The Glory and Happiness of the Saints in Heaven, Chapter 6

The Glory and Happiness of the Saints in Heaven · Chapter 6

p. 134CHAP. VI.

An Eſſay towards the Reſolution of ſome Queſtions; as (1.) Whether the Saints ſhall know one another in Heaven. (2.) Whether there are different Degrees of Glory in Heaven. (3.) How the Saints are ſaid to be equal with, and like unto the Angels in Heaven. (4) In what reſpects Heaven is called a Reward or Recompence. Some Ʋſeful and Neceſſary Inferences from the Conſideration of that Happineſs the Saints ſhall enjoy in Heaven, deduced in order unto Practice, as, (1.) Hopes of Heaven ſhould make the World contemptible unto Believers. (2.) None that expect Heaven hereafter, ſhould be offended at any thing they meet with in their way thither. (3) Expectations of Heaven ſhould make Chriſtians live as thoſe that are Heirs of ſo great a Happineſs. (4.) Frequent Thoughts and Meditations of Heaven, ſhould poſſeſs the Minds of thoſe that Hope to partake of the Happineſs of Heaven. (5.) The greatneſs of the Happineſs of Heaven ſhould put Chriſtians upon examining themſelves what Right and Title they have thereunto. (6.) Hopes and Expectations of Heaven hereafter, ſhould reconcile to Believers the Thoughts of their own Death: and moderate their Sorrows for the Death of their Godly Friends and Relations. (7.) Hopes of Heaven ſhould put Chriſtians upon unwearied Diligence that is attended with ſuch a Reward. (8.) The conſideration of ſo great a Happineſs as Heaven is, ſhould cauſe in all Believers a Holy longing of Soul after the Enjoyment of it. The Concluſion.

THat which remains to be Diſcourſed of before we come to the Concluſion of this delightful p. 135Subject, is to endeavour to give ſome light into, though not full Solution of, ſome Queſtions, the Anſwering whereof will tend much to the further illuſtration of the greatneſs of the Saints happineſs in Heaven. And here,

Firſt, Some may be inquiſitive, whether the Saints ſhall know one another in Heaven or not?

To this I Anſwer, it is highly probable that the Saints ſhall know one another in Heaven. Were Adam, Enoch, Noah, Abraham, Iſaac, Jacob, David, Hezekiah, Joſiah, Eſay, Jeremiah, Daniel, Paul, Peter, John, with all the reſt of the Apoſtles, Saints, and Martyrs of God in all Ages, of whom we have either read in Scripture, or heard of in Hiſtory, who have been Eminent in Grace and Holineſs, ſome for their Humility, ſome for their Meekneſs, ſome for Faith, ſome for Patience, ſome for Self-denial, ſome for Zeal, ſome for Contempt of the World, and the like: were all theſe Bleſſed Saints of God living together at one time and in one place here on Earth, as they now are in Heaven; would not every Godly man be greatly deſirous if it were poſſible, to ſee them and to live with them, eſpecially if there were none but ſuch among them, that they might be particularly and diſtinctly acquainted with them, and would not this Knowledge tend much to their Delight and Satisfaction? ſurely it would. And is it Irrational to ſuppoſe, that when all the Saints that have lived from the beginning of the World unto the end of it, ſhall all meet together in Heaven, that they might be deſirous of a particular Knowledge of one another then? Or was it ſo Delightful, and therefore ſo deſirable a thing, to be acquainted with the Saints of God, particularly when they lived here on Earth, when they were men of like Paſſions and Infirmities, p. 136as we now are? And will it not be a much more deſirable thing to have a particular acquaintance with them in Heaven, when all their Sins and Imperfections ſhall be done away, and they have nothing in them but the fulneſs and perfection of that Grace and Holineſs, the Initials and Beginnings whereof, makes the Knowledge and Society of them ſo deſirable here on Earth? Now certainly if this be a thing deſirable in Heaven, as I humbly conceive it is a thing very probable; why, then it will follow, that Satisfaction and Contentment herein ſhall not be wanting in Heaven, for in Heaven there ſhall be no deſire in Holy Souls, that are Holy and Regular, (and in Heaven there ſhall be none but ſuch) that ſhall be unanſwered or unſatisfied.

But further the Scripture ſeems enclining this way, that the Saints in Heaven ſhall know one another; and that not only thoſe who lived together here on Earth, but all thoſe who ever did, or ſhall live upon God's Earth, may be known to one another in Heaven: When God had created Adam he threw him into a deep ſleep, and of one of his Ribs which he then took out of him, he formed Eve and brings her unto Adam, who as ſoon as he ſaw her, preſently knew her and what manner of Creature ſhe was, and therefore ſays of her, ſhe is bone of my bone, and fleſh of my fleſh; and how came Adam by this Knowledge? why, it was by being filled with the Holy Ghoſt, by which he underſtood in an extraordinary manner who ſhe was. Why, now after the ſame manner, ſay ſome, ſhall the Saints be renewed by Chriſt in Heaven, and thereby come to know their Godly Friends and Relations; yea, and all the Saints of God in Heaven, much more perfectly than Adam did know Eve. So in Luke 16. which ſome take to be a Hiſtory, others only a Parable: if it be a Hiſtory, it is plainly ſaid there of Abraham, that he p. 137knew Lazarus, and of Lazarus that he knew Abraham, and yet they lived near two thouſand years diſtance in time one from the other, ſo that they could not know one another on Earth, and yet are they ſaid to know one another in Heaven. If it be only a Parable, yet by it Abraham the Father of the Faithful, is repreſented as one that had Knowledge, both of the perſon and happy condition in which Lazarus was: by which ſome ſay is repreſented the Knowledge Saints ſhall have of one another in Heave. We read alſo Matt. 17.4. that when the three Diſciples were with Chriſt at his Transfiguration, there appeared unto him Moſes and Elias, whom the Apoſtles knew, for they ſay unto him, Let us build here three Tabernacles, one for thee, one for Moſes, and one for Elias: and yet it is very apparent that the Apoſtles never ſaw Moſes, non Elias in the Fleſh.

Again, If the Saints ſhall not know one another in Heaven, why is it made by our Lord a part of the Saints Happineſs hereafter, that they ſhall ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven? Matt. 11. Memory in Heaven ſhall not be aboliſhed but perfected; neither ſhall our Knowledge there be impared, much leſs extinguiſhed, but greatly enlarged and increaſed.

In Heaven Saints enjoy every good thing, and partake of every good gift that may add to their Joy and Felicity; will now the meeting with and knowing of our former near Acquaintance, and dear Relations, together with all the Glorious Inhabitants of that Heavenly Place, tend to the increaſing of that Joy and Delight that ſhall there fill and raviſh the Souls of the Bleſſed; ſurely it will; Society being nothing ſo Comfortable, without intimacy of Familiarity and Acquaintance. It being thus now, it is very probable there ſhall be a Knowledge in the Saints of one another hereafter.

p. 138Certainly now from all that hath been ſaid, and more that might be added, we may conclude it highly probable, that the Saints in Heaven ſhall have a diſtinct Knowledge of one anothers Perſons, ſince nothing requiſite unto the Happineſs of that Bliſsful place ſhall or can be wanting to the Inhabitants thereof.

To conclude this head, though a Saint's chief deſire to be in Heaven, ſhould be, and always is, that he may ſee God, and that he may be with the Lord Ieſus Chriſt; and therefore with his Soul he cries out as the Pſalmiſt, He hath none in Heaven but God; and with the Apoſtle, I deſire to be diſſolved and to be with Chriſt, which is beſt of all: yet this may add a little to the quickning of his deſires Heaven-ward, the conſideration of his being admitted into the bleſſed Society of all the Saints and People of God from the beginning of the World unto the end of it; even thoſe who were once the excellent ones of the Earth; and now next unto God and Chriſt, are the moſt Excellent and Delightful Company in Heaven, who ſhall there be particularly and diſtinctly known, beloved and delighted in by him to all Eternity.

Secondly, Another Queſtion is this, Whether there ſhall be different Degrees of Glory in Heaven or not? Now in Anſwer unto this Queſtion, I find Holy and Learned Men have different apprehenſions, ſome poſitively affirming it, others ſtrongly denying it; and both pleading Scripture to maintain their Aſſertions. Thoſe that affirm there ſhall be different Degrees of Glory in Heaven, urge ſuch Scriptures as theſe in the defence of it. Daniel 12.3. where it is ſaid, Some ſhall ſhine as the brightneſs of the Firmament, and others as the Stars for ever and ever. So Matth. 25.28, 29. We p. 139read that he that received five Talents and made a good improvement of them, received a greater Reward than he that received but two, though he improved them alſo. So, Corinth. 15.41. The Apoſtle tells us, That one Star differeth from another Star in Glory, and adds withal, that, So it ſhall be in the Reſurrection of the Dead. So in Matt. 5.11, 12. our Saviour bids thoſe that were perſecuted wrongfully for his Names ſake, to Rejoyce and be exceeding glad, for great ſhould be their Reward in Heaven. Thoſe now that are againſt different Degrees of Glory, they urge ſuch Sctiptures as theſe in the defence of their Opinion, Matt. 13.43. where our Lord ſpeaking indefinitely of the Righteous, tells us, That they ſhall ſhine forth as the Sun in the Kingdom of their Father, without mentioning any different Degrees of Glory that ſome ſhall partake of more than others. So in Luke 20.36. Our Lord ſpeaking concerning the happy State of the Godly after the Reſurrection, tells us, that they ſhall die no more, but ſhall be equal unto the Angels, and how can they in that State of Bliſs. he equai to the Angeis, and yet unequal among themſelves. So again in that place Matt. 20. where the Labourers in the Vineyard are all ſaid to receive a like Reward, though for different Work and Labour; for ſo we read, at evening when the Lord of the Vineyard came to reckon with his Servants, he gave them every one a Penny, making thoſe that camt in at the laſt hour, equal with thoſe that had born the heat and burthen of the day: rendring this as a Reaſon for what he had done, that he was free and might do what he would with his own.

Theſe now are ſome of thoſe Scriptures that are made uſe of for and againſt this aſſertion of the Saints having different Degrees of Glory in Heaven. Which is the Truth I ſhall not affirm. I am inclinable p. 140to believe, that there ſhall be different Degrees of Glory in Heaven: But withal let me add, tho' it is poſſible that ſome may have greater Degrees of Glory than others, yet all ſhall partake of the ſame Happineſs; nay, all ſhall have as much of Glory and Happineſs as they can contain; though one Veſſel may hold more than another, yet all ſhall be as full as they can hold; nay further, which is yet more, all the Saints in Glory ſhall enjoy the Happineſs of Heaven, in the ſame perpetuity one as well as another, for Eternity ſhall be the meaſure of all their Happineſs. But whether there ſhall be different Degrees of Glory in Heaven hereafter or not, yet may the People of God at preſent. make this double improvement of it.

Firſt, If there ſhall be different Degrees of Glory in Heaven, then the conſideration hereof, ſhould exite Chriſtians to labour after the higheſt Degree of Grace that is attainable in this life; becauſe this is the way to increaſe their Glory in Heaven. And ſurely to be ambitiouſly covetous after the higheſt place in Heaven, is very commendable in any. Who would not be deſirous to have his Seat in that Heavenly Jeruſalem, next to Cherubims and Seraphims ſhall Iſay; nay, if it were poſſible to poſſeſs that very place in Heaven that the Beloved Diſciple St. John held here upon Earth, when he lay in the Boſom Embraces of our Lord Jeſus Chriſt? If our growth and increaſe in Grace ſhall certainly be the increaſe of our Glory and Happineſs hereafter, who is there then that would be ſo ill a Husband to himſelf, as not to ſtir up and put forth the Grace of God that is in him, which will prove ſo greatly advantageous to him in the life to come? If to be found in the daily exerciſe of Grace, a Chriſtian is thereby doing that which will adorn and enrich that Crown of Glory p. 141that ſhall hereafter be ſet upon his own head; who then would be ſo ſloathful and negligent as not to promote and heighten what in him lay, his own Happineſs and Glory?

Secondly, If there ſhall be no different Degrees of Glory in Heaven, but all the Saints ſhall there be of the ſame Pitch and Stature; Oh then what matter of Joy and Conſolation may it be unto thee O weak Believer to conſider, that though now thy Grace be poor and weak, thy Fears and Doubts be many, thy Corruptions reſtleſs and importunate, thy Temptations ſtrong and potent, and almoſt irreſiſtible; though thou ſeeſt thy ſelf out-done by many in the ways of Holineſs, whom thou greatly admireſt, and wouldſt with all thy Soul imitate and follow; yea, overtake and equal in their pace to Heaven, but thou canſt not: yet know for thy Comfort, that at the laſt Day, the ſame Sentence of Abſolution that is pronounced upon others, ſhall acquit and Abſolve thee alſo. The ſame Heaven that ſhall be opened unto others for their Eternal Bleſſedneſs, ſhall be opened to receive thee into that Bleſſed State with them. Yea the ſame Crown of Glory that is ſet upon their heads, ſhall for ever Crown thy head alſo. So that there ſhall be no difference between thee and all the Holy Patriarchs, Prophets, and Saints of God in all Ages of the World, but thou ſhalt ſhine in Glory as a Star of the ſame Magnitude, and with the ſame Brightneſs for ever.

