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Factions, and the whole Soul in a most diseased and reftles Posture. And indeed it is no Wonder it should be so, since 'tis in an unnatural State and Condition. For whilst 'tis in any unreasonable Course of Action, the very Frame and Constitution of it, as it is a rational Being, suffers an unnatural Violence, and is all unjoynted and disordered. And therefore as a Body when its Bones are out, is never at Rest till they are set again ; so a rational Soul when its Faculties and Powers are dislocated and put out of their natural, i. e. rational Course of Action, is continually restleß and difturbed, and always toffing to and fro, shifting from one Posture to another, turning it self from this to t'other Object and Enjoyment, but finding no ease or satisfaction in any, till 'tis restored again to its own rational Course of Motion, and that is to act and move towards God, for whom it was made, and in whom alone it can be happy, And if its Reason were not strangely dozed and ftupefied with Sense and sensitive Pleasure,it would doubtless be a thousand times more restleß and dissatisfied in this its preternatural State than it is; it would feel much more distraction of Mind, Anguish of Conscience, and Tumult of Affections than 'cis now capable of, amidst the numerous Enjoyments and Diversions of this world. For as a musical Instrument, were it a living thing, would doubtless be sensible of Harmony as its proper State (as a great Author of our own ingenioufly discourses) and abhor Discord and Dissonancy as a thing preternatural to it; even so were our Reason but alive and awake within us, our Souls, which according to their natural Frame

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were made Onison with God, would be exquisitely sensible of those divine Virtues wherein its Confonancy consists, as of that which is its proper State and native Complection ; and complain as fadly of the vicious Distempers of its Faculties, as the Body doth of Wounds and Diseases; 'twould be perfectly fick of every unreasonable Motion, and never be able to rest till its disjoynted Faculties were rectified, and all its disordered Strings set in tane again. Which being once effected ( as it will quickly be in a continued Course of heavenly Action ) we shall presently find our Souls disburthened of all those malignant Humours that do so perpetually disease, disquiet, and disturb us. For by relying upon God, we shall totally quit and discharge our selves of all those restless Cares and Anxieties which circle and prick us like a Crown of Thorns; by our hearty Submission to his heavenly Will, we sha!) ease our Consciences of all that Horrour, Rage, and Anguish which proceeds from the invenoned Stings of our Guilt, by loving, admiring, and adoring him, our Affections will be cured of all that Inconsistence and inordiRacy that render them so tumultuous & disquieting. And these things being cnce accomplished, the sick, and restless Soul will presently find it self in perfect Healih and Ease. For now all her jarring Faculties being tuned to the musical Laws of Reason, there will be a perfect Harmony in her Nature, and she will have no disquieting Principle within her; nothing but calm and gentle Thoughts, Soft and sweet Reflections, tame and manageable Affections, nothing but what abundantly contributes to her Repose and Satisfaction. So that do



buc imagine what an Ease the Body enjoys, when after a lingring Sickness it recovers a sound Conftitution, and feels a lively Vigour possessing every Part, and actuating the Whole ; such and much more is the Ease and Quiet of the Soul, when by the diligent Practice of the heavenly Life it feels it self recovered from the languishing Sickness of a sensual and devilish Nature. Now lhe is no more tossed and agitated in a stormy sea of restless Thoughts and guilty Reflections, no more scorch. ed with Impatience, or drowned with Grief, or Shook with Fear, or bloated with Pride or Ambition, but all her Affections are resigned to the blessed Empire of a spiritual Mind, and cloathed in the Livery of her Reason. Now all the War and Contest between the Law in her Members and the Law in her Mind is ended in a glorious Victory and happy Peace; and those divided Streams her Will and Conscience, her Passions and her Rezfon are united in one Chanel, and flow towards one and the fame Ocean. And being thus joyneed and knit together by the Ties and Ligaments of Virtue, the Soul is perfectly well and easie, and enjoys a most sweet Repose within it self. Wherefore as you value your own Rest and Ease, and would not be endlesly turmoiled and difquieted, be persuaded heartily to ingage your selves in the Course of a heavenly Conversation, and then though at first you must expect to find some Difficulty in it by reason of its Contrariety to your corrupt Natures, yet if you vigorously persist in it, you will find the Difficulty will soon wear off, and then 'twill be all ease and pleasure. For when our Nature is depraved either by Sensuality or



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Devilishnes’tis like a Bone out of joynt,full of pain while it is out, and much more painful while it is setting, but as soon as that is done, ?tis immediately well and easie.

VI. And lastly, Consider the absolute Necessity of this heavenly Life and Conversation. For befides that God exacts it of us as an indispensable Condition of our Happiness, and hath assured us that if we live after the fleso we shall die, and that without holineß we shall never see the Lord; besides this, I say, an heavenly Conversation is in the Nature'of the thing necessary to qualifię us for Heaven, or, as the Apostle expresses it, to make us meet to be partakers of the inheritance of the Saints in light. For Happiness being a relative thing, implies in the very Nature of it a mutual Correspondence between the Obječts which present us with happiness, and the Faculties which taste and enjoy them'; and be the Objects never so good in themselves, never so pregnant with Pleasure and Bliss, yet if they do not agree with the Faculties whereunto they are objected instead of blessing, they will but afflict and torment them; and if a man were placed in the midst of Heaven among all the ravishing Fruitions with which that blessed place abounds; yet unless his Mind and Temper did suit and agree with them, they would be fo many Miseries and Vexations to him; and he would be afflicted even in Abraham's Bosom, and grope for Heaven in the midst of Paradise. So that supposing that God were so unreasonably fond of the Happiness of wicked Souls as to prefer it before the honour of his Government, and the Purity of his Nature, and the Sanction of his

Laws, Laws, yet still there is an invincible Obstacle bebind that must render their future Felicity impofsible; and that is,that it cannot be without a plain Contradi&tion to the Nature of things, the Temper of wicked Souls being wholly repugnant to all the Felicities of the other World. So that' if they were all set before them, they would not be able to enjoy them, but niust be forced to pine and famish amidst all that plenty of Delights, there being no viand in all that heavenly Entertainment that they would relish any sweetness in. And therefore if God should so far pardon them, as not to punish them himself by any immediate stroke of Vengeance, that would be the utmost Favour that his Omnipotent Goodness could do for them whilst they continued in their Sins; which, notwithstanding such a Pardon, would for ever continue them extremely miserable. And what great matter doth a Pardon signifie to a Malefactor that is dying of the Stone or Strangury? He could but have died though he had not been pardoned, and die he must though he be. And just as little almost would it fignifie to a depraved Soul to be pardoned and absolved by God, whilst it hath a Disease within that preys upon its Vitals, and haItens it to a certain Ruine. For it could have been but miserable in the future Life, if it had not been pardoned, and miserable it must be, if it continue wicked, whether it be pardoned or no. For it is not so much the Place as the State that makes either Heaven or Hell; and the State of Heaven and Hell consists in perfect Holines and Wickednes; and proportionably as we do improve in either of these, so we do approach towards the


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