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ous Fare of their Tables, and the soft Repose of their Couches, and many other fine Preparations, Eases, and Advantages, tempt 'em to bug themselves in their Happiness j yet when they run into Excesses, and so fill their Bodies with Maladiesj they are glad to take bitter Potions, and submit to the stiarp Discipline of many painful Remedies. Yea, let 'em Like or Dislike it, They must either run into Enmity with God, and abide his heavy Wrath ; Or else Engage in Hostilities with their own dear. Flesh. And if they shrink from this as Harsh and Grievous j I am sure they'll find the other most Dreadful and Intolerable. From what . an irksome Necessity then, are both Rich and Poor, Good and Bad set Free, when they come to feel the happy Discharge from all such Yokes? Yet further,

IV. There's a Liberty from the Law; that Just, but Hard Master j which is not for the Righteous above, who do not need the Letter of the Law; where they fee all in its blessed Maker, and are so confirm'din Love, that they cannot Deviate in the least from his holy Will. The Just, in this Life, tho' freed from its Rigor and Condemnation, yet are still subject to its Direction and Obligation. But to be Eas'd and Acquitted from all the care of Reefing, and from all the Fear of Breaking it, O how Joyful and Happy is that Liberty.' The blessed Re

verse to the sad Captivity of those most Cursed Casi-aways, that are bound hand and foots and cast into outer darkness, and that Furnace of Fire, which'they can neither Abide, nor Avoid. Tho' not a man in the World, but one of these Two most Opposite Lots must be his Share'. Yet alas.' So are the Eyes of most men Blinded, either with the Smoak of Worldly Honour, or the Dust of Earthly Lucre, or the Enchantments of Fleshly Pleasure, That they neither See nor Consider it, till sudden Destruction be upon 'em; and those Eyes are then Opened by the Pain, that before'were quite closed by the Sin.


Of the Situation and Form of the City of God.

BUT let us take the pleasure of Returning to the Heavenly City; and more particularly Contemplate its Site and Form, its Foundation and Gates, its Walls and Streets. Its Situation is upon the hols Hills. Psal. 47. 1. whereto agrees St. Jobn , Rev. *i. 10. The Angel carry d me aTvay in the spirit, to a great and high Mountain} and (hew d me that great City, the holy


Jerusalem. But what Mountain so high as Heaven,* yea the Heaven of Heavens? This is the Hill of the Lord, whither the maa after his Heart Longed to Ascend. Psal. 24.3. Such were the Hills, to which be Lifted up bis Eyes; Looking for his Help. 7sal. 121. ip So Sublime is the City of God, as to Surmountall manner of Disquiet or Nuisance; and to be for ever Easy, in an undisturbed Tranquillity. For even the wicked Spirits, Efb. 6.12. can never reach those Heavenly Places.

The Form of this City, Rev. 21. is represented as a perfect Square: where the Length is equal to the Breadth Such an exact Figure as denotes the most compleat Righteousness which dwelleth there. Where nothing Irregular or perverse has ever any place. And how full of Admiration will it be, to see the innumerable Inhabitants of that City all endued with Freedom of Will; and yet in never a one of 'em, (to Eternal AgesJ any thing that is the least Amiss, in either Deed, or Word, or Thought, ever to be found?

This perfect Square may also inform us, That the Breadth of Heavenly Goods is equal to the Length: i. e. Infinite in Plenty, as well as enduring to an infinite Eternity. - The Latitude speaks their Abundance, as the Longitude their everlasting Continuance. %he holy Topographer, Rev. 21.. describes

also also the Height of the Heavenly City, as Equal to its Length and Breadth: Because the Goods there will be no less Exalted and Supream, than Wide and Perpetual. And no matter, if Vttruvius and Vegetius approve not the Quadrangular figure of a City: when they talk only of such a City, as fears the Enemy. For never any danger of this, in that City, where the Lord maketb "Peace in its Borders. Psal. 147. 14. Tis too High for any Hurt ever to reach it. Psal. 91. 10. No Plague shall come nigh those Dwellings. 'Nothing in the least ever to Di• slurb the perfect Rest, and Ease, and Joy, 'of those most Blessed Inhabitants.


Of the Foundations and Gates of the City of God.

SO is the Heavenly City seated and Establislied, That it alone is said to have Foundations, whose Builder and Maker is God. Heb. 11. 10. which the Apostle gives for the Reason, why Abraham built no City or House in the Promised Land; but dwelt there as a Foreigner: Because he knew that Land to be but a Figure of an infinitely Better. And therefore in it, he would set up


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no Building ., As expecting that which was much more Firm and Lasting, from the Heavenly Builder.

The Cities here built by Men , such as Cain, Nimrod, Nebuchadnezzar, Romulus, &c. Because they be liable to wear away j and at the World's End will all be utterly Ruind, and cease to be any more for ever j Therefore do fliew that they have no firm Foundation. And so much wiser than us, in this respect, were the .Patriarchs of old , who tho' they Liv'd more than as long again as we, and seem'd much farther distant from the Heavenly City ; yet disdain'd to Eretf any Cities or Houses, that were quickly to perish j But dwelt in Tents, as Strangers and Sojourners; By a sure and Lively Faith and Hope, Looking and Waiting for their City Eternal in the Heavens. Whereas we, so ftcrt-Livd, and just ready to be gone from hence, Lay about us, in Building and Adorning Houses, as if we should never Leave 'em, nor ever lookt for any Better. Are we not in this therefore, more like Heathen Infidels, than resembling the faithful Patriarchs? Tho' we be called Christians, and know that our Lord and his Apostles neither had , nor would set up any City, Tower, or House upon Earth.

Yet I intend not this for a Satyr upon the Princes of the World, (tho' Christians) that Erect Cities j Nor upon the Private persons

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