and that though while there are perpetual alternations of opposite consciousnesses, i.e. recollections and judgments on our own actions, the fear may prevail in general, both from the additional weight of the natural fear, and from the previous possession which the religious fear has obtained; yet by degrees the agreeable consciousness must prevail in those who are sincere (and sometimes it is to be feared a delusive one of the same kind in others), moderate the religious fear by little and little, and, in great measure, overcome the natural one; for which the way has been prepared from the superior strength of the religious fear, which has already obscured it in serious persons. And thus by degrees hope will begin to take place, as the general state of the mind, and the consideration of death, and a future state, become, for the most part, matter of joy and comfort.
Secondly, The deliverance from the fear of death adds greatly to this joy, in the same way as the removal of other pains is made the source of pleasure. And the returns of the fear of death at certain intervals, according to the state of our bodies or minds, and the moral qualities of our actions, will, if they be not too frequent, keep up this source of pleasure in the hope of futurity.
Thirdly, When the slavish fear of God is thus removed by faith and hope, all the pleasing sympathetic affections, such as love, gratitude, confidence, begin to exert themselves with respect to God, in a manner analogous, but in a degree far superior, to that in which they are exerted towards men. And it is easy to see how these, and such like causes concurring, may, in many cases, quite overcome the natural and religious fears of death and pain, and even make them acceptable.
Cor. From hence we may pass to the fervours of devotion; these being chiefly the hopes, and pleasing affections, just spoken of, coalescing together so intimately by repeated associations, as that the separate parts there mentioned cannot be distinguished from each other in the compound. And as these fervours are themselves often esteemed a sign of holiness, and consequently a foundation of farther hope, they perpetuate and increase themselves for a certain time, i.e. till the new convert finds the reiterated appearance of the same ideas give less and less emotion and pleasure, just as in the other pleasures, sensible and intellectual; looks upon this as a mark of spiritual desertion; finds numberless, unexpected, unthought of, sins and imperfections, not yet subdued; falls into bodily disorders, from unseasonable severities, or spiritual intemperance, &c.; and thus becomes dejected, scrupulous, and fearful.
By degrees the fears taken from death, and a future state, are confined to the mere apprehension of transgression, without any regard had to those, and even where they, when considered and expected, raise no fears.
However, all these things mortify pride, and the refined self-
