Download the full version of the testbank or solution manual at

https://testbankdeal.com

Probability and Statistics for Engineering

and the Sciences 8th Edition Devore Solutions
Manual

https://testbankdeal.com/product/probability-and-
statistics-for-engineering-and-the-sciences-8th-
edition-devore-solutions-manual/

Explore and download more testbank or solution manual

at https://testbankdeal.com
 Recommended digital products (PDF, EPUB, MOBI) that
you can download immediately if you are interested.

Probability and Statistics for Engineering and the

Sciences 8th Edition Devore Test Bank

https://testbankdeal.com/product/probability-and-statistics-for-
engineering-and-the-sciences-8th-edition-devore-test-bank/

testbankdeal.com

Probability and Statistics for Engineering and the

Sciences 9th Edition Devore Solutions Manual

https://testbankdeal.com/product/probability-and-statistics-for-
engineering-and-the-sciences-9th-edition-devore-solutions-manual/

testbankdeal.com

Probability and Statistics for Engineering and the

Sciences International Metric Edition 9th Edition Devore
Solutions Manual
https://testbankdeal.com/product/probability-and-statistics-for-
engineering-and-the-sciences-international-metric-edition-9th-edition-
devore-solutions-manual/
testbankdeal.com

Clinical Procedures for Medical Assistants 8th Edition

Bonewit Test Bank

https://testbankdeal.com/product/clinical-procedures-for-medical-
assistants-8th-edition-bonewit-test-bank/

testbankdeal.com
Art History Volume 1 6th Edition Stokstad Test Bank

https://testbankdeal.com/product/art-history-volume-1-6th-edition-
stokstad-test-bank/

testbankdeal.com

Families and Their Social Worlds 3rd Edition Seccombe Test

Bank

https://testbankdeal.com/product/families-and-their-social-worlds-3rd-
edition-seccombe-test-bank/

testbankdeal.com

Western Heritage The Volume 1 11th Edition Kagan Test Bank

https://testbankdeal.com/product/western-heritage-the-volume-1-11th-
edition-kagan-test-bank/

testbankdeal.com

Human Anatomy and Physiology Laboratory Manual Fetal Pig

Version Update 10th Edition Marieb Solutions Manual

https://testbankdeal.com/product/human-anatomy-and-physiology-
laboratory-manual-fetal-pig-version-update-10th-edition-marieb-
solutions-manual/
testbankdeal.com

Practice of Public Relations 13th Edition Seitel Test Bank

https://testbankdeal.com/product/practice-of-public-relations-13th-
edition-seitel-test-bank/

testbankdeal.com
Essentials of Organizational Behavior 12th Edition Robbins
Solutions Manual

https://testbankdeal.com/product/essentials-of-organizational-
behavior-12th-edition-robbins-solutions-manual/

testbankdeal.com
Exploring the Variety of Random
Documents with Different Content
 8. Brethren, countrymen, Englishmen, What shall we do? To-day!
While it is called to-day! Before the season of mercy is quite expired,
and our destruction cometh as a whirlwind? Which way can we
remove the evils we feel? Which way prevent those we fear? Is there
any better way, than the making God our friend? The securing his
help against our enemies? Other helps are little worth. We see
armies may be destroyed, or even flee away from old men and
children. Fleets may be dashed to pieces in an hour, and sunk in the
depth of the sea. Allies may be treacherous, or slow, or foolish, or
weak, or cowardly. But God is a friend who cannot betray, and whom
none can either bribe or terrify. And who is wise, or swift, or strong
like him? Therefore, whatever we do, let us make God our friend. Let
us with all speed remove the cause of his anger. Let us cast away
our sins. Then shall his love have free course, and he will send us
help, sufficient help, against all our enemies.

9. Come; will you begin? Will you, by the grace of God, amend
one, and that without delay? First then, own those sins which have
long cried for vengeance in the ears of God. Confess, that we and all
(and you in particular) deserve for our inward and outward
abominations, not only to be swept from the face of the earth, but
to suffer the vengeance of eternal fire. Never aim at excusing either
yourself or others: Let your mouth be stopt. Plead guilty before God.
Above all, own that impudence of wickedness, that utter
♦ carelessness, that pert stupidity, which is hardly to be found in any
part of the earth, (at least, not in such a degree) except in England.
Do you not know what I mean? You was not long since praying to
God for “damnation upon your own soul.” One who has heard you,
said, is that right? Does not God hear? “What if he takes you at your
word?” You replied, with equal impudence and ignorance, “What,
Are you a Methodist?”――What, if he is a Turk? Must thou therefore
be a Heathen?――God humble thy brutish, devilish spirit.

