The Way to True Happiness, Sermon 23
The three and twentieth SERMON.
MATTH. 5.10.
Blessed are they which are persecuted for righteousnesse sake: for theirs is the kingdome of heaven.
WEe have already spoken of our Saviours proposition, Blessed are the persecuted; and therein wee have shewed these two things: First, that persecution is no bar to a mans hapinesse.
The next thing is,
That it is the cause that makes the Martyr. The cause must justifie the suffering, the suffering must not measure the cause, as Austin hath observed it. A man must suffer for righteousnesse sake, in a right manner, before hee can lay claime to blessednesse.
These things having dispatcht, wee come now to our Saviours proofe, is these words, For theirs is the kingdome of heaven.
The persecuted, so persecuted as hath beene declared afore, are therefore blessed, because the kingdome is theirs.
Quest. Will a Kingdome then make one blessed?
Answ. This Kingdome will: the Kingdome of heaven.
Quest. But of which heaven speakes our Saviour here?
Answ. There is a heaven upon earth, a Kingdome of grace: This is not principally intended here, but yet necessarily presupposed; for this is the ground of the quarrell, it being for righteousnesse sake that Gods people are persecuted. But there is a Kingdome of glory, that Kingdome which is above, the third heaven it is called in Scripture, and this is that is here mainly intended. And this Kingdome of glory is theirs that are persecuted, theirs it is in right, theirs also it is already in part, and shall be shortly in full possession.
For the matter then, that we may come on to the point. You see our Saviour here telles us, A persecuted man is yet a blessed man, because heaven is his. Note we hence,
That he cannot but be a happy man that hath heaven, whatsoever it costs him. Though he wade through the flouds of persecution, yet if he arrive at heaven at length, he is a happy man. Heaven is such a commodity as cannot bee over-bought, whatever a man give for it. Say he suffer in his name, say he suffer in his estate, say he suffer in his liberty, yea in his life, yet still he is a blessed man. Say hee lose all hee hath, dye in prison, lye in the slaines, passe through a thousand deaths (if possible) every day for righteousnesse sake, yet is hee happy. This our blessed Saviour here affirmes; Blessed are the persecuted, the persecuted at large; for theirs is the kingdome of heaven: and therefore they are blessed men, whatever it cost them.
And on this very ground it is, that he takes off his little flocke from carnall feares. Feare not little flocke, saith he, feare not men, feare not means. And why? It is your fathers good-will to give you a kingdome. As if he should say, It is no matter what ye lose, so you have heaven at last. Hence is it that by this argument he encourageth the Pastors first, vers. 11. & 12. of this Chapter, Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evill against you falsly for my names sake: Rejoyce, and be exceeding glad; for great is your reward in heaven. He bids them (though persecuted) to rejoyce and be exceeding glad. What? (might they say) when we are slandered, persecuted, banished? &c. Yes, even then, saith our Saviour, reioyce: for as your worke is great, so is your wages great too. For your suffering in earth, you shall have your portion in heaven, therefore you have just cause to rejoyce, though persecuted.
Hence is it next that he encourageth all Christians to the suffering of persecution, upon the selfesame ground that here: Matth. 19.29. Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an hundred fold, and shall inherit everlasting life. The speech is foure severall times set downe by the Evangelists. If a man lose all, even to his very life for Christs sake, yet there is somthing in it will quit cost. Life indeed is an excellent thing, it is better than living, better than land, better than all: And yet if it should cost a man his life in Christs cause & quarrell, he should be sure to make a saving bargaine of it, (for in losing his life hee saves it, as one of them speakes.) A saving bargaine did I say? what? no more? yes hee shall make a gaining bargaine of it: For there is no man hath left house or brethren or sisters &c. but hee shall receive an hundred fold now in this life, houses and brethren and sisters and mothers and children, &c. and in the world to come eternall life. Mar. 10.29. Here is a gainfull bargaine, hee shall have father for father, mother for mother, house for house, land for land, and a hundred fold into the bargaine. One in the hundred would turne the scale, but an hundred for one will weigh it down to the ground. This he shall have here: and what more? why, eternall life hereafter. Life for life were an even lay, but to have eternall life for a temporary life, is a rich penni-worth, a very great bargaine. Hence Christ himselfe commends this purchase, Mat. 13.44, 45. where he compares the kingdome of heaven, that is, of grace and glory, to an hidden treasure, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that hee hath to buy that field: So likewise to a pearle of price, which to purchase, the wise Merchant goeth and p…rts with all that he hath. Grace and glory are such commodities, as did any man but know the worth of them, he would be content to part with all to procure them, and hee should make a wise bargaine too. So that whatever a man gives for heaven, he buyes it not too deare.