Thirdly, Some upon the reading of thoſe words of our Saviour, Luke 20.36. Where he tells us, that at the Reſurrection of the Saints, which he there calls, the Children of God, and the Children of the Reſurrection, ſhall be equal unto the Angels; may be deſirous to know how, or in what reſpects ſhall p. 142the Godly then be like unto, or equal with the Angels.

To this I Anſwer, they ſhall be like the Angels in theſe following particulars.

Firſt, Saints in Heaven ſhall enjoy the ſame Glory and Happineſs which Angels do. The Great and Bleſſed God who is the Delight and Happineſs of Angels, ſhall be the Delight and Happineſs of the Saints alſo: in one and the ſame place ſhall they both partake of one and the ſame Bleſſedneſs, and that is in Heaven, and in the ſame Work and Employment ſhall they both ſpend an Eternity together, namely in Bleſſing and Praiſing, in Magnitying and Adoring the infinitely Great and Bleſſed God. See for this, Revel. 7.9, 11, 12. where the Saints are ſaid, to ſtand before the Throne of God, crying with a loud voice, Salvation unto God and to the Lamb. And the Angels alſo ſtanding round about the Throne of God crying Amen, Bleſſing, Honour, Glory, and Power be unto God for ever and ever, Amen.

Secondly, The Saints in Heaven ſhall be like unto the Angels in their Fitneſs to ſerve God, and in their Readineſs, Chearfulneſs, and Ʋnweariedneſs in ſo doing. This is one of the great requeſts our Lord hath taught us to offer up unto Heaven in our Prayers, That the Will of God may be done by us on Earth, as it is done in Heaven, that is as the Angels do it in Heaven, who do it Readily, Chearfully, Univerſally, and Conſtantly: And thus ſhall the Saints ſerve God and do his Will when they come to Heaven. Here the People of God often complain, that their Spirits are held down by the Fleſh, ſo that though they have a willing mind, yet how to perform that which is good as they would, they find not: p. 143the Spirit indeed in them is willing, but the Fleſh is weak: Oh how do they therefore mourn under the impediments of Nature, with which they are loaded and oppreſſed! And if at any time they do attain to a more than ordinary height and frame of Spirit, that their Souls are a little lifted up in the ways of God, yet is it with great difficulty that they arrive thereunto, and with much more difficulty that they preſerve and keep themſelves in it. But in Heaven the Saints ſhall be freed from all Infirmities of the Fleſh, and ſhall Glorifie God as the Angels do with Readineſs and Activity, with Conſtancy and Unweariedneſs, and with all perfections of Soul and Body, that may render their Services acceptable to God, and delightful to themſelves.

Thirdly, The Saints in Heaven ſhall be like unto the Argels in their way of living: What that is our Lord himſelf tells us, Luke 20.36. Where ſpeaking of the State of the People of God after the Reſurrection, he ſays, They neither Marry nor are given in Marriage, neither can they die any more. By which expreſſions our Saviour gives us to underſtand, what kind of Life the Saints ſhall live in Heaven, a life like unto that of the Angels, who have no manner of Converſe with, live not on the uſe of or in dependance upon any Creature-Comforts or Enjoyments; but ſolely and entirely live upon God, maintaining conſtant Converſe with Him, everlaſtingly beholding his Glory, and with infinite Joy and Delight, ſolace themſelves for ever in him. And thus ſhall Glorified Saints alſo live for ever in Heaven, their Bodies ſhall no more ſtand in need, or make uſe of any Earthly ſupplies, as Food, Phyſick, Rayment, nor ſhall their Souls expreſs any more Deſires to, or Longings after any Created things; but as the Angels they ſhall be for ever poſſeſt of p. 144God, being filled with that fullneſs that is in him. All the Powers and Faculties of their Souls ſhall then be Refined and Spiritualized, and with unſpeakable Joy and Delight, ſhall they Pleaſe and Solace themſelves in the Contemplation and Participation of the Infinite and Supream Good. And thus it appears, that the Saints in that Happineſs which they enjoy in Heaven, ſhall be like unto the Angels.

Fourthly. Another thing to be enquired into, is, In what reſpect Heaven is called a Reward or Recompence?

To this I Anſwer, It is true, the Scripture doth in many places hold forth Heaven to us as a Reward or Recompence, that ſhall be beſtowed upon the People of God after they have done and ſuffered the Will of God here; but, Firſt, not by way of Merit: Heaven and Eternal Life ſhall be given unto thoſe who now are diligent and laborious in the Work and Service of God; but yet that labour and diligence in the Work and Service of God, doth not deſerve Heaven and Eternal Glory, nor ſhall they as ſuch be beſtowed. God indeed will not be ſerved by any without a Reward, neither ſhall thoſe that do ſincerely, zealouſly, and perſeveringly Serve and Glorifie him, miſs of the Reward of Eternal Life, but yet it is not therefore beſtowed upon them, becauſe by thoſe Services they deſerve it at the hands of God. Even natural Conſcience in Man, would bluſh and be aſhamed to think of demanding Heaven as a Reward for any work done by him. To make Works Meritorious of Reward from another, there are four things requiſite. They muſt be firſt, a Mans own Works, done by himſelf. Secondly, Such as are not due from him by whom they are performed. Thirdly, They muſt be ſuch as are beneficial. And Laſtly, Such Works as bear a proportion to the p. 145Reward beſtowed upon the doing of them. Now in all theſe Reſpects, the Duties and Services that the People of God perform unto him, are wanting, and therefore cannot be meritorious of an eternal Reward.

Firſt, Works that are meritorious, muſt be our own; that is, ſuch Works as are performed by our ſelves, and with our own ſtrength and ability. What we are enabled to do by the Aſſiſtance of another, by that we cannot properly be ſaid to merit any thing from him by whom we are ſo aſſiſted. Now all the good Works that any of the Saints perform unto God, and are followed by him with the Reward of eternal Life, they are ſuch as are not performed in their own ſtrength, but by thoſe aſſiſtances which God by his Spirit is graciouſly pleaſed to vouchſafe to enable them thereunto. All our Sufficiency the Scripture attributes unto God: Without me, ſays Chriſt to his Diſciples, you can do nothing, John. 15.5. And it is God that worketh in us both to will and to do of his own good Pleaſure, Phil. 13. And 2 Cor. 5.3. We are not ſufficient as of our ſelves to think any thing, but all our Sufficiency is of God. Now if in all that we do, we are enabled by God unto the performance of it, we cannot by ſo doing (and we cannot do any thing that is good any other ways) merit the eternal Recompence of Reward.

Secondly, Works that are meritorious, muſt be ſuch as are not due from him by whom they are performed unto him from whom he expects to merit. All Works or Actions that are not above Duty, are always below Merit. What ſays our Lord, Luk. 17.10. Say when you have done all thoſe things that are commanded you, We are but unprofitable Servants, p. 146and we have done but that which was our Dnty to do. He that owes a Debt to another Man, by making payment of that Debt, diſchargeth indeed his Obligation to that Man; but he doth not thereby put an Obligation upon that Man unto whom he pays what he owed, becauſe it was no more than what was his due. The Caſe is the ſame between God and us, all that we do; nay all that we can poſſibly do, is all due unto God; and therefore by giving him any Work of Obedience, we cannot oblige God to beſtow upon us eternal Recompences. Nay further, in all we do, we come infinitely ſhort of what is our Duty to give unto God; and how then can we by doing what we ought to do; nay, by coming infinitely ſhort of what we ought to do, deſerve that Heaven ſhould be beſtowed upon us? Now that all that we can do is due unto God, the Scripture is very plain and clear; for he is the Fountain of all our Lives and Beings: In him, ſays the Apoſtle, we live, we move, and have our Beings. Now we being God's, not only by Creation, as we are his Creatures, receiving our very Lives and Being from him; but being his alſo by Redemption, receiving from him our ſpiritual Life and Strength for all that we either are or can do: Whatever we do therefore cannot be meritorious or deſerving from him; much more not meritorious of Heaven and Happineſs.

Thirdly, Works that are meriterious, muſt be ſuch as are beneficial unto him to whom they are performed. All Actions that do not bring in ſome Advantage unto him to whom they are performed, cannot be meritorious. Now upon this Account, it is impoſſible that any Creature ſhould merit at the hands of God; for as Job ſpeaks, Job 23.2, 3. No Man can be profitable unto God, neither is it gain unto him that any Man's Ways are perfect p. 147Our Righteouſneſs, as the Pſalmiſt ſpeaks, extendeth not unto him, Pſal. 16.3. By all our Services God receives nothing. He is not worſhipped, as the Apoſtle ſpeaks, by any of his Creatures, as if he needed any thing, Acts 17.25. The Sun in the Firmament receives nothing by our looking upon it, nor the Fountain by the thirſty Paſſengers drinking of it. We indeed receive benefit by both; for by looking on the Sun, we receive Light and Warmth; and by drinking of the Fountain, we are cooled and refreſhed; but neither of them receive any Advantage by us. And ſo it is in the preſent Caſe; our Benefit and Advantage in ſerving of God is great, much Peace, much Joy, much Strength comes thereby, Scripture and the Experience of Saints abundantly confirm it. Great Peace have they that love thy Law, and nothing ſhall offend them, Pſal. 119.165. God always is, and will be a Rewarder of them that diligently ſeek and ſerve him, Heb. 11.6. But none of our Services are advantageous unto God. He is infinitely above all the Praiſes and Services of Men or Angels. Who hath given unto God, and it ſhall be recompenſed unto him again? The Apoſtle ſpeaks it by way of challenge unto all the Creatures, from the higheſt Angel in Heaven, to the meaneſt Creature on Earth, Rom. 11.25. The Notion of a God and Creatures, cuts off all Obligation that can be thought of by any Service that Creatures can tender unto him. God is infinite in Happineſs by and from himſelf, and therefore ſtands not in need of our Services, nor can we merit any thing of him, much more not eternal Life; becauſe we cannot do any thing that may profit or advantage him.

Fourthly, Works that are meritorious muſt bear ſome proportion to the Reward or Recompence that is beſtowed upon the doing of them. Now in p. 148this reſpect alſo, nothing that the people of God do in this World, can be Meritorious of Heaven and Eternal Happineſs; becauſe there is no compariſon between the beſt of their Services, and the Happineſs-of Heaven, which God beſtows upon them after the performance of them. I reckon, ſays the Apoſtle, Rom. 8.18. That the Sufferings of this preſent Life, and truly the Sufferings of a Chriſtian as they are his moſt painful and laborious Works, ſo are they the moſt deſerving Works, or part of a Chriſtian's Life; and yet ſays the Apoſtle, I reckon that the Sufferings of this preſent Life, are not worthy to be compared to the Glory that ſhall be revealed: And if the Apoſtle had put in all the Duties and Services, yea and all the Graces of the People of God into the Account, his Reckoning had been true: for all of them put together, are not worthy to be compared to, nor Meritorious of, the Glory that ſhall be Revealed. Remarkable is that Expreſſion of the Apoſtle, Rom. 6.23. The wages of Sin is Death, but the Gift of God is Eternal Life. Sin merits and deſerves Death, but Eternal Life is the Gift of God; yea, ſuch a Gift as excludes all pretence of Merit, for ſays the Apoſtle, it is the Free Gift of God, and not only ſo, but it is the Free Gift of God through Jeſus Chriſt our Lord. By Voluntary Conſtitution and Deſignation of God, Eternal Life is the Reward of Holineſs; Death is the Reward of Sin as it merits and deſerves it; but Eternal Life is the Reward of Holineſs, meerly by the bountiful Liberality of God. Hence we read in the 21. Verſe of the Epiſtle of Jude, that the People of God are ſaid, to look for the Mercy of God unto Eternal Life. Heaven and Glory ſhall be diſpenſed to the Saints at the laſt day by the Mercy of God. It was free Grace and Mercy that implanted Grace in the Hearts of the People of God at the p. 149firſt; and it ſhall be Free Grace that ſhall put the Crown of Glory upon their heads at the laſt. Without the Mercy of God there is no expectation of the leaſt Degree of Happineſs in Heaven. Hence therefore we read that the Apoſtle St Paul 2 Tim. 1.17, 18. when under reſtraints and ſtraits, and Oneſiphorus finding him out and relieving him, to teſtifie his Gratitude for his Kindneſs, he prays for Oneſiphorus, that he may find mercy with God at the laſt day. And ſurely this Prayer of the Apoſtle was not in vain, but will be anſwered to the Honour and Advantage of Oneſiphorus another day. That which I quote this Scripture for, is thoſe words in the Prayer of the Apoſtle for Oneſiphorus, that God would grant he might find Mercy of the Lord in that day. Some would have thought this Prayer of the Apoſtle had been more proper for Oneſiphorus, if he had been ſome notorious Malefactor, or Perſecutor of the People of God, as himſelf once was, ſome common Drunkard or Ʋnclean Perſon; if then he had Prayed that he might have found Mercy of the Lord at the laſt day, this had been a Prayer ſuitable both to his Sin and Miſery. But the Apoſtle knew very well, that even a good man, a Diligent Worker, a Liberal Benefactor to the Servants of God, as Oneſiphorus was, ſtands in need of Mercy from God, as well as others: And that it is the Free-Grace and Mercy of God, and not the Duties, the Prayers, the Alms of any, that muſt ſave them: and therefore ſays the Apoſtle, The Lord grant unto Oneſiphorus that he may find Mercy of the Lord at that day. Mercy muſt ſave the Holieſt man to all Eternity, as well as Convert the greateſt Sinner. There is conſiderable in Heaven, not only the Glory of it in oppoſition to our Miſery, but the Mercy of God in beſtowing of it, in oppoſition to our unworthineſs; and without the p. 150Mercy of God there is no Expectation of Heaven; and evermore where Mercy is, there is an Excluſion of all Merit.

