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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	power_n	sin_n	sting_n	7,486	5	11.7460	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64642	Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification, by Christ. By the Right Reverend James Usher, late Arch-bishop of Armagh in Ireland. Published by Jos: Crabb. Will: Ball. Tho: Lye. ministers of the Gospel, who writ them from his mouth, and compared their copies together. With a preface concerning the life of the pious author, by the Reverend Stanly Gower, sometime chaplain to the said bishop.	Ussher, James, 1581-1656.; Gower, Stanley.; Crabb, Joseph, b. 1618 or 19.	1660 (1660)	Wing U173; ESTC R217597	234,164	424

forsaken the fountain of life art liable to everlasting death And for this see some places of Scripture Rom. 6.2 3. The wages of sin is death Consider then first what this wages is Wages is a thing which must be paid If you have an hireling and your hireling receive not his wages you are sure to hear of it and God will hear of it too James 5.4 He which keeps back the wages of the labourer or of the hireling their cry will come into the eares of the Lord of Sabbath As long as hirelings wages are unpaid Gods eares are filled with their cries Pay me my wages pay me my wages So sin cries and it is a dead voice Pay me my wages pay me my wages the wages of sin is death And sin never leaves crying never lets God alone never gives him rest till this wages be paid When Cain had slain Abel he thought he should never have heard any more on 't but sin hath a voice The voice of thy brothers blood cries unto me from the ground So Gen. 18.20 the Lord saith concerning Sodom Because the cry of Sodom is great and their sin very grievous therefore I will goe down and see whether they have done according to the cry that is come up into mine eares As if the Lord had said It 's a loud cry I can have no rest for it therefore I will goe down and see c. If a man had his eares open he would continually hear sin crying unto God Pay me my wages pay me my ●ages kill this sinful soul And though we do not hear it yet so it is The dead and doleful sound thereof fill● Heaven it makes God say I will goe down and see c. Till sin receive its wages God hath no rest Again see Rom. 7.11 Sin taking occasion by the commandement deceived me and by it slew me I thought sin not to have been so great a matter as it is We think on a matter of profit or pleasure and thereupon are enticed to sin but here 's the mischie● sin d●ceives us I● is a weight it presses down it dece●●es men it 's more then they deemed it to be The committing of sin is as it were running thy self upon the point of Gods blade Sin at first may fl●●ter thee but it will deceive thee It 's like Joabs kisse to Amasa Amasa was not aware of the spear that was behind till he smote it into his ribs that he died When sin entices th●e on by profits and pleasures thou art not aware that it will slay thee But thou shalt find it will be bitternesse in the end A sinner that acts a tragedy in sin shall have a bloody Catastrophe Rom. 6. What fruit had you then in those things whereof you are now ashamed Blood and death is the end of the Tragedy The end of those things is death The sting of death is sin 1 Cor. 15. What is sin It 's the sting of death Death would not be death unlesse sin were in it Sin is more deadly then death it self It 's sin enableth death to sting enableth it to hurt and wound us So that we may look on sin as the Barbarians looked on the viper on Pauls hand they expected continually when he would have swollen and burst Sin bites like a snake which is called a fiery serpent not that the serpent is fiery but because it puts a man into such a flaming heat by their poyson And such is the sting of sin which carries poyson in it that had we but eyes to see our uglinesse by it and how it inflames us we should continually every day look when we should burst with it The Apostle James 1.15 useth another metaphor Sin when it is accomplished bringeth forth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original sin goeth as it were with child with death The word is proper to women in labour who are in torment till they are delivered Now as if sin were this woman he useth it in the faeminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is it with sin sin is in pain cries out hath no rest till it be delivered of this dead birth till it have brought forth death That is sin growes great with child with death and then it not only deserves death but it produceth and actually brings forth This is generally so Now consider with your selves death is a fearful thing When we come to talk of death how doth it amaze us The Priests of Nob are brought before Saul for relieving David and he saith Thou shalt surely die Ahimelech And this is your case you shall surely die death is terrible even to a good man As appeares in Hezekiah who though he were a good man yet with how sad a heart doth he entertain the message of death the newes of it affrighted him it went to his heart it made him turn to the wall and weep How cometh it to pass that we are so careless of death that we are so full of infidelity that when the word of God saith Thou shalt die Ahimelech we are not at all moved by it What can we think these are fables Do we think God is not in