Thus you see what was our Saviours minde: And of the same minde also was his servant Moses, Heb. 11.26. He esteemed the reproach of Christ greater riches than the treasures in Egypt. Greater riches? It might well be that he should esteeme it greater honour than the treasures of Egypt, but was there more profit in it? Yes, for he had respect, saith the text, unto the recompence of reward. Hee layes the reproach of Christ in the one ballance, and the treasures of Egypt in another, and then puts heaven in too, and then there was no comparison. So those Martyrs mentioned by the Apostle, Heb. 10.34. who tooke joyfully the spoyling of their goods. How was it possible that one should endure to see this with joy? all that a man had travell'd and sweat for, and endured many a deare-dayes-labour to get a little somwhat together, and then to be spoyled of all in a moment? yet because they knew in themselves they had in heaven a better and more enduring substance, they could sustaine themselves, and hold up their hearts in cheerefulnesse under all this losse: For why? they set house to house, goods to goods, substance to substance; and then there was no comparison. So 2 Cor. 4. the three last verses, the Apostles were even ready to sinke, the outward man was so miserably afflicted, and yet wee faint not, saith Saint Paul, but though our outward man perish, yet the inward man is renewed more and more: And the reason is, we compare things visible with invisible, Wee looke not at things that are seene, but at the things that are not seene: for the things that are seene are temporall, &c. Wee set affliction to glory, light affliction to heavy, massy, substantiall glory, momentary affliction to eternall glory; and therefore we faint not whatsoever we suffer, but thinke we speed wondrous well. So then you see what was the minde of Christ and his servants concerning this point in hand: they all agree upon it, that though one lay out all for heaven, yet 'tis a good penni-worth. Would you not onelyonly heare their iudgements, but know their reasons? Among many other, weigh these: First, there is nothing out of heaven, that we can part with for heaven, that makes any thing at all to a mans happinesse. Secondly, there is enough in heaven to make us absolutely happy. Thirdly, compare earthly things with heavenly, and there will bee found no comparison betweene them.
Reas. 1. First, we can lay out nothing for heaven that can hinder our blessednesse. It cannot be denied but that Religion restraines a man from some things, and persecution may deprive one of many more, but yet all these things are such as make neither hot nor cold to the maine businesse. A man may bee outed of his estate, and yet lose neither grace nor glory. A man may bee abbridged of his liberty, but a bondman may be happy. A man may bee banish't his countrey, but an exile may bee happy. A man may be cut short by the head, but a headlesse man may be happy. In a word, there is nothing wee can lose for heaven that conduceth to the main, or makes any thing at all to our happines. A man is never the lesse blessed because hee is not rich or favoured of the world, &c. Indeed that Philosophicall felicity we spake of the last day, is patch't and pieced up of many particulars, that must concurre to the making of it up, whereof looke how many are detracted, so much is diminished of the whole: Like as if one pay mee an hundred pounds in shillings and six-pences, so many pieces as are defalked therefrom, so much must needs bee wanting of the maine summe. But in the Christian mans happinesse it is, as if one should pay me an hundred pounds in one Pearle or Iewell, which cannot bee severed. The happinesse of heaven is one entire thing, God alone of himselfe is sufficient to make one blessed; and as any man enioyes God more or lesse, so is his happinesse. Now God is never a whit the farther removed from any man, because he is removed from these outward things: he loves a man as much, and besseth him as well when he wants outward comforts, as when hee hath them; and therefore to want them cannot hinder his happinesse.
Reas. 2. Next, as there is nothing lyes out of heaven (taking it in its full latitude, together with the suburbs thereof, the state of grace) that makes to our happinesse, so there is nothing in heaven but doth greatly conduce to it. In heaven there is a concurrence of all things that may serve to the perfiting of our happinesse. For there are all eternall good things, above all that can be imagined. The minde is filled with light, the conscience with peace, the heart with joy, love &c. the body, and each member thereof, with beauty, swiftnesse, glory, strength and immortality. As for those good things which we call Bona fortunae, they are too base to be in heaven, there is no place for them, nor need of them, they being of the nature of those things, which a man had better want than need. Thus it is better not to bee in need of Physicke than to make use of it; a night-cap, crutche, spectacles, not to need than to have them, &c. 'tis a happinesse for a man not to bee put to use them. And so 'tis here of these naturall and artificiall helpes, there is neither use nor need in heaven of them. There is such perfection in the kingdome of glory, that we shall need no money, need no food, need no rayment; nay we shall not stand in need there of the Word, of the Sacraments, of Prayer, of Repentance, and of other such things as now are our crowne and advantage. Thus for the parts of our happinesse, heaven wants nothing that should make us blessed. Next, for the degrees of it, there is all perfection of good things in heaven, so that a man shall have whatsoever hee would have, because he shall not be willing to have but what hee should have, as Austin delivers it. In a word, all the faculties of mans soule shall be widened and enlarged to their utmost; the Understanding, Will and Affections shall be perfected and filled with the best, with the quintessence of all divine both truths and goods.
Againe, besides perfect accord which a man shall have there with the Saints his brethren, with the Angels his fellowes, with his Father God, with his head Christ, all things shall be according to his desire. So that Heaven alone is that Faire-Haven where we should all endeavour to arrive: these are those Fortunate Ilands truly so called, and indeed more than Fortunate to them that come thither.
Ob. Yea, but yet one may give too much for heaven: a man may buy gold too deare, &c.
Answ. 'Tis true indede, a man may buy gold too deare, & so you may all other outward things; besides, because they have no more in them than a finite excellencie, but that of heaven is infinite, and beyond comparison.
Reas. 3. The first things in any kinde are measures of all other things in the same kinde, and not measured by any other: such is heaven, it measures all things, and every thing is more or lesse worth, as it conduceth to heaven. All outward things have their rule and measure, but heaven comes under no rule, under no rate; no price can bee made of it, no man can buy it too deare. Besides, if heaven were to be bought and sold, we are but in very ill case to make such a purchase. Indeed the Factors of Rome are very rich this way, they sell those sufferings and services of theirs for heaven. They put off their commodities at a high rate, and are not ashamed to demand heaven of God, for that which you would bee loath to give a Lordship, or but a Farme for. But Saint Paul, that knew better than any man what heaven was worth, speakes otherwise of the businesse, Rom. 8. I reckon, saith he, foreign, I cast it up all, and in my Arithmeticke, after I have computed the matter, I cannot but conclude, that all, not my services onelyonly but sufferings too, from the cradle to the grave, are in no comparison worthy, no not so much as to be named the same day with the glory of heaven which shall be revealed. For, consider first what those things are that wee part with; things not worth the naming, of no moment at all: and yet perhaps wee may not lose them neither, if we carry it wisely; for the best way to retaine and enjoy these things, is to tender and resigne them up to God, as Abraham did his Isaac, and so received him againe. The way for a man to finde his life is to lose it, as our Saviour tels us. And there is the same reason of all other outward things, as appeares in those Princes of Germany, that were content to sacrifice some their heads, and some others their Dukedomes unto God, in the defence of the Gospel, (as it is observed concerning the houses of Saxony, and Brandenburg) they lost nothing by the bargaine, but received the same againe with advantage: But if a man should part with something for Gods kingdome, yet it is no losse to part with the worse for the better, to sell drosse for gold, to exchange earthly and carnall friends and comforts for those that are heavenly. But say there were no exchange at all in present, yet heaven in reversion is farre better than all the world in possession, there wee shall have all in better manner, in better measure, than here can possibly be had: eternall treasures for temporall, eternall comforts for those that are short and momentary: According to that of a Father, Abjice tectum, accipe coelum, part with a cottage and you shall have a kingdome, even Gods house for yours, Gods life for yours, yea Gods selfe for yours: for if we give our selves to God, heel'e give himselfe to us, and then we cannot but bee happy: for the creatures happinesse is ever more in his maker, than in himselfe: so that if you reckon up all, it will result to this, that though a man lay out never so much sweat, never so much paines, never so much travell to purchase heaven, he cannot but have a good bargaine of it. You see (beloved how the point stands.
Vse. 1. Now for Use: Is it so, that a man cannot buy heaven too deere; let it serve then for a word of Instruction to teach every one of us where to lay out our money.
I doubt not, but I speake this day to some that are purchasers, loe here wee commend unto you the best purchase you can possibly make, the kingdome of heaven; labour to drive at that as a chiefe commodity. Our whole life here is nothing but a trading (as Parisiensis calleth it) onelyonly let us play the wise Merchants in trading for the best commodities: We have all the advantages that can be to encourage us. In bargaining betwixt man and man, it is a thing greatly materiall with whom one deales. If we have to doe with substantiall, honest men that can make us a good title, and will stand to their bargaine, wee will the sooner be drawne to deale with them, and to give the more; but if we have to doe with shifting, sharking fellowes, that can passe over to us but a broken title, and make us no good assurance of what they sell, wee are more slow to deale with them, and will give the lesse. Now in this purchase of heaven wee need not feare ill dealing, for we have to doe with God in this businesse; both the Father and the Sonne agree together to make us a good estate: Esay 55. Ho, every one tbat thirsteth (saith the Father) come, buy and eate, yea come, buy wine and milke, &c. And so Revel. 3.18. I counsell thee to buy of mee (saith the Son) gold tried in the fire, that thou maist be rich, &c. therefore we need not doubt but dealing with such persons, we shalbe fairely dealt with. Again, in bargaining the price weighs much with us; if a man can have a good penni-worth of it, he will the sooner hearken after it: behold here is a great bargaine for you, the best things are best cheape, you are called upon to come and buy them without money and without price, Esay. 55.1. You may come to this market, and leave your purses at come, for you shall here have all things for nothing, &c.
Thirdly, a man that layes out his money aymes most at vendible commodities, that will soone off againe.
Now for this, there is nothing comparable to heavenly treasures and comforts, they are certainly the best things, which shall never be taken away, they will never hurt any man, they doe him good and not evill all his dayes: All other things are weake and empty, they are no bread: (Why doe ye lay out your money for that which is not bread? Esay. 55.2.) they doe not satisfie the soule, there is no true strength or comfort to bee found in them, as there is in these; therefore come on to God, and make this purchase.
Ob. Alas (may some say) what have we wherewithall to come before the Lord? what can wee doe toward heaven? God sels not his commodities to the sonnes of men for nothing.
Answ. It was a true speech of that Heathen man (and the Scripture makes it good) that God sells his commodities unto men for labour and paines-taking.
Ob. Yea but that's tedious.
Answ. Yea but sweeten it then:
Consider that all labour in every kinde is tedious in it selfe, as if one travell but for these earthly things; nay there is paines to be taken even by those that traffique for hell, they compasse the earth, &c. and shall we thinke much of a little paines for heaven? Againe, as the Merchant considereth not the storme and tempest he meets with by the way, (as Chrysostom discourseth of this point at large) but the gaine hee hopes to get in the end: And as the Fencer regards not the knocks hee takes on his head or other parts, but hath an eye to the garland hee hopes to winne and weare: so must a Christian keepe his eye still upon the recompence of reward, the crowne of life, which Christ holds out, and will certainely set upon the head of him that overcometh: the remembrance of this will well qualifie all the tediousnes that lyes in the way. Sweet pay smoothes a rough way.
Ob. I, but this will not quit cost, for (whatever the end shall be) in the meane while, this brings no rest.
Answ. Yes, all travell, especially in matters of Religion, tends to rest, the very meanes of attaining Gods kingdome carryes comfort along with it; even sorrow it selfe, when it is set upon sinne; for then it is placed upon its right object, and so becomes pleasant.
Ob. Yea, but a man must part with something if he will have heaven.
Answ. You must indeed part with your lusts, and corruptions, and that's a perilous matter; is it not? for a man to part with his disease, to lose that which will be his bane, his poyson?
Ob. Yea, but these are as deare unto us, as our right hands or eyes; wee know not how to misse them.
Ans. Yea, but they should not be so deare to a wise man: howsoever, it is better for a man to goe to heaven maimed and lame, than having all his lusts about him to bee turned into hell, where the worme dyeth not, and the fire is not quench't.
Ob. I, but a man that will have heaven must part with better things than his lusts; for he must lose his comforts, his credit, his living, and life and all.
Answ. Lose his comforts must hee? No such matter: A man can never come at true comfort till hee bee in the way at least to heaven; for there is no peace to the wicked, and so consequently no joy: but the kingdome of heaven it is that consists in righteousnesse, and peace,Rom. 14. and joy in the holy Ghost. OnelyOnly the godly man hath his comforts changed from worse to better, from carnall to spirituall, and that is all he loseth.
Ob. The same wee may say of profits. Oh say some, we shall be stript of all, lose our wealth, money, &c.
Answ. Not, unlesse it hang in your light to heaven, and if so, it should never grieve you to part with it. The Philosopher could cast away his money, when once he found it to be an hinderance to his study. The worldly man can be content to part with his money (as well as hee loves it) upon a good bargaine, for a further advantage. Why then should we be so loth to come off for heaven?
Ob. Yea, but I must part with my credit too.
Answ. Credit? with whom? onelyonly with such, to whom honestas est dementia, as he said, such as account it greatest folly to live honestly.
Ob. Yea, but I must part with my living and life.
Answ True: Christ assures of that, you must have all with persecution, Mar. 9. persecution must be sawce to all. But what's all this to a crowne? What will not a man bee content to doe or suffer for a Kingdome? especially for such a Kingdome as heaven is, that answers all, recompenses all that we can lose for it. Therefore let me here speake unto you for heaven, as Caleb and Ioshuah to the people concerning the land of Canaan, Come, let us goe up at once, and possesse it, for it is a good land, a rich countrey. There is nothing wanting in it, that is either under heaven or above it; you need not feare the strength of the walles, or talenesse of the gyants, onelyonly set faith a worke, and by it you shall be able to scale these walles, overcome all difficulties and discouragements? &c. therefore up, why linger ye here? lay hold upon eternall life, take this kingdome by violence, there is enough in heaven to countervaile all our paines this way taken. You know what strange adventures some have put themselves to (as our Richard the third) for a Kingdom, they cared not how they dyed, so they might but reigne for a while here on earth: What then should we refuse to undergoe for the kingdome of heaven, where it shall never repent us of any thing that we have done; so overabundantly shall we be paid for any paines or cost laid out upon it? Therefore never stand upon it to cast perils, as to say there is a lion in the way, this or that danger to bee passed thorough, (which yet it may be wee shall never meet with) but set your faces toward the kingdome, and let the joyes and comforts of the Crowne of glory drowne all that noyse, that these outward things make against it.
Vse. 2. Is heaven so good a bargaine whatsoever it stand us in? Let it serve to justifie the course, and also to encourage the heart of every wise Merchant, of every faithfull Christian, that layes out all his meanes and hopes on this so gainfull bargaine. Indeed to the carnall-minded, the righteous wayes of God seeme foolishnesse. Most men thinke heaven worth having, but they are loath to goe to the charge of it; rather than suffer one blast of reproach, or frowne of disgrace for heaven, they will give up all, and befoole those that will not comply with the times, and doe as other men doe, &c. But whether is the wise-man, hee that gets heaven upon any tearmes, or he that lets slip this profitable bargaine, because of such & such inconveniences, as they imagine to themselves? Let us joyne issue upon the point, and herein referre our selves to bee tried by God and the countrey. As for God, hee commonly cals piety wisdome, and wickednesse folly, especially in the Booke of Proverbs, where the ungodly person hath in every Chapter almost the foole put upon him. And if wee consult with men, to see wherein they place wisdome, the whole nation of Philosophers tell us, that wisdome consists in these two things; first, in pitching upon the chiefest end, and the best meanes that leade thereunto: secondly, in a fit choyse of things, as of evill and good, to chuse the good, and of all good things to chuse the best. This is wisdome in their learning.
And if wee looke abroad, It is the judgement of the word, that wisdome lyes in making the best purchases, &c. then a man is wise to the world, when hee knowes how Vti foro, to take in and put off commodities at the best hand. Now by all this it appeares, that Religion is the best wisdome, when all is done: for it steares a man to the best end, it tends to happinesse; it guides a man also to the best meanes for the attaining of this end, the worke of God and godlinesse; it gives a true estimate of all things, leades a Marie to the better part, that one thing necessary that shall never be taken from her, teacheth a man to bee a wise purchaser, to get into his hands the truest treasure, the most precious pearle, even the kingdome of heaven. And if this be folly, then it is true that religion befooles a man, and that they onelyonly are wise that meddle not therewith. But it is cleane contrary: there cannot be a greater folly, then for men to lay out their estates upon trifles, (as all ungodly men doe, that traffique onelyonly for earthly & sinfull commodities:) to preferre a counter before an angell, or a few cherry-stones before an inheritance. This is a mad match indeed, thus to part with the better for the worse, the precious for the vile. The Asse preferres one thistle before a whole world, yea though all the world were turn'd into gold, his thistle would be of more esteeme with him than a golden world. And such is the wisdome, or rather the madnesse of worldly men, they will lose themselves, part with their precious soules, with God, with Christ, with all, for a shread of that world, which if all of it were laid together, would not come neare the worth of one soule. Religion teacheth a man to part with the worse for the better, with drosse for gold; and what ill husbandry can there be in this? to part with light things, for those that are massie and substantiall, temporary for eternall, earthly for heavenly. All earthly things are lesse than man, for they were made for man, and therefore they must needes be worse than hee: On the other side, heavenly things are greater than man, for they perfect him, therefore it can bee no discretion to forgoe heavenly for earthly: grace is better than a mans estate, better than his liberty, better than his friends, meanes, life, &c. say he lose all these for grace, he is a great gainer by the bargaine. Now if grace bee such a precious commodity, what must glory needs be, which is grace perfected, crowned?
Ob. Yea, but here is the indiscretion of it, that men cannot reconcile these two: may not a man have both earth, and heaven?
Answ. Yes hee may have both, when God gives them, but he cannot have them both as his treasure. A man can have no more treasures than soules, therefore our Saviour opposeth these the one to the other: Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where theeves breake thorough and steale; but lay up for your selves treasures in heaven, &c. Matth. 6.19, 20. And againe, vers. 24. No man can serve two Masters, (they cannot be both his Masters) for either he will hate the one and love the other, or else he will hold to the one and despise the other. A man may have heaven and earth too, but then he must subordinate earth to heaven. Againe, a man may have heaven and earth both, but not without persecution: It is a ruled case, All that will be godly in Christ Iesus shall suffer persecution, in one kinde or other, in one degree or other. A man would think that all these innocent and amiable graces aforementioned in the text should secure a Christian from persecution, but you see where our Saviour ends his discourse (and there must goodlines look to end) in persecution.
Now therefore sith a man must needs part with one (earth or heaven) hee cannot possibly have both as his treasure, or without persecution: Which is the wiser man, and who makes the better match, he that pitcheth upon earth and parts with heaven, or he that gets heaven though with the losse of earth? I report my selfe to the judgements of you all; and whilest you conclude, I proceede.
Vse 3. Lastly, here's a word of comfort to every wise merchant, that hath lost any thing for the kingdome of heaven: Hee is a blessed man, and doth greatly gaine, though perhaps to the world he seeme a loser by the bargaine. OnelyOnly looke to these two points; first, that thy title to heaven be good: secondly, that thou take the comfort of it. Looke first, I say, that thy claime be good; and to secure this, let not any paines be thought too much: heaven will make a mends for all.
And for this end, first, trace the severall steps here set downe by our Saviour. Begin with poverty of spirit, and so passe on by spirituall mourning to meekenesse, mercifulnesse, &c. This is the way to heaven, walke in it, and then you cannot but come to it in time. It may bee you may lose the sight of it for a while (as a passenger may of the City whereunto he is travelling) but if you hold on in the way, there is no danger of not finding it in the end.
Secondly, make sure of Christ: for if the King be thine, the Kingdome must needes be thine too. Therefore labour to become a new creature; for whosoever is in Christ is a new creature, saith the Apostle. See to it therefore that the nature of Christ be renewed in thee, and his image put upon thee; for if Christ be thine, heaven is thine.
Yea thirdly, labour to enter now into heaven, lay hold upon eternall life, take possession of it in the first fruits thereof, the graces of the Spirit, adding to faith vertue, and to vertue knowledge, &c. 2. Pet. 1. For by these we have seisin given us of heaven, as it were by turfe and twigge. In short, let us walke as Citizens of heaven, have our conversation in heaven, lay up treasure there, &c. and so make sure of it to our selves.
And this once secured, let us in the second place enjoy the comfort of it against all opposition or discouragement. Here thou art faine to wrestle with thy corruptions, with the world, with thy friends, with the powers of darkenesse. Oh it is a terrible, harsh, hard matter for a man to deny himselfe in every thing, to cut off his owne hand, to plucke out his right eye, &c. but against all this looke up and see heaven open over thy head, and those unutterable comfors that there doe abide thee. A man cannot buy hell too cheape; though hee give never so little for it, yet still it is an hard bargaine: as on the contrary, a man cannot buy heaven too deare, though he displease all, lose all; though he goe halt and maimed, though he runne through fire and water to it, hee cannot overvalue grace and glory, hee cannot doe too much for them. Therefore oppose this to all hinderances: I am loth to lose my friends, to crosse my selfe, &c. but it is for heaven: That answers all, payes for all; and when I come to heaven it will never repent me, &c.
FINIS.