Now from all theſe Conſiderations put together, it is clear that God's beſtowing of Eternal Life and Glory upon the Saints in Heaven, is not the rewarding of their Good Works by way of Merit and Deſert.

Secondly, Heaven and Eternal Life is called a Reward, becauſe it is given to the People of God as a Sequel, or Conſequence upon, or rather after their performance of the Works of Holy Obedience. And this is plain and evident, becauſe Good Works are the antecedent diſpoſitions and preparations wrought in us for the fitting and qualifying of us to partake of the Reward of Eternal Life and Glory; for it is inconſiſtent with the Holineſs and Juſtice of God to give Heaven unto any that are not Holy. Should God take an unholy Creature, and Reward him at the laſt day with Eternal Life, this would pollute Heaven it ſelf. But God hath provided another place for ſuch, a Hell, where they ſhall for ever receive the Reward and Wages of their Works in Eternal Pain and Miſery. In the deſtribution of Rewards among Men, uſually reſpect is had, either to ſome paſt Merit, or to ſome preſent previous Qualifications in thoſe on whom ſuch Rewards are beſtowed: The former of theſe cannot be applied unto God, becauſe there can be no ſuch thing as Merit or Deſert in the Creature, that can oblige the Great God to beſtow the Heavenly Reward upon any. But yet in the latter ſence, there are always previous qualifications of Grace and Holineſs in all thoſe on whom God beſtows the Reward of the Heavenly Inheritance. H nce therefore the Apoſtle tells us, Heb. 12.14. That without Holineſs no man ſhall ſee the Lord. Grace and Holineſs in a Saint, is his preparation, p. 151or qualification for Heaven; and all that are ſo qualified, need not fear but the Reward of Heaven ſhall be beſtowed upon them: for Heaven is prepared for ſuch, and it ſhall certainly be given to thoſe for whom it is prepared. And indeed, Glory in Heaven is the ſame with Grace here upon Earth, and as Grace here is the Reward of Grace, that is to whom ſoever God hath given ſome Grace, upon the improving of that Grace, he gives more: So Glory hereafter ſhall be the Reward of a longer and continued perſeverance and improvement of Grace here. For Grace and Glory are one and the ſame thing, and differ only in degree; the Scripture therefore gives it the ſame Name, changed, (2 Corinth. 3.18.) from Glory unto Glory, that is from one degree of Grace unto another. And as there is the ſame nature in a ſpark, as there is in the Body of the fire, in a drop of water, as in the Ocean; ſo there is the ſame Nature in Holineſs, that is in Happineſs. Now indeed is the Infancy of Grace, and then is the Mature Age. Now the Twy-light, then the Noontide Glory of it. But ſtill Grace and Glory differ only in degree. And therefore it is ſuitable to the Wiſdom, Juſtice, and Holineſs of God, to reward Good and Holy Works with Glory, becauſe they are the Diſpoſitions and Preparations for it.

Now before I put a period to my Diſcourſe concerning this ſweet and delightful Subject of the Saints Happineſs in Heaven, I ſhall from what hath been ſaid, draw ſome uſeful and neceſſary inferences, in order unto Practice, and ſo conclude. And,

Firſt, If there be ſuch a State of Happineſs to be enjoyed hereafter, How are they then to be blamed, that let out their Hearts and Affections inordinately towards any Worldly Enjoyments? O how many low, baſe Spirited perſons are there to be found, who p. 152ſeek no greater, nor higher good, than to enjoy the Comforts and Delights that the World affords them! could they but attain ſo many hundreds or thouſands, could they compaſs ſuch an Earthly Poſſeſſion or Enjoyment, O this would be enough to make them Happy; the things of the World is all the Portion they crave for themſelves. But ſurely ſuch Noble Affections as God hath endowed Man withal, ſhould not be ſo laviſhly laid out upon ſuch vile and contemptible things as all Worldly Enjoyments are. An Earthly Converſation is very unſuitable to a Spiritual and Heavenly Hope and Expectation. Haſt thou O Chriſtian, laid up thy Treaſure above, what then do thy Heart and Affections ſo much here below? Is thy Life hid with Chriſt in God, whence then is it that thy Converſe is ſo much with Creature Enjoyments, as if thy Life and Happineſs lay in them and not in God? If thou lookeſt for a State of Bliſs only in Heaven, what is the reaſon then, that thy Converſation is no more there? doſt thou believe and count upon it as thy Bleſſedneſs, that thou ſhalt one day with the pure in Heart, for ever ſee and enjoy God in Heaven, how comes it to paſs then, that thy Deſires and Inclinations go out ſo eagerly after the Periſhing Enjoyments of this World now? For ſhame O Chriſtian, let thy Hopes of Heaven moderate thy Affections towards the World You that look for ſo much from God in another World, may very well be content, if he cuts you ſhort here, giving you but a little of this.

Nothing is more unbecoming a Heavenly Hope, than an Earthly Heart.

It was an Obſervation that I once heard from a Holy Man of God now in Heaven, whereof I have ſince read other where, that though there are many Spots and Blemiſhes charged upon the Saints and Servants of God, in Scripture, as inſtances of humane p. 153frailty, yet there is not one Godly man to be found in all the Book of God, the Story of whoſe Life is blotted with the ſin of Covetouſneſs. If this be a Truth as ſome affirm, may it not well be matter of great aſtoniſhment unto us in theſe days of the Goſpel, wherein Knowledge doth ſo much abound, that this ſhould be called the Profeſſors Sin? ſo that prophane men have nothing to lay more commonly unto the charge of thoſe that are ſtrict in the ways of God, than this, That they are a company of Covetous perſons, and that none are more eager in their purſuits after the World than thoſe that make the greateſt ſhews and pretences for Heaven: for ſhame, O Chriſtian, wipe off this Reproach from Religion; let not wicked men by beholding thy ſcandalous practices herein, blacken the Names of thoſe that are really Godly with ſuch reproachful Aſperſions, as if to be Covetous, were a neceſſary conſequent unto the Profeſſion of Religion. Make it appear that thy hopes of Heaven can inable thee to live above the World; yea, to contemn and deſpiſe all its Enjoyments. Surely thou mayeſt well be content with a little here, who expecteſt ſo much hereafter. If the Hopes and Expectations of what is laid up for a Believer in Heaven, doth not take off his Heart and Affections from inordinate purſuits of the things of this World, nothing will.

Secondly, Hath God provided a Heaven for Believers hereafter? Surely then they have no cauſe to be offended at any thing they meet withal in their way to it. Hath the faithful God, for whom it is impoſſible to lye, promiſed to beſtow Heaven and eternal Happineſs upon a Believer; though not for, yet in the way of Duty and holy Obedience? this ſhould certainly take him off from being ſcandalized at the Croſs. No Chriſtian, but ſhould walk chearfully in that way in which he is ſure he ſhall find Heaven p. 154at the end, though he meet with Afflictions and Troubles in his paſſage to it. The Croſs ſhould never cauſe a Believer to ſtumble in, much leſs to turn out of that way that leads to Heaven. No Man ſhould think much to do, or ſuffer any thing to partake of ſo great a Happineſs, as the Enjoyment of Heaven ſpeaks. That Man knows little what Heaven means, that can think or ſpeak hardly of any way of God that leads to it. It is a great Diſcouragement unto many when they are looking Heaven-ward, that they meet with ſo many Troubles and Afflictions in the Way; eſpecially if they be great, and of long continuance; but knoweſt thou not, O Chriſtian, that thou oughteſt not to be troubled at any Afflictions that befal thee in thy Way to Heaven, knowing that thereunto thou art appointed, as the Apoſtle ſpeaks, I Theſ. 3.3. And though thou canſt not conclude that Heaven belongs to thee becauſe thou art afflicted; for in an evil Way thou may'ſt juſtly expect to meet with Sufferings: Yet this thou may'ſt aſſure thy ſelf of, that if thou leave the Ways of God and holy Obedience, becauſe of Sufferings, thou art for the preſent turned out of the Way that leads to Heaven; and if God hath any Love for thy Soul, and intends to beſtow Heaven and Happineſs upon thee, he will reduce thee back, though by ſome Affliction, and probably by ſome ſmart and ſevere one too. But why, O Chriſtian, ſhould Afflictions and Sufferings diſcourage thee? Will not Heaven make amends for all thou endureſt here? What ſays the bleſſed Apoſtle St. Paul, who doubtleſs under-went as many Sufferings as any we read of in Scripture? And yet, ſays he, Rom. 8.18. I reckon (and his reckoning was according to Truth) that the Sufferings of this preſent Life, are not worthy to be compared with the Glory that ſhall be revealed. And in 2 Cor. 4.17. Our light Afflictions p. 155that are but for a moment, work for us a far more exceeding and eternal Weight of Glory. Here are great and glorious Expreſſions, that may well raiſe the Spirits of Chriſtians above all Diſcouragements, let their Afflictions and Sufferings be what they will: For here are Afflictions; and to balance it, here is Glory put in Oppoſition to it; here are light Afflictions, and here is a Weight of Glory; here is light Afflictions for a moment, and here is an eternal Weight of Glory; yea, here is more; for here is a far more exceeding, and eternal Weight of Glory. It is very obſervable, when the Apoſtle ſpeaks of Afflictions the People of God may meet with in the World, he ſoon gets over them; they are Afflictions, ſays he, but they are but light Afflictions, and but of ſhort continuance; for they laſt but for a moment: But when he comes to ſpeak of the Glory and Happineſs of Heaven, which he ſets in Oppoſition to them, he heaps up one Expreſſion upon another, as if he laboured under the want of Words, to ſet forth the greatneſs of that Happineſs he was about to mention; and therefore, ſays he, there ſhall be a far more exceeding, and eternal Weight of Glory. Words they are of ſuch great Importance and Signification, that our Engliſh Tongue will not reach the Elegancy and Fulneſs of them. O who would not then with Moſes chuſe to ſuffer Affliction with the People of God, rather than to enjoy the Pleaſures of Sin for a Seaſon, who, with him by an Eye of Faith beholds the eternal Recompence of Reward?