♦ “carlessness” replaced with “carelessness”

 10. Lay thee in the dust, for this and for all thy sins. Let thy
laughter be turned into heaviness; thy joy into mourning; thy
senseless jollity and mirth, into sorrow and brokenness of heart. This
is no time to eat and drink and rise up to play; but to afflict thy soul
before the Lord. Desire of God a deep piercing sense of the
enormous sins of the nation, and of thy own. Remember that great
example: how when the king of Nineveh was warned of the near
approaching vengeance of God, he caused it to be proclaimed, Let
none taste any thing, let them not feed nor drink water. But let them
be covered with sackcloth, and cry mightily to God; yea let them
turn every one from his evil way; who can tell, if God will turn and
repent, and turn away from his fierce anger that we perish not.
Jonah iii.

11. Let them turn every one from his evil way. Cease to do evil.
Learn to do well. And see that this reformation be universal: for
there is no serving God by halves. Avoid all evil, and do all good
unto all men; else you only deceive your own soul. See also, that it
be from the heart: lay the axe to the root of the tree. Cut up, by the
grace of God, evil desire, pride, anger, unbelief. Let this be your
continual prayer to God, the prayer of your heart, (as well as lips)
“Lord, I would believe: help thou mine unbelief! Give me the faith
that worketh by love. The life which I now live, let me live by faith in
the Son of God. Let me so believe, that I may love thee, with all my
heart, and mind, and soul, and strength! and that I may love every
child of man, even as thou hast loved us! Let me daily add to my
faith courage, knowledge, temperance, patience, brotherly kindness,
charity: that so an entrance may be ministered to me abundantly,
into the everlasting kingdom of our Lord and Saviour Jesus Christ.”

A n H Y M N.
R EGARD, thou righteous God and true,

Regard thy weeping people’s prayer,

Before the sword our land go through,

Before thy latest plague we bear,

Let all to thee their smiter turn,

Let all beneath thine anger mourn.

The sword, which first bereav’d abroad,

We now within our borders see:

We see, but slight thy nearer rod,

So oft so kindly warn’d by thee:

We still thy warning love despise,

And dare thine utmost wrath to rise.

Yet for the faithful remnants sake

Thine utmost wrath awhile defer,

If haply we at last may wake,

And trembling at destruction near

The cause of all our evils own,

And leave the sins for which we groan.

Or if the wicked will not mourn,

And ’scape the long-suspended blow,

Yet shall it to thy glory turn,

Yet shall they all thy patience know,

Thy slighted love and mercy clear,

And vindicate thy justice here.

For his Majesty

King G E O R G E.
 I MMORTAL King of Kings,

Whose favour or whose frown

Monarchs and States to honour brings,

Or turns them upside down;

To thee in danger’s hour

We for our sov’reign cry,

Protect him by thy gracious power,

And set him up on high.

Not by a mighty host

Can he deliver’d be;

Let others in their numbers trust,

We look, O Lord, to thee:

Help to thy servant send,

And strengthen from above,

And still thy minister defend

By thine almighty love.

The spirit of thy grace,

Thy heavenly unction shed,

And hosts of guardian angels place

Around his sacred head:

Confound whoe’er oppose,

Or force them to retire;

Be thou a tower against his foes,

Be thou a wall of fire.

O bring him out of all

His sanctified distress,

And by his name thy servant call,

And fill him with thy peace:

Shew him, almighty Lord,

That thou his Saviour art,

And speak the soul-converting word

My son, give me thy heart!

 A W O R D to a

P R O T E S T A N T.
1. ON’T you call yourself a Protestant? Why so? Do you know what
D the word means? What is a Protestant? I suppose you mean
one that is not a Papist? But what is a Papist? If you don’t know, say
so. Acknowledge you cannot tell. Is not this the case? You call
yourself a Protestant: but you don’t know what a Protestant is. You
talk against Papists: and yet neither do you know what a Papist is.
Why do you pretend then to the knowledge which you have not?
Why do you use words which you don’t understand.