earnest with us And by this means we fall into the temptation of Eve a questioning whether Gods threats are true or not That which was the deceit of our first Parents is ours Satan disputes not whether sin be lawful or not whether eating the fruit were unlawful whether drunkennesse c. be lawful he 'l not deny but it is unlawful But when God saith If thou dost eat c. thou shalt die he denies it and saith ye shall not die He would hide our eyes from the punishment of sin Thus we lost our selves at the first and the floods of sin came on in this manner when we believed not God when he said If thou dost eat thou shalt surely die And shall we renew that capital sin of our Parents and think if we do sin we shall not die If any thing in the world will move God to shew us no mercy it 's this when we slight his judgments or not believe them This adds to the heigth of all our sins that when God saith if thou dost live in sin thou shalt die and yet we will not believe him that when he shall come and threaten us as he doth Deut. 29. when he shall curse and we shall bless our selves in our hearts and say we shall have peace though we goe on c. The Lord will not spare that man but the anger of the Lord and his jealousie shall smoke against him It is no small sin when we will not believe God This is as being thirsty before we now adde drunkennesse to our thirst That is when God shall thus pronounce curses he shall yet blesse himself and say I hope I shall doe well enough for all that There are two words to that bargain Then see what follows The anger of the Lord and his

jealousie shall smoke against that man c. We are but now entred into the point but it would make your hearts ake throb within you if you should hear the particulars of it All that I have done is to perswade you to make a right choise to take heed of Satans delusions Why will ye die Ezek. 33. Therefore cast away your sins and make you a new heart and a new spirit for why will you die Where the golden candlestick stands there Christ walks there he saith I am with you Where the word and Sacraments are there Christ is and when the wo●d shakes thy heart take that time now choose life Why will you die Consider of the matter Moses put before the people life and death blessing and cursing We put life and death before you in a better manner He was a Minister of the letter we of the spirit Now choose life But if you will not hearken but will needs try conclusions with God therefore because you will choose your own confusions and will not hearken unto God because you will needs try conclusions with him will not obey him when he calls therefore he will turn his deaf ear unto you and when you call and cry he will not answer Prov. 1. I presse this the more to move you to make a right choise But now to turn to the other side as there is nothing but death the wages of sin and as I have shew'd you where death is so give me leave to direct you to the fountain of life There is life in our blessed Saviour if we have but an hand of faith to ●ouch him we shall draw vertue from him to raise us up from the death of sin to the li●e of righteousnesse 1 John 5.12 He that hath the Son hath life he that hath not the Son hath not life You have heard of a death that comes by the first Adam and sin and to that stock of original sin we had from him we have added a great heap of our own actual sins and so have treasured up unto our selves wrath against the day of wrath Now here is a great treasure of happiness on the other side in Christ have the Son and have life The question is now whether you will choose Christ and life or sin and death Consider now the Minister stands in Gods stead and beseeches you in his name he speaks not of himself but from Christ. When he draws near to thee with Christs broken body and his blood shed and thou receive Christ then as thy life and strength is preserved and encreased by these Elements so hast thou also life by Christ. If a man be kept from nourishment a while we know what death he must die If we receive not Christ we cannot have life we know that there is life to be had from Christ and he that shall by a true and lively faith receive Christ shall have life by him There is as it were a pair of Indentures drawn up between God and a mans soul there is blood shed and by it pardon of sin and life convey'd unto thee on Christs part Now if there be faith and repentance on thy part and thou accept of Christ as he is offered then thou mayst say I have the Son and as certainly as I have the bread in my hand I shall have life by him This I speak but by the way that the Sun might not set in a cloud that I might not end only in death but that I might shew that there is a way to recover out of that death to which we have all naturally praecipitated our selves ROM 6.23 The wages of sin is death THe last day I entred on the Declaration of the cursed effects and consequents of sin and in general shew'd that it is the wrath of God that where sin is there wrath must follow As the Apostle in the Epistle to the Galathians As many as are under the works of the Law are under the curse Now all that may be expected from a God highly offended is comprehended in Scripture by this term Death Wheresoever sin enters death must follow Rom. 5.2 Death passed over all men forasmuch as all had sinned If we are children of sin we must be children of wrath Eph. 