Thirdly, Haſt thou, O Chriſtian, a Right and Title to this heavenly Inheritance, live then as one that is an Heir to, and Expectant of ſo great a Happineſs? Let thy practice, O Chriſtian, be ſuitable to thy Profeſſion, thy Converſation on Earth p. 156unto thy Hopes of Heaven. There is a comely Behaviour required of Chriſtians, which if they are not careful to obſerve in their Actings before Men, they betray their high and holy Calling, and the greatneſs of their Hopes and Expectations unto ſcorn, and contempt. Art thou, O Chriſtian, an Heir of Heaven? Live as ſuch an one. The Scripture is frequent in preſſing of this Exhortation: Sometimes Chriſtians are called upon to live as it becometh Saints, Epheſ. 2.3. To have their Converſations as it becomes the Goſpel of Chriſt, Phil. 1.21. To walk as it becomes thoſe that profeſs Godlineſs with good Works, 1 Tim. 2.10. And ſometimes, which is very high indeed, To walk worthy of God, who hath called them to his Kingdom and Glory, 1 Theſ. 2.11, 12. Expreſſions fully comprehenſive, both of a Chriſtian's Privilege, and alſo of his Duty in the ſenſe of that Privilege; and the Apoſtle in joining theſe two together, ſeems to intimate to us, that no other Words could expreſs the Duty of a Chriſtian to the heighth, but what expreſſeth the heighth and perfection of his Bleſſedneſs. Now the heighth of a Chriſtian's Bleſſedneſs, is to enjoy God, and to enjoy him there, where his Enjoyment ſhall be moſt full and moſt laſting, and that is in Heaven; which the Apoſtle here calls his Kingdom and Glory, Now upon the Hopes of a Chriſtian's Enjoyment of this great Bleſſedneſs the Apoſtle calls him to the performance of as great a Duty; and that is, to walk worthy of God, who hath called him to his Kingdom and Glory. And to how great and glorious things Chriſtians are hereby called to the performance of, few underſtand; and fewer live in the practice of. And here I cannot but take occaſion to ſhew my deteſtation of that great Sin, which is too frequent in this Age of abominable Licentiouſneſs, I mean the Sin, of condemning ſhall I ſay; nay, of ſcoffing and p. 157deriding at that which is called Strictneſs and Preciſeneſs in the Ways of God; as if any could be too circumſpect in avoiding of Sin, too ſtrict in the diſcharge of his Duty, too careful in his Endeavours to ſerve and pleaſe God; or could have too much of Grace and Holineſs, in which a Chriſtian is bound to grow and encreaſe all his Days; as if a Man could be too like unto God in that which is his higheſt Excellency and Glory, I mean his Holineſs; for he is called a God glorious in Holineſs.

In Heaven there is the greateſt exactneſs that can be; for there is Holineſs, and nothing but Holineſs; yea, there is nothing but Holineſs in the utmoſt Perfection of it. And how canſt thou then, O prophane Sinner, who now ſcoffeſt at Holineſs in the People of God, expect to be admitted into that holy Place hereafter? Heavenly Hopes and Expectations require a heavenly Converſation, which thou art perfectly void of, whilſt thou art a Derider at Holineſs in others.

Thoſe therefore whoſe Hopes and Expectations are ſet upon Heaven, muſt manifeſt it by a Converſation and Deportment ſuitable thereunto: Now this in the general may imply Two Things, Holineſs of Converſation, and Chearfulneſs of Converſation.

Firſt, It implies a Holy Converſation, the Apoſtle 2 Pet. 3.11. Speaking unto thoſe who liv'd in expectation of the Glory and Happineſs of Heaven; What manner of Perſons (ſays he) ought you to be in all Holy Converſation and Godlineſs? A Holineſs even unto Wonder and Admiration, ſhould ſhine forth and adorn the Converſations of thoſe who expect: ſuch a bleſſed Day as this is. Chriſtians Hopes are to be like unto Angels in Glory and Happineſs; and therefore they ſhould now as far as is poſſible, live like Angels in the Fleſh in the practice of p. 158Holineſs. In 2. Cor. 7.1. ſays the Apoſtle, having theſe Promiſes; what Promiſes? why he tells us in the foregoing Chapter, Promiſes of being the Sons and Daughters of God by Adoption and Regeneration, and ſo come to have a Right and Title to the Heavenly Inheritance in Glory: having, ſuch Promiſes as theſe, it becomes us to carry our ſelves, as thoſe that look for ſuch great things, by cleanſing our ſelves from all Pollution of Fleſh and Spirit, perfecting Holineſs in the fear of God. And moſt clear is that in 1 John 3.3. where the Apoſtle having a little before ſet forth the greatneſs of God's Love to himſelf and others, an inſtance whereof he gives us in theſe words, That they ſhould be called the Sons of God, which though it be a great Privilege, yet is there more to come ſtill; ſomething that is great and extraordinary we are looking for, & though we know not what we ſhall be, for it doth not yet appear, yet this we do know, That when he ſhall appear we ſhall be like him, for we ſhall ſee him as he is. Now follows the Apoſtle's Inference from all this, which ſhould be the Practice of every Chriſtian that hath the ſame hope that he had, of being like unto Chriſt, and of ſeeing God as he is, which is only in Heaven. Why, he that hath this Hope in him, Purifieth himſelf as God is Pure. Doſt thou, O Chriſtian, look for Heaven and Glory hereafter? ſay now unto ſin and Satan, and all Temptations unto that which is Evil, I will have nothing to do with you any more, all whoſe deſigns are to render me unfit for that Bleſſed and Holy State, I am continually waiting in expectation of.

Secondly, As Purity and Holineſs of Life, are a deportment ſuitable unto a Chriſtian's Heavenly Expectation; So alſo is, a Holy Chearfulneſs and Joy. A Chriſtian's Hope of Heaven ſhould be matter of the p. 159greateſt Joy and Delight to him that can be: And indeed all true Joy and Delight is the Privilege and Portion only of a Godly Man. It is his Priviledge to Enjoy it above others, and it is his Portion that he enjoys it above others. Sinners have no peace, either with God, or with themſelves; and how then is it poſſible that they ſhould be Joyful? What Joy and Delight they ſeem to have, is only in outward appearance, for in the midſt of their mad laughter, (and the Joy of the Wicked is no more) their hearts are ſorrowful, Prov. 14.13. In Eſay 57.20. We read the Wicked are like the troubled Sea, when it cannot reſt, whoſe waters caſt up mire and dirt. There is always filth and pollution in the Conſciences of wicked men, which makes them travail with pain all their days, Job 15.21. And hence God tells us, That there is no Peace unto the Wicked. Eſay. 57.21. A wicked man's ways and courſes will yield him no Peace, becauſe they are ſinful, and ſin never was a ground of Peace, becauſe they are ſinful, and ſin never was a ground of Peace unto any, but of trouble unto all, ſometime or other. And where there is no Peace, how can there be any true Joy? Alas a wicked man's fears of Hell and Wrath to come, which his unrepented of ſin deſerve and call for, mar all that Joy and Delight, that otherwiſe he might take in the Hopes or Heaven. But now a Godly man, one that walks in the Integrity of his Heart, he is one whoſe Peace is made with God through Jeſus Chriſt the Prince of Peace, and therefore he may, yea he ought to rejoyce in hopes of the Glory of God. And if the men of the World whoſe Portion is in this Life, and whoſe Names are written in the Earth, can rejoyce in their Riches and outward Greatneſs; how much more may a Chriſtian rejoyce, whoſe Name is written in the Book of Life, who hath God for his Portion, and Heaven for his Inheritance? Lift p. 160up therefore thine head and heart O Chriſtian, Earthy Bread with chearfulneſs, and drink thy Wine, yea thy Water, if thou haſt no better, with a merry Heart; Enjoy thy outward Comforts with Delight; take a Holy Pleaſure and Joy, not only when thou art walking in the ways of Holineſs and Obedience, but alſo when thou art ſuffering under troubles and afflictions from the World; Refreſh thy Soul, Recreate thy Spirits, and let thy Heart ſolace it ſelf with great Joy; yea, with Joy unſpeakable and full of Glory, in the hopes thou haſt of Heaven and Happineſs. And indeed a Chriſtian cannot do God more or better Service, nor bring more Credit to Religion, than by expreſſing a Holy Chearfulneſs and Joy of Soul, in every State and Condition that befals him. What Jonadab ſaid unto Amnon, Why art thou lean from day to day, ſeeing thou art the King's Son? The ſame may be ſaid upon a much better account, unto every Holy and Gracious Soul; Why art thou ſo troubled? Why walkeſt thou ſo dumpiſhly and dejectedly in the ways of God from day to day, art not thou the King of Heaven's Son? Shall not Heaven be thine Inheritance; nay, ſhall not the God of Heaven be thy Portion for ever? Let me reaſon the caſe with thee a little, O diſconſolate Soul, as Holy David, when he was under ſome diſquietment of mind, doth with his Soul, with a little variation of his words, in Pſalm 42.11. Why art thou caſt down O my Soul, why art thou diſquieted within me, Hope thou in God, for I ſhall yet Praiſe him, who is the Health of my Countenance and my God? So ſay I unto every Gracious Soul; why art thou caſt down? what is the reaſon of thy diſquietneſs and trouble? Is not thy hope in God? Doſt thou not expect to Bleſs and Praiſe him for ever in Heaven? And haſt thou received ſuch everlaſting Conſolation p. 161and good hope through Grace as this, to have God to be thy God? O manifeſt it unto others in the chearfulneſs of thy Countenance, and in the Joy of thy Soul, even now before thou comeſt to the Enjoyment of him in Heaven. A bare poſſibility of Heaven, and the Enjoyment of God there, is enough to take away the ſting of every Affliction; but the having ſuch ſure and certain grounds to build our hopes of Heaven and Happineſs upon, as the Scripture holds forth unto us, this ſhould take away even the ſence and feeling of Afflictions; at leaſt ſo far forth as that they ſhould be no way diſturbing of that Peace and Joy that a Chriſtians hopes of Heaven doth afford him whilſt he is walking in the way thither. Should but ſuch a meſſage be carried to the Damned, as might give them any hope, (though never ſo little) of Happineſs and Salvation, it were enough, to make even Hell it ſelf a lightſome place, and cauſe thoſe miſerable Souls to rejoyce in the midſt of their preſent exquiſite Torments. O what ſhame and bluſhing then ſhould fill the Faces of poor drooping Saints, that a few thin Clouds of ſome ſhort Afflictions coming over their heads, ſhould wrap and ſwallow them up in darkneſs, and ſo overwhelm their Spirits with ſorrow, that the hopes of Heaven, whither they expect ſhortly to be brought, ſhould not be able to diſſipate and ſcatter, yea to turn their troubles and ſorrows into raviſhments of Joy and Comfort.

Fourthly, Is there ſuch a State of Glory and Happineſs to be enjoyed by the People of God hereafter? Let thy Thoughts and Meditations then, O Chriſtian, be daily employed in Contemplating upon it. Heaven in reference unto Man, was made for theſe two ends, Contemplation and Enjoyment. Now the Enjoyment of Heaven is a Happineſs too great for man, in this ſtate of Mortality; it is therefore p. 162reſerved as the peculiar Happineſs of a Saint when he comes to die: But to Contemplate of Heaven, is mans Duty and Privilege while he lives; and truly a ſweeter and more delightful work Chriſtians cannot exerciſe their Meditations about, nor a more profitable and advantageous Subject can they let out their Thoughts upon; for this is to live a life altogether made up of Pleaſure and Advantage. Now it being undoubtedly thus, we may very well wonder Chriſtians ſhould no more acquaint themſelves with this Heavenly Life. Whoever thou art therefore that ſhalt peruſe what is here written, if thou profeſſeſt thy ſelf a Chriſtian, I charg thee, as thou hopeſt for any part in this Glorious Inheritance, that thou take thy Heart aſide from the World, and call it to an account, for that great eſtrangedneſs that is in it unto God, and a Heavenly Life, and for time to come, leave off thy purſuits of Vanity, and bend thy Soul with all ſeriouſneſs to the Study of what thy Eternal State and Condition ſhall be; buſily employ thy Thoughts about the Happineſs of a Life to come, inure thy ſelf to a Life of Divine and Heavenly Contemplation, and let not the thoughts of Heaven be ſeldom, ſlight, and curſory, but accuſtom thy ſelf to them, let them be fixed and abiding in thee; dwell in thy Thoughts upon ſuch Contemplations; let thy Soul recreate it ſelf with theſe Heavenly Delights. And whenver thou findeſt thy Heart begin to flag and draw back, or thy Thoughts to take liberty to flie out and ramble towards other things, ſpeedily call them back, and keep them cloſe to this pleaſurable Employment; let them not wander from their work; indulge not thy ſelf in Sloathfulneſs; be quick and ſmart upon thy Soul for the leaſt neglect that may be; and for thy encouragement herein, know, that when once thou haſt conquered the Difficulties, and overcome p. 163the Obſtructions that would hinder thee from experiencing ſo ſweet and comfortable a Life, and got the Maſtery over thy Thoughts and Affections, by an accuſtomed Obedience and Conformity unto the Practice of this Heavenly Duty; thou wilt then find abundance of Sweetneſs and Delight therein, and thy experience will confirm this to be a Truth of great Verity, that the Life of Chriſtianity, is a Life of Joy, that therein is to be found ſuch abundant ſtrong Conſolations, as will lift up thy Soul even into the very Suburbs of Heaven it ſelf; ſo that thou wilt ſeem to be as it were in a new World, through the ſenſe and feeling of thoſe Joys, which the Apoſtle tells us, are unſpeakable and full of Glory.

