The four last things viz. death, judgment, heaven, hell, practically considered and applied in…

The number of Possessors cannot lessen their Felicity. The Divine Presence is an unwasted Spring of Pleasure, equally full and open to all, and abundantly sufficient to satisfy the immensity of their Desires. Envy reigns in this World, because earthly things are so imperfect in their Nature, and so peculiar in their Possession, that they cannot suffice, nor be enjoyed by all. But in Heaven none is touched with that base low Passion: for God contains all that is precious and desirable in the highest degrees of Perfection, and all partake of his Universal Goodness without intercepting one another. ⟨p. 337⟩In the Kingdom of Heaven there is no cause for the Elder Brother to repine at the Father's Bounty to the Younger, nor for the Younger to supplant the Elder to obtain the Birth-right. The Heirs of God are all raised to Sovereign Glory, and every one enjoys him as entirely and fully as if solely his Felicity. God is a Good as indivisible as infinite, and not diminished by the most liberal communications of Himself. We may illustrate this by comparing the Price of our Redemption, and the Reward. The Death of Christ is a universal Benefit to all the Saints, yet 'tis so applied to every Believer for his perfect Redemption, as if our Saviour in all his Agonies and Sufferings had no other in his Eye and Heart, as if all his Prayers, his Tears, his Blood were offered up to his Father only for that Person. The common respect of it the Apostle declares in those admirable words, that signify such an excess of God's Love to us, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? But to imagine that the ^*propriety of every Believer is thereby prejudiced, is not only false, ⟨p. 338⟩but extremely injurious to the Merit and Dignity, and to the infinite Love of Christ. Therefore the same Apostle tells us, The Life which I now live in the Flesh, I live by the Faith of the Son of God; who loved me, and gave himself for me: as if he were the sole Object of Christ's Love, the End and Reward of his Sufferings. And this appropriating of it to himself, is no prejudice to the Rights of all others. St. John describes himself by that truly glorious Title, The Disciple whom Jesus loved. Could he speak this of himself without the injury and indignation of the other Disciples? Certainly he might.