1.3 We are then children of wrath even as others Now concerning death in general I shew'd you the last time that the state of an unconverted man is a dead and desperate estate He is a slave It would affright him if he did but know his own slavery and what it is that hangs over his head that there 's but a span betwixt him and death he could never breath any free aire he could never be at any rest he could never be free from fear Heb. 2.15 the Apostle saith that Christ came to deliver them that through fear of death were all their life time subject to bondage This bondage is a deadly bondage that when we have done all that we can doe what 's the payment of the service Death And the fear of this deadly bondage if we were once sensible if God did open our eyes and shew us as he did Belshazzar our doom written did we but see it it would make our joynts loose and our knees knock one against another Every day thou livest thou approachest nearer to this death to the accomplishment and consummation of it death without and death within death in this world and in the world to come Not onely death thus in gross and in general but in particular also Now to unfold the particulars of death and to shew you the ingredients of this bitter cup that we may be weary of our estates that we may be drawn out of this death and be made to fly to the Son that we may be free indeed Observe that Death is not here to be understood of a separation of the soul from the body only but a greater death then that the death of the soul and body We have mention made of a first resurrection Rev. 20.6 Blessed and happy is he that hath his part in the first resurrection for on such the second death hath no power What is the first resurrection It is a rising from sin And what is the second death It is everlasting damnation The first death is a death unto sin and the first resurrection is a rising from sin And so again for all things the judgments or troubles that appertain to this death all a man suffers before It is not as fools think the last blow that fells the tree but every blow helps forward 'T is not the last blow that kills the man but every blow that goes before makes way unto it Every trouble of mind every anguish every sicknesse all these are as so many strokes that shorten our life and hasten our end and are as it were so many deaths Therefore however it is said by the Apostle It is appointed for all men once to die yet we see the Apostle to

the Corinthians of the great conflicts that he had in 2 Cor. 11.23 saith that he was in labours abundant in stripes above measure in prisons frequent in deaths oft In deaths often what 's that That is however he could die but once yet these harbingers of death these stripes bonds imprisonments sicknesses c. all of them were as so many deaths all these were comprehended under this curse and are parts of death in as much as he underwent that which was a furtherance to death he is said to die So we read Exo. 10.17 Pharoah could say Pray unto your God that he would forgive my sins this once and intreat the Lord that he will take away from me but this death onely Not that the locusts were death but are said to be so because they prepared and made way for a natural death Therefore the great judgments of God are usually in Scripture comprised under this name Death All things that may be expressions of a wrath of an highly provoked God are comprehended under this name All the judgments of God that come upon us in this life or that to come whether they be spiritual and ghostly or temporal are under the name of death Now to come to particulars look particularly on death and you shall see death begun in this world and seconded by a death following the separation of body and soul from God in the world to come 1. First in this life he is alwayes a dying man Man that is born of a woman what is he He is ever spending upon the stock he is ever wasting like a candle burning still and spending it self as soon as lighted till it come to its utter consumption So he is born to be a dying man death seizeth upon him as soon as ever it findeth sin in him Gen. 2.1 In the day that thou eatest thereof thou shalt die saith God to Adam though he lived many years after How then could this threatning hold true Yes it did in regard that presently he fell into a languishing estate subject and obnoxious to miseries and calamities the hasteners of it If a man be condemn'd to die suppose he be reprieved and kept prisoner three or four years after yet we account him but a dead man And if this mans mind shall be taken up with worldly matters earthly contentments purchases or the like would we not account him a fool or a stupid man seeing he lightly esteemes his condemnation because the same hour he is not executed Such is our case we are while in our natural condition in this life dead men ever tending toward the grave towards corruption as the gourd of Jonah so soon as ever it begins to sprout forth there is a worm within that bites it and causes i● to wither The day that we are born there is within us the seed of corruption and that wasts us away with a secret and incurable consumption that certainly brings death in the end So that in our very birth begins our progresse unto death A time a way we have but it leads unto death There is a way from the Tower to Tyburn but it is a way to death Until thou comest