
this
heavenly
Jerusalem
.
Well
may
you
go
on
in
the
Work
of
the
Lord
,
having
such
a
Crown
in
your
Eye
,
and
so
sure
,
after
all
your
Conflicts
,
to
be
set
upon
your
Heads
.
Well
may
you
Christians
,
having
that
clear
prospect
of
Glory
,
which
[
(h)
](A34447-e45720-b)
(h)
At
enim
nos
exequias
adornamus
eadem
tranquillitate
quâ
vivimus
.
Minut.
Foel
.
Oct.
125.
erelong
,
like
a
divine
Load-stone
,
will
draw
you
to
it self
,
subscribe
your selves
upon
all
Occasions
with
that
resolved
Servant
of
Christ
,
Ann
Ayscough
,
such
as
neither
Fear
,
Death
,
nor
dread
his
Might
,
but
as
merry
as
those
that
are
bound
for
Heaven
!
Now
unto
the
King
Eternal
,
Immortal
,
Invisible
,
the
only
Wise
God
,
be
Honour
and
Glory
for
ever
,
and
ever
.
Amen
.
FINIS
.