Now although the bare propoſing of the Glory and Happineſs of Heaven unto the Thoughts and Meditations of a Chriſtian, ſhould be Argument ſtrong enough to put him upon the practice of a Duty that is accompanied with ſo much Pleaſure and Delight: for certainly a more ſweet delightful and deſirable Life a Chriſtian cannot live, for this way of living is to bring down Heaven unto us before we are taken up thither; it is to begin to live that life on Earth, that we ſhall for ever live in Heaven, and how then can there be any need of Arguments to preſs Chriſtians to live ſuch a life as this is? Yet becauſe, ſad experience tells us, how hardly the beſt Chriſtians are drawn to a daily practice of this Heavenly Duty, I ſhall lay down ſome Arguments to excite and quicken them hereunto; as,

Firſt, A Soul that, lives in the believing views and contemplations of the Glory and Happineſs of Heaven, makes uſe of one of the ſtrongeſt Cordials to ſupport it ſelf under Troubles and Afflictions, that can be. This will ſuſtain a Chriſtian's Spirit under Sufferings, make them more eaſie to be born; p. 164this keeps the Soul from murmuring and repining under the Hand of God, makes it patient under all its Tribulations; yea, theſe believing views of Heaven and Glory will uphold and ſtrengthen a Chriſtian's Reſolutions for God, and holy Obedience, and keep him from forſaking Chriſt and Religion for fear of Trouble and Perſecution.

Alas, will ſuch a Soul ſay, what, if the Way be rough and unpleaſant unto the Fleſh; yea, what if it ſhould be thorough Mud and Blood, yet Heaven is at the end, and that will make more than a thouſandfold amends for all the Sufferings that I can endure in the Way. O ſweet Pains and Torments! O bleſſed Woes and Distreſſes! O rich Poverty and Reproaches! O happy Reſtraint and Impriſonment! but much more happy Death, however it comes, that is accompanied with the joyful foretaſtes of a future Happineſs in Heaven, as no Bolts nor Bars, no Reſtraints or Diſtreſſes can ſhut out, or exclude the Joys and Conſolations of Heaven from coming into the Soul. Our Fleſh, that is, theſe frail Bodies of ours, may be confined within Walls of Stone, or Bars of Iron; but the Faith, the Hope, the Thoughts and Meditations of a Chriſtian cannot; ſtill the Soul hath liberty in its flight towards Heaven, from whence it fetches ſtrong Conſolations for its Support and Joy, notwithſtanding all the Severities that lie upon the outward Man. Chriſt, Faith, and the Joys and Delights of Heaven are all ſpiritual; and therefore it is not in the Power of any Priſons, nor what the moſt malicious Perſecutors can do, to hinder a Soul that is a Spirit from ſweet Intercourſe and Commerce with them, in John 20.19. when the Perſecutions of the Jews were ſo hot againſt the Diſciples that they were forced to meet privately, and to ſhut the doors upon themſelves for fear of the Jews; yet even then Jeſus came, and ſtood in p. 165the midſt of them, and ſaid, Peace be unto you. And when thoſe two bleſſed Servants of God, Paul and Silas were kept cloſe Priſoners, (to ſpeak in the Language of our Times,) after their Bodies had been abuſed by Scourging, being locked up in the Inner Priſon, and their Feet made faſt in the Stocks; yet notwithſtanding, when they were ſuffering thus as to their Bodies, they had a Heaven in their Souls, and their Work and Employment was the ſame with what the Saints are taken up in Heaven, even to ſing Praiſes unto God; and ſo they did; for ſo we read, Acts 16.24, 25. At Midnight they pray'd, and ſang Praiſes unto God. They had more Joy in undergoing their Sufferings, than their Enemies had in inflicting them: Yea, ſo great were the Conſolations of Heaven in their Souls, that their Enemies were more deſirous to free them from their Sufferings, than they were deſirous to come out of them; for when they ſent their Officers to fetch them out of Priſon, they refuſed to go out, and made their very Perſecutors themſelves to beg and entreat them to come out. Oh, what wonderful ſtrong Joys and Conſolations had raviſhed their Souls, that made them ſo unwilling to come out of Priſon, not to be puniſhed, but to be ſet at liberty!

How come thoſe Worthies of whom we read in Heb. 11. to endure ſuch ſore Trials as are there recorded of them, being expoſed to the Violence of the Flames, having Trials of cruel Mockings and Scourgings, being ſtoned, ſawn aſunder, deſtitute, afflicted and tormented? And yet notwithſtanding all, would not accept of Deliverance: Whence was it that they came to ſuffer ſo courageouſly? Why, the Reaſon is given us in Verſe 35. it was, That they might obtain a better Reſurrection. They ſaw not only to an end of their Sufferings, but they looked alſo unto the Glory that was to be revealed; and p. 166this made them ſo bold and courageous. It is no wonder that Afflictions and Sufferings ſhould be painful and grievous unto that Man who cannot ſee to the end of them. And whatever Death is unto others, it muſt needs be the King of Terrors unto him, who cannot behold Immortality and Eternal Life beyond it. He that cannot look upon Heaven as belonging unto him at the end of his Sufferings, as well as behold the Sufferings that himſelf endures, loſes that Joy and Conſolation that ſhould be his ſupport under Sufferings. Where there is no Expectation of the peaceable Fruit of Righteouſneſs by them who are exerciſed with Afflictions, there Afflictions cannot be joyous but grievous. This is the peculiar Excellency and Advantage of the Grace of Faith, and therein it is like unto God himſelf, who is the Author of it, that it can at one and the ſame time behold the End and the Means together; and if a Chriſtian did always act in this way and manner under Afflictions; and were the Eye of his Faith ſo brightned, that he could as clearly ſee his Right and Title unto Heaven, as he doth feel his preſent Sufferings, what a Life of Peace and Joy might he live notwithſtanding all thoſe Afflictions that lie upon him!

Doubtleſs when our Lord Jeſus ſuffered on the Croſs, there were many ſtanding by, and gazing at his Sufferings, who, when they ſaw him dying there, and after that laid in the Grave, did ſhake their Heads at him, looking upon him as one that was loſt and gone, never more to be heard of, condemning him as a fooliſh and indiſcreet Perſon, to throw away his Life in that Way and Manner as he did; becauſe they were ignorant what he was doing, and what was to follow upon his Sufferings. But ſurely they who now behold him dying, buried, riſing, aſcended, glorified. and interceding at God's Right Hand, as p. 167Believers do, they ſee great Cauſe to admire, as the infinite Wiſdom of God in contriving, ſo the infinite Grace and Love of Jeſus Chriſt in this Way and Manner of accompliſhing the Redemption and Salvation of Sinners. Were but Heaven, and the fitting Chriſtians for that glorious Inheritance, apprehended by them as the end that God deſigns in all his dealings with them, none of them would ſeem grievous and afflictive to them. He that hath learn'd this way to Heaven, that is, he, whoſe Soul hath gained Acquaintance with the Glory and Happineſs that is above by frequent and daily Contemplations thereon, hath a rich Cordial to revive and chear his Spirits in every Affliction. There are none of us know what Trials we may yet meet withal before we are called hence; and if God ſhould exempt us from Publick and Private Calamities and Diſtreſſes while we live; yet all of us know there is a time a coming when we muſt be ſick and die, and then we ſhall find that nothing but what we can draw down from Heaven into our Hearts, will be Conſolation ſtrong enough to ſupport our then departing Souls. If therefore, O Chriſtian, thou wouldſt either live peaceably, or die comfortably, inure thy ſelf daily unto a Life of Divine and Heavenly Contemplation.

Secondly, Conſider A Heart taken up much with Heaven, will make a Chriſtian lively and fervent in Duty. It is the Heavenly Chriſtian that is the lively and zealous Chriſtian. Where there is a ſtrangeneſs in any Soul unto Heaven, there will be a dulneſs and heavineſs in Duty. Frequent thoughtfulneſs of Heaven, unto which Duties have a tendency, make a Chriſtian lively and vigorous in the performance of them: And the ſtronger the Conſolations are, that flow into a Chriſtian from his daily Contemplations of Heaven and Glory, the more p. 168lively and vigorous will that Chriſtian evermore be in the performance of Duty. A full and clear Apprehenſion of Heaven, and of our Right and Title thereunto, how doth it lift up the Soul in Duty, and make it run with the greateſt activity and cheerfulneſs that can be in the Ways of God? It is ſtrange to ſee what the Hopes of Gain and Advantage in the World will carry Men unto; how will they compaſs Sea and Land, break their Reſt in the Night, hazard their Health in the Day, riſe early, go to Bed late? And ſhall the empty periſhing things of this World animate and put Life and Vigour into theſe Mens Deſigns, ſo that they ſhall ſtick at no difficulties or dangers for the attaining of them? And ſhall not the fore-thoughts of Heaven, and the Contemplations of the Glory and Happineſs that is there to be eternally enjoyed, put Life and Vigour, Zeal and Activity, into the Soul of a Chriſtian in all his Duties? Surely it will, and that in ſo great a meaſure as ſhall enable him to mount up with Wings like Eagles, to run and not be weary, and to walk and not faint in the Ways of God, the Joys and Conſolations of Heaven, and of the God of Heaven being his continual Strength and Support. The Reaſon of all that ſloathfulneſs and deadneſs that is to be found in Chriſtians, in the performance of their Duties, is becauſe they are ſuch Strangers unto Heaven, have ſo little knowledge of it, dwell ſo little in their Thoughts and Contemplations upon that Glory and Happineſs that there is to be enjoyed. How fervent will that Man be in Prayer, how attentive in Hearing, how zealous in oppoſing Sin, how watchful againſt Temptation, how careful to lay hold of all opportunities of doing Good, who conſiders, that all this is done in order unto Heaven and Happineſs? Take a Chriſtian, one whoſe Life is ſpent much in Heaven, one that hath (as the Apoſtle ſaith of himſelf p. 169and others) his Converſation in Heaven; how eaſily may he be differenced from other Men? he that hath a Spirit of diſcerning will quickly obſerve ſomething of that which his Soul is taken with in Heaven, to appear in his Duties and Converſation, that will diſtinguiſh him from the careleſs and negligent Chriſtian; yea, take the ſame Man, when he hath been converſing with Heaven, and ſolacing his Soul with Divine and Heavenly Contemplations; and how doth he excel, not others only, but himſelf alſo? O what a difference is there between what he is then, and what he is in his common and ordinary Converſation? for doubtleſs it may be averred of ſuch a Soul's return from its contemplating views of that bliſsful State, that there are ſuch Heavenly Impreſſions made upon it, as cauſe it to aſcend in frequent Thoughts and Ejaculations towards Heaven, in the midſt of its Earthly Employments; and to intermingle that which is Heavenly with its Earthly Speeches and Diſcourſes among others. Whereas a Chriſtian that is careleſs and negligent of himſelf, gives way to Earthlineſs and Vanity, abates and leſſens the exerciſing of his Soul in the Contemplations of Heaven and Heavenly Things; he ſoon becomes as weak, as vain, and ſometimes as prophane alſo as another Man, who is altogether eſtranged unto this Life of Heavenly Contemplation. The way therefore for Chriſtians to ſhake off their deadneſs and dulneſs in Duty, and to be rid of their ſloathfulneſs and heavineſs in the Ways of God, is to betake themſelves to Heaven, where Chriſt who is their Life and Strength is, and from whence alone all their quickning and enlivening influences do come. Frequently therefore, O Chriſtian, have recourſe unto Heaven; dwell much there in thy Thoughts and Contemplations; this will inflame thy Soul with Love to God, this will make thee pray with Zeal and Fervour, hear p. 170with earneſtneſs and attention, and perform all the Duties God requires of thee with activity and livelineſs.