to be reconciled unto Christ every hour tends unto thy death there 's not a day that thou canst truly say thou livest in thou art ever posting on to death death in this world and eternal death in the world to come And as it is thus with us at our coming into the world so we are to understand it of that little time we have above ground our dayes are full of sorrow But mark when I speak of sorrows here we must not take them for such afflictions and sorrows as befal Gods children for theirs are blessings unto them chastisments are tokens of Gods love For as many as I love I chasten saith God Affliction to them is like the dove with an Olive-branch in her mouth to shew that all is well But take a man that is under rhe Law and then every crosse whether it be losse of friends losse of goods diseases on his body all things every thing to him is a token of Gods wrath not a token of Gods love as it is to Gods children but it is as his impress-money as part of payment of a greater summe an earnest of the wrath of God the first part of the payment thereof It 's the Apostles direction that among the other armour we should get our feet shod th●t so we might be able to goe through the afflictions we shall meet withall in this life Eph. 6.15 Let your feet be shod with the preparation of the Gospel of peace What is the shooing of the feet a part of the armour Yes For in the Roman discipline there were things they called Caltrops which were cast in the way before the Army before the horse and men they had three points so that which way soever they threw them there was a point upwards Now to meet with and prevent this mischief they had brazen shooes that they might tread upon these caltrops and not be hurt As we read of Goliah amongst other armour he had boots of brasse To this it seems the Apostle had reference in this metaphorical speech The meaning is that as we should get the shield of faith and sword of the Spirit so we should have our feet shod that we might be prepared against all those outward troubles that we should meet with in the world which are all of them as so many stings and pricks all outward crosses I say are so And what is it that makes all these hurt us what is it that makes all these as so many deaths unto us but sin If sin reign in thee and bear rule that puts a sting into them It is sin that arms death against us and it is sin that arms all that goes before death against us Hast thou been crossed in the losse of thy wife children good friends c. why the sting of all is from sin sin it is which makes us feel sorrow What shall we then doe Why get thy feet shod with the preparation of the Gospel of peace Prepare thy self get God at peace with thee and if God be at peace with thee thou art prepared and then whatsoever affliction cometh howsoever it may be a warning-piece to another that Gods wrath is coming yet to thee it is a messenger of peace Now these outward troubles are the least part of a wicked mans payment though all these are a part of his death so long as he remains unreconciled whatsoever comes upon him whereby he suffers either in himself or in any thing that belongs unto him they are all tokens of Gods wrath and are the beginnings of his death In the 26th of Levit. and the 28th of Deut. the particulars of it are set down But this is that I told you the last time how that the law of God is a perfect law and nothing is to be added to it yet

forgettest thy Maker You have seen the main the ring ●●aders which are these fearful faithlesse dastardly unbelieving men Now see what the filthy rabble is that followeth after and they are Abominable Murtherers c. Abominable that is unnatural such as pollute themselves with things not fit to be named but to be abhorred whether it be by themselves or with others They are the abominable here meant such as Sodome and Gomorrah who were set forth to such as an example suffering the vengeance of eternal fire Jude v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are abominable being given up to unnatural lust Let them carry it never so secretly yet are they her● ranked amongst the rest and shall have their portion in the burning lake After these come Sorcerers Idolaters Lyars Though these may be spoken fairly of by men yet cannot that shelter them from the wrath of God they shall likewise have their part in this lake when they come to a reckoning If there be I say a generation of people that worship these say what you will of them when they come to receive their wages they shall receive their portion in that burning lake with hypocrites Those that make so fair a shew before men and yet nourish hypocrisie in their hearts these men though in regard of the outward man they so behave themselves that none can say to them black is their eye though they cannot be charged with those notorious things before mentioned yet if there be nothing but hypocrisie in their hearts let it be spun with never so fair a web never so fine a thred yet they shall have their portion in the lake they shall have their part their portion c. Then it seems these of this black guard have a peculiar interest unto this place And as it is said of Judas Acts 1.25 that he was gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his proper place So long as a man that is an enemy to Christ and yeilds him not obedience is out of hell so long is he out of his place