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tailed the Temples of the Holy Ghosts 1 Cor. iii. 16. tmd Members of Christ, 1 Cor. vi. 15. That under this dark Veil of Flesh and Blood, there lies concealed a glorious and heavenly Body the o*ppw{»«/««, the connatural Vehicle of the Soul, St. Paul confesses, "2 Cor. v. and calls it our House which is from Heaven, ver. 2. which he opposes to our earthly House of this Tabernacle or corruptible Body, ver. 1. and expresses bis Groaning and earnest Desire at least, if not his Hope, that he should not be uncloathed, or put off this mortal Body by Death, but have it absorped into hij heavenly luciform Body, as Enoch and Elijah had," that Mortality might be swallowed up of Life, ver. 4. The State of the Wicked in this World (till they be shut up in final Impenitence) is a State of Discipline, Probation, and Hope; the good Spirit of God strives with them, encourages them by Mercies, terrifies them by Punishments, alarms them by Checks of Conscience, invites them with the Hopes of everlasting Happiness and unspeakable Glory, and threatens them with endless and unspeakable Torments. And as no Man is so absolutely wicked, as to extinguish all Sense of Good and Evil, and to renounce all Appearances of Virtue, which, to the most corrupt Minds, will ever appear amiable; hence they substitute the external Forms and Appearances of Virtue, in the room of solid and substantial Righteousness, which has given occasion to corrupt and partial Observers of human Nature, such as Epicurus, Hobbes, Rochefoucalt, Mandeville, and other Writers of the fame Class, to resolve all Virtue into Affectation, Vanity, and Self-love, which it must be confessed is the true Ground of that counterseit Humility

and

jind Charity, which, in the fashionable World, passes tinder the Name of Politeness and Good-breeding. The true Pattern of solid Virtue, and Standard of Perfection, is the Lise of the Bleflbd Jesus, who came down from Heaven to instruct us in every Branch of our Duty, tp teach us the Dignity and Worth of human Souls, one of which he declares to be of more Value than the whole World, and for which nothing lefe than the inestimable Price of his most precious Blood could be a susficient Ransom. He taught us, by his Precepts and Example, that true Greatness of Mind consisted in a Contempt of the World, in renouncing all the Riches, Honours, and Pleasures of this mortal Lise, in overcoming all the Temptations Of Luxury, Vanity, and Pride, tP which our several States and Conditions pf Life may expose us; and that our real Happiness is not to be found in this World, but only in that which is to come.

As to our future State. St. John tells us in ge/ie* ral, i John iii. %. That We are ttow the $#& of God, but it doth not yet appear what we fall he; huf we know that when Christ fall appear, we Jhall be like him, for we JhaUfie Him as He is; which, without correspondent Faculties, we cannot do. So then, »f we be Partakers of his Spirit here, we shall be Partakers of his Glory hereafter j if He has, by the mighty Operation of his Grace, purified our Souk from desad Works, He fall also change our vile Body (vvy& t%i fftmfixntii h$u*i) that it may be like unto his glorious Body, according to the mighty Working whereby Me is able to subdue all Things to himself. The Form and SpJeBidor of cur Lord's Glorious Body are very fully and djftwictly described by the Evaiigslist gt.

John,

John, to whom he appeared in the Isle of Patmos, Rev. i. 13, 14, 15, 16. He was cloathed with a Garment down to the Foot, and girt about the Paps with a golden Girdle, his Head and his Hairs were white like Wool, as white as Snow, and his Eyes were as a Flame of Fire, and his Feet like unto fine Brass, as if they burned in a Furnace, end his Voice as the Sound of many Waters, and his Countenance was as the Sun Jhineth in his Strength, In Comparison of this, how faint and seeble are all the Expressions, how contemptible are all the Forms of worldly Glory. The Magnificence of an Eastern Monarch is no more than Childrens Play, when compared with the Glory that shall be revealed la every true Member of Christ Jesus. Can any Hope, any Interest, any Glory, be equal to this? And can those Men have any Pretensions to Honour and true Greatness of Mind, who renounce this high and heavenly Calling? who reject the Offer of immortal Life and Glory, and endeavour to perfuade themselves and others, that they have in them no Principle or Hope of Immortality, but are only dropped into the World by Chance, to live and die like the Beasts that perish. These Gentlemen ought to be regarded, •by every sincere Christian and Lover of Virtue, not only as Enemies to the Cross of Christ, but as Traitors to their own Species, and Enemies of humaa Nature, as they endeavour to deprive us of that glorious Hope, which alone can support us under the manifold Distresses of this mortal Life. And it is worth observing, that while the good Christian patiently submits to the Anguish of Pain, the Consinement of a sick Bed, the Infirmities of old Age, and the Agonies •f Death, in the Hope of a glorious Resurrection to

immortal immortal Lise, these Men who have renounced this high and heavenly Consolation, when they fall into the common Calamities of Lise, sink under them into Dejection and Despair, and fly to an Opiate, or a Pistol, to put an End to a miserable Lise. The true Chrijiian, conscious of his Heavenly Original, supported by a Hope full of Immortality, presses on boldly and steadily in the Path that leads to Eternal Lise, and scorns to do any" Thing that may disgrace the Dignity of his heavenly Prosession, and is afraid of nothing but the Displeasure of his God. He scorns to prostitute the exalted Faculties of his Heavenborn Soul to the servile Drudgery of Ambition and Covetousness; or pollute his Body, which is the Temple of God, and designed for eternal Glory, by Lust and Intemperance. He considers all Mankind as his Brethren, and Fellow-Heirs of the fame Promises, whom he thinks himself obliged to assist and comfort, under all the Difficulties and Distresies of this mertal Lise; and is therefore ever ready to do Good and to communicate, without Hypocrisy, or Partiality, or Respect of Persons; and he finds already the Earnest of his future Reward, the Seal of his Redemption, even the Peace of God which paffeth all Understanding. This— This is true Honour, which the Princes of this World can neither give, nor take away. This is the Honour that cometh from God only; and SUCH HONOUR HAVE ALL HIS SAINTS.

LETTER

LETTER IX.

ALL the Offices of Piety and Devotion towards God, as well as of Justice and Charity to our Fellow-Creatures, are bound upon us, by the sober Dictates of Nature, Reason, and common Sense. The farmer; I hope, I have sufficiently shewn, in the Course of these Letters; and it would be as easy to shew what particular Kinds of Behaviour may be reasonably expected from Men of Honour, and true Greatness of Mind, in the several difserent Branches and Articles of social Lise; but I shall confine myself to one or two Instances only.

There is a Sort of complexional Tenderness and Affection for our Species interwoven in our very Nature, which is finely expressed by a Word peculiar to our Language, which is Humanity. This is that which involuntarily melts and softens the most favage Hearts, at the Sight of a miserable Object. This makes us naturally mourn with them that mourn, and grieve for the Miseries of those whom it is not in our Power to relieve: And when we see a Man so hard-hearted, so void of all Pity, so lost to all Sense of Compassion, as not to assist the Miserable and Afflicted, and do the best he can to relieve them, we justly call him an Inhuman Brutisb Creature. But, as this natural Tenderness is in all Men, more or less, and in some intirely weakened and destroyed, by the Corruption of their Hearts, the Violence of their Passions, the base Treachery and infatiable Avarice of Self-love; theresore Men have been fprced

Vqi. I. L to

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