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unity? Could I glance the glorious plan in the infinite mind, I should fall down astonished, and confess, "he hath done all things well." His wisdom is the same, though I cannot comprehend it; his equity is the same, though I cannot perceive it; and his kind design the same, though I should not believe it. Although, in the death of my dearest relations, or distress of any kind, I cannot learn why heaven deals so and so, and why the time, the place, and circumstances are such and such; yet I may be assured, that there is a divine equality in the spotless procedure; for he will never depart from the rule of rectitude to afflict his people.

But, again, what condescension is it in God, to make his people see on this side death the equality of his doings, so that they cry out, "Now I know that thou hast afflicted me in faithfulness; and it is good for me that I have been afflicted." Yet, what though such a prospect should be reserved to the day of revelations, when the vail shall be taken down, and all the ways of God shown to his people? It is enough that He does it, who is equal in all his ways, plenteous in justice, and superabundant in goodness. And though I know not the meaning of present dispensations, yet it ought to satisfy me, that he who sends them is not only the Governor, among the nations, but the Shepherd of his people, and perfects. what concerns his saints.

MEDITATION LXXXVIII.

SELF-FLATTERERS.

Sailing near Sardinia, April 23, 1759.

“THE HE transgression of the wicked saith within my heart, that there is no fear of God before their eyes;" yet they flatter themselves with false hopes, that all shall be well with them, "till their iniquity be found to be hateful" by the tremendous Judge in the decisive day.

The most flagitious persons flatter themselves, that they are not in so bad a state but that they may be saved. True; salvation is offered to the chief of sinners. But then they must be saved from sin, but cannot be saved in sin; which is the error here.-Some conceive such a notion of mercy as would destroy the other attributes; as if God should trample on his holiness, truth, and justice, to exalt his mercy in saving a sinner, or in pardoning sin without any satisfaction. But this is repugnant to what he himself has declared. Others flatter themselves, that as God is just and merciful, he could never make so many rational creatures to be damned. Yet they refuse the living way God has pointed out, by which they must be saved. Others would fain believe that God would never condemn them for committing some sins, which, say they, are implanted in their nature; and thus (O horrid blasphemy!) they make the Author of their being the author of sin. But God planted man at first wholly a right seed, though he be now turned into the degenerate plant of a strange vine. Others, again, there are, that through a pi

ous education, common convictions, knowledge of the truth, and such like, are convinced that their present course of life is sinful and dangerous, but flatter themselves that all shall yet be well; for, some years hence, when they have wearied themselves in sinning, they will amend their lives, repent, and turn to God; and in this they promise themselves success, since God never refuses the penitent. Thus they set themselves above God, making themselves Lords of their own time, and promising themselves years to come, who cannot boast of to-morrow; and proprietors of divine grace, in thinking they can repent at the period of their own appointment. But such fair promises to their own conscience, who dare delay to an uncertain futurity so momentous a matter, which claims to be chief in our concern, and to be done with all diligence, are the worst performers in the world. Moreover, mournful experience tells us, that those who reserve their youthful sins to be repented of in old age, often, alas! too often, go on as they began, and die as they have lived. Again, there are some that conclude theirs an happy situation, because they are just between man and man, and upright in their dealings: They do no man an injury, they speak evil of no man; but are friendlyhearted and frank-handed to all. But they know nothing of living a life of faith on the Son of God.Again, there are others, who, because they have given up the grosser follies, extravagances, and excesses, that were the game and the grave of their youth, and live a sober, regular life, conclude themselves to be converts, and to bid fair for heaven, though they never felt one pang of the new birth, or knew what it was to be born again. Lastly, to

name no more, there are some who account themselves saints indeed, and would not question their state for any man, because they have been sober all their life long, have hated the grosser acts of wickedness, commend religion, and religious person's, and have a form of godliness; but they have never seen the necessity of being divorced from the law, and denied to their best actions, as well as their worst deeds, with respect to salvation; and, however fair their character may be, they know nothing of union to, and communion with, the Son of God. Therefore they are dead while they live, dead before God, though alive in their own opinion, and in the opinion of the world. Now, how fatal such self-flattery is, is evident; yet how full is the Christian world thereof! May their eyes be opened to see their danger, and their hearts persuaded to embrace the Saviour!

MEDITATION LXXXIX.

THE HEAVENLY VISION ASSIMILATING.

THERE

April 29, 1759.

HERE are a thousand unfathomable depths in divine love. Who can open the everlasting magazines, or look into these unseen glories? And this is not least to be admired, that ever the worms and potsherds of the earth should be admitted into the visions of God. Here we see something of him, though darkly, his back-part being only presented to view, and even of that we have an imperfect glance; but in the world to come, the saints shall see him as he is, and thereby be happy above their highest hope,

beyond their most extensive faith. Now, how astonishing that the saints should be admitted into the perfect visions of God! and how entrancing that this vision should so assimilate them to him, that the soul, accustomed to unremitting longings below for this crowning bliss, shall remain eternally satisfied with her divine conformity to God! How, then, of consequence, must the saints shine in glory, since their conformity is not to an imperfect vision, but first, they see him as he is (and what that is, who can tell?) and then, according to this clear sight, is their assimilation to him. If here there be such an excellence in the saints, from the imperfect views of the glory of God in the face of Jesus; what must it be where the darkness is past, and the true light shineth? Surely it may be said of the saints in that state, "Ye are gods, and all sons of the highest." Nor need we wonder that John had almost worshipped a fellowsaint, who shone with so much amazing glory. This assimilation is in part begun below; for "we all, with unveiled face, beholding as in a glass the glory of the Lord, are changed, or transformed, into the same image, from glory to glory." And it is perfected above, when the whole soul is assimilated, as far as finite can receive of communicable perfection, to him who is the Father of spirits. If a broken spirit be a burden here that cannot be borne, surely the harmony that shall arise from a sense that all the powers of the soul have put on the divine likeness, shall be ineffably sweet. Thus the whole family of heaven shall have one appearance, and prove themselves to be of one Father; and, being like their elder Brother, shall look like the children of a King.

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