Hell is the place assigned to him and prepared for him he hath a share there and his part and portion he must have till he come thither he is but a wanderer The Evangelist tells us that the Scribes and Pharisees went about to gain Profelytes and when they had all done they made them seven times more the children of hell then themselves filios Gehennae So that a Father hath not more right in his son then Hell hath in them He is a vessel of wrath fill'd top full of iniquity and a child of the Devils So that as we say the gallows will claim its right so hell will claim its due But mistake me not all this that I speak concerning Hell is not to terrifie and affright men but by forewarning them to keep them thence For after I have shewn you the danger I shall shew you a way to escape it and how the Lord Jesus was given to us to deliver us from this danger But if you will not hear but will try conclusions with God then you must to your proper place to the lake that burneth with fire and brimstone A Lake 't is a River a flaming River as Tophet is described to be a lake burning with fire and brimstone a Metaphor taken from the judgment of God on Sodome and Gomorrah as in that place of St. Jude before mentioned as also in 2 Pet. 2.6 where 't is said God turned the Cities of Sodom into ashes making them an example to all them that should after live ungodly Mark the judgment of God upon these abominable men the place where they dwelt is destroyed with fire and the situation is turn'd into a lake full of filthy bituminous stuff called L●cus Asphaltites which was made by their burnings And this is made an instance of the vengeance of God and an Embleme of eternal fire therefore said he you shall have your portion with Sodome Nay shall I speak a greater word with Christ and tell you that though they were so abominable that the Lake was denominated from them yet it shall be easier for Sodome and Gomorrah then for you if you repent not while you may but goe on to despise Gods grace But can there be a greater sin then the sin of Sodome I answer yes For make the worst of the sin of Sodome it is but a sin against nature But thy impenitency is a sin against grace and against the Gospel and therefore deserves a hotter hell and an higher measure of judgment in this burning pit But what is this second death 2. Sure it hath reference to some first death or other going before A man would as it is commonly thought think that this second death is opposed to that first death which is the harbinger to the second and separates the soul from the body but it 's far otherwise That alas is but a petty thing and deserves not to be put in the number of deaths The second death in the Text hath relation to the first Resurrection Rev. 20 6. Blessed and holy is he that hath his portion in the first resurrection on such the second death shall have no power The first death is that from whence we are acquitted by the first resurrection and that is the death for that is a kind of death as S. Paul speaking of a wicked and voluptuous widow saith she is dead while she liveth and the time shall come and now is when they that are dead shall hear the voice of the Son of man and they that hear shall live And again Let the dead bury their dead So that the first resurrection is when a man hearing the voice of the Minister is rouzed up from the sleep of sin and carnal security and the first death is the opposite thereunto So that the death of the body is no death at all for if it were then this were the third death For there would be a death of sin a death of the body and a death of body and soul This death of the body is but a flea-biting in comparison of the other two This second death is the separation of the body and soul from God and this death is the wages of sin and God must not will not lie in arrear to sin but will pay its wages to the full All the afflictions a wicked man meeteth withal here are but as Gods press money and part of payment of that greater summe But when he dies the whole summe comes then to be paid Before he did but sip of the cup of Gods wrath but he must then drink up the dregs of it down to the bottome and this is the second death It 's called death Now death is a destruction of the parts compounded a man being compounded of body and soul both are by this death eternally destroyed That death like Sampson pulling down the pillars whereby it was sustained pulled down the house draws down the tabernacles

of our bodies pulls body and soul in sunder A thing which hath little hurt in it self were it not for the sting of it which makes it fearful To die is esteemed far worse then to be dead in regard of the pangs that are in dying to which death puts an end This temporal death is in an instant but this other eternal whereby we are ever dying and never dead for by it we are punished with an everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 1.9 and that from the presence of the Lord by the glory of his power Then which place I have no need to adde more for as much as can be s●id of men and Angels is fully comprehended in it The Apostle terms this a fearful thing indeed Heb. 2.15 whereon if a man but think if he hath his wits about him he would for fear of it be all his life long subject to bondage He would scarce draw any free breath but would still be studying how to avoid it and would still be in bondage