Thirdly, A Heart ſet upon Heaven will make a Chriſtian live the moſt joyful and comfortable Life in the World. A Heavenly Mind will be a joyful Mind. A Saint on Earth hath the ſame ground of Joy that a Saint in Heaven hath; he derives his Joy and Peace from the Apprehenſions he hath of God's being his God and Father in Jeſus Chriſt, and from the ſence and enjoyment of his Love and Favour manifeſted to his Soul: And ſo doth a Saint in Heaven; only he hath a clearer knowledge and diſcovery, as alſo a larger and fuller enjoyment thereof, at preſent, than a Saint on Earth hath; but what he wants in Enjoyment he hath in the Promiſe; and the Promiſes to a Saint on Earth, are as certain and as true, as the performance of them to a Saint in Heaven; for God is never worſe, but uſually better than his Word to his People here; but to be ſure they always find it ſo when they come to Heaven. Now they that are Rich in Promiſes, (as all the People of God are,) and can act Faith upon them, may very well live a Life of Peace and Joy; for whatever they have not in poſſeſſion, they have in reverſion: And when a Believer's Faith and Hope is entertained above with the delightful Views and Contemplations of the Glory and Happineſs of Heaven, which he ſhall ere long be in the poſſeſſion of, what ſhould make him walk uncomfortably and ſadly here below? In Heaven all is Peace and Joy, and moſt of Peace and Joy here below reſides with thoſe that live moſt in Heaven while they are here on Earth; an inſtance of this we have in the Holy Apoſtle; none ever lived a more Heavenly Life on this ſide Heaven than Bleſſed St. Paul did, and none alſo ever lived a more Peaceable p. 171and Joyful Life than he did: How full of Joy doth he expreſs himſelf upon all Occaſions, I Joy and Rejoice with you all, ſays he, Philip. 2.17. I am filled with comfort, I am exceeding Joyful in all our Tribulations, 2 Cor. 7.4. So in Rom. 5.1, 2. Being juſtified by Faith, we have Peace with God through our Lord Jeſus Chriſt, and Rejoice in Hope of the Glory of God: And not only ſo, but we Glory in Tribulation. And Verſe 11. We alſo Joy in God through our Lord Jeſus Chriſt, by whom we have received the Atonement. So in 2 Tim. 4.8. I have fought a good Fight, I have finiſhed my Courſe, I have kept the Faith, henceforth is laid up for me a Crown of Righteouſneſs, which the Lord the Righteous Judge ſhall give unto me at that Day. Now he that could ſay all this, muſt needs be full of Joy and Comfort; and being thus filled with Joy and Peace in believing, though he knew that Bonds and Impriſonments did abide him in every place; yet could he ſay, that none of theſe things moved him, neither counted he his Life dear unto him, ſo he might finiſh his Courſe with Joy, as himſelf ſpeaks, Acts 20.23, 24. And this Joy of the Lord being his ſtrength; how earneſtly and paſſionately doth he expoſtulate and chide with thoſe Friends of his, that would have diſſwaded him from Suffering? Acts 21.13. What mean ye to weep and break mine Heart? I am ready not only to be bound, but to die for the Name of the Lord Jeſus at Jeruſalem. From whence now came all this Courage and Boldneſs? from whence did he receive and draw all this Joy and Conſolation? why it came from thence where his Hope, his Heart, his Life, and Converſation was, and that is from Heaven; for ſo himſelf tells us, Philip. 3.20. Our Converſation is in Heaven, from whence we look for the Saviour, the Lord Jeſus Chriſt. O this Hope of Eternal Life laid up for p. 172the Saints in Heaven, as the Scripture calls it! This laying hold of the bleſſed Hope ſet before us, as it is called, Heb. 6.18, 19. This, this was that which the Apoſile had, as an Anchor to his Soul, ſure and ſtedfaſt, being that which entereth into that within the Vail, that is into Heaven. This made him not only to be content in every State and Condition, but to rejoice in the worſt that did befal him; witneſs that ſtrange Triumphant Speech of his, 2 Cor. 12.3. I take pleaſure, ſays he, in infirmities, in reproaches, in neceſſities, in perſecutions, in diſireſſes. Now this peaceable joyful Life that this Bleſſed Apoſtle lived, was not a Priviledge granted only unto him, by way of ſpecial Grace and Favour, becauſe he was ſo eminent an Apoſtle and Servant of God; but it is a Priviledge that is extended more commonly alſo unto other Believers, it being that of which the Kingdom conſiſts, as the Apoſtle himſelf tells us, Rom. 14.17. The Kingdom of God is not meat and drink, but righteouſneſs, peace and joy in the Holy Ghoſt. And therefore, as a Duty incumbent upon Chriſtians, he urgeth the practice of it in ſeveral Scriptures. So we read Philip. 3.1. Finally my Brethren rejoice in the Lord; and in 1 Theſſ. 5.10. Rejoice evermore. Phil. 4.4. Rejoice always in the Lord, and again I ſay rejoice. Now the way for Chriſtians to attain unto a Life of Peace and Joy, is to be much converſant above, to live a Heavenly Life, to exerciſe his Thoughts and Contemplations daily upon Heaven, and that State of Bliſs and Happineſs that is to be eternally enjoyed there. Heaven is a place full of Peace and Joy; yea, a place where there is nothing elſe; and the more of Heaven comes down into any Soul in this Life, or the more any Soul aſcends up into Heaven in Divine Contemplations, the more comfortable and joyful Life doth that Soul lead, while it is here upon Earth.

p. 173Fifthly, Is there ſuch a State of Bliſs and Happineſs to be enjoyed by the People of God hereafter, let every one then examine themſelves what Right and Title they have thereunto, whether they are ſuch as are qualified for the enjoyment of that bleſſed State.

Firſt, Examine thy ſelf whether ever thou didſt experience a work of Sanctification and Holineſs wrought upon thy Soul; if not whatever thy pretences for Heaven may be, they are falſe and groundleſs, and will end in Horror and Vexation of Soul. The Command of God is, that we ſhould be Holy in all manner of Converſation, that we ſhould be Holy as God is Holy: and the great Pattern and Exemplar of our Holineſs, is the Lord Jeſus Chriſt, who, as the Apoſtle tells us, was Holy, Harmleſs, Ʋndefiled, ſeparated from Sin, and from all pollution and defilement both from Sin and Sinners; Here now is both a Chriſtian's Rule, and a Chriſtian's Example: Now though a Chriſtian cannot reach the exactneſs and perfection of either; for he cannot be ſo Holy as the Rule requires, neither can he be ſo Holy as the Pattern which his Lord hath ſet him; this is only attainable in Heaven, where the People of God ſhall be as Holy as God will deſire, and as they can deſire. But though a Chriſtian cannot be perfectly Holy, yet he may be truly Holy, and ſo he muſt be in ſome meaſure and proportion, before he can be admitted into Heaven, that place of perfect Purity and Holineſs; for unto ſuch only is Heaven promiſed, and by ſuch only ſhall it be enjoyed who are Holy. Holineſs, it is the Saints beaten Road unto Heaven, it is the good old way through which the Patriarchs, Prophets, Apoſtles, and Holy Men of God in all Ages of the World, have travelled in unto Glory. No Grace, no Glory, no p. 174Holineſs here, no Happineſs hereafter. As many as are Sanctified, ſo many are Juſtified; and as many as are Juſtified ſhall be alſo Glorified, and no more. Therefore ſays the Apoſtle, Heb. 12.14. Follow after Holineſs, without which no man ſhall ſee the Lord. Holineſs, it is the Comelineſs and Ornament; yea, the Beauty and Glory of a Chriſtian; it is God's Beauty and Comelineſs ſtampt upon the Soul; for a Chriſtian is Beautiful and Comely, through God's Comelineſs put upon him, as the Prophet ſpeaks, Ezek. 16.14. Thou wert Comely through my Comelineſs that I put upon thee. And though the Great God hath many various Titles and Attributes, by which he hath been pleaſed to make diſcoveries of himſelf unto his People; yet that wherein he chiefly Glories, is his Holineſs: hence therefore it is that though the Power of God be called his Arm, and the Wiſdom of God his Eye, and the Love of God his Heart, yet is it the Holineſs of God only that is his Face, his Beauty, his Glory: And as the Face of a Man is the Beauty of a Man, ſo is Holineſs the Beauty of God himſelf; upon this account therefore we read more than once of the Beauty of Holineſs, and of God's being Glorious in Holineſs, Expreſſions which ſerve greatly to Illuſtrate to us, the Excellency of Holineſs, and may very well enamour the Creature to be in Love with it; for that which is the Glory of the infinitely wiſe God, namely his Holineſs, cannot but be the higheſt Excellency and Glory of Man.

As Sin is the greateſt Reproach and Diſgrace, the greateſt Degradation and Debaſement of the Glory and Excellency of Man; ſo Holineſs is the higheſt Advancement and Exaltation, the higheſt Dignity and Promotion the Humane Nature is capable of for it is participation of the Supream Excellency of the Divine Nature it ſelf, and that indeed in which as we ought to p. 175be like God, ſo is it that in which we can only be ſaid truly and properly to imitate him; and therefore we never meet with any Command in Scripture requiring us to be as Great, as Wiſe, or as Powerful as God is; but to be Holy as God is Holy, to be Perfect as our Heavenly Father is Perfect, and to Purifie our ſelves as God is Pure, theſe we do; yea, all the Commands, Threatnings and Promiſes, both of the Law, and of the Goſpel, have a tendency unto this, to engage us unto Purity of Heart, and unto Holineſs of Life.

Wouldſt thou therefore know O Chriſtian, whether thy Right and Title unto Heaven be true, examine thy ſelf what Influence and Operation the Word of God, the Ordinances of God, the Providences of God, have had upon thy Heart and Life, to Sanctifie and make thee Holy in both, and know for certain, if they have had ſuch an effect upon thee, this is as ſure an Evidence of Heaven, as any thou canſt have, and that which cannot deceive thee, for it is an earneſt thereof given into thy Soul before hand; it is Heaven begun in thee on Earth: for Holineſs and Happineſs, Grace and Glory are but one and the ſame thing, differing only in their Meaſures and Degrees; and wherever there is a work of Grace begun in any Soul, God will carry it on unto perfection in Heaven. But now on the contrary, if thou art one that walloweſt in the Pollution and Defilement of Sin, know O Sinner, while thou continueſt in thy uncleanneſs and filthineſs, thou haſt no Right and Title unto Heaven; neither as continuing ſuch, ſhalt thou ever have admiſſion into it, for into that Holy place no unclean thing ſhall ever enter.

Again, Secondly, Wouldſt thou know whether thou canſt juſtly lay any claim unto Heaven, Examine what thy Thoughts and Apprehenſions of Heaven p. 176are. When thou haſt read or heard a Diſcourſe concerning Heaven, and the Glory and Happineſs that there is to be enjoyed; What kind of thoughts haſt thou then of that State and Place: ſeemeth it unto thee to be a place only of freedom from Pain and Sickneſs, from Trouble and Sorrow, a place of Eaſe and Reſt, where thou ſhalt enjoy thy fill of what is Pleaſurable and Delightful to thee, and all this in an infinite duration that ſhall never know an end? Now though in Heaven there is the enjoyment of all theſe things; for there is no Sickneſs nor Diſeaſes, no Pains nor Sorrows, but a perfect freedom from all that is Evil, and an eternal Enjoyment of what is Pleaſant and Delightful; yet theſe things are the leaſt and meaneſt part of the Happineſs of Heaven. It is true, were there nothing more, nothing greater, nor better to be enjoyed than what theſe things amount unto, an Eternity of Health without Sickneſs, of Pleaſure without Pain, of Delights without Sorrow, were a very great Happineſs: But when all theſe things are compared with the infinitely Great and Bleſſed God, with the Enjoyment of his Love, and Preſence, the ſeeing of his Face, perfection of Grace and Holineſs, freedom from Sin, a Heart, Mind, Will and Affections in all the Deſires and Inclinations of them bent towards God; and all of them not only Delighted in, but abundantly Satisfied and filled with the Communications of the Divine Goodneſs: They are then but a ſmall and inconſiderable part of Heaven's Happineſs, and not worthy to be compared with what a Gracious Soul both deſires and ſhall enjoy for its Happineſs.

Wherefore, O Chriſtian, if thou wouldeſt know whether thou canſt upon good grounds put in thy Claim unto Heaven, call thy ſelf to an account what thy. Thoughts and Apprehenſions of Heaven are; if thou art doubtful in thy mind, whether p. 177there be ſuch a place and State of Happineſs or no, or at beſt the higheſt Notions and Apprehenſions thou haſt of that Glorious place and State, is, that there thou ſhalt live at thy eaſe, enjoy nothing but Carnal and Senſual Objects and Delights: But findeſt no Spiritual Joy and Delight in thy Soul, in the believing Thoughts and Apprehenſions of thy Enjoyment of God and Chriſt, and the Hopes and Expectations that thy Soul ſhall there not only be free from all Sin and Pollution, but be made a partaker of the fulneſs and perfection of all Grace and Holineſs, where thy Employment ſhall always be in Holy and Spiritual Delights and Exerciſes unto all Eternity: If thou haſt no believing Hopes and Expectations of ſuch a Heaven as this is, certainly thou haſt no Right and Title unto that Inheritance that is incorruptible, undefiled, and that fadeth not away, reſerved in Heaven for Believers.

Nothing ſo plainly demonſtrates what men are, whither they are going, and unto whom they belong, as the daily courſe of their Lives and Converſation. The Apoſtle therefore in Galat. 5.19, 20. reckoning up the Works of the Fleſh, which are manifeſt, As Adultery, Fornication, Ʋncleanneſs, Drunkenneſs, Murder, and ſuch like, of the which, ſays he, I tell you before, as I have alſo told you in times paſt, that they which do ſuch things, ſhall not inherit the Kingdom of God. And in 1 Corinth. 6.9, 10. he ſpeaks the ſame thing again, Know ye not that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Adulterers, nor Idolaters, nor Thieves, nor Covetous, nor Extortioners ſhall inherit the Kingdom of God. And on the contrary, He that doth Righteouſneſs is of God, ſays the Apoſtle, 1 John 2.29. And bleſſed is he that doth Righteouſneſs at all times, ſays the Pſalmiſt, p. 178Pſal. 106.3. For the Grace of God that hath appeared in the Goſpel, having taught them to deny all ungodlineſs and Worldly Luſt, and to live Soberly, Righteouſly, and Godly in this preſent World. Tit. 2.12, 13. Looking for the Bleſſed Hope and the Glorious appearance of our Lord and Saviour Jeſus Chriſt. Theſe are they and only they who according to Scripture. Warrant, can lay any claim unto Heaven: And theſe may, for they that are made free from Sin, and are become the Servants of God, they have their Eruit unto Holineſs, and their end ſhall be Everlaſting Life. Rom. 6.23.

Wouldſt thou therefore know, O Chriſtian, without deluding thy own Soul, whether thou art one that haſt a Right and Title unto Heaven, call thy ſelf to an account what thy Works and Actions are. The matter is not ſo difficult to be reſolved; it may be as thou imagineſt. What ſays the Apoſtle, Gal. 6.7, 8. He that ſoweth unto the Fleſh, ſhall of the Fleſt reap Corruption. And he that ſoweth unto the Spirit, ſhall of the Spirit reap Life Everlaſting. And the ſame Apoſtle tells us, Rom. 8.13. If we live after the Fleſh, we ſhall die; but if we through the Spirit do mortifie the deeds of the Body, we ſhall live. What now is thy way and courſe? what is thy general carriage and practice? is it earthly and vain? is it ſenſual and wicked, according to the courſe of the World, and after the manner of the men of the World? If vain and ſinful Society be thy delightful Companions, if wicked and ungodly ways be thy daily practice, thou art not of an Heavenly Extraction, nor canſt thou upon Scripture grounds have any expectations of the Heavenly Glory, for unto ſuch only doth it belong, who by their lives and actions, declare their oppoſition of, and contrariety unto the ways and courſes p. 179of the men of this World. Shew me thy Faith by thy Works, ſays the Apoſtle, James 2 18. Thou art one that profeſſeſt to believe a Heaven and a State of bleſſedneſs to be enjoyed there, and hopeſt thou art one that ſhalt be a partaker thereof hereafter, ſhew me now thy Faith herein by thy Works; and aſſure thy ſelf of this, That all thy Faith in, and all thy Hopes of Heaven and Glory, will fill thee with nothing but ſhame and diſappointment hereafter, unleſs they evidence themſelves by Works and Actions ſuitable thereunto; for as the Apoſtle ſays, James 2.26. As the body without the Spirit is dead, ſo all Faith in, and Hope of Heaven without Works and Actions correſponding thereunto, is dead alſo, and will leave the Soul ſhort of Heaven and Happineſs.

Sixthly, Is there ſuch a State of Bliſs and Happineſs, provided for and aſſured unto Believers in Heaven hereafter, let then the conſideration hereof, Reconcile to them the thoughts of their own Death; and moderate their ſorrows for the Death of their Godly Friends and Relations.

Firſt, Let the conſideration of the Glory and Happineſs of Heaven, Reconcile to a Believer the thoughts of his own Death. It is no ſtrange thing that Heathens, who have only the Light of Nature to be their Inſtructor, ſhould not be able to overcome the Fears of Death, though indeed ſome of them have not only expreſſed great Courage in contempt of, but great confidence in, and deſire after Death; though notwithſtanding all their boaſting, we may well imagine that they ſpeak greater things than they lived up unto, much more than they died under; for it is ſaid of one of the chief of them, that Eloquent Orator Cicero, that a little before his Death he did ingeniouſly confeſs, That thoſe Remedies p. 180he had prepared againſt this Enemy Death, proved he knew not how, too weak and feeble to ſupport and ſtrengthen him in its near approach unto him. And indeed it is no wonder that thus it ſhould be with them, becauſe they were greatly in the dark, as to the reality of a future State of Happineſs, and much more at a loſs how to find the right way to attain the enjoyment thereof. Nor is it any ſtrange thing to ſee a wicked Man under the light of the Goſpel to be afraid of Death, and to lead a Life accompanied with Fears and Terrours under the thoughts of it; no, the wonder rather is, that ſuch a one can have any caſe and quietneſs, any freedom from horrours and perplexities of Mind, that he is not a Magormiſſabib, continually every moment of his Life encompaſſed about with fears and terrours: And indeed, did he rightly underſtand himſelf, and his dangerous ſtate and condition, it would be thus always with him, and the greatneſs of his Fears and Horrours would make him go mourning all his Days. But though Heathens and prophane Sinners may and have cauſe to be afraid of Death, yet it becomes not any of the People of God, who have a well grounded Hope of Heaven to be affrighted at it, there being no way for them to attain unto that State of Bleſſedneſs, but by Dying. I have read concerning the Turks, (who are not only Strangers but Enemies to the Chriſtian Religion,) that they ſay they do not think Heaven to be a place of that Bliſs and Happineſs, as Chriſtians do profeſs to believe it is; becauſe they ſee ſo many, that call themſelves by the Name of Chriſtian, ſo backward and unwilling to go to it. O what a diſgrace is this unto Chriſtianity; and how ſhould it concern Chriſtians, to labour with great induſtry, to overcome all inordinate fears of Death, that they may wipe off this reproach that is caſt upon the moſt excellent Religion in the World, and that which only p. 181can enable any to Die comfortably and joyfully upon the Hopes of a future State of Happineſs.

All a Believer's fears of Death ariſe from his Ignorance of what Death is in it ſelf, and of what it will be unto him; and this makes him walk ſo uncomfortably under the thoughts of it: And yet the worſt that Death is, and the worſt it can do unto him, is only to make a Separation between thoſe two old loving. Acquaintance, his Soul and Body; whereby the viler part, the Body, conſumes and rots in the Grave, being fed upon by Worms, till it turns to Duſt and Aſhes for ſome little time; after which it ſhall ariſe again a glorious, refined, purified Body, from all its droſs and corruption, and made like unto the Glorious Body of Jeſus Chriſt, to be again united unto that Soul, which during the time of its ſilent ſleeping in the duſt, was rejoicing with Saints and Angels; yea, with God and Chriſt in a ſtate of infinite and unconceivable Happineſs; unto which the Body, after its re union with the Soul, ſhall aſcend with it to partake of the ſame Bleſſedneſs in Heaven to all Eternity. Surely, ſuch a Soul, inſtead of being timorous and fearful, ſhould rather ſay with the Apoſtle, I deſire to be diſſolved and to be with Chriſt, which is beſt of all, Phil. 1.21.

Secondly, The Conſideration of ſo great a Happineſs provided in Heaven for Believers, ſhould moderate their Sorrows for the Death of their Godly Friends and Relations. It is true, when ſuch are taken away by Death, the loſs is great unto thoſe that ſurvive them; and therefore the God of Bowels and Mercy allows us to mourn, when by his Providence he makes ſuch breaches among us: Abraham mourned for Sarah his Wife; Joſeph wept for his Father Jacob; the Iſraelites made great lamentations for the loſs of Moſes; and both Mary and her Siſter p. 182Martha mourned for their Brother Lazarus, and our Lord doth not reprove them, but ſympathizeth with them in their loſs, and teſtifies it by his weeping alſo. But though we are allowed to mourn at the Death of our Godly Friends and Relations, yet are we to ſet bounds to our mourning; for we are not to ſorrow as thoſe that have no Hope, nor are we ſo to grieve and afflict our ſelves as to refuſe to be comforted. Friends uſe to rejoice in the advancement of one another in the World, though it be in the enjoyment of that which is but Temporary, and therein they ſhew their Love to one another: And will not, ſhould not you much more rejoice, when your Friends and Acquaintance are by Death preferred to the enjoyment of a Happineſs, that is Spiritual and Eternal? Shall a Natural and contracted Relation, either by Blood, Cohabitation, or Friendſhip, engage to greater Love and Affection, than a Spiritual and Supernatural Relation by Grace and Adoption ſhall do? Believers are all nearly and intimately related to one another, they are all Members of one and the ſame Body, they have all one and the ſame Father, they have all one and the ſame Redeemer, they have all one and the ſame Sanctifier and Comforter, they have all one Faith, one Hope, and ſhall all one day enjoy one and the ſame Heaven, though they go thither in different ways and at different times. Grieve not, mourn not then, O Believer, that thy Friends and Relations are gone to Heaven a little before thee. Time was, it may be, when you and they did take ſweet Counſel together, and walked to the Houſe and Ordinances of God in company, and very ſweet and delightful was your Society one with another; but now Death hath made a Separation between you, ſo that the ſweetneſs of that Friendſhip is at an end, and they are not, as to your enjoyment of them; and this makes you paſſionately p. 183cry out, Oh my loſs! my loſs! my Friends and Relations are dead and gone, and what ſhall I now do! But where, O Believing Soul, is thy love to thy dead Friends and Relations? Is it at an end, and all buried in the Grave with them? Be patient for a while, and Death will quickly open thee a paſſage into that place of Bliſs where they now are, and in the mean time ſhew thy Love to them by thy rejoicing in their preſent real, though unſeen Bleſſedneſs; and if you cannot do this, your Love to your ſelf is great, but your Love to your Friends is but little. None of our Relations that die in the Lord are loſt, they are only gone to Heaven a little before others, whither the reſt of all the Faithful ſhall ere long be called alſo: And while any Believers are left here behind in the World, they have a God to live upon, that will never leave them nor forſake them; the enjoyment of whoſe preſence, and the manifeſtations of whoſe Love and Favour, will abundantly more than recompenſe for the abſence and loſs of all our Friends. We read in 1 Sam. 1.8. that Hannah was greatly afflicted becauſe of her barrenneſs, inſomuch that ſhe refuſed to eat; what courſe doth Elkanah her Husband take to comfort her? O why, ſays he, art thou troubled, and why doeſt thou not eat, Am not I better to thee than ten Sons. Truly it may be much more ſaid unto any Believer, from whom God hath taken any dear and pious Relations, why are you caſt down? why do you grieve and mourn? is not God better than many; yea, than all your Friends and Relations put together, and he lives ſtill though your Friends and Relations be dead. And truly this is that God expects at a Believer's hands, that when he hath taken from him the comfort of near and dear Friends and Relations, he ſhould bear up himſelf cheerfully with this Conſideration, That having God to be his God doth infinitely p. 184more than countervail for the loſs of all. Stay up thy ſelf therefore, O deſponding Chriſtian; yea, ſolace thy Soul under all thy loſſes with this Conſideration, that God is thy God: And ſay therefore, with Holy David, The Lord lives, and bleſſed be my rock; and let the God of my Salvation be exalted.

Seventhly, Is there ſuch a place of Bliſs and Happineſs provided for and aſſured unto Believers, let the conſideration hereof put them upon unwearied Diligence and Conſtancy in the Work and Service of God, that is attended with ſo great a Reward. The Scripture abounds with Exhortations and Commands to preſs this Duty upon Chriſtians, Joſh. 22.5. Take diligent heed to do all the Commandments of the Lord thy God, with all thy Heart, and with all thy Soul: And in Phil. 3.11, 12, 13, 14. the Apoſtle gives us his own Example and Practice, I have not already attained, ſays he, nor am I already perfect; but I follow after, if I may apprehend that for which I am apprehended of Chriſt Jeſus. Brethren, I count not my ſelf to have apprehended; but this one thing I do, forgetting the things that are behind, I reach forth unto thoſe things that are before, preſſing towards the mark, for the prize of the High Calling of God in Chriſt Jeſus, if by any means I may attain unto the Reſurrection of the Dead; that is, unto that State of Bleſſedneſs, that the Saints ſhall arrive unto at the Reſurrection from the Dead: And the ſame Apoſtle in 1 Cor. 15.58. having diſcourſed concerning the Reſurrection of Chriſt, and thereupon proved the Reſurrection of the Dead, and the great Happineſs of the Saints thereupon; he concludes his Diſcourſe with this Exhortation, Wherefore my beloved Brethren be ye ſtedfaſt, unmovable, always abounding in the Work of the Lord, for aſmuch as you know your labour is not in vain in the Lord: Whatever any do or ſuffer for God, they ſhall be no looſers p. 185by it in the end: Heaven will abundantly recompenſe a Chriſtian for all the Labour and Pains, yea for all the coſt and charge he can be at in his way thither. When our Lord had wrought a great Miracle, in feeding ſo many thouſand with a few Barley Loaves and two ſmall Fiſhes, he bids his Diſciples, Gather up the fragments, that nothing be loſt, Joh. 8.12. There is nothing that a Believer doth for God now that ſhall be loſt, his Tears are all bottled, his Sighs are all numbred, his Prayers are all filed in Heaven, and a day of reckoning will come, when all ſhall be brought forth and recompenſed, not with a thouſand fold, as in this Life with Perſecution, but with eternal Gains that ſhall never have an end. It is not only an unſuitable thing, but highly diſingenious for any to be niggardly and pinching in the Service of God, to give him as little as they can of Duty and Obedience, who expect ſo Magnificent and Glorious a State of Happineſs from him hereafter. What a ſhameful thing is it, and how unbecoming a Chriſtian, to think any meaſure of Duty enough for God, who looks for a promiſed as well as a purchaſed Reward from him that ſhall be without meaſure? Why ſhouldſt thou ſet bounds to thy Work, when God hath ſet none to thy Wages? how unreaſonable a thing is it that any meaſure of Duty, though never ſo ſhort and ſcanty, ſhould be thought enough by thee; when the Happineſs thou hopeſt for, and God hath promiſed, is without all meaſure? Surely, a Chriſtian ſhould be always abounding in the Work of the Lord, who will always make him Happy; Alas, how little, how inconſiderable is our always of Working, to Gods always of Rewarding? Suppoſe we were always abounding in the Work and Service of God, in which God knows we are greatly wanting, yet all our Obedience, extended unto the utmoſt, can reach no longer than to the end of a ſhort Life; but Gods Reward p. 186and our Happineſs thereby runs parallel with an endleſs Eternity: Why then ſhould a little time ſpent in the ſerving and honouring of God here, ſeem too much and too long, when an Eternity ſpent in the enjoyment of God will never be too much. Were there nothing of a Reward to be expected hereafter, yet a Godly Man would love and ſerve God; for the New Nature not only enclines him to it, but makes him delight in the doing of it. It is true, the great God, the Supreme Soveraign Lord of all his Creatures, might have made a Law, if he had pleaſed, to bind Man to Obedience without the encouragement of a promiſed Reward; but he hath not thought good to deal with Man in ſo ſtrict a way and manner; but in a way of condeſcending Grace and Mercy; and ſo out of his immenſe Bounty and Goodneſs hath been pleaſed to ſweeten and facilitate Man's Obedience, with a promiſe of no meaner importance, than the enjoyment of the Eternal Inheritance with himſelf in Glory. O how much ſhould this affect our Hearts? and how ſtrongly ſhould it oblige us to abound in the Work and Service of ſuch a Lord and Maſter? Were it poſſible for the Saints in Heaven to communicate the Experiences and Enjoyments, which they now are partaking of in Glory, What a Confirmation and Encouragement would this be thought, to ſpirit and quicken us in the ways of Duty and Obedience? Why the Word of God, that holds forth the promiſed Reward, is as true, ſhall I ſay; nay, much more true than ſuch a Communication can be; for in that our Senſes may be deceived and we impoſed upon; but by the Word of God we cannot; for that is Truth it ſelf, and cannot lye: Wherefore the Word of God holding forth the promiſed Reward of Heaven, ſhould be the greateſt encouragement in the World to put Chriſtians upon the utmoſt diligence imaginable in the Work and Service of God.

p. 187And the Truth of it is, as we can never begin too ſoon, ſo we can never hold out too long in the ways of Duty and Obedience. None ever repented when they came to Die, that they had ſpent too much of their time in the Service of God; Who ever read or heard of any that did thus repent? very many upon a Death-bed have bitterly lamented that they have done no more for God, that they have idled and waſted away ſo much of their precious time upon impertinent Vanities and Trifles; and that what they have done for God hath been ſo poor, ſo mean, ſo defective and ſo defiled: Theſe things have been a great grief and trouble unto many; yea, the beſt of God's Servants, who have been moſt eminent for Grace, whoſe uſefulneſs in their Generation others have admired, have yet themſelves complained of their barrenneſs and unprofitableneſs, and mourned for their deficiency and falling ſhort of what they ſhould have done. Thus that eminently laborious Servant of Jeſus Chriſt, Biſhop Ʋſher, crys out againſt himſelf upon his Death bed, begging Pardon for his Sins of omiſſion, and yet his conſtant Labours and Diligence, both in Preaching and Writing, was greatly and juſtly applauded by all. And if any one ſhould think this a ſtrange aſſertion, that the People of God ſhould at a dying hour be thus ſenſible of their great deficiencies; I humbly conceive this may be rendred as a Reaſon thereof, becauſe the Saints and Servants of God at ſuch a time, ſtanding upon the brink of Eternity, and being ready to lanch forth into that vaſt Ocean, have then enlarged and widened apprehenſions, both of the infinite Majeſty and Holineſs of God, and of the unſpeakable greatneſs of the Glory and Happineſs of Heaven; and this makes not only their Perſons, but the beſt of their Services appear inconſiderable in their own Eyes; but cauſes in them an Holy bluſhing and ſhame, that all their p. 188time they have done ſo little for that God who hath laid up ſo much for them; that they have glorified him ſo little here on Earth, unto whom they are now a going to enjoy a ſtate of Eternal Glory and Happineſs in Heaven.

Eighthly and Laſtly, Is there ſuch a place of Bliſs and Happineſs provided for and aſſured unto Believers hereafter, as Heaven is; Let the conſideration hereof cauſe in them a Holy longing of Soul after the enjoyment of it. If there be enough in any Object, or in any Place, to draw forth the Love and Deſires, the Pantings and Breathings of any Soul after them; certainly that Object is God, and that Place is Heaven, where God is fully and eternally to be enjoyed, and in the enjoyment of whom there is not only nothing but what is lovely and deſirable, but where there is every thing that is lovely and deſirable alſo. We read frequently of the Expreſſions of many Holy Men, that ſet forth the greatneſs of their Love and Affection towards God; but there is none, that we meet with in Sacred Writ, whoſe Soul did more delightfully vent it ſelf in pathetical expreſſions of this Nature, than Holy David. The Book of Pſalms abounds with them, Pſal. 42.1, 2. As the Hart panteth after the Water Brooks, ſo panteth my Soul after thee, O God. My Soul is athirſt for God, for the living God, when ſhall I come and appear before God. Pſal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hoſts, my Soul longeth; yea, even fainteth for the Courts of the Lord, my Heart and my Fleſh cryeth out for the living God. A day in thy Courts is better than a thouſand. I had rather be a Door-keeper in the Houſe of my God, than to dwell in the Tents of Wickedneſs. Pſal. 63.1, 2, 3. O God thou art my God, early will I ſeek thee, my Soul thirſteth for thee, my Fleſh longeth for thee p. 189in a dry and thirſty Land where no water is, that I may ſee thy Power and thy Glory, ſo as I have ſeen thee in the Sanctuary. Now all theſe expreſſions of this Holy Man, are but the ſtreamings forth of the Love and Affection of his Soul, at ſeveral times and upon ſeveral occaſions after the enjoyment of God in his Houſe and Ordinances which he was then deprived of: And if the mediate preſence of God and the comnications of his Grace and Love to a Soul in Holy Duties be ſo much to be defired; becauſe therein it enjoys God, and hath thereby the manifeſtations of his Love and Favour ſealed and confirmed to it: Is not then the immediate preſence of God in Heaven much more to be deſired, where the Soul ſhall ſtand in no need of any Duties or Ordinances to confirm the Love of God unto it; becauſe there ſhall be no Sin in it to provoke God to hide his Face from it, or to interrupt the Peace and Joy of the Soul's delighting it ſelf in him to Eternity?

To be in ſuch a frame, as to be able to ſay, though I experience not thoſe raviſhing Joys in the Hopes of Heaven, that ſome Servants of God attain unto, though I am a Stranger unto thoſe vehement longings and holy pantings of Soul after God and Heaven, that ſome are acquainted with, whereby they are ardently deſirous of a diſſolution; yet to be able to ſay, I bleſs God I am very well content to ſubmit to his Will, the thoughts of Death are not terrible and amazing to me, but I am willing to yield my ſelf up unto the good pleaſure of God, when he ſees good to call me hence. This indeed is ſomething of the temper of a good Chriſtian, and that which God takes well at the hands of any, if it be done upon good grounds: But this is not all that God expects, nor is it all that the Chriſtian Religion teaches and requires; the certain and ſure Principles of Chriſtianity, founded on the Divine Oracles, will p. 190enable a Believer to go further; for it diſcovers an unbodied State of Happineſs to be enjoyed by Holy Souls in another World, after which there ſhould be ſuch ſtrong Workings and earneſt Groanings, as ſhould carry forth the Soul in Holy Longings and Deſires after the participation thereof: And this now is not a frame of Soul to be found in a Believer upon a Death bed only; but it is that which ſhould be the joyful Companion of his Life in the time of his Health and Strength; and the Reaſon is this, becauſe God and Heaven have the ſame lovelineſs and deſireableneſs in them at one time that they have at another, in Health that they have in Sickneſs, in Life as they have in Death; and therefore they call for and deſerve the ſame height of Love and Affection, and the ſame ſtrength of Joy and Delight to be exerciſed towards them, when a Believer hath the greateſt enlargements of outward Proſperity, as when he is under the greateſt confinement of Adverſity or Sickneſs. Live therefore, O Believer, with a Holy Longing and Deſire of Soul, ſpringing up in thee continually after Heaven, be earneſtly deſirous after thy departure hence that thou may'ſt be with God: This was that Bleſſed Frame Holy Souls of old lived in; ſo the Apoſtle ſpeaks of himſelf and others in that excellent Scripture, 2 Cor. 5.2, 4, 8. We, ſays he, that are in this Tabernacle, do groan earneſtly that we may be cloathed upon with our Houſe, that is from Heaven. And we groan being burthened that Mortality might be ſwallowed up of Life. And yet again ſays he, We are always confident, or we do always with confidence expect and deſire to be abſent from the Body; But why ſo? Oh there is good Reaſon for it, becauſe ſays he, Whilſt we are at home in the Body, we are abſent, or we are kept at too great a diſtance from the Lord. To be content to Die is a good temper of Soul, and that which is rarely p. 191found in any wicked man, to be ſure not upon good grounds; but truly when I conſider how much farther a Chriſtian might go, and what he is yet ſhort of that might tend to the Glory of God, the Credit of the Chriſtian Religion, and the Peace and Comfort of his own Soul; methinks his preſent attainment compared with what is his Duty to Labour after, is no extraordinary great thing: For conſider a little what a ſtrange kind of expreſſion is it, and how harſhly doth it ſound, to ſay concerning a Believer, that he is content to be Happy: As to Worldly enjoyments, it is not uſual to ſay of any Man, that he is Content to have them; who ſays concerning Silver and Gold, that a Man is Content to be enriched with them? No, the common expreſſion in this caſe is, not that Men are Content to be Rich, but that they are Covetous after Riches. And ſo for Honour and outward Greatneſs, we ſay not that Men are Willing to be Honoured and Advanced above their Neighbours, but they are Ambitious in ſeeking after Promotion. And why then ſhould it be ſaid of a Chriſtian only, that he is Content to be Happy, Content to be with God in Heaven? Now if Worldly Mens deſires work thus ſtrongly after Earthly and Temporal Enjoyments which cannot make them Happy when attained; ſurely the deſires of a Chriſtian ſhould work as ſtrongly after Heavenly and Eternal Enjoyments, which when attained, can and will make them truly and really Happy. And here I will add one thing, let the whole Creation be ranſackt, let Earth and Heaven be ſearcht, there is nothing, no Perſon, no Object to be found in either that can make up a Satisfactory Bliſs and Happineſs for an Immortal Soul, but what is Supreamly, Superlatively, Perfectively and Eternally good, and that is the Bleſſed God himſelf; the Enjoyment of whom in Heaven can only make the Soul perfectly and compleatly Happy.

p. 192Were I to perſwade wicked men, I will not ſay long for Death, but only to be willing to Die, my task were not only difficult, but impoſſible; for who can by any Arguments prevail upon a Rational Creature, willingly to run himſelf into Miſeries and Torments, though but of a ſhort continuance, much more to ruſh upon thoſe Miſeries and Torments that ſhall be everlaſting, into which every wicked man, when he comes to Die, ſhall fall? And this Sinners know not only from Scripture Revelation, but from the Terrors and Accuſations of their own Conſciences before hand. Unto ſuch therefore all perſwaſions of this nature are vain and to no purpoſe, ſuch ſtand in need of the moſt powerful Exhortations, backt with the ſtrongeſt Arguments that can be, to ſtir them up to a ſpeedy preparation for their approaching Diſſolution, leſt thereby they fall into a State of Miſery that is unalterable for ever.

But when I am ſpeaking to the People of God, unto whom Death will be of ſuch infinite Gain and Advantage, methinks my Work ſhould be eaſie, though my Exhortation runs much higher, for unto ſuch I am not now ſpeaking, by way of perſwaſion unto a fitneſs for Death, becauſe I take it for granted that this Work in the main of it is already done with them; nor yet am I ſtirring up in ſuch a bare willingneſs to Die, but I would preſs them unto ſomