A funeral sermon preached upon the death of the reverend and excellent divine Dr. Thomas Manton who deceas'd the 18th of October 1677 / by William Bates.
Bates, William, 1625-1699.
1678
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A funeral sermon preached upon the death of the reverend and excellent divine Dr. Thomas Manton who deceas'd the 18th of October 1677 / by William Bates.
Bates, William, 1625-1699.
59, [1] p.
Printed by J.D. for Barbazon Aylmer,
London :
1678.
Reproduction of original in the British Library.
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Manton, Thomas, 1620-1677.
Presbyterian Church -- Sermons.
Funeral sermons.
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A
Funeral
Sermon
,
PREACHED
Upon
the
Death
of
the
Reverend
and
Excellent
Divine
Dr.
Thomas
Manton
,
Who
deceas'd
the
18th
of
October
,
1677.
By
WILLIAM
BATES
,
D.
D.
LONDON
,
Printed
by
J.
D.
for
Brabazon
Aylmer
,
at
the
three
Pigeons
in
Cornhil
,
over
against
the
Royal
Exchange
,
1678.
1
THES
:
4.
17.
The
last
Clause
.
—
And
so
shall
we
ever
be
with
the
Lord.
THE
Words
are
a
Consolation
,
brought
by
the
Apostle
from
the
tbird
Heaven
,
where
he
was
by
extraordinary
Priviledg
rais'd
,
and
saw
and
understood
how
great
a
Happiness
it
is
to
be
with
Christ.
And
they
are
addrest
to
Believers
,
to
moderate
and
allay
their
Sorrows
for
the
Death
of
those
Saints
,
who
by
their
Conjunction
in
Blood
or
Friendship
were
most
dear
to
them
.
Thus
he
speaks
in
the
13
Verse
,
I
would
not
have
you
be
ignorant
,
Brethren
,
concerning
them
which
are
asleep
,
that
ye
sorrow
not
as
others
,
which
have
no
hope
.
The
Heathens
,
that
were
Strangers
to
a
future
State
,
and
thought
that
after
a
short
Course
through
the
World
,
Mankind
would
be
lost
for
ever
in
the
Dead
Sea
,
might
with
some
pretence
abandon
themselves
to
the
Extremity
of
their
Passions
.
But
Christians
,
to
whom
Life
and
Immortality
are
reveal'd
by
the
Gospel
;
who
believe
,
that
as
JESUS
died
and
rose
again
;
So
all
that
sleep
in
JESUS
,
that
persevere
in
Faith
and
Holiness
to
the
end
,
GOD
will
bring
with
Him
,
are
forbid
,
upon
the
most
weighty
Reasons
,
to
indulge
their
Grief
in
excess
.
The
Union
between
Christ
and
Believers
is
inviolable
;
and
from
thence
it
follows
,
they
shall
be
Partakers
with
him
in
his
Glory
.
The
Soul
immediately
after
Death
shall
be
with
Christ
:
vvhiles
the
Body
reposes
in
the
Grave
,
't
is
in
his
Presence
who
is
Life
and
Light
,
and
has
a
vital
joyful
Rest
in
Communion
with
him
.
And
in
the
appointed
Time
the
Bodies
of
the
Saints
,
those
happy
Spoils
,
shall
be
rescued
from
the
dark
Prison
of
the
Grave
,
and
be
Sharers
with
their
Souls
in
immortal
Glory
.
This
consummate
Happiness
of
the
Saints
▪
the
Apostle
assures
from
the
highest
Authority
,
the
Word
of
the
Lord
;
and
describes
his
glorious
Appearance
,
so
as
to
make
the
strongest
Impression
on
our
Minds
.
For
the
Lord
himself
shall
descend
from
Heaven
,
with
a
Shout
,
with
the
Voice
of
an
Arch-Angel
,
and
with
the
Trump
of
God
;
and
the
Dead
in
Christ
shall
rise
first
.
Then
we
which
are
alive
,
and
remain
,
shall
be
caught
up
together
with
them
in
the
Clouds
,
to
meet
the
Lord
in
the
Air
;
and
so
shall
we
ever
be
with
the
Lord.
Then
Death
,
the
last
Enemy
,
so
fearful
and
feared
by
Men
,
shall
be
destroyed
.
And
the
Captive
Prince
of
the
World
,
with
all
the
powers
of
darkness
,
and
all
other
rebellious
Sinners
that
obstinately
joyn'd
vvith
him
,
shall
be
brought
in
Chains
before
his
dreadful
Tribunal
:
and
after
the
great
Act
of
the
Universal
Judgment
shall
be
compleated
,
then
shall
the
Saints
make
their
triumphant
Entry
with
the
Captain
of
their
Salvation
,
into
his
Kingdom
,
and
shall
ever
be
with
the
Lord.
The
general
Proposition
from
the
Words
is
this
;
The
Saints
after
the
Resurrection
shall
be
Compleatly
and
Eternally
happy
in
the
Presence
of
Christ.
To
make
this
supernatural
Blessedness
more
easie
and
intelligible
to
us
,
the
Scripture
describes
it
by
sensible
Representations
.
For
while
the
Soul
is
cloath'd
with
flesh
,
Fancy
has
such
a
dominion
,
that
we
can
conceive
of
nothing
but
by
Comparisons
and
Images
taken
from
material
things
.
'T
is
therefore
set
forth
by
a
Feast
,
and
a
Kingdom
,
to
signifie
the
Joy
and
Glory
of
that
State.
But
to
prevent
all
gross
conceits
;
it
tells
us
that
the
Bodies
of
the
Saints
shall
be
spiritual
,
not
capable
of
hunger
and
thirst
,
nor
consequently
of
any
refreshment
that
is
caused
by
the
satisfaction
of
those
appetites
.
The
objects
of
the
most
noble
senses
,
Seeing
and
Hearing
,
the
pleasure
of
which
is
mix'd
with
Reason
,
and
not
common
to
the
Brutes
,
are
more
frequently
made
use
of
to
reconcile
that
glorious
State
to
the
proportion
of
our
minds
.
Thus
sometimes
the
Blessed
are
represented
plac'd
on
Thrones
with
Crowns
on
their
heads
;
sometimes
cloathed
in
White
,
with
Palms
in
their
hands
;
sometimes
singing
Songs
of
triumph
to
Him
that
sits
on
the
Throne
,
and
to
their
Saviour
.
But
the
reality
of
this
Blessedness
infinitely
exceeds
all
those
faint
Metaphors
.
Heaven
is
lessened
by
Comparisons
from
earthly
things
.
The
Apostle
who
was
dignifi'd
with
the
revelation
of
the
successes
that
shall
happen
to
the
Church
till
Time
shall
be
no
more
,
tells
us
,
it
does
not
appear
what
we
shall
be
in
Eternity
.
The
things
that
God
has
prepar'd
for
those
that
love
him
,
are
far
more
above
the
highest
ascent
of
our
thoughts
,
than
the
Marriage-Feast
of
a
great
Prince
exceeds
in
splendor
and
magnificence
the
imagination
of
one
that
has
alwayes
liv'd
in
an
obscure
Village
,
and
never
saw
any
ornaments
of
State
,
nor
tasted
Wine
in
his
Life
.
We
can
think
of
those
things
but
according
to
the
poverty
of
our
Understandings
.
But
so
much
we
know
that
is
able
to
sweeten
all
the
bitterness
,
and
render
insipid
all
the
sweetness
of
this
World.
This
will
appear
by
considering
that
whatever
is
requisite
to
constitute
the
perfect
Blessedness
of
Man
,
is
fully
enjoy'd
in
the
Divine
Presence
.
1.
An
exemption
from
all
evils
,
is
the
first
concondition
of
perfect
Blessedness
.
The
sentence
of
wise
Solon
is
true
in
another
sense
than
he
intended
,
—
Dicique
beatus
Ante
obitum
nemo
supremaque
funera
debet
.
No
Man
can
be
named
happy
whilst
in
this
valley
of
Tears
.
But
upon
the
entrance
into
Heaven
,
all
those
evils
that
by
their
number
,
variety
,
or
weight
disquiet
and
oppress
us
,
are
at
an
end
.
Sin
,
of
all
evils
the
most
hateful
,
shall
be
abolisht
.
And
all
Temptations
that
surround
us
,
and
endanger
our
innocence
,
shall
cease
.
Here
the
best
Men
lament
the
weakness
of
the
flesh
,
and
sometimes
the
violent
assaults
of
spiritual
enemies
.
St.
Paul
himself
breaks
forth
into
a
mournful
Complaint
,
O
wretched
Man
that
I
am
!
who
shall
deliver
me
from
this
body
of
Death
?
And
when
harrass'd
with
the
buffets
of
Satan
,
renews
his
most
earnest
addresses
to
God
to
be
freed
from
them
.
Here
our
Purity
is
not
absolute
,
we
must
be
always
cleansing
our selves
from
the
reliques
of
that
deep
defilement
that
cleaves
to
our
nature
.
Here
our
peace
is
preserv'd
with
the
Sword
in
our
hand
,
by
a
continual
Warfare
against
Satan
and
the
World.
But
in
Heaven
no
ignorance
darkens
the
Mind
,
no
passions
rebel
against
the
sanctified
Will
,
no
inherent
pollution
remains
.
The
Church
is
without
spot
or
wrinkle
,
or
any
such
thing
.
And
all
Temptations
that
war
against
the
Soul
,
shall
then
cease
.
The
Tempter
was
cast
out
of
Heaven
,
and
none
of
his
poison'd
Arrows
can
reach
that
Purified
Company
.
Glorious
Liberty
!
here
ardently
desir'd
,
but
fully
enjoy'd
by
the
Sons
of
God
above
.
And
as
Sin
,
so
all
the
penal
consequences
of
it
are
quite
taken
away
.
The
present
Life
is
an
incurable
disease
,
and
sometimes
attended
with
that
sharp
sense
that
Death
is
desir'd
as
a
remedy
,
and
accepted
as
a
benefit
.
And
though
the
Saints
have
reviving
Cordials
,
yet
their
joys
are
mixt
with
sorrows
,
nay
,
caused
by
sorrows
.
The
tears
of
Repentance
are
their
sweetest
refreshment
.
Here
the
living
stones
are
cut
and
wounded
,
and
made
fit
by
Sufferings
for
a
Temple
unto
God
in
the
New
Jerusalem
.
But
as
in
the
building
of
Solomon's
Temple
the
noise
of
a
hammer
was
not
heard
,
for
all
the
parts
were
fram'd
before
with
that
exact
design
and
correspondence
,
that
they
firmly
combin'd
together
.
They
were
hew'n
in
another
place
,
and
nothing
remain'd
but
the
putting
them
one
upon
another
in
the
Temple
;
and
then
,
as
sacred
,
they
were
inviolable
.
So
God
,
the
wise
Architect
,
having
prepar'd
the
Saints
here
by
many
cutting
Afflictions
,
places
them
in
the
Eternal
Building
,
where
no
voice
of
Sorrow
is
heard
.
Of
the
innumerable
Company
above
,
is
there
any
Eye
that
weeps
,
any
Breast
that
sighs
,
any
Tongue
that
complains
,
or
appearance
of
Grief
?
The
Heavenly
State
is
called
Life
,
as
only
worthy
of
that
title
.
There
is
no
infirmity
of
Body
,
no
Poverty
,
no
Disgrace
,
no
Treachery
of
Friends
,
no
Persecution
of
Enemies
.
There
is
no
more
Death
,
nor
Sorrow
,
nor
Crying
,
nor
shall
there
be
any
more
Pain
:
for
former
things
are
past
away
.
God
will
wipe
away
all
tears
from
the
eyes
of
his
People
.
Their
Salvation
is
compleat
in
all
degrees
.
Pure
Joy
is
the
Priviledg
of
Heaven
,
unmixed
Sorrows
the
punishment
of
Hell.
A
concurrence
of
all
positive
Excellencies
is
requisite
to
Blessedness
.
And
these
are
to
be
considered
with
respect
to
the
entire
Man.
1.
The
Body
shal
be
awak'd
out
of
its
dead
sleep
,
and
quickned
into
a
glorious
immortal
Life
.
The
Soul
and
Body
are
the
essential
parts
of
Man
;
and
though
the
inequality
be
great
in
their
operations
that
respect
Holiness
,
yet
their
concourse
is
necessary
.
Good
Actions
are
design'd
by
the
Counsel
and
Resolution
of
the
Spirit
,
but
perform'd
by
the
Ministry
of
the
Flesh.
Every
Grace
expresses
it self
in
visible
actions
by
the
Body
.
In
the
sorrows
of
Repentance
it
supplies
tears
,
in
Fastings
its
appetites
are
restrain'd
,
in
Thanksgivings
the
tongue
breaks
forth
into
the
joyful
praises
of
God.
All
the
victories
over
sensible
pleasure
and
pain
are
obtain'd
by
the
Soul
in
conjunction
with
the
Body
.
Now
't
is
most
becoming
the
Divine
Goodness
not
to
deal
so
differently
,
that
the
Soul
should
be
everlastingly
happy
,
and
the
Body
lost
in
forgetfulness
;
the
one
glorified
in
Heaven
,
the
other
remain
in
the
dust
.
From
their
first
setting
out
in
the
World
to
the
Grave
they
ran
the
same
Race
,
and
shall
enjoy
the
same
Reward
.
Here
the
Body
is
the
Consort
of
the
Soul
in
obedience
and
sufferings
,
hereafter
in
fruition
.
When
the
Crown
of
Purity
,
or
Palm
of
Martyrdom
shall
be
given
by
the
great
Judg
in
the
view
of
all
,
they
shall
both
partake
in
the
honour
.
Of
this
we
have
an
earnest
in
the
Resurrection
of
Christ
in
his
true
Body
,
who
is
the
first
fruits
of
them
that
sleep
.
He
shall
change
our
vile
Bodies
,
that
they
may
be
fashioned
like
to
his
glorious
Body
,
according
to
the
working
of
his
Power
,
whereby
he
is
able
to
subdue
all
things
to
himself
.
A
substantial
unfading
Glory
will
shine
in
them
infinitely
above
the
perishing
Pride
of
this
World
,
that
is
but
in
appearance
,
like
the
false
colours
painted
on
the
feathers
of
a
Dove
by
the
reflection
of
the
Light
,
which
presently
vanish
,
when
it
changeth
its
posture
,
or
the
Light
is
withdrawn
.
Indeed
what
can
be
more
glorious
than
to
be
conform'd
to
the
Humanity
of
Christ
,
the
seat
of
all
Beauty
and
Perfection
.
This
Conformity
shall
be
the
work
of
his
own
hands
.
And
when
Omnipotence
interposes
,
nothing
is
difficult
.
The
raising
the
Body
to
an
unchangeable
state
of
Glory
,
is
as
easy
to
the
Divine
Power
,
as
the
forming
it
at
the
first
in
the
womb
.
As
the
Sun
labours
no
more
in
the
Mines
in
the
forming
Gold
and
Silver
,
the
most
precious
and
durable
Metals
,
than
in
the
production
of
a
poor
short-liv'd
Flower
.
II.
The
Soul
shall
be
made
perfect
in
all
its
faculties
.
1.
The
Uuderstanding
shall
clearly
see
the
most
excellent
Objects
.
*
Now
we
know
but
in
part
.
The
naked
beauty
of
Divine
Things
is
vail'd
,
and
of
impossible
discovery
.
And
the
weakness
of
the
mind
is
not
proportionable
to
their
dazling
brightness
.
But
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
done
away
.
In
that
enlightned
state
,
the
glorious
manifestation
of
the
objects
shall
as
much
exceed
the
clearest
revealing
of
them
here
,
as
the
Sun
in
its
full
lustre
,
one
beam
of
Light
strain'd
through
a
crevice
in
the
Wall.
And
the
Understanding
shall
be
prepar'd
to
take
a
full
view
of
them
Therefore
the
Apostle
compares
the
several
Periods
of
the
Church
in
respect
of
the
degrees
of
Knowledg
,
to
the
several
Ages
of
this
Life
.
When
I
was
a
Child
,
I
spake
as
a
Child
,
I
understood
as
a
Child
,
I
thought
as
a
Child
:
but
when
I
became
a
Man
,
I
put
away
childish
things
.
In
Children
the
organs
,
either
from
an
excess
of
moisture
,
or
their
smalness
,
are
indisposed
for
the
vigorous
exercise
of
the
Mind
:
some
strictures
of
Reason
appear
,
a
presaging
sign
what
will
be
,
but
mixt
with
much
obscurity
.
But
when
the
organs
are
come
to
their
just
proportion
and
temperament
,
the
Soul
displays
its
strength
and
activity
.
All
things
of
a
supernatural
order
shall
then
be
clearly
discovered
.
The
contrivance
of
our
Salvation
,
the
wayes
of
conducting
us
to
Blessedness
,
which
are
objects
of
a
sublime
nature
,
will
afford
an
exquisite
pleasure
to
the
Understanding
.
All
the
secrets
of
our
Redemption
shall
be
unsealed
.
The
great
Mystery
of
Godliness
,
the
Incarnation
of
the
Eternal
Son
,
and
his
according
Justice
with
Mercy
,
shall
then
be
apparent
.
The
Divine
Counsels
in
governing
the
World
,
are
now
only
visible
in
their
wonderful
effects
either
of
Mercy
or
of
Justice
,
and
those
most
dreadful
;
but
the
Reasons
of
them
are
past
finding
out
.
But
what
our
Saviour
said
to
Peter
,
What
I
do
,
thou
knowest
not
now
,
but
shalt
know
hereafter
,
is
applicable
to
these
impenetrable
dispensations
.
All
the
original
Fountains
of
Wisdom
,
as
clear
as
deep
,
shall
then
be
opened
.
We
shall
then
see
the
beauty
of
Providence
in
disposing
temporal
things
in
order
to
our
eternal
felicity
.
We
now
see
as
it
were
the
rough
part
,
and
Knots
of
that
curious
Embroidery
:
but
then
the
whole
Work
shall
be
unfolded
,
the
sweetness
of
the
Colours
,
and
proportion
of
the
Figures
appear
.
There
we
shall
be
able
to
expound
the
perplexing
Riddle
,
How
out
of
the
Eater
came
meat
,
and
out
of
the
Strong
came
sweetness
.
For
we
shall
know
as
we
are
known
.
We
shall
see
God.
Our
Saviour
tells
us
,
This
is
Life
Eternal
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
The
beginning
and
perfection
of
our
Happiness
consists
in
this
knowledg
.
The
Deity
is
spiritual
and
invisible
to
the
Eye
of
the
Body
,
infinite
and
incomprehensible
to
the
Soul.
But
we
shall
then
so
clearly
understand
the
Divine
Perfections
,
that
our
present
knowledg
compar'd
to
that
,
is
but
as
the
seeing
a
dark
resemblance
in
a
Glass
,
to
the
clear
view
of
a
Person
in
the
native
beauty
of
his
Face
.
God
is
most
gloriously
present
in
Heaven
.
For
according
to
the
degrees
of
excellence
in
the
Work
,
such
are
the
impressions
and
discoveries
of
the
Vertues
of
the
Cause
.
Now
all
sensible
things
in
the
low
order
of
Nature
,
are
but
weak
resultances
from
his
Perfections
,
in
comparison
of
their
illustrious
Effects
in
the
Divine
World.
The
Glories
of
the
Place
,
and
of
the
Inhabitants
,
the
Angels
and
Saints
,
clearly
express
his
Majesty
,
Goodness
and
Power
.
But
in
a
transcendent
manner
he
exhibits
himself
in
the
glorified
Mediator
.
He
is
stiled
the
brightness
of
the
Father's
Glory
,
and
the
express
image
of
his
Person
;
not
only
for
his
equal
Perfections
in
respect
of
the
unity
of
their
Nature
,
but
to
signifie
that
God
in
the
Person
of
the
incarnate
Mediator
is
so
fully
represented
to
us
,
that
by
the
sight
of
him
we
see
God
himself
in
his
unchangeable
Excellencies
.
This
appears
by
the
following
words
,
that
having
purged
us
from
our
sins
,
he
sate
down
on
the
right-hand
of
the
Majesty
on
high
,
for
they
respect
the
Son
of
God
as
united
to
the
humane
Nature
,
in
which
he
perform'd
the
Office
of
the
Priesthood
,
and
took
possession
of
his
glorious
Kingdom
.
During
his
humble
state
,
the
Divine
vertues
,
Wisdom
,
Goodness
,
Holiness
,
Power
,
were
so
visible
in
his
Person
,
Life
,
Revelations
,
and
miraculous
Works
,
that
when
Philip
so
long'd
for
the
sight
of
the
Father
as
the
only
consummate
Blessedness
,
Shew
us
the
Father
,
and
it
suffices
;
He
told
him
,
he
that
has
seen
me
,
has
seen
the
Father
also
.
But
how
brightly
do
they
appear
in
his
triumphant
Exaltation
.
'T
was
his
Prayer
on
Earth
;
Father
,
I
will
that
they
also
whom
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
Glory
.
Inestimable
Felicity
!
whether
we
consider
him
in
the
respect
of
an
Object
,
that
incomparably
transcends
all
the
created
Glory
of
Heaven
,
or
in
the
relation
of
our
Head
,
on
a
double
account
;
partly
because
he
was
debased
into
the
form
of
a
Servant
,
and
suffered
all
Indignities
and
Cruelties
of
Sinners
for
us
,
has
received
the
Recompence
of
his
Meritorious
Sufferings
,
the
triumph
of
his
Victory
,
being
glorified
with
the
Father
with
the
Glory
he
had
before
the
World
was
;
and
partly
because
every
Member
shall
be
conformed
to
him
in
his
Glory
;
We
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
And
all
Felicity
and
Glory
is
compriz'd
in
that
Promise
.
The
sight
of
the
Face
of
Moses
when
radiant
,
had
no
transforming
efficacy
;
for
the
light
of
it
was
not
in
him
as
its
source
,
but
by
derivation
.
But
God
is
Light
essentially
,
and
the
sight
of
his
Perfections
will
be
productive
of
his
Likeness
in
us
,
so
far
as
it
may
be
in
a
restrained
subject
.
When
our
Saviour
was
upon
the
holy
Mount
,
and
one
vanishing
Beam
of
Glory
appear'd
in
his
Transfiguration
,
Peter
was
so
transported
at
the
sight
,
that
he
forgot
the
World
and
himself
.
How
ravishing
then
will
the
sight
of
him
be
in
his
triumphant
Majesty
,
when
we
shall
be
transfigured
our selves
?
2.
As
they
shall
behold
God's
Face
,
know
his
most
amiable
Excellencies
;
so
they
shall
love
him
as
perfectly
as
they
know
him
.
To
the
illustrations
of
the
Mind
,
there
are
correspondent
impressions
on
the
Heart
.
In
the
present
state
our
Love
is
imperfect
,
and
as
Fire
out
of
its
sphere
,
dies
away
,
by
our
neglect
to
feed
it
with
proper
materials
,
enamouring
considerations
of
God.
But
't
is
not
so
in
Heaven
:
there
the
Divine
Sun
attracts
every
Eye
with
the
light
of
its
beauty
,
and
inflames
every
Heart
with
the
heat
of
his
Love.
The
continual
Presence
of
God
is
in
different
respects
the
Cause
and
Effect
of
our
Love
to
him
.
For
there
is
no
more
powerful
Attractive
to
love
him
,
than
to
see
him
;
And
Love
keeps
the
thoughts
undivided
from
him
.
God
is
Love
,
and
will
kindle
in
us
a
pure
Affection
that
Eternity
shall
never
lessen
.
Our
Affections
that
are
now
scattered
on
many
things
,
wherein
some
small
Reflections
of
his
Goodness
appear
,
shall
joyn
in
one
full
Current
in
Heaven
,
where
God
is
all
in
all
.
We
shall
then
understand
the
riches
of
his
Love
,
that
God
who
is
infinitely
happy
in
himself
,
should
make
Man
for
such
a
Glory
,
and
such
a
Glory
for
Man.
And
that
when
for
his
Rebellion
he
was
justly
expell'd
from
Paradise
,
and
under
a
sentence
of
Eternal
Death
,
God
should
please
to
restore
him
to
his
Favour
,
and
give
him
a
better
state
than
was
forfeited
.
We
shall
then
understand
our
infinite
Obligations
to
the
Son
of
God
,
who
descended
from
the
Heaven
of
Heavens
to
our
Earth
;
and
which
is
more
,
from
the
Majesty
wherein
he
there
reign'd
,
from
the
Glory
wherein
he
was
visible
to
the
Angelical
Minds
,
and
became
Man
for
Men
,
Redemption
for
the
Lost
,
to
purchase
Immortal
Life
for
those
who
were
dead
to
that
blessed
Life
.
In
short
,
then
God
will
express
his
Love
to
us
in
the
highest
degrees
that
a
finite
Creature
is
capable
to
receive
from
Love
it self
,
and
we
shall
love
him
with
all
the
strength
of
our
glorified
powers
.
3.
Compleat
satisfaction
flows
from
union
with
God
by
Knowledg
and
Love.
In
his
Presence
is
fulness
of
Joy
,
at
his
Right-hand
are
Pleasures
for
ever
.
The
Causes
and
Excellencies
of
the
Heavenly
Life
are
in
those
words
exprest
.
The
Causes
are
the
influxive
Presence
of
God
,
the
revelation
of
his
attractive
Perfections
,
the
beholding
his
Face
,
the
declaration
of
his
peculiar
Favour
.
This
our
blessed
Lord
himself
had
a
respect
to
,
as
the
compleat
Reward
of
his
Sufferings
:
Thou
shalt
make
me
full
of
Joy
with
thy
Countenance
.
And
his
Right-Hand
,
his
Bounty
,
that
dispenses
,
and
Power
that
secures
that
Felicity
.
The
Excellencies
of
this
state
are
fulness
of
Joy
,
and
that
without
diminution
,
or
end
.
When
the
Soul
opens
its
eyes
to
the
clear
discoveries
of
the
first
Truth
,
and
its
breast
to
the
dear
and
intimate
imbraces
of
the
Supream
Good
,
beyond
which
nothing
remains
to
be
known
,
nothing
to
be
enjoy'd
,
what
a
deluge
of
the
purest
Pleasures
will
overflow
it
?
We
cannot
ascend
in
our
thoughts
so
high
,
as
to
conceive
the
excess
of
Joy
that
attends
those
operations
of
the
glorified
Soul
upon
its
proper
object
.
But
something
we
may
conjecture
.
Those
who
are
possest
with
a
noble
Passion
for
Knowledg
,
how
do
they
despise
all
lower
Pleasures
in
comparison
of
it
?
How
do
they
forget
themselves
,
neglect
the
Body
,
and
retire
into
the
Mind
,
the
highest
part
of
Man
,
and
nearest
to
God
?
The
bare
apprehension
of
such
things
that
by
their
internal
nature
have
no
attractive
influence
upon
the
Affections
,
is
pleasant
to
the
Understanding
.
As
the
appearance
of
Light
,
though
not
attended
with
any
other
visible
beauties
,
refreshes
the
Eye
after
long
darkness
:
so
the
clear
discovery
of
Truths
,
how
abstract
so
ever
,
that
were
before
unknown
,
is
grateful
to
the
intellective
faculty
.
Thus
some
have
been
strangely
transported
with
the
pleasure
of
a
Mathematical
Demonstration
,
when
the
evidence
,
not
the
importance
of
the
thing
was
so
ravishing
;
for
what
is
more
dry
and
barren
of
delight
than
the
speculation
of
Figures
and
Numbers
?
Solon
when
near
his
end
,
and
some
of
his
Friends
that
visited
him
were
speaking
softly
of
a
Point
of
Philosophy
,
by
a
sound
of
Wisdom
was
awaken'd
from
the
sleep
of
Death
that
was
just
seizing
on
him
,
and
opening
his
eyes
,
and
raising
his
head
to
give
attention
;
being
ask'd
the
reason
of
it
?
answered
,
That
when
*
I
understand
what
you
are
discoursing
of
,
I
may
die
.
Such
was
his
delight
in
Knowledg
,
that
a
little
of
it
made
his
Agony
insensible
.
But
here
are
many
imperfections
that
lessen
this
intellectual
Pleasure
,
which
shall
cease
in
Heaven
.
Here
the
acquisition
of
Knowledge
is
often
with
the
expence
of
Health
:
the
flower
of
the
Spirits
,
necessary
for
Natural
Operations
,
is
wasted
by
intense
thoughts
.
How
often
are
the
Learned
sickly
?
As
the
Flint
when
't
is
struck
,
gives
not
a
spark
without
consuming
it self
;
So
Knowledge
is
obtain'd
by
Studies
that
waste
our
faint
sensitive
faculties
.
But
then
our
Knowledge
shall
be
a
free
emanation
from
the
spring
of
Truth
,
without
our
labour
and
pains
.
Here
we
learn
by
circuit
,
and
discern
by
comparing
things
;
our
Ignorance
is
dispell'd
by
a
gradual
succession
of
Light
:
But
then
Universal
Knowledg
shall
be
infused
in
a
moment
.
Here
after
all
our
labour
and
toyl
,
how
little
Knowledg
do
we
gain
?
Every
Question
is
a
Labyrinth
out
of
which
the
nimblest
and
most
searching
Minds
cannot
extricate
themselves
.
How
many
specious
Errors
impose
upon
our
understandings
?
We
look
on
things
by
false
Lights
,
through
deceiving
Spectacles
:
But
then
our
Knowledge
shall
be
certain
and
compleat
.
There
is
no
forbidden
Tree
in
the
Celestial
Paradise
,
as
no
inordinate
Affection
.
But
suppose
that
all
things
in
the
compass
of
the
World
were
known
yet
still
there
would
be
emptiness
and
anguish
in
the
Mind
:
for
the
most
comprehensive
knowledg
of
things
that
are
insufficient
to
make
us
happy
,
cannot
afford
true
Satisfaction
.
But
then
we
shall
see
God
in
all
his
Excellencies
,
the
supream
Object
and
End
,
the
only
Felicity
of
the
Soul.
How
will
the
sight
of
his
Glory
personally
shining
in
our
Redeemer
,
in
the
first
moment
quench
our
extream
thirst
,
and
fill
us
with
joy
and
admiration
?
'T
is
not
as
the
naked
conception
of
Treasures
,
that
only
makes
rich
in
ideas
,
but
that
Divine
sight
gives
a
real
Interest
in
him
.
The
Angels
are
so
ravish'd
with
the
Beauties
and
Wonders
of
his
Face
,
that
they
never
divert
a
moment
from
the
contemplation
of
it
.
2.
The
pure
Love
of
the
Saints
to
God
is
then
fully
satisfied
.
Love
considered
as
an
affection
of
Friendship
is
always
attended
with
two
desires
;
to
be
assured
of
Reciprocal
Love
,
and
to
enjoy
the
Conversation
of
the
Person
beloved
,
the
testimony
of
his
esteem
and
good-will
.
This
kind
of
‖
affection
seems
to
be
inconsistent
with
that
infinite
distance
that
is
between
God
and
the
Creature
.
But
though
't
is
disproportionable
to
the
Divine
Majesty
,
't
is
proportionable
to
his
Goodness
.
Accordingly
our
Saviour
promises
,
He
that
loves
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
will
manifest
my self
unto
him
.
And
to
confirm
our
belief
of
this
astonishing
Condescention
,
repeats
it
,
If
a
Man
love
me
,
my
Father
will
love
him
,
and
we
will
come
to
him
,
and
make
our
abode
with
him
.
In
the
present
state
,
the
signs
of
God's
special
Favour
are
exhibited
to
his
Friends
.
Now
he
bestows
on
them
the
Honour
of
being
his
Sons
,
the
Graces
and
Comforts
of
his
Spirit
,
the
precious
Earnests
of
his
Love
,
and
Seal
of
their
Redemption
.
But
in
eminency
of
degrees
,
the
effects
of
his
Love
are
incomparably
more
glorious
in
Heaven
.
Here
the
Saints
are
adopted
,
there
crown'd
.
There
he
opens
all
the
bright
Treasures
of
his
Wisdom
,
the
Riches
of
his
Goodness
,
the
Beauties
of
his
Holiness
,
the
Glories
of
his
Power
,
and
by
the
intimate
application
of
his
Presence
makes
his
Love
most
sensible
to
them
.
O
the
mutual
delights
between
God
and
glorified
Souls
!
God
looks
on
them
with
an
engaged
Eye
,
as
his
own
by
many
dear
titles
,
and
is
well
pleased
in
his
own
Goodness
to
them
,
and
ravish'd
with
the
reflex
of
his
own
Excellencies
shining
in
them
.
As
the
Bridegroom
rejoyces
over
the
Bride
,
(
't
is
the
language
of
Divine
Love
)
so
their
God
rejoyces
over
them
.
And
what
a
blessed
Rest
do
they
find
in
the
compleat
fruition
of
their
Beloved
?
All
their
desires
quietly
expire
in
his
Bosom
.
What
triumphs
of
Joy
follow
?
Can
we
frame
a
fuller
Conception
of
Happiness
than
to
be
perfectly
loved
by
infinite
Goodness
,
and
perfectly
to
love
him
?
3.
The
most
perfect
Joy
of
the
Saints
is
for
the
Felicity
and
Glory
of
God
himself
.
For
as
the
holy
Soul
feels
no
more
powerful
motive
to
love
God
,
than
because
he
is
most
worthy
of
it
,
as
he
is
God
,
a
Being
of
infinite
Excellencies
,
and
therefore
to
be
loved
above
the
dearest
Persons
and
Things
,
even
it self
;
so
the
highest
Joy
it
partakes
of
is
from
this
consideration
,
that
God
is
infinitely
blessed
&
glorious
.
For
in
this
the
supream
desire
of
love
is
accomplish'd
,
that
the
most
beloved
Object
is
perfectly
honour'd
and
pleased
.
In
Heaven
the
Love
of
the
Saints
to
God
is
in
its
highest
Perfection
,
and
they
see
his
Glory
in
the
most
perfect
manner
,
which
causes
a
transcendent
Joy
to
them
.
And
this
is
one
reason
why
the
Saints
though
shining
with
unequal
degrees
of
Glory
,
are
equally
content
.
For
their
most
ardent
Love
being
set
on
God
,
that
he
is
pleas'd
to
glorify
himself
by
such
various
communications
of
his
Goodness
,
is
full
satisfaction
to
their
desires
.
Besides
,
in
those
different
degrees
of
Glory
,
every
one
is
so
content
with
his
own
,
†
that
there
is
no
possible
desire
of
being
but
what
he
is
.
4.
The
full
joy
of
Heaven
shall
continue
without
diminution
,
or
end
.
The
number
of
Possessours
cannot
lessen
it
.
The
Divine
Presence
is
an
unwasted
Spring
of
Pleasure
,
equally
full
and
open
to
all
,
and
abundantly
sufficient
to
satisfy
the
immensity
of
their
desires
.
Envy
reigns
in
this
World
,
because
earthly
things
are
so
imperfect
in
their
nature
,
and
so
peculiar
in
their
possession
,
that
they
cannot
suffice
,
nor
be
enjoyed
by
all
.
But
in
Heaven
none
is
touch'd
with
that
low
base
passion
:
for
God
contains
all
that
is
precious
and
desirable
in
the
highest
degrees
of
Perfection
,
and
all
partake
of
the
influence
of
his
universal
Goodness
without
intercepting
one
another
.
In
the
Kingdom
above
there
is
no
cause
for
the
elder
Brother
to
repine
at
the
Father's
Bounty
to
the
younger
,
nor
for
the
younger
to
supplant
the
elder
,
to
obtain
the
Birth-right
.
The
Heirs
of
God
are
all
rais'd
to
Sovereign
Glory
.
Every
one
enjoys
him
as
entirely
and
fully
,
as
if
solely
his
felicity
.
God
is
a
Good
as
indivisible
as
infinite
,
and
not
diminish'd
by
the
most
liberal
communications
of
Himself
.
We
may
illustriate
this
by
comparing
the
Price
of
our
Redemption
,
and
the
Reward
.
The
Death
of
Christ
is
a
universal
benefit
to
all
the
Saints
,
yet
't
is
so
applied
to
every
Believer
for
his
perfect
Redemption
,
as
if
our
Saviour
in
all
his
Agonies
and
Sufferings
had
no
other
in
his
Eye
and
Heart
;
as
if
all
his
Prayers
,
his
Tears
,
his
Blood
were
offer'd
up
to
his
Father
only
for
that
Person
.
The
common
respect
of
it
the
Apostle
declares
in
those
admirable
words
,
that
signify
such
an
excess
of
God's
Love
to
us
,
He
that
spared
not
his
own
Son
,
but
deliver'd
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
But
to
imagine
that
the
*
propriety
of
every
Believer
is
thereby
prejudiced
,
is
not
only
false
,
but
extreamly
injurious
to
the
Merit
and
Dignity
,
and
to
the
infinite
Love
of
Christ.
Therefore
the
same
Apostle
tells
us
,
The
Life
which
I
now
live
in
the
flesh
,
I
live
by
the
Faith
of
the
Son
of
God
;
who
loved
me
,
and
gave
himself
for
me
:
as
if
he
were
the
sole
Object
of
Christ's
Love
,
the
End
and
Reward
of
his
Sufferings
.
And
this
appropriating
of
it
to
himself
,
is
no
prejudice
to
the
rights
of
all
others
.
St.
John
describes
himself
by
that
truly
glorious
Title
,
The
Disciple
whom
Jesus
loved
.
Could
he
speak
this
of
himself
without
the
injury
and
indignation
of
the
other
Disciples
?
Certainly
he
might
.
For
if
we
consider
that
incomprehensible
Love
of
Christ
,
exprest
to
them
all
at
his
last
Supper
,
after
Judas
was
gone
forth
;
As
the
Father
hath
loved
me
,
so
I
have
loved
you
.
We
may
easily
understand
,
that
every
one
of
them
might
justly
believe
that
he
was
singularly
beloved
of
Christ.
They
were
all
received
in
the
Heart
,
though
(
with
John
)
they
did
not
all
lean
on
the
Breast
of
their
Divine
Master
.
Thus
in
Heaven
God
is
the
universal
Treasure
of
all
the
Saints
,
and
the
peculiar
Portion
of
every
one
.
As
by
his
Essence
he
equally
fills
the
whole
World
,
and
every
part
of
it
;
and
by
his
Providence
equally
regards
all
and
every
particular
Creature
;
so
in
Heaven
he
dispenses
the
Riches
of
his
Love
to
all
,
that
they
cannot
desire
more
,
if
every
one
of
them
,
were
(
if
I
may
so
express
it
)
the
only
begotten
of
the
only
begotten
himself
,
the
sole
Heir
of
all
the
Merits
of
his
Son.
Every
Saint
may
with
the
inflamed
Spouse
break
forth
in
that
Triumph
of
Love
;
My
Beloved
is
mine
,
and
I
am
his
.
Nay
,
the
great
number
of
the
glorifi'd
Saints
is
so
far
from
lessening
their
Joy
,
that
it
unspeakably
encreases
it
.
The
innumerable
Company
of
Angels
,
and
the
General
Assembly
of
the
Church
of
the
First-born
,
next
to
the
happiness
of
enjoying
God
,
are
a
chief
part
of
Heaven
.
An
unfeigned
ardent
Affection
unites
that
pure
society
.
Our
Love
is
now
kindled
either
from
a
relation
in
Nature
,
or
some
visible
Excellencies
that
render
a
Person
worthy
of
our
choice
and
friendship
:
but
in
Heaven
the
Reasons
are
greater
,
and
the
degrees
of
Love
incomparably
more
fervent
.
All
Carnal
Alliances
and
Respects
cease
in
that
supernatural
state
.
The
Apostle
tells
us
,
If
I
have
known
Christ
after
the
flesh
,
I
know
him
so
no
more
.
By
the
Resurrection
and
Ascension
of
Christ
he
was
transported
into
another
World
,
and
had
communion
with
him
as
an
Heavenly
King
,
without
low
regards
to
the
temporal
Priviledge
of
conversing
with
him
on
Earth
.
The
Spiritual
relation
is
more
near
and
permanent
than
the
strictest
band
of
Nature
.
The
Saints
have
all
relation
to
the
same
Heavenly
Father
,
and
to
Jesus
Christ
the
Prince
of
Peace
,
and
Head
of
that
happy
Fraternity
.
The
principal
motive
of
Love
here
is
for
the
inherent
Excellencies
of
a
Person
.
Wisdom
,
Holiness
,
Goodness
,
Fidelity
are
mighty
Attractives
,
and
produce
a
more
worthy
Affection
,
a
more
intimate
Confederacy
of
Souls
than
propinquity
in
Nature
.
David
declares
that
all
his
delight
was
in
the
Excellent
.
But
there
are
allays
of
this
Noble
Love
here
.
For
,
1.
There
are
reliques
of
Frailty
in
the
best
Men
on
Earth
,
some
Blemishes
that
render
them
less
amiable
when
discovered
.
Here
their
Graces
are
mixt
Infirmities
,
and
but
ascending
to
Glory
.
Accordingly
our
Love
to
them
must
be
regular
,
and
serene
;
not
clouded
with
Error
,
mistaking
defects
for
amiable
qualities
.
But
in
Heaven
,
the
Image
of
God
is
compleat
,
by
the
union
of
all
the
glorious
Vertues
requisite
to
its
perfection
.
Every
Saint
there
exactly
agrees
with
the
first
Exemplar
,
is
transformed
according
to
the
primitive
beauty
of
Holiness
.
No
spot
or
wrinkle
remains
,
nor
any
such
thing
,
that
may
cast
the
least
aspect
of
deformity
upon
them
.
2.
In
the
present
state
the
least
part
of
the
Saints
worth
is
visible
.
As
the
Earth
is
fruitful
in
Plants
and
Flowers
,
but
its
riches
are
in
the
Mines
of
precious
Metals
,
the
veins
of
Marble
hidden
in
its
bosom
.
True
Grace
appears
in
sensible
Actions
,
but
its
Glory
is
within
.
The
sincerity
of
Aims
,
the
purity
of
Affections
,
the
impresses
of
the
Spirit
on
the
Heart
,
the
interiour
beauties
of
Holiness
,
are
only
seen
by
God.
Besides
,
such
is
the
humility
of
eminent
Saints
,
that
the
more
they
abound
in
spiritual
treasures
,
the
less
they
show
.
As
the
Heavenly
Bodies
when
in
nearest
conjunction
with
the
Sun
,
and
fullest
of
light
,
make
the
least
appearance
to
our
sight
.
But
all
their
Excellencies
shall
then
be
in
view
.
The
Glory
of
God
shall
be
revealed
in
them
.
And
how
attractive
is
the
Divine
Likeness
to
an
holy
Eye
?
How
will
it
ravish
the
Saints
to
behold
an
immortal
Loveliness
shining
in
one
another
?
Their
Love
is
mutual
and
reflexive
,
proportionable
to
the
cause
of
it
.
An
equal
constant
Flame
is
preserv'd
by
pure
Materials
.
Every
one
is
perfectly
amiable
,
and
perfectly
enamour'd
with
all
.
Now
can
we
frame
a
fuller
conception
of
Happiness
,
than
such
a
State
of
Love
,
wherein
whatever
is
pleasant
in
Friendship
is
in
perfection
,
and
whatever
is
distastful
by
Mens
folly
and
weakness
is
abolish'd
?
The
Psalmist
breaks
out
in
a
Rapture
,
Behold
●…ow
good
and
pleasant
it
is
for
Brethren
to
dwell
together
in
Unity
!
Love
is
the
Beauty
▪
and
Strength
of
Societies
,
the
Pleasure
of
Life
.
How
excellent
is
the
Joy
of
the
Blessed
,
when
the
Prayer
of
Christ
shall
be
accomplish'd
,
that
they
all
may
be
one
;
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
.
God
is
absolutely
One
in
his
glorious
Nature
and
Will
,
and
therefore
unalterably
happy
;
And
their
inviolable
Union
in
Love
,
is
a
Ray
of
the
Essential
Unity
between
the
sacred
Persons
.
There
are
no
Divisions
of
Heart
and
Tongues
,
as
in
this
Babel
;
but
the
most
perfect
and
sweetest
Concord
,
an
Eternal
Agreement
in
Tempers
and
Inclinations
.
There
are
no
envious
Comparisons
,
for
Love
that
affectively
transforms
one
into
another
,
causes
the
Glory
of
every
Saint
to
redound
to
the
Joy
of
all
.
Every
one
takes
his
share
in
the
Felicity
of
all
,
and
adds
to
it
.
Such
is
the
power
of
that
Celestial
Fire
wherein
they
all
burn
,
that
it
melts
and
mixes
Souls
in
such
an
entire
Union
,
that
by
Complacence
and
an
intimate
Joy
,
the
Blessedness
of
all
is
,
as
it
were
,
proper
to
every
one
;
as
if
every
one
were
plac'd
in
the
Hearts
of
all
,
and
all
in
the
Heart
of
every
one
.
If
in
the
Church
of
the
first
born
Christians
in
the
earthly
Jerusalem
,
the
Band
of
Charity
was
so
strict
that
't
is
said
,
the
Multitude
of
Believers
were
of
one
Heart
,
and
one
Soul
;
How
much
more
intimate
and
inseparable
is
the
Union
of
the
Saints
in
Jerusalem
above
,
where
every
one
loves
another
as
himself
?
'T
is
recorded
of
Alexander
,
that
entring
with
Haephestion
his
Favourite
,
into
the
Pavilion
of
Darius
his
Mother
,
then
his
Prisoner
,
she
bowed
to
the
Favourite
,
as
having
a
greater
appearance
of
Majesty
,
thinking
him
to
be
Alexander
:
but
advised
of
her
Errour
,
she
humbly
begg'd
his
Pardon
,
to
whom
the
generous
King
replied
,
You
did
not
err
Mother
,
this
is
also
Alexander
:
Such
was
their
Affection
,
that
whoever
was
taken
of
them
,
the
other
was
taken
in
him
;
the
less
ascending
in
the
greater
,
without
degrading
the
greater
in
the
less
.
This
is
a
Copy
of
the
holy
Love
of
the
Blessed
;
but
with
the
same
difference
,
as
between
the
Description
of
a
Star
with
a
Coal
,
and
its
Beauty
in
its
proper
Aspect
.
And
where
all
is
Love
,
all
is
Delight
.
O
how
do
they
enjoy
and
triumph
in
the
Happiness
of
one
another
?
With
what
an
unimaginable
tenderness
do
they
embrace
?
What
Reciprocations
of
Endearments
are
between
them
?
O
their
ravishing
Conversation
,
and
sweet
Entercourse
!
for
their
Presence
together
in
Heaven
is
not
a
silent
Show
.
In
the
Transfiguration
,
Moses
and
Elias
talk't
with
Christ.
With
what
excellent
discourses
do
they
entertain
one
another
?
If
David
felt
such
inward
pleasure
from
the
sence
of
God's
favours
,
that
he
could
not
restrain
the
expression
of
it
,
but
invites
the
Saints
,
Come
and
hear
,
all
ye
that
fear
the
Lord
,
and
I
will
tell
you
what
he
has
done
for
my
Soul.
Certainly
in
Heaven
,
the
blessed
with
overflowing
affections
recount
the
Divine
Benefits
,
the
admirable
Methods
,
whereby
the
Life
of
Grace
was
begun
,
preserv'd
and
carried
on
in
the
midst
of
Temptations
;
the
continual
Succession
of
Mercies
in
the
time
of
their
Hopes
,
and
the
Consummation
of
all
in
the
time
of
their
Enjoyment
.
How
joyfully
do
they
concur
in
their
thanksgivings
to
God
for
the
goodness
of
Creation
,
in
making
them
reasonable
Creatures
,
capable
to
know
,
love
and
enjoy
Him
,
when
they
might
have
been
of
the
lowest
Order
in
the
whole
sphere
of
Beings
;
for
his
compassionate
care
and
providence
over
them
in
this
World.
But
especially
for
his
sovereign
Mercy
in
electing
them
to
be
vessels
of
honour
;
for
his
powerful
Grace
,
in
rescuing
them
from
the
cruel
and
ignominious
bondage
of
Sin
;
for
his
most
free
Love
,
that
justified
them
from
all
their
guilt
by
the
Death
of
his
only
Son
,
and
glorified
them
with
himself
.
They
are
never
weary
in
this
delightful
exercise
,
but
continually
bless
him
for
his
Mercy
that
endures
for
ever
.
We
may
judge
by
the
Saints
here
,
when
they
are
in
a
fit
disposition
to
praise
God
,
what
fervours
they
feel
in
their
united
Praises
of
him
in
Heaven
.
The
Psalmist
in
an
Extasie
calls
to
all
the
parts
of
the
World
to
joyn
with
him
;
The
Lord
reigns
,
let
the
Heavens
rejoyce
,
and
the
Earth
be
glad
;
let
the
Sea
roar
,
let
the
Fields
be
joyful
,
and
all
that
dwell
therein
.
He
desires
that
Nature
should
be
elevated
above
it self
,
that
the
dead
parts
be
inspir'd
with
Life
,
the
insensible
feel
Motions
of
Joy
,
and
those
that
want
a
Voice
break
forth
in
praises
,
to
adorn
the
Divine
Triumph
.
With
what
Life
and
Alacrity
will
the
Saints
in
their
blessed
Communion
celebrate
the
Object
of
their
Love
and
Praises
?
The
Seraphims
about
the
Throne
cryed
to
one
another
,
to
express
their
Zeal
and
Joy
,
in
celebrating
his
Eternal
Purity
and
Power
,
and
the
Glory
of
his
Goodness
.
O
the
unspeakable
Pleasure
of
this
Concert
!
when
every
Soul
is
harmonious
,
and
contributes
his
part
to
the
full
Musick
of
Heaven
.
O
could
we
hear
but
some
Eccho
of
those
Songs
wherewith
the
Heaven
of
Heavens
resounds
,
some
remaines
of
those
Voices
wherewith
the
Saints
above
triumph
in
the
Praises
,
in
the
solemn
Adoration
of
the
King
of
Spirits
,
how
would
it
inflame
our
desires
to
be
joyn'd
with
them
?
Blessed
are
those
that
are
in
thy
House
,
they
always
praise
thee
.
2.
The
fulness
of
Joy
in
Heaven
is
undecaying
;
for
the
causes
of
it
are
always
equal
.
And
those
are
the
Beatifick
Object
reveal'd
,
and
the
uninterrupted
Contemplation
of
it
.
Whilest
we
are
here
below
,
the
Sun
of
Righteousness
,
as
to
our
perception
and
sence
,
has
ascensions
and
declinations
,
accesses
and
recesses
.
And
our
Earth
is
not
so
purified
,
but
some
Vapours
arise
that
intercept
his
chearful
refreshing
Light.
From
hence
there
are
alternate
successions
of
Spiritual
Comforts
and
Sorrows
,
of
Doubts
and
filial
Confidence
in
the
Saints
.
'T
is
a
rare
favour
of
Heaven
,
when
an
humble
Believer
in
his
whole
course
is
so
circumspect
as
not
to
provoke
God
to
appear
displeased
against
him
:
When
a
Christian
(
as
those
tutelar
Angels
spoken
of
in
the
Gospel
)
always
beholds
the
face
of
his
Heavenly
Father
,
and
converses
with
him
with
an
holy
Liberty
.
And
what
a
torment
the
hiding
of
God's
Face
is
to
a
deserted
Soul
,
only
they
know
who
feel
it
.
External
troubles
are
many
times
attended
with
more
Consolations
to
the
Spirit
,
than
Afflictions
to
Sense
;
but
to
love
God
with
a
transcendent
Affection
,
and
to
fear
he
is
our
Enemy
,
no
Punishment
exceeds
,
or
is
equal
to
it
.
As
his
Loving-kindness
in
their
esteem
is
better
than
Life
,
so
his
Displeasure
is
worse
than
Death
.
How
do
they
wrestle
with
God
by
Prayers
and
Tears
,
and
offer
,
as
it
were
,
a
holy
Violence
to
the
King
of
Heaven
,
to
recover
their
first
serenity
of
Mind
,
the
lost
Peace
of
Heart
?
How
passionately
do
they
cry
out
,
with
Job
,
in
the
Book
of
his
Patience
,
O
that
I
were
as
in
months
past
,
as
in
the
days
when
God
preserved
me
:
when
his
Candle
shin'd
upon
my
head
,
and
when
by
his
Light
I
walk'd
through
darkness
:
As
I
was
in
the
days
of
my
youth
,
when
the
Secret
of
God
was
upon
my
Tabernacle
.
And
sometimes
God
delays
the
revealing
himself
even
to
his
dearest
Children
;
not
that
he
does
not
see
their
Necessities
,
and
hears
their
Prayers
,
or
is
so
hard
that
till
their
Extremities
he
is
not
moved
with
Compassion
,
but
for
wise
and
holy
Reasons
;
Either
that
they
may
not
return
to
folly
,
if
by
any
presumptuous
Sin
they
forfeited
their
Peace
;
or
if
they
have
been
careful
to
please
him
,
yet
he
may
deprive
them
of
Spiritual
Comforts
for
a
time
,
to
keep
them
humble
,
and
that
with
an
obedient
resignation
to
his
Sovereign
Pleasure
they
may
wait
for
his
reviving
Presence
.
And
then
Joy
returns
greater
than
before
.
For
thus
God
usually
renders
with
interest
what
he
suspended
only
for
tryal
.
But
the
Saints
above
are
for
ever
enlightned
with
the
vital
splendor
,
and
dear
regards
of
his
Countenance
,
always
enjoy
his
beamy
smiles
.
A
continual
effusion
of
Glory
illustrates
Heaven
and
all
its
blessed
Inhabitants
.
And
their
Contemplation
of
God
is
fixed
.
If
the
Object
,
though
extraordinary
glorious
,
were
transient
,
or
the
Eye
so
weak
that
it
could
only
see
it
but
by
glances
,
the
heighth
of
Joy
would
not
be
perpetual
.
But
the
mind
is
prepar'd
with
supernatural
vigour
,
to
see
the
brightness
of
God's
face
,
and
by
the
most
attentive
application
always
converses
with
that
blessed
Object
,
so
that
the
Joy
of
Heaven
is
never
intermitted
for
a
moment
.
They
always
see
,
and
love
,
and
rejoyce
,
and
praise
him
.
'T
is
possible
a
carnal
suspition
may
arise
in
some
,
as
if
the
uniform
perpetual
vision
of
the
same
Glory
might
lose
its
perfect
delightfulness
.
For
those
who
seek
for
happiness
in
the
vanity
of
the
Creatures
,
are
always
desirous
of
change
,
and
have
their
Judgments
so
corrupted
,
that
while
they
languish
with
a
secret
desire
after
an
unchangeable
Good
,
yet
they
conceive
no
good
as
desirable
,
that
is
not
changed
.
But
to
correct
this
gross
errour
of
Fancy
,
let
us
a
little
enquire
into
the
causes
of
Dissatisfaction
,
that
make
the
constant
fruition
of
the
same
thing
here
to
be
tedious
.
Sensible
things
are
of
such
a
limited
Goodness
,
that
not
any
of
them
can
supply
all
our
present
wants
,
so
that
't
is
necessary
to
leave
one
for
another
.
And
the
most
of
them
are
Remedies
of
our
diseased
Appetites
,
and
if
not
temperately
used
are
destructive
Evils
.
Eating
and
Drinking
are
to
extinguish
Hunger
and
Thirst
,
but
continued
beyond
just
measure
become
nauseous
.
Besides
,
the
Insufficiency
of
their
Objects
,
the
Senses
themselves
cannot
be
satisfied
all
at
once
.
The
Ear
cannot
attend
to
delightful
Sounds
,
and
the
Eye
be
intent
on
beautiful
Colours
at
the
same
time
:
the
Satisfaction
of
one
Sense
defeats
another
of
enjoying
its
proper
good
;
therefore
the
same
Object
is
not
constantly
pleasant
,
but
the
Heart
is
distemper'd
from
as
many
Causes
,
as
there
are
desires
unaccomplish'd
.
Add
further
,
all
things
under
the
Sun
afford
onely
a
superficial
delight
,
and
miserably
deceive
the
Expectations
raised
of
them
:
and
many
times
there
is
a
mixture
of
some
evil
in
them
,
that
is
more
offensive
,
than
the
good
is
delightful
.
The
Honey
is
attended
with
a
Sting
,
so
that
often
those
very
things
we
sigh
after
through
vehement
desire
,
when
they
are
obtain'd
,
we
sigh
for
grief
.
Now
all
these
Causes
of
dissatisfaction
cease
in
Heaven
;
for
*
God
is
an
infinite
Good
,
and
whatever
is
truly
desirable
and
precious
,
is
in
Him
in
all
degrees
of
Perfection
.
And
in
his
Presence
all
the
Powers
of
the
Soul
are
drawn
out
in
their
most
pleasant
exercise
,
and
alwayes
enjoy
their
entire
happiness
.
The
fruition
of
him
exceeds
our
most
raised
hopes
,
as
much
as
he
is
more
glorious
in
Himself
than
in
any
borrowed
Representations
.
God
will
be
to
us
incomparably
above
what
we
can
ask
or
think
.
The
compass
of
our
thoughts
,
the
depth
of
our
desires
are
imperfect
measures
of
his
Perfections
.
And
as
he
is
a
Pure
Good
in
Himself
,
so
he
is
prevalent
over
all
Evil.
'T
is
evident
therefore
that
nothing
can
allay
the
Joys
of
Saints
when
they
are
in
God's
presence
.
2.
Novelty
is
not
requisite
to
ingratiate
every
Good
,
and
make
it
perfectly
delightful
.
‖
God
is
infinitely
happy
,
to
whom
no
Good
was
ever
new
.
'T
is
indeed
the
sauce
that
gives
a
delicious
taste
to
inferiour
things
.
For
Men
relish
only
what
is
eminent
;
and
the
good
things
of
this
World
are
so
truly
mean
,
that
they
are
feign
to
borrow
a
shew
of
Greatness
by
comparison
with
a
worse
estate
preceding
.
But
an
infinite
Good
produces
always
the
same
pure
equal
compleat
Joy
,
because
it
arises
from
its
intrinsick
perfection
,
that
wants
no
Foil
to
commend
it
.
The
Psalmist
breaks
forth
,
Whom
have
I
in
Heaven
but
Thee
?
This
is
no
vanishing
Rapture
,
but
a
constant
joyful
height
of
Affection
.
God
,
the
essential
happiness
of
the
Saints
,
is
always
perfectly
lovely
and
delightful
to
them
.
3.
The
glorified
Saints
in
every
period
of
their
happy
state
,
have
as
lively
a
perception
of
it
as
in
the
beginning
.
To
make
this
evident
,
we
must
consider
that
the
pleasure
of
Novelty
springs
from
a
quick
sense
of
the
opposite
terms
,
between
our
condition
in
the
want
of
some
desired
Good
,
and
after
our
obtaining
it
.
Now
the
Mind
is
more
intense
on
the
advantage
,
and
more
strongly
affected
at
first
.
One
newly
freed
from
the
torments
of
a
sharp
disease
,
feels
a
greater
pleasure
than
from
a
constant
tenour
of
health
.
Those
who
are
rais'd
from
a
low
state
to
eminent
Dignity
,
are
transported
with
their
first
change
,
but
in
tract
of
time
the
remembrance
of
their
mean
condition
is
so
weakned
and
spent
,
that
't
is
like
the
shadow
of
a
Dream
,
and
proportionably
their
Joy
is
lessened
.
Honours
like
Perfumes
,
by
custom
are
less
sensible
to
those
that
carry
them
.
But
the
Saints
above
always
consider
and
feel
the
excellent
difference
between
their
suffering
and
triumphant
state
.
They
never
lose
that
ravishing
part
of
felicity
,
the
vivid
sence
of
past
evils
.
Their
reflections
are
always
as
strong
on
the
Misery
from
whence
they
were
rais'd
to
the
pitch
of
Happiness
,
as
in
their
first
glorious
Translation
.
In
what
an
Extasy
of
wonder
and
pleasure
will
they
be
,
from
the
fresh
memory
of
what
they
were
,
and
the
joyful
sence
of
what
they
are
?
I
was
(
says
the
admiring
Soul
▪
)
poor
,
blind
,
and
naked
;
but
O
miraculous
and
happy
Alteration
!
I
am
full
of
Light
,
enrich'd
with
the
Treasures
of
Heaven
,
adorn'd
with
Divine
Glory
.
I
was
under
the
tyrannous
power
of
Satan
,
but
he
is
bruised
under
my
feet
.
I
was
sentenc'd
to
an
everlasting
separation
from
the
Presence
of
God
,
my
only
Life
and
Joy
;
but
now
am
possest
of
my
supream
Good.
'
O
how
transporting
is
the
comparison
of
these
wide
and
contrary
extreams
?
How
beautiful
and
pleasant
is
the
Day
of
Eternity
,
after
such
a
dark
tempestuous
Night
?
How
does
the
remembrance
of
such
Evils
produce
a
more
lively
and
feeling
fruition
of
such
happiness
?
How
strangely
and
mightily
does
Salvation
with
Eternal
Glory
affect
the
Soul
?
This
gives
a
spritely
accent
to
their
everlasting
Hallelujahs
.
This
preserves
an
affectionate
heat
in
their
Thanksgivings
to
their
Victorious
Deliverer
.
And
thus
their
happiness
is
always
the
same
,
and
always
new
.
Their
pleasure
is
continued
in
its
perfection
.
Lastly
;
The
Blessedness
of
the
Saints
is
without
end
.
This
makes
Heaven
to
be
it self
.
There
is
no
satiety
of
the
present
,
no
sollicitude
for
the
future
.
Were
there
a
possibility
,
or
the
least
suspicion
of
losing
that
happy
state
,
it
would
cast
an
aspersion
of
bitterness
upon
all
their
delights
:
they
could
not
enjoy
one
moments
repose
;
but
the
more
excellent
their
Happiness
is
,
the
more
stinging
would
their
fear
be
of
parting
with
it
.
But
the
Inheritance
reserved
in
Heaven
,
is
immortal
,
undefiled
,
and
fades
not
away
.
And
the
tenure
of
their
Possession
is
infinitely
firm
by
the
Divine
Power
,
the
true
Support
of
their
everlasting
Duration
.
With
God
is
the
Fountain
of
Life
.
They
enjoy
a
better
Immortality
,
than
the
Tree
of
Life
could
have
preserved
in
Adam
.
The
Revolutions
of
the
Heavens
,
and
Ages
,
are
under
their
Feet
,
and
cannot
in
the
least
alter
or
determine
their
Happiness
.
After
the
passing
of
millions
of
Years
,
still
an
entire
Eternity
remains
of
their
enjoying
God.
O
most
desirable
State
!
where
Blessedness
and
Eternity
are
inseparably
united
.
O
joyful
Harmony
!
when
the
full
Chorus
of
Heaven
shall
sing
,
This
God
is
our
God
for
ever
and
ever
This
adds
an
infinite
weight
to
their
Glory
.
This
redoubles
their
unspeakable
Joys
with
infinite
sweetness
and
security
.
They
repose
themselves
in
the
compleat
Fruition
of
their
Happiness
.
God
reigns
in
the
Saints
,
and
they
live
in
him
for
ever
.
From
what
has
been
discoursed
we
should
,
I.
Consider
the
woful
Folly
of
Men
in
refusing
such
a
Happiness
,
that
by
the
admirable
favour
of
God
is
offer'd
to
their
choice
.
Can
there
be
an
Expectation
,
or
Desire
,
or
Capacity
in
Man
,
of
enjoying
a
Happiness
beyond
what
is
Infinite
and
Eternal
?
O
blind
and
wretched
World
!
so
careless
of
everlasting
felicity
.
Who
can
behold
,
without
compassion
and
indignation
,
Men
vainly
seek
for
happiness
where
't
is
not
to
be
found
,
and
after
innumerable
disappointments
fly
at
an
Impossibility
,
and
neglect
their
sovereign
and
final
Blessedness
?
Astonishing
Madness
!
that
God
and
Heaven
should
be
despised
in
comparison
of
painted
Trifles
.
This
adds
the
greatest
Contumely
to
their
Impiety
.
What
powerful
Charm
obstructs
their
true
judging
of
things
?
What
Spirit
of
Errour
possesses
them
?
Alas
,
Eternal
Things
are
unseen
,
not
of
conspicuous
moment
,
and
therefore
in
the
carnal
Ballance
are
esteemed
light
,
against
temporal
things
present
to
the
Sense
.
It
does
not
appear
what
we
shall
be
:
The
Vail
of
the
visible
Heavens
covers
the
Sanctuary
,
where
JESUS
our
High-Priest
is
entred
,
and
stops
the
enquiring
Eye
.
But
have
we
not
assurance
by
the
most
infallible
Principles
of
Faith
,
that
the
Son
of
God
came
down
from
Heaven
to
live
with
us
,
and
dye
for
us
,
and
that
he
rose
again
to
confirm
our
Belief
in
his
exceeding
great
and
precious
Promises
concerning
this
happiness
in
the
future
state
?
And
do
not
the
most
evident
Principles
of
Reason
and
Universal
Experience
prove
,
that
this
World
cannot
afford
true
Happiness
to
us
?
How
wretchedly
do
we
forfeit
the
Prerogative
of
the
Reasonable
Nature
by
neglecting
our
last
and
blessed
End
?
If
the
Mind
be
darkned
,
that
it
does
not
see
the
amiable
Excellencies
of
God
,
and
the
Will
so
depraved
that
it
does
not
feel
their
ravishing
power
;
the
Man
ceases
to
be
a
Man
,
and
becomes
like
the
Beasts
that
perish
.
As
a
blind
Eye
is
no
longer
an
Eye
,
being
absolutely
useless
to
that
end
for
which
it
was
made
.
And
though
in
this
present
state
Men
are
stupid
and
unconcern'd
,
yet
hereafter
their
Misery
will
awaken
them
,
to
discover
what
is
that
Supream
Good
wherein
their
Perfection
and
Felicity
consists
.
When
their
folly
shall
be
exposed
before
God
,
Angels
,
and
Saints
,
in
what
extream
confusion
will
they
appear
before
that
glorious
and
immense
Theatre
?
Our
Saviour
told
the
unbelieving
Jews
,
There
shall
be
weeping
,
and
gnashing
of
teeth
,
when
ye
shall
see
Abraham
,
and
Isaac
,
and
Jacob
,
and
all
the
Prophets
in
the
Kingdom
of
God
,
and
you
your selves
turn'd
out
.
They
shall
be
tortur'd
with
the
desire
of
Happiness
without
possible
satisfaction
.
'T
is
most
just
that
those
who
err
without
excuse
,
should
repent
without
remedy
.
2.
Let
us
be
excited
seriously
to
apply
our selves
in
the
use
of
effectual
means
for
the
obtaining
this
Happiness
.
Indeed
the
original
cause
of
it
,
is
the
pure
rich
Mercy
of
God
;
the
meritorious
,
is
the
most
precious
obedience
of
our
Saviour
,
by
whom
we
obtain
plenteous
Redemption
.
His
Abasement
is
the
cause
of
our
Exaltation
.
The
Wounds
he
received
in
his
Body
,
the
characters
of
Ignominy
,
and
footsteps
of
Death
,
are
the
Fountains
of
our
Glory
.
Eternal
Life
is
the
gift
of
God
through
Jesus
Christ
our
Lord.
But
the
Gospel
declares
,
that
without
Holiness
no
Man
shall
see
God.
An
holy
change
of
our
Natures
,
and
perseverance
in
the
course
of
universal
obedience
,
are
indispensibly
requisite
in
order
to
our
obtaining
Heaven
.
Those
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
Honour
,
and
Immortality
,
shall
partake
of
Eternal
Life
.
Now
were
there
no
other
reason
of
this
Constitution
,
but
the
sovereign
Will
of
God
,
it
were
sufficient
.
But
the
Foundation
of
it
is
laid
in
the
nature
of
the
Things
themselves
.
Therefore
our
Saviour
does
not
simply
declare
,
that
an
unregenerate
Person
shal
not
see
the
Kingdom
of
God
,
but
with
the
greatest
emphasis
cannot
,
to
signify
an
absolute
impossibility
of
it
.
Besides
the
Legal
Bar
that
excludes
unsanctified
Persons
from
the
beatifick
vision
of
God
,
there
is
a
moral
incapacity
.
Suppose
that
Justice
should
allow
Omnipotence
to
translate
such
a
sinner
to
Heaven
,
would
the
Place
make
him
happy
?
Can
two
incongruous
Natures
delight
in
one
another
?
The
happiness
of
Sense
is
by
an
impression
of
Pleasure
from
a
suitable
Object
:
The
happiness
of
intellectual
Beings
arises
from
an
entire
conformity
of
dispositions
.
So
that
unless
God
recede
from
his
Holiness
,
which
is
absolutely
impossible
,
or
Man
be
purified
,
and
changed
into
his
likeness
,
there
can
be
no
sweet
Communion
between
them
.
Our
Saviour
assigns
this
Reason
of
the
necessity
of
Regeneration
in
order
to
our
admission
into
Heaven
:
That
which
is
born
of
the
flesh
,
is
flesh
;
and
that
which
is
born
of
the
spirit
,
is
spirit
.
According
to
the
quality
of
the
Principle
,
such
is
what
proceeds
from
it
.
The
Flesh
is
a
corrupt
Principle
,
and
accordingly
the
Natural
Man
is
wholly
carnal
in
his
propensions
,
operations
,
and
end
.
The
Disease
is
turn'd
into
his
Constitution
.
He
is
dead
to
the
Spiritual
Life
,
to
the
actions
and
enjoyments
that
are
proper
to
it
:
Nay
,
there
is
in
him
a
surviving
Principle
of
Enmity
to
that
Life
:
not
only
a
mortal
coldness
to
God
,
but
a
stiff
aversation
from
him
,
a
perpetual
resistance
and
impatience
of
the
Divine
Presence
,
that
would
disturb
his
voluptuous
enjoyments
.
The
Exercises
of
Heaven
would
be
as
the
Torments
of
Hell
to
him
,
while
in
the
midst
of
those
pure
Joys
his
inward
inclinations
vehemently
run
into
the
lowest
Lees
of
Sensuality
.
And
therefore
till
this
contrariety
,
so
deep
and
predominant
in
an
unholy
Person
,
be
removed
,
't
is
utterly
impossible
he
should
enjoy
God
with
satisfaction
.
Holiness
alone
prepares
Men
for
the
possession
of
Celestial
Happiness
,
that
is
against
the
corruption
,
and
above
the
perfection
of
meer
Nature
.
Let
us
then
having
such
a
Joy
set
before
us
,
lay
aside
every
weight
,
and
the
Sin
which
doth
so
easily
beset
us
,
and
run
with
patience
the
race
that
is
set
before
us
,
looking
to
Jesus
the
Author
and
finisher
of
our
Faith.
Methinks
the
sight
of
worldly
Men
,
so
active
and
vigilant
to
prosecute
their
low
designs
,
should
quicken
us
to
seek
with
the
greater
diligence
and
alacrity
the
Kingdom
of
Heaven
,
and
the
Righteousness
thereof
.
A
carnal
Wretch
urged
by
the
sting
of
a
brutish
desire
,
with
what
impatience
does
he
pursue
the
pleasure
of
Sin
,
which
is
but
for
a
season
?
An
Ambitious
Person
,
with
what
an
intemperate
heighth
of
Passion
does
he
chase
a
Feather
?
A
Covetous
Man
,
how
greedily
does
he
prosecute
the
Advantages
of
the
present
World
that
passes
away
,
and
the
Lusts
thereof
?
Ah!
how
do
they
upbraid
our
indifferent
desires
,
our
dull
delays
,
and
cold
endeavours
,
when
such
an
high
Prize
is
set
before
us
?
Who
is
able
to
conceive
the
excesse
of
Pleasure
the
Soul
feels
when
it
first
enters
through
the
beautiful
Gate
of
Paradise
,
and
sees
before
it
that
incomprehensible
Glory
,
and
hears
a
Voice
from
Him
that
sits
upon
the
Throne
,
Enter
into
thy
Masters
Joy
,
for
ever
be
happy
with
him
?
The
serious
belief
of
this
will
draw
forth
all
our
active
powers
in
the
service
of
God.
The
feeding
by
lively
thoughts
on
this
supernatural
food
,
will
add
new
vigor
and
lustre
to
our
Graces
,
and
make
our
Victory
easy
over
the
World.
If
we
believe
indeed
that
our
Bodies
shall
be
spiritual
,
and
our
Souls
divine
in
their
perfections
,
it
will
make
us
resolute
to
subdue
the
Rebel
Flesh
,
and
rescue
the
captiv'd
Spirit
from
all
Intanglements
of
Iniquity
.
Having
the
promise
of
such
an
excellent
Reward
,
let
us
always
abound
in
the
work
of
the
Lord.
3.
The
lively
hope
of
this
Blessedness
is
powerful
to
support
us
under
the
greatest
Troubles
can
befal
us
in
this
our
mortal
condition
.
Here
we
are
tost
upon
the
alternate
waves
of
Time
,
but
hereafter
we
shall
arrive
at
the
Port
,
the
blessed
Bosom
of
our
Saviour
,
and
enjoy
a
peaceful
calm
:
and
so
we
shall
ever
be
with
the
Lord.
Words
of
infinite
sweetness
!
This
is
the
Song
of
our
Prosperity
,
and
Charm
of
our
Adversity
:
We
shall
ever
be
with
the
Lord.
Well
might
the
Apostle
add
immediately
after
,
therefore
comfort
one
another
with
these
words
.
More
particularly
,
They
are
a
Lenitive
to
moderate
our
Sorrows
upon
the
Departure
of
our
dearest
Friends
,
who
dye
in
the
Lord
:
for
they
ascend
from
this
valley
of
Tears
,
to
the
happy
Land
of
the
Living
.
What
Father
is
so
deserted
of
Reason
,
as
to
bear
impatiently
the
parting
with
his
Son
,
that
goes
over
a
narrow
part
of
the
Sea
,
to
a
rich
and
pleasant
Country
,
and
receive
the
investiture
and
peaceable
possession
of
a
Kingdom
?
Nay
,
by
how
much
the
Stronger
his
Love
is
,
so
much
the
more
transporting
is
his
Joy
:
especially
if
he
expects
shortly
to
be
with
him
,
to
see
him
on
the
Throne
,
in
the
state
of
a
King
,
and
to
partake
of
his
happiness
.
If
then
it
be
impossible
to
Nature
to
be
grieved
,
at
the
felicity
of
one
that
is
loved
;
according
to
what
principle
of
Nature
or
Faith
do
Believers
so
uncomfortably
lament
the
Death
of
Friends
,
of
whom
they
have
assurance
that
after
their
leaving
our
Earth
,
they
enter
into
an
everlasting
Kingdom
,
to
receive
a
Crown
of
Glory
from
Christ
himself
?
Our
Saviour
tells
the
Disciples
,
If
ye
loved
me
,
ye
would
rejoyce
,
because
I
said
I
go
to
my
Father
;
to
sit
down
at
his
right-hand
in
Majesty
.
A
pure
Affection
directly
terminates
in
the
happiness
and
exaltation
of
the
Person
that
is
loved
.
I
am
not
speaking
against
the
exercise
of
tender
Affections
on
the
loss
of
our
dear
Friends
;
and
a
pensive
feeling
of
God's
hand
in
it
;
which
is
an
natural
and
necessary
duty
.
There
is
a
great
difference
between
Stupidity
and
Patience
:
but
violent
Passion
,
or
unremitting
Sorrow
is
most
unbecoming
the
blessed
Hope
assur'd
to
us
in
the
Gospel
.
Chrysostom
treating
of
this
Argument
,
and
reflecting
upon
the
custom
of
those
Times
,
wherein
at
Funeral
Solemnities
a
train
of
Mourning
Women
attended
the
Corps
,
tearing
their
Hair
and
Face
,
and
crying
out
with
all
the
expressions
of
desperate
Sorrow
,
breaks
forth
,
Ah
Christian
Faith
and
Religion
!
that
was
triumphant
over
thine
Enemies
in
so
many
Battels
and
Victories
by
the
Blood
and
Death
of
the
Martyrs
,
how
art
thou
contradicted
by
the
practice
of
these
who
profess
thee
in
words
?
Is
this
not
to
be
sorrowful
as
those
that
have
no
hope
?
Are
these
the
affections
,
the
expressions
,
of
one
that
believes
the
blessedness
of
Immortal
Life
?
What
will
the
Heathens
say
,
how
will
they
be
induc'd
to
believe
the
Promises
of
Christ
to
his
Servants
of
a
glorious
Kingdom
,
when
those
who
are
so
in
title
,
behave
themselves
as
if
they
had
no
stedfast
faith
in
them
?
4.
The
hopes
of
this
blessed
state
,
is
able
to
free
us
from
the
fear
of
Death
.
This
last
Enemy
gives
an
hot
Alarm
to
Mankind
,
both
as
it
deprives
them
of
all
that
is
pleasant
here
,
and
for
the
terrible
consequences
that
attend
it
.
To
the
eye
of
Sense
,
a
dead
Body
is
a
spectacle
of
fearful
appearance
.
He
that
a
little
before
heard
and
discours'd
,
and
with
a
chearful
Air
convers'd
and
enjoy'd
the
World
,
now
is
dead
,
and
all
his
senses
in
him
:
the
Eyes
are
dead
to
light
,
and
the
Ears
to
sounds
,
the
Tongue
to
words
,
and
the
Heart
to
feel
any
Affections
,
and
the
Countenance
to
discover
them
:
nothing
remains
but
silence
,
horrour
,
and
corruption
.
Besides
,
after
Death
comes
Judgment
,
and
a
state
of
unrelenting
Torments
to
the
Wicked
.
But
a
true
Believer
that
has
been
obedient
to
his
Saviour
,
sees
things
by
another
light
than
that
of
sense
,
and
has
living
hopes
in
his
dying
Agonies
.
He
knows
that
Death
to
the
Saints
is
but
a
sleep
:
and
while
the
Body
rests
in
the
Grave
,
the
Soul
is
as
it
were
all
Act
,
continually
exercising
its
most
noble
faculties
on
the
best
Objects
.
Does
the
Soul
sleep
in
that
all-enlightned
World
,
that
sees
with
open
face
,
the
infinite
Beauty
of
God
?
that
hears
and
bears
a
part
in
the
hymns
of
the
Angels
&
Saints
encircling
his
Throne
?
that
drinks
of
the
Rivers
of
Pleasure
that
flow
from
his
Presence
?
that
freely
and
joyfully
converses
with
all
the
Celestial
Courtiers
,
the
Princes
of
that
Kingdom
,
the
Favourites
of
God
?
Then
it
truly
lives
.
This
reconciles
Death
to
a
Christian
,
who
has
nothing
more
in
his
wishes
than
to
be
with
Christ
;
and
knows
that
diseases
and
pains
,
the
forerunners
of
it
,
are
but
as
the
breaking
down
the
Walls
of
this
earthly
dark
Prison
,
that
the
Soul
may
take
its
flight
to
the
happy
Region
,
and
for
ever
enjoy
the
Liberty
of
the
Sons
of
God.
And
for
his
Body
,
that
shall
be
reunited
to
the
Soul
in
Glory
.
Methinks
God
speaks
to
a
dying
Believer
,
as
he
did
to
Jacob
when
he
was
to
descend
to
Egypt
,
Fear
not
to
go
down
into
the
Grave
,
I
will
go
down
with
thee
,
and
I
will
bring
thee
up
again
.
The
same
Almighty
Voice
that
gave
being
to
the
World
,
shall
awake
those
who
sleep
in
the
dust
,
and
reform
them
according
to
the
Example
of
Christ's
glorified
Body
.
O
how
should
we
long
for
that
triumphant
day
!
and
with
most
ardent
Aspirings
pray
,
Thy
Kingdom
come
in
its
full
power
and
glory
?
I
Shall
now
come
to
speak
of
the
Mournful
Subject
,
the
Cause
of
my
Appearing
here
at
this
time
,
the
Deceased
,
Reverend
and
Excellent
Divine
,
Dr.
Thomas
Manton
:
A
Name
worthy
of
precious
and
eternal
Memory
.
And
I
shall
consider
him
,
both
in
the
quality
of
his
Office
,
as
he
was
an
Embassadour
of
Christ
,
declaring
his
Mind
,
and
representing
his
Authority
,
and
in
the
holiness
of
his
Person
,
shewing
forth
the
Graces
and
Vertues
of
his
Divine
Master
.
God
had
furnish'd
him
with
a
rare
union
of
those
parts
that
are
requisite
to
form
a
Minister
of
his
Word
.
A
clear
Judgment
,
rich
Fancy
,
strong
Memory
,
and
happy
Elocution
met
in
him
,
and
were
excellently
improved
by
his
diligent
study
.
The
Preaching
of
the
Word
is
the
principal
part
of
the
Minister's
duty
,
most
essential
to
his
Calling
,
and
most
necessary
to
the
Church
.
For
this
end
chiefly
,
the
several
‖
Orders
in
the
Ministerial
Office
were
instituted
,
and
upon
our
Saviour's
triumphant
ascent
and
reception
into
Heaven
,
an
abundant
effusion
of
the
Spirit
in
Graces
and
Abilities
descended
upon
Men.
Now
in
the
performing
this
Work
,
he
was
of
that
conspicuous
Eminence
,
that
none
could
detract
from
him
,
but
from
ignorance
or
envy
.
He
was
endowed
with
extraordinary
knowledg
in
the
Scriptures
,
those
holy
Oracles
from
whence
all
Spiritual
Light
is
derived
:
And
in
his
preaching
,
gave
such
a
perspicuous
account
of
the
order
and
dependance
of
Divine
Truths
;
and
with
that
felicity
applied
the
Scriptures
to
confirm
them
,
that
every
Subject
by
his
management
was
cultivated
and
improved
.
His
Discourses
were
so
clear
and
convincing
,
that
none
without
offering
voluntary
violence
to
Conscience
could
resist
their
Evidence
.
And
from
hence
they
were
effectual
not
only
to
inspire
a
sudden
Flame
,
and
raise
a
short
Commotion
in
the
Affections
,
but
to
make
a
lasting
Change
in
the
Life
.
For
in
the
humane
Soul
such
is
the
composition
of
its
faculties
,
that
till
the
Understanding
be
rectified
in
its
Apprehensions
and
Estimations
,
the
Will
is
never
induc'd
to
make
an
entire
firm
choice
of
what
is
necessary
for
the
obtaining
perfect
Happiness
.
A
sincere
persevering
Conversion
is
effected
by
weighty
Reasons
that
sink
and
settle
in
the
Heart
.
His
Doctrine
was
uncorrupt
and
pure
,
the
Truth
according
to
Godliness
.
He
was
far
from
a
guilty
vile
intention
,
to
prostitute
that
sacred
Ordinance
for
the
acquiring
any
private
secular
advantage
.
Neither
did
he
entertain
his
Hearers
with
impertinent
Subtilties
,
empty
Notions
,
intricate
Disputes
,
dry
and
barren
without
productive
Vertue
:
But
as
one
that
always
had
before
his
Eyes
the
great
End
of
the
Ministry
,
the
Glory
of
God
,
and
the
Salvation
of
Men
,
his
Sermons
were
directed
to
open
their
eyes
,
that
they
might
see
their
wretched
condition
as
Sinners
,
to
hasten
their
flight
from
the
Wrath
to
come
,
to
make
them
humbly
,
thankfully
and
entirely
receive
Christ
,
as
their
Prince
,
and
all-sufficient
Saviour
.
And
to
build
up
the
converted
in
their
most
holy
Faith
,
and
more
excellent
Love
,
that
is
the
fulfilling
of
the
Law.
In
short
,
to
make
true
Christians
eminent
in
Knowledg
and
universal
Obedience
.
As
the
matter
of
his
Sermons
was
designed
for
the
good
of
Souls
;
so
his
way
of
expression
was
proper
to
that
end
.
Words
are
the
vehicle
of
the
heavenly
Light.
As
the
Divine
Wisdom
was
incarnate
to
reveal
the
Eternal
Counsels
of
God
to
the
World
;
so
Spiritual
Wisdom
in
the
mind
,
must
be
clothed
with
words
,
to
make
it
sensible
to
others
.
And
in
this
he
had
a
singular
Talent
.
His
Stile
was
not
exquisitely
studied
,
not
consisting
of
harmonious
Periods
,
but
far
distant
from
vulgar
meanness
.
His
Expression
was
natural
and
free
,
clear
and
strong
,
quick
and
powerful
,
without
any
spice
of
folly
,
and
always
suitable
to
the
Simplicity
and
Majesty
of
Divine
Truths
.
His
Sermons
afforded
substantial
food
with
delight
,
so
that
a
fastidious
mind
could
not
disrelish
them
.
He
abhorr'd
a
vain
ostentation
of
Wit
,
in
handling
Sacred
things
;
so
venerable
and
grave
,
and
of
eternal
consequence
.
Indeed
,
what
is
more
unbecoming
a
Minister
of
Christ
,
than
to
waste
the
spirits
of
his
Brain
,
as
a
Spider
does
his
bowels
,
to
spin
a
web
only
to
catch
Flyes
?
to
get
vain
applause
by
foolish
pleasing
the
ignorant
.
And
what
cruelty
is
it
to
the
Souls
of
Men
?
'T
is
recorded
as
an
instance
of
Nero's
savage
temper
,
that
in
a
general
Famine
,
when
many
perish'd
by
hunger
,
he
ordered
a
Ship
should
come
from
Egypt
(
the
Granary
of
Italy
)
laden
with
Sand
for
the
use
of
Wrestlers
.
In
such
extremity
to
provide
only
for
delight
,
that
there
might
be
spectacles
on
the
Theatre
,
when
the
City
of
Rome
was
a
spectacle
of
such
misery
,
as
to
melt
the
heart
of
any
but
of
Nero
,
was
most
barbarous
Cruelty
.
But
't
is
Cruelty
of
an
heavier
imputation
for
a
Minister
to
prepare
his
Sermons
to
please
the
foolish
curiosity
of
Fancy
with
flashy
Conceits
;
nay
,
such
light
Vanities
,
that
would
scarce
be
endured
in
a
Scene
,
whiles
hungry
Souls
languish
for
want
of
solid
nourishment
.
His
fervour
and
earnestness
in
Preaching
was
such
,
as
might
soften
and
make
pliant
the
most
stubborn
obdurate
spirits
.
I
am
not
speaking
of
one
whose
talent
was
only
in
voice
,
that
labours
in
the
Pulpit
as
if
the
end
of
Preaching
were
for
the
exercise
of
the
Body
,
and
not
for
the
profit
of
Souls
:
But
this
Man
of
God
was
inflam'd
vvith
an
holy
Zeal
,
and
from
thence
such
ardent
expressions
broke
forth
,
as
were
capable
to
procure
attention
and
consent
in
his
Hearers
.
He
spake
as
one
that
had
a
living
Faith
within
him
of
Divine
Truths
.
From
this
union
of
Zeal
with
his
Knowledg
,
he
was
excellently
qualified
to
convince
and
convert
Souls
.
The
sound
of
words
only
strikes
the
Ear
,
but
the
Mind
reasons
with
the
Mind
,
and
the
Heart
speaks
to
the
Heart
.
His
unparallel'd
Assiduity
in
Preaching
,
declar'd
him
very
sensible
of
those
dear
and
strong
Obligations
that
lie
upon
Ministers
,
to
be
very
diligent
in
that
blessed
Work.
What
a
powerful
Motive
our
Saviour
urged
upon
St.
Peter
?
As
thou
lovest
me
,
feed
my
Sheep
,
feed
my
Lambs
.
And
can
any
feed
too
much
,
when
none
can
love
enough
?
Can
any
Pains
be
sufficient
for
the
salvation
of
Souls
,
for
which
the
Son
of
God
did
not
esteem
his
Blood
too
costly
a
price
?
Is
not
incessant
unwearied
industry
requisite
to
advance
the
work
of
Grace
in
them
to
perfection
?
In
this
the
work
of
a
Minister
has
its
peculiar
disadvantage
,
that
whereas
an
Artificer
how
curious
and
difficult
soever
his
work
be
,
yet
has
this
encouragement
,
that
what
is
begun
with
Art
and
Care
,
he
finds
in
the
same
state
wherein
't
was
left
:
A
Painter
that
designs
an
exact
Piece
,
draws
many
Lines
,
often
touches
it
with
his
Pencil
to
give
it
life
and
beauty
;
and
though
unfinish'd
,
't
is
not
spoild
by
his
intermission
.
A
Sculptor
that
carves
a
Statue
,
though
his
labour
be
hard
from
the
resistance
of
the
matter
,
yet
his
work
remains
firm
and
durable
.
But
the
Heart
of
Man
is
of
a
strange
temper
,
hard
as
Marble
,
not
easily
receptive
of
heavenly
impressions
,
yet
fluid
as
Water
,
those
impressions
are
easily
defac'd
in
it
;
't
is
expos'd
to
so
many
temptations
that
induce
an
oblivion
of
eternal
things
,
that
without
frequent
excitations
to
quicken
and
confirm
its
holy
purposes
,
it
grows
careless
,
and
all
the
labour
is
lost
that
was
spent
on
it
.
This
faithful
Minister
abounded
in
the
Work
of
the
Lord
;
and
which
is
truly
admirable
,
though
so
frequent
in
Preaching
,
yet
was
alwas
superiour
to
others
,
and
equal
to
himself
.
In
his
last
time
when
declining
to
Death
,
yet
he
would
not
leave
his
beloved
Work
;
the
vigour
of
his
Mind
supporting
the
weakness
of
his
Body
.
I
remember
when
opprest
with
an
obstinate
hoarsness
,
a
Friend
desiring
him
to
spare
himself
;
he
rejected
the
advice
with
indignation
.
He
was
no
fomenter
of
Faction
,
but
studious
of
the
Publick
Tranquillity
.
He
knew
what
a
blessing
Peace
is
,
and
wisely
foresaw
the
pernicious
consequences
that
attend
Divisions
.
By
Peace
,
the
bond
of
mutual
harmony
,
the
weakest
things
are
preserved
and
prosper
;
but
where
Discord
reigns
,
the
strongest
are
near
to
ruine
.
The
heavenly
Concent
in
the
primitive
Church
,
was
a
principal
cause
of
its
miraculous
encrease
and
flourishing
;
but
after
Dissentions
prevail'd
amongst
Christians
,
that
was
destroyed
in
a
short
time
,
which
was
built
by
the
Divine
Union
and
Heroic
Patience
of
the
primitive
Christians
.
And
the
glorious
Beginnings
that
promis'd
the
Reformation
of
all
Europe
,
were
more
obstructed
by
the
dissentions
of
some
employed
in
that
blessed
work
,
than
by
all
the
power
and
subtilty
,
the
Arms
and
Artifices
of
Rome
it self
.
How
afflictive
is
the
consideration
of
our
divided
Church
?
Sweet
Peace
,
whither
art
thou
fled
?
Blessed
Saviour
,
who
didst
by
thy
precious
Blood
reconcile
Heaven
and
Earth
,
send
down
thy
Spirit
to
inspire
us
with
that
Wisdom
that
is
pure
and
peaceable
,
that
those
who
agree
in
the
same
Principles
of
Faith
,
in
the
same
substantial
parts
of
Worship
,
in
asserting
the
same
indispensible
necessity
of
Holiness
,
may
receive
one
another
in
love
.
I
am
affectionatly
engaged
in
a
matter
that
so
nearly
touches
all
those
that
value
the
Protestant
Interest
.
Briefly
;
Consider
him
as
a
Christian
,
his
Life
was
answerable
to
his
Doctrine
.
'T
is
applicable
to
some
Ministers
,
what
is
observed
of
the
Carbuncle
;
by
its
colour
,
lustre
,
and
fiery
sparklings
it
seems
to
be
actually
a
Fire
,
but
it
has
only
the
name
and
appearance
of
it
.
Thus
some
in
the
Pulpit
seem
to
be
all
on
fire
with
zeal
,
yet
their
hearts
are
as
cold
as
a
stone
,
without
holy
affections
,
and
their
lives
are
unworthy
their
Divine
Ministration
.
But
this
Servant
of
God
was
like
a
fruitful
Tree
,
that
produces
in
its
branches
what
it
contains
in
the
root
;
his
inward
Grace
was
made
visible
in
a
Conversation
becoming
the
Gospel
of
Christ.
His
resolute
Contempt
of
the
World
secur'd
him
from
being
wrought
on
by
those
motives
,
that
tempt
low
spirits
from
their
duty
.
He
would
not
rashly
throw
himself
into
troubles
,
nor
spretâ
Conscientiâ
avoid
them
.
His
generous
Constancy
of
Mind
in
resisting
the
current
of
Popular
humour
,
declar'd
his
Loyalty
to
his
Divine
Master
.
His
Charity
was
eminent
in
procuring
Supplies
for
others
,
when
in
mean
Circumstances
himself
.
But
he
had
great
experience
of
God's
fatherly
Provision
,
to
which
his
filial
Confidence
was
correspondent
.
His
Conversation
in
his
Family
was
holy
and
exemplary
,
every
day
instructing
them
from
the
Scriptures
in
their
duty
.
I
shall
finish
my
Character
of
him
,
with
observing
his
Humility
.
He
was
deeply
affected
〈◊〉
the
sence
of
his
Frailties
and
Unworthiness
.
He
considered
the
infinite
Purity
of
God
,
the
Perfection
of
his
Law
the
Rule
of
our
Duty
,
and
by
that
humbling
Light
discover'd
his
manifold
defects
.
He
exprest
his
thoughts
to
me
a
little
before
his
Death
;
If
the
holy
Prophets
were
under
strong
impressions
of
fear
,
upon
the
extraordinary
discovery
of
the
Divine
Presence
,
how
shall
we
poor
creatures
appear
before
that
Holy
and
Dread
Majesty
?
Isaiah
,
after
his
glorious
vision
of
God
,
reflecting
upon
himself
;
as
not
retir'd
from
the
commerce
and
corruption
of
the
World
,
breaks
forth
,
Wo
is
me
,
for
I
am
undone
,
because
I
am
a
Man
of
unclean
lips
,
and
I
dwell
in
the
midst
of
a
People
of
unclean
lips
;
for
mine
eyes
have
seen
the
King
,
the
Lord
of
Hosts
.
'T
is
infinitely
terrible
to
appear
before
God
the
Judge
of
all
,
without
the
protection
of
the
Blood
of
sprinkling
,
that
speaks
better
things
than
the
blood
of
Abel
.
This
alone
reliev'd
him
,
and
supported
his
hopes
.
Though
his
Labours
were
abundant
,
yet
he
knew
that
the
Work
of
God
,
passing
through
our
hands
,
is
so
blemish'd
,
that
without
an
appeal
to
pardoning
Mercy
and
Grace
,
we
cannot
stand
in
Judgment
.
This
was
the
subject
of
his
last
publick
Sermon
.
He
languish'd
many
months
,
but
presuming
he
should
be
too
strong
for
his
Infirmity
,
neglected
it
,
till
at
last
it
became
insuperable
and
mortal
.
Many
pathetical
aggravations
heighten
our
great
and
dear
Loss
,
that
such
a
faithful
Minister
of
Christ
should
be
taken
away
,
whose
Preaching
was
so
powerful
to
repair
the
woful
Ruines
of
Godliness
and
Vertue
in
a
degenerate
Age
:
Whose
prudent
pacifick
Spirit
rendred
him
so
useful
in
these
Divided
Times
,
when
Professors
of
the
same
Religion
are
alienated
from
one
another
,
as
if
they
had
been
baptized
with
the
Waters
of
Strife
:
That
before
our
Tears
were
dried
up
for
the
loss
of
other
worthy
Ministers
,
the
Fountain
of
Sorrow
should
be
opened
again
by
this
afflicting
stroke
.
But
it
becomes
us
to
receive
the
dispensations
of
Heaven
with
humble
and
quiet
submission
;
to
reflect
upon
our
sins
with
an
holy
grief
,
that
provoke
God
to
remove
such
an
excellent
Instrument
of
his
Glory
from
us
.
Let
us
pray
to
the
Lord
of
the
Harvest
,
that
he
will
send
forth
faithful
Labourers
into
it
.
O
that
surviving
Ministers
might
be
animated
with
a
Zeal
more
pure
and
fervent
in
their
Divine
Work
:
And
that
People
would
be
wise
,
while
a
price
is
put
into
their
hands
,
to
improve
it
for
their
eternal
advantage
.
The
neglected
Gospel
will
at
the
last
be
a
terrible
Witness
against
the
Disobedient
,
to
justify
and
aggravate
their
Condemnation
.
FINIS
.
Some
Books
printed
for
,
and
sold
by
Brabazon
Aylmer
,
at
the
three
Pigeons
,
over
against
the
Royal-Exchange
in
Cornhill
.
THe
Harmony
of
the
Divine
Attributes
,
in
the
Accomplishment
of
Man's
Redemption
by
the
Lord
Jesus
Christ
:
Or
Discourses
,
wherein
is
shewed
,
how
the
Wisdom
,
Mercy
,
Justice
,
Holiness
,
Power
and
Truth
of
God
,
are
glorified
in
that
great
and
blessed
Work
:
By
William
Bates
,
D.
D.
In
4to
.
Considerations
of
the
Existence
of
God
,
and
of
the
Immortality
of
the
Soul
,
with
the
Recompences
of
the
future
State.
To
which
is
now
added
,
the
Divinity
of
the
Christian
Religion
,
proved
by
the
Evidence
of
Reason
,
and
Divine
Revelation
:
For
the
Cure
of
Infidelity
,
the
Hectick
Evil
of
the
Times
.
By
William
Bates
,
D.
D.
In
Octavo
.
Sermons
preached
upon
several
Occasions
,
by
Isaac
Barrow
,
D.
D.
late
Master
of
Trinity-Colledg
in
Cambridg
,
and
one
of
his
Majesties
Chaplains
in
ordinary
.
In
Octavo
.
The
Reconcileableness
of
God's
Prescience
of
the
Sins
of
Men
,
with
the
Wisdom
and
Sincerity
of
his
Counsels
,
Exhortations
,
and
whatsoever
means
he
uses
to
prevent
them
:
In
a
Letter
to
the
Honourable
,
Robert
Boyle
,
Esq.
To
which
is
added
a
Postscript
in
defence
of
the
said
Letter
;
By
John
How
,
M.
A.
sometime
Fellow
of
Magdalen
Colledge
,
Oxon.
In
Octavo
.
Notes, typically marginal, from the original text
Notes for div A26790-e110
Rev.
21.
4.
1
Cor.
15.
Phil.
3.
1.
*
1
Cor.
13.
*
Vt
cu●
istud
quicquid
est
●
quo
disput●tis
perceper●
moriar
.
Va●
Max.
‖
Aristot.
†
Sic
it●…
habebit
d●…num
aliud
lio
minus
,
hic
quoque●…num
habe●…at
ne
velit
amplius
.
Aug.
*
Et
totum
dedit
uni●…ersis
,
et
to●…um
singulis
.
●…
per
hoc
●…uicquid
pas●…one
sua
Sal●…ator
praesti●…t
,
sicut
to●…um
ei
debent
●…niversi
,
sic
●…nguli
;
nisi
●…uod
prope
hoc
●…lus
singuli
●…uam
univer●…
,
quod
totum
●…cceperunt
●…nguli
,
quan●…um
universi
.
●…alvian
Si
audia
multitudo●…
lens
,
non
in●…
se
particul
tim
comm●…nuunt
son●…
tanquam
●…bos
:
sed
o●…
ne
quod
so●…
&
omnibus
totum
est
,
singulis
totum
.
Augu●…
in
Epist.
a
volusan
.
Non
〈◊〉
,
M●ter
,
num
hic
Alexander
est
.
Curt.
lib.
3.
Job
29.
2
,
3
,
4.
*
Vitae
nos
●…dium
tenet
,
●…mor
mortis
●…itat
omne
●…nsilium
,
nec
●…plere
nos
●…lla
faelicitas
●…test
.
Causa
●…utem
est
,
●…od
non
per●…mimus
ad
●…ud
bonum
●…nmensum
&
superabile
,
●…bi
necesse
est
●…sistat
nobis●…
luntas
nos●…a
,
quia
ul●…a
summum
●…n
est
locus
.
●…ence
.
epist.
●…4
.
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arist.
●…th
1.
7.
●…
ult
.
‖
Ephes.
4.
Suet.
Si
sudare●…
aliter
non
po●…tes
,
est
aliud●…
John
21.