and drudgery till he were delivered Thus I have declared the nature of the place and of this second death That I may now goe farther know that this Lake and this place is the place that the Lord hath provided for his enemies It is the Lords slaughter-house it s called a place of torments Luke 16. a place wherein God will shew the accomplishment of his wrath and revenge upon his enemies Those mine enemies that would not have me to reign over them bring them forth and slay them before my face Those vessels of wrath those rebels the King is in raged and his wrath is as the roaring of a Lyon which makes all the beasts of the forrest to tremble Prov. 19.12 And where there is the wrath of such a King the issue thereof must needs be death Prov. 16.14 The wrath of a King is as a messenger of death How much more fearful is the wrath of the King of Kings God hath sharp arrows and he sets a wicked man as his Butt to shoot at to shew his strength and the fierceness of his wrath See the expression of Job in this case The arrows of the Almighty stick fast in me and the venome thereof hath drunk up my spirits In so few words there could not be an higher expression of the wrath of God First that God should make thee a Butt and then that thou shouldst be shot at and that by Gods arrows And then they are not shot by a child but as the man is so is his strength by the Almighty by his bow wherein he draws the arrow to the head And then again these arrows are poyson'd arrows and such poyson as shall drink up all thy soul and spirit Oh what a fearful thing is it to fall into the hands of such a God! It 's a saying of Moses Psal. 90.11 for 't is Moses Psal. Who knoweth the power of thine anger the power of Gods anger is unknown And so in his Song Deut. 32.22 he sets it out in some measure A fire is kindled in mine anger which shall burn unto the lowest hell c. So that the King being thus provoked is provoked to curse thee Mat. 25. It 's put into the form of thy sentence this cursing shall be thy lot in hell it shall be thy very sentence Goe ye cursed into everlasting fire There is nothing but cursing As Job cursed himself and the day of his birth so then shall cursing be all thy song thou wilt curse thy self that thou didst not hearken to the Preacher that thou wouldst not accept of Christ and the meanes of mercy and grace when it was offered thee and thou wilt curse the time thou wert acquainted with this man and that man and others will curse thee for drawing them to sin God curses thee and man curses thee and God curses not in vain when he curses others will curse thee and thou thy self and others and think then how cursed will be thy condition All the curses that can be thought on and all the curses that cannot be thought on shall rest on the head of an impenitent sinner to shew Gods terrible and just indignation against him Oh beloved to deliver us from this curse Christ the Son of God was made a curse for us the curse is so great nought else can free us from it But now that I may rank these punishments of the damned and bring them for memories sake into some order although there be no order there for it 's a place of confusion you may consider that the penalties of Gods enemies are penalties partly of losse and partly of sense 1. Of loss And that consists in the deprivation of every thing that might administer the least comfort to him and for this cause hell is termed utter darknesse Now darknesse is a privation of all light so is Hell of all comfort to shew that there is not the least thing that may give thee content nor is the poorest thing thou canst desire to be had there Darknesse was one of the plagues of Egypt though there were no kind of sense in it yet we may think what a plague and vexation it was to them to sit so long in darkness The darknesse of Hell is darker then darknesse it self They shall not see light saith the Scripture they shall not have so much as a glimpse of it To be cast into this utter darkness where shall be nothing to administer the least comfort what an infinite misery will that be Were it only the losse of the things we now possesse and enjoy of all which death robs us as pomp honour riches and preferment this were grievous to a wicked man These are things death dispossesses a man of these cannot follow him nought but thy works accompany thee thy friends may follow thee to the grave but there they shall leave thee To have been happy and to be miserable is the greatest woe to have lived in good fashion and to be wretched is the greatest grief How will this adde to the sinners misery when he shall say to himself I had once all good things about me but have now for my portion nothing but woe I had a bed of down but it is now exchanged for a bed of fire I was once honourable but now I am full of shame and contempt this will greatly adde to his misery But all this is nothing these are but the beginnings of his sorrow in regard of losse for a man to be rich and wealthy to day and to morrow to be stript of all and left not worth a groat to have all swept away this is a woful case 2. But if this be so grievous what is it to lose Heaven Certainly to lose the highest and greatest good is the greatest evil and punishment that can be inflicted upon a creature Which makes many Divines think that the penalties of losse are far greater then those of sense though they seem not to