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the Giver of future Crowns of Glory and Feli-CHAP

XVI. city : For they are adjudg’d, and are given ; nevertheless it is requir'd in the Nature of Things, that a previous Taste be contracted, a Temper and Conftitution fitted to render the Person capable of enjoying the Gift.

IT would, otherwise, seem a formal Piece of Pageantry to fummon all the World to Judgment; only to tell the Righteous, and the Wicked, very gravely, that they should enjoy or suffer the natural Pleasure and Pain resulting from their Actions, for the whole Duration of their Being, without any thing to interrupt. They knew that before they went out of the World ; and the Judge's telling chem so, ever so sententiously, makes neither of themone Syllable better, nor worse, in their State. But, ac the great Discrimination of every Man according to his Works Go you to this Hand- You cur sed to the other-Enter you Blessed this Place of Joy- -Dwell you in Light I cast you into outer Darkness-Take you Dominion over five Cities- You over ten-Depart you to many Stripes -You to few diftinctly demonftrates on the Right Hand and the Left, additional, positive Pleasure and Pain of the highest Nature. If the punitive Pain, or recompensing Pleasure and Glory were confin'd only to the Mind, retrospecting its Actions in this World, and looking forward into the eternal State of its own Temper and Condition consequent upon those Actions ; what need of the Resurrection of the Body, or folemn Severation to Places for ever feparate ; if the Places themselves were not, together with the respective Treatment, "juridically, positively remunerative, and vindictive

BESIDES,

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с НА Р. XVI.

BESIDES, if Rewards and Punishments were left wholly to natural Consequences of Mens Actions, then, as there is a Miscellany of good and bad Actions (more or less) in all Men, every Man would be both rewarded and punish'd; which destroys the future Distinction, and Allotment.' That Distinction therefore and Allotment can be supported on nothing but an interposing Judge, who knows the Thoughts of all Men, and makes folemn Severation and Distri. bution, before all Men and Angels, to every Man according to his Works. Besides, what is it that makes Faith towards God, or towards our Lord Jesus Christ, or Repentance from dead Works, or Obedience either to natural Religion, or to the Gospel, so indispensable, but this quickning Article of Belief and Practice, the Resurrection of the Dead and a future Judgment ? Inasmuch as without this final End and Account of our Actions, they would all be in vain, and of no Profit beyond the Grave. It is Unbelief with respect to the Promises of entring into Rest which constituted the evil Heart of Unbelief, and for ever excluded from the Rest ; so the like Unbelief of the Deists totally subverts Natural Religion, and entirely vacates all the religious Effects of it, at the same time it pretends to the Belief of God. But if they believe God the first Cause, they ought to consider him also as the last End of Man.

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Thus God's judging the World in Righteousness by the Man Christ Jesus makes up the true Account to Reafon of his governing it. If he is the Governor, that implies Laws; and that fupposes some Sanctions in the Apprehension of those

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who have a Sense in their Hearts of those Laws:CHAP. If Laws, there must of course be a Judge of XVI. Obedience, and Disobedience to them.

And if the Judge himself, before he would
take that Office upon him, came into the
World first as a Mediator to teach those Laws:
most perfectly, and explicitly unfold those
Sanctions as far as they could be apprehended
by reason of our bodily Imperfections ; if he
obey'd those Laws himself, according to which
he would pass Sentence; and, if by his own
Death he made Reconciliation for Transgressions
against them, upon Condition of renewing
Obedience with sincere Repentance, and better
Performance, as Men were able, and of believe
ing in him (where Belief was proposed) who
by the most divine Generosity did so much to
fupply all their unavoidable Deficiencies; and if,
before he left the World, he instituted Means,
Aids, Helps, and Instruments for facilitating
Mens Repentance, and improving their Devo-
tion, and Obedience ; then he might well re-
. turn to Heaven, and before God, and Man take
upon him the Reins of Government and Judga
ment over Man, as the fittest King and Judge
that could be elected by either of them.

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If.a Judge, then inevitably follow those polie tive sensible Retributions, visible Glory, Honour and Distinction of the Good from the Bad, in the audible Sentence, visible Effects, and eternal Marks of God's Favour, and Displeasure towards our Behaviour in this Life. On the one Hand, seeing God as he is; being with Christ, Crowns, Rivers of Pleasure, &c. On the other Hand, Darkness, Companionship of Devils, Dif

grace

CHA P. grace and Gnassing of Teeth, Lakes of Fire and XVI. Brimstone, &c. capable of communicating eter

nal Felicity, and everlasting Anguish, as well to) the raised sensible Body, as to the rational reflecting Soul. A joyful, and a dreadful Hearing the final Ends of our several Actions !. And thofe are the external Motives I have been creat

ing of.

: But tho?: they are external, yet being the Obje&t and End of Actions, they are the first, moral Motives that see all to work; they are the End of us, and of our Actions, therefore tie us unto God our Governor, our Actions to his Laws and Covenant ; making our Actions Morality or Duty, and us, knowing those Confequences, and conscious of those Obligacions, moral, accountable Agents. They are the final Difference and Distinction, State and Allotment of moral Good and Evil; being the recompensing Poffeflion of the greatest Good, or greatest Evil, God, or the Devil, and of the Virtue in Action and Disposition, of following those moral Commands or Imitations of God, which are Directions to that chiefest Good; or of the contrary Vice of not following them ; which inevitably, with open and everlasting Distinction, plunges into the greatest Evil. They are the ultimate, therefore, most capital Motives that govern and controul the lefser inferior ones of Life ; to poise the Desires, and to balance the Paffions that are engaged about the subordinate Means and Ends, the Things of this Life, by setting the Affection upon Things, above ; living not by Sight but Faith in another World, as it is open'd and revealed to the Christian, who has those exceeding great and precious Promises made

over to him on purpose, to make him Partaker CHAP. of the Divine Nature ; that seeing his Duty is. XVI. incorporated into and animated by his Interest, it might the sooner take root in his indigent Nas ture, and cause it to grow up from less to greater Perfection, from a human to a Divine Nature. Every subordinate End is a Motive to the Use of the Means fubfervient to that End; and when these subordinate Ends are not pursued as ulcimate resting Places, but progressive to the great End, then they are duly influenced and regulated by it. And when the Influence of these Motives operates in Conjunction with the Means, Aids, Helps, and Instruments mentioned in this Treatise, the happy Iffue is eternal Life.

Vol. II.

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CHAP

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