2. Are you desirous to know what these words, Papist and

Protestant mean? A Papist is one who holds the Pope, or bishop of
Rome, (the name papa, that is father, was formerly given to all
bishops) to be head of the whole Christian church: and the church of
Rome, or that which owns the Pope as their head, to be the only
Christian church.

3. In a course of years, many errors crept into this church, of

which good men complained from time to time. At last, about two
hundred years ago, the Pope appointed many bishops and others to
meet at a town in Germany, called Trent. But these, instead of
amending those errors, established them all by a law, and so
delivered them down to all succeeding generations.

4. Among these errors may be numbered, their doctrine of seven

sacraments; of transubstantiation; of communion in one kind only;
of purgatory, and praying for the dead therein; of veneration of
relics, and of indulgences, or pardons granted by the Pope, and to
be bought for money.
 It is thought by some, that these errors, great as they are, do
only defile the purity of Christianity: but it is sure, the following
strike at its very root, and tend to banish true religion out of the
world.

5. First, the doctrine of merit. The very foundation of Christianity

is, that a man can merit nothing of God: that we are justified freely
by his grace, through the redemption that is in Jesus Christ: not for
any of our works, or of our deservings; but by faith in the blood of
the covenant.

But the Papists hold, that a man may by his works merit or
deserve eternal life; and that we are justified, not by faith in Christ
alone, but by faith and works together.

This doctrine strikes at the root of Christian faith, the only

foundation of true religion.

6. Secondly, the doctrine of praying to saints and worshipping of

images. To the Virgin Mary they pray in these words; “O mother of
God, O queen of heaven, command thy Son to have mercy upon us.”
And, “the right use of images” (says the Council of Trent) “is to
honour them, by bowing down before them.” Session 25. Paragraph
2.

This doctrine strikes at the root of that great commandment,

(which the Papists call part of the first) Thou shalt not bow down to
them, nor worship them, i. e. not any image whatsoever. It is gross,
open, palpable idolatry, such as can neither be denied, nor excused;
and tends directly to destroy the love of God, which is indeed the
first and great commandment.

7. Thirdly, the doctrine of persecution. This has been for many

ages a favourite doctrine of the church of Rome. And the Papists in
general still maintain, that “all heretics, (that is, all who differ from
them) ought to be compelled to receive what they call the true faith;
to be forced into the church, or out of the world.”
 Now this strikes at the root of, and utterly tears up, the second
great commandment. It directly tends to bring in blind, bitter zeal;
anger, hatred, malice, variance; every temper, word and work that is
just contrary to the loving our neighbour as ourselves.

So plain it is, that these grand Popish doctrines of merit, idolatry

and persecution, by destroying both faith and the love of God and of
our neighbour, tend to banish true Christianity out of the world.

8. Well might our forefathers protest against these: and hence it

was that they were called Protestants: even because they publicly
protested, as against all the errors of the Papists, so against these
three in particular: the making void Christian faith, by holding that
man may merit heaven by his own works; the overthrowing the love
of God by idolatry, and the love of our neighbour by persecution.

Are you then a Protestant, truly so called? Do you protest, as

against all the rest, so in particular, against these three grand,
fundamental errors of Popery? Do you publicly protest against all
merit in man? All salvation by your own works? Against all idolatry of
every sort? And against every kind and degree of persecution?

I question not but you do. You publicly protest against all these
horrible errors of Popery. But does your heart agree with your lips?
Do you not inwardly cherish what you outwardly renounce? ’Tis well,
if you, who cry out so much against Papists, are not one yourself.
’Tis well if you are not yourself (as little as you may think of it) a
rank Papist in your heart.
 9. For, first, How do you hope to be saved? “By doing thus and
thus? By doing no harm, and paying every man his own, and saying
your prayers, and going to church and sacrament?” Alas! alas! Now
you have thrown off the mask. This is Popery barefaced. You may
just as well speak plain, and say, “I trust to be saved by the merit of
my own works.” But where is Christ all this time? Why, he is not to
come in, till you get to the end of your prayer. And then you will say,
for Jesus Christ’s sake—because so it stands in your book. O my
friend, your very foundation is Popish. You seek salvation by your
own works. You trample upon the blood of the covenant. And what
can a poor Papist do more?

10. But let us go on. Are you clear of idolatry any more than the
Papists are? It may be indeed, yours is in a different way. But how
little does that signify? They set up their idols in their churches: you
set up yours in your heart. Their idols are only covered with gold or
silver: but yours is solid gold. They worship the picture of the queen
of heaven; you, the picture of the queen or king of England. In
another way, they idolize a dead man or woman; whereas your idol
is yet alive. O how little is the difference before God? How small pre-
eminence has the money-worshipper at London, over the image-
worshipper at Rome? Or the idolizer of a living sinner, over him that
prays to a dead saint?

11. Take one step farther. Does the Papist abroad persecute?
Does he force another man’s conscience? So does the Papist at
home, as far as he can; for all he calls himself a Protestant. Will the
man in Italy tolerate no opinion but his own? No more, if he could
help it, would the man in England. Would you? Don’t you think the
government much overseen, in bearing with any but those of the
church? Don’t you wish, they would put down such and such
people? You know what you would do, if you was in their place.—
And by the very same spirit you would continue the inquisition at
Rome, and rekindle the fires in Smithfield.
 12. It is because our nation is over-run with such Protestants,
who are full of their own good-deservings, as well as of abominable
idolatry, and of blind, fiery zeal of the whole spirit of persecution;
that the sword of God, the great, the just, the jealous God, is even
now drawn in our land: that the armies of the aliens are hovering
over it, as a vulture over his prey; and that the open Papists are on
the very point of swallowing up the pretended Protestants. ¹

¹ This was wrote during the late rebellion.

13. Do you desire to escape the scourge of God? Then I entreat

you, first, Be a real Protestant. By the Spirit of God assisting you (for
without him you know you can do nothing) cast away all that trust in
your own righteousness, all hope of being saved by your own works.
Own, your merit is everlasting damnation; that you deserve the
damnation of hell. Humble yourself under the mighty hand of God.
Lie in the dust. Let your mouth be stopt. And let all your confidence
be in the blood of sprinkling; all your hope in Jesus Christ the
righteous; all your faith in him that justifieth the ungodly, thro’ the
redemption that is in Jesus.

O put away your idols out of your heart. Love not the world,
neither the things of the world. Having food to eat and raiment to
put on, be content: desire nothing more but God. To-day, hear his
voice, who continually cries, My son, give me thy heart. Give
yourself to him, who gave himself for you. May you love God, as he
has loved us! Let him be your desire, your delight, your joy, your
portion, in time and in eternity.

And if you love God, you will love your brother also: you will be
ready to lay down your life for his sake: so far from any desire to
take away his life, or hurt a hair of his head. You will then leave his
conscience uncontrolled; you will no more think of forcing him into
your own opinions, as neither can he force you, to judge by his
conscience. But each shall give an account of himself to God.
 14. It is true, if his conscience be misinformed, you should
endeavour to inform him better. But whatever you do, let it be done
in charity, in love and meekness of wisdom. Be zealous for God: but
remember, that the wrath of man worketh not the righteousness of
God: that angry zeal, though opposing sin, is the servant of sin; that
true zeal is only the flame of love. Let this be your truly Protestant
zeal: while you abhor every kind and degree of persecution, let your
heart burn with love to all mankind, to friends and enemies,
neighbours and strangers; to Christians, Heathens, Jews, Turks,
Papists, Heretics; to every soul which God hath made. Let this your
light shine before men, that they may glorify your Father which is in
heaven.
H Y M N S.

H Y M N I.
 WFast bound in sin and night,
1. HERE have I been so long

Mix’d with the blind self righteous throng

Who hate the sons of light?

2. O how shall I presume,

Jesus, to call on thee,

Sunk in the lowest dregs of Rome,

The worst idolatry!

3. A stranger to thy grace,

Long have I labour’d, Lord,

To ’stablish my own righteousness,

And been what I abhor’d.

4. Foe to the Popish boast

No merit was in me!

Yet in my works I put my trust,

And not alone in thee.

5. For works that I had wrought

I look’d to be forgiven,

And by my virtuous tempers thought

At last to purchase heaven.

6. Or if I needed still

The help of grace divine,

Thy merits should come in to fill

The small defects of mine.

7. Alas! I knew not then

Thou only didst atone

For all the sinful sons of men,

And purge our guilt alone.

8. Didst shed thy blood to pay

The all-sufficient price,

And take the world’s offence away

By thy great sacrifice.

9. But O! my dying God,

By thee convinced at last,

My soul on that atoning blood,

On that alone I cast.

10. I dare no longer trust

On ought I do, or feel,

But own, while humbled in the dust,

My whole desert is hell.

11. My works of righteousness

I cast them all away;

Me, Lord, thou frankly must release,

For I have nought to pay:

12. Not one good word or thought

I to thy merits join,

But gladly take the gift unbought

Of righteousness divine.

13. My faith is all in thee,

My only hope thou art,

The pardon thou hast bought for me,

Engrave it on my heart:

14. The blood by faith applied

O let it now take place,

And speak me freely justified,

And fully sav’d by grace.

H Y M N II.
 FA wretch, who on thy laws have trod,
1. ORGIVE me, O thou jealous God,

And robb’d thee of thy right,

A sinner to myself unknown,

’Gainst thee I have transgress’d and done,

This evil in thy sight.

2. My body I disdain’d to incline

Or worship at an idol’s shrine

With gross idolatry:

But Oh! my soul hath baser prov’d,

Honour’d, and fear’d, and serv’d, and lov’d

The creature more than thee.

3. Let the blind sons of Rome bow down

To images of wood and stone;

But I with subtler art,

Safe from the letter of thy word,

My idols secretly ador’d,

Set up within my heart.

4. But Oh! suffice the season past:

My idols now away I cast,

Pleasure, and wealth and fame,

The world, and all its goods I leave,

To thee alone resolv’d to give

Whate’er I have or am.

5. Lo! in a thankful, loving heart

I render thee whate’er thou art,

I give myself to thee;

And thee my whole delight I own,

My joy, my glory, and my crown

To all eternity.

H Y M N III.
 OAnd shew’st myself to me,
1. THOU who seest what is in man,

Suffer a sinner to complain

And groan his griefs to thee.

2. A sinner, that has cloak’d his shame

With self-deceiving art,

Thy worshipper reform’d in name,

But unrenew’d in heart.

3. The servants most unlike their Lord,

How oft did I condemn;

The persecuting church abhorr’d,

Nor saw myself in them!

4. The ♦spirit of my foes I caught,

The angry bitter zeal,

And fierce for my own party fought,

And breath’d the fire of hell

5. Threatning I did and slaughter breathe,

(The flail of heresy)

And doom the sects to bonds, or death,

That did not think with me.

6. To propagate the truth, I fought

With fury and despight,

And in my zeal for Israel fought,

To slay the Gibeonite.

7. “The temple of the Lord are we!”

And all who dared deny,

I would not have their conscience free,

But force them to comply.

8. With wholsome discipline severe

To conquer them I strove,

And drive into the pale thro’ fear,

Who would not come thro’ love.

9. How vainly then the zealots blind

Of Rome did I disclaim?

Still to the church of Satan join’d,

And differing but in name.

10. How could I, Lord, myself deceive

While unreform’d within,

Protest against their creed, and cleave

The closer to their sin?

11. Their foulest sin my own I made,

(And humbly now confess)

While by my anger I essay’d

To work thy righteousness.

12. A murtherer convict I come

My vileness to bewail,

By nature born a son of Rome,

A child of wrath and hell,

13. Lord, I at last recant, reject,

Thro’ thy great strength alone,

The madness of the Romish sect,

The madness of my own.

14. Lord, I abhor, renounce, abjure

The fiery spirit unclean,

The persecuting zeal impure,

The sin-opposing sin.

15. Let others draw with fierce despight,

Th’ eradicating sword,

And with the devil’s weapons fight

The battles of the Lord:

16. But Oh! my gracious God, to me

A better spirit impart,

The gentle mind that was in thee,

The meekly loving heart:

17. The heart whose charity o’erflows

To all, far off, and near,

True charity to friends and foes,

Impartially sincere.

18. Heathens, and Jews, and Turks, may I

And Heretics embrace,

Nor ev’n to Rome the love deny

 I owe to all the race.

♦ “sprit” replaced with “spirit”

 A W O R D to a

F R E E H O L D E R.
W HAT are you going to do? To vote for a parliament man? I
hope then you have taken no money. For doubtless you
know the strictness of the oath, That you have received no “Gift or
reward, directly or indirectly, nor any promise of any, on account of
your vote” in the ensuing election. Surely you start at perjury! At
calm, fore-thought, deliberate, wilful perjury. If you are guilty
already, stop. Go no farther. ’Tis at the peril of your soul. Will you
sell your country? Will you sell your own soul? Will you sell your God,
your Saviour? Nay God forbid! rather cast down just now the thirty
pieces of silver or gold, and say, “Sir, I will not sell heaven. Neither
you, nor all the world is able to pay the purchase.”

I hope you have received nothing else, neither will receive; no

entertainment, no meat, or drink. If this is given you on account of
your vote, you are perjured still. How can you make oath, you have
received no gift? This was a gift, if you did not buy it. What will you
sell your soul to the devil for a draught of drink, or for a morsel of
bread? Oh consider what you do. Act, as if the whole election
depended on your single vote: And as if the whole parliament
depended (and therein the whole nation) on that single person
whom you now chuse to be a member of it.
 But if you take nothing of any, for whom shall you vote? For the
man that loves God. He must love his country, and that from a
steady, invariable principle. And by his fruits you shall know him. He
is careful to abstain from all appearance of evil. He is zealous of
good works, as he has opportunity, doing good to all men. He uses
all the ordinances of God and that both constantly and carefully. And
he does this, not barely as something he must do; or what he would
willingly be excused from. No; he rejoices in this his reasonable
service, as a blessed privilege of the children of God.

But what if none of the candidates have these fruits? Then vote
for him that loves the king: king George, whom the wise providence
of God has appointed to reign over us. He ought to be highly
esteemed in love, even for his office sake. A king is a lovely, sacred
name. He is a minister of God unto thee for good. How much more,
such a king, as has been in many respects, a blessing to his
subjects. You may easily know those who love him not. For they
generally glory in their shame. They are not afraid to speak evil of
dignities: no, not even of the ruler of their people.

Perhaps you will say, but I love my country, Therefore I am for

the country-interest. I fear, you know not what you say. Are you
against your king because you love your country? Who taught you to
separate your king from your country? To set one against the other?
Be assured, none that loves either. True lovers of their country do
not talk in this senseless manner.

Is not the interest of the king of England and of the country of

England, one and the same? If the king is destroyed, doth it profit
the country? If the country, does it profit the king? Their interest
cannot be divided. The welfare of one is the welfare of both.
 Have you an objection of a different kind? Do you say, I am for
the church? The church of England for ever! Therefore I vote for
――. He is a true churchman, a lover of the church. Are you sure of
that? Friend, think a little. What kind of a churchman is he? A
whoring churchman? A gaming churchman? A drunken churchman?
A lying churchman? A cursing and swearing churchman? Or, a red-
hot persecuting churchman, that would send all dissenters to the
devil at a clap? For shame! for shame! Do you call a man a
churchman, who knows no more of God than a Turk? Call a man a
churchman, that does not even pretend to so much religion, as
would serve an honest Heathen? He is a lover of the church who is a
lover of God, and consequently of all mankind. Whoever else talks of
loving the church is a cheat. Set a mark upon that man.

Above all, mark that man, who talks of loving the church, and
does not love the king. If he does not love the king, he cannot love
God. And if he does not love God, he cannot love the church. He
loves the church and the king just alike. For indeed he loves neither
one nor the other.

Oh beware, you who truly love the church, and therefore he

cannot but love the king: beware of dividing the king and the
church, any more than the king and country. Let others do as they
will, what is that to you? Act you as an honest man, a loyal subject,
a true Englishman, a lover of the country, a lover of the church; in
one word, a Christian! One that fears nothing but sin, that seeks
nothing but heaven, and that desires nothing but God. Nothing but
glory to God in the highest, and on earth peace, goodwill towards
men!
 A D V I C E to a

S O L D I E R.
1. RE you to die? Must you leave this world, and carry nothing of it
A away with you? Naked as you came out of your mother’s
womb, naked shall you return. And are you never to come back into
this world? Have you no more place under the sun? When you leave
these houses and fields, this flesh and blood, do you part with them
for ever? Are you sure of this? Must all men die? Can none at all
escape death? Do rich men likewise die, and leave their riches for
others? Do princes also fall and die like one of their people? Can you
then escape it? You do not think so. You know death is as sure as if
you felt it already: as if you was now gasping for life, sweating and
trembling in those last pangs, till the soul started off from the
quivering lips, into the boundless ocean of eternity.
 2. And are you to be judged? How is this to be? Why, the Son of
God shall come in his glory, and all his holy angels with him; and
then shall he sit upon the throne of his glory. And before him shall
be gathered all nations, and he shall separate them from one
another, as a shepherd divideth his sheep from the goats. Behold he
cometh with clouds! And every eye shall see him, which is, and
which was, and which is to come, the Almighty! And I saw (wilt thou
also say) a great white throne, and him that sat thereon, from
whose face the earth and the heavens fled away, and there was
found no place for them. And I saw the dead, small and great, stand
before God; and they were judged, every man according to his
works. And shalt thou also be judged according to thy works? All thy
works, whether they be good or evil? Yea, and for every idle word
which thou shalt speak, thou shalt give an account in the day of
judgment. But this is not all: the Lord, the judge searcheth the
heart, and trieth the reins. He understands all thy thoughts; and for
all these likewise he shall bring thee into judgment. Supposest thou
it is enough to be outwardly good? What! though thy inward parts
are very wickedness? And are they not? Is not thy soul fallen short
of the glory (the glorious image) of God? Look into thy breast. Art
thou not a fallen spirit? Dost thou not know and feel, how very far
thou art gone from original righteousness? Desperately full thou art
of all evil, and naked of all good? Is there not in thee, an earthly,
sensual, devilish mind? A mind that is enmity against God? ’Tis plain
there is. For thou dost not love God. Thou dost not delight in him.
He is not the desire of thy eyes, or the joy of thy heart. Thou lovest
the creature more than the Creator. Thou art a lover of pleasure
more than a lover of God. O how wilt thou stand in the judgment!
 3. Are you then to go to heaven or hell? It must be either to one
or the other. I pray God you may not go to hell! for who can dwell
with everlasting burnings? Who can bear the fierceness of that
flame, without even a drop of water to cool his tongue? Yea, and
that without end; for as the worm dieth not so the fire is not
quenched. No, whoever is once cast into that lake of fire, shall be
tormented day and night for ever and ever. O eternity! eternity! Who
can tell the length of eternity? I warn thee now, before God, and the
Lord Jesus Christ, that thou come not into that place of torment!

4. But alas! Is not hell now begun in thy soul? Does thy
conscience never awake? Hast thou no remorse at any time? No
sense of guilt? No dread of the wrath of God? Why these (if thou art
not saved from them in this life) are the worm that never dieth. And
what else is thy carnal mind? Thy enmity against God? Thy foolish
and hurtful lusts, thy inordinate affections? What are pride, envy,
malice, revenge? Are they not vipers gnawing thy heart? May they
not well be called, the dogs of hell? Canst thou be out of hell, while
these are in thy soul? While they are tearing it in pieces, and there is
none to help thee? Indeed they are not fully let loose upon thee.
And while thou seest the light of the sun, the things of the world
that surround thee, or the pleasures of sense divert thy thoughts
from them. But when thou canst eat and drink no more, when the
earth, with the works thereof is burnt up, when the sun is fallen
from heaven, and thou art shut up in utter darkness, what a state
wilt thou be in then? Mayst thou never try! Seek thou a better
habitation, a house of God eternal in the heavens.
 5. There the wicked cease from troubling, there the weary are at
rest. For God shall wipe away all tears from their eyes; and there
shall be no more death, neither sorrow nor crying; neither shall
there be any more pain, but everlasting joy upon their heads. But
this joy our ears have not yet heard, neither has it entered into the
heart of man to conceive. Yet a little of it the children of God can
conceive, from what they already enjoy. For the kingdom of heaven
is within them. God has given them eternal life; the life which is hid
with Christ in God. They have heaven upon earth; righteousness and
peace, and joy in the Holy Ghost. Their souls are renewed in the
image of God. They love God. They are happy in him; and they love
their neighbour (that is every man) as themselves, as their own
souls. Being justified by faith, they have peace with God, yea, a
peace which passeth all understanding. And they rejoice in him,
knowing their sins are blotted out; that they are accepted in the
beloved, and that they are going to an inheritance incorruptible
undefiled, and that fadeth not away.

6. Will you reply to all this, “But I am a soldier, and have

therefore nothing to do with these things?” Hold! Have soldiers
nothing to do with death? How so? Do soldiers never die? can you
fright death away? No, my friend; he will not regard all your big
words and looks; nor all the weapons of your warfare. You can
neither conquer, nor escape him. Your profession may excuse you
from many other things; but there is no excusing yourself from
death. Are you less sure of this than other men are? No; there is one
lot for all. Are you farther from it than they? Nay, rather nearer. You
live in the very jaws of death. Why then a soldier (if there be any
difference) has more to do with death than other men. It is not far
from every one of us: but, to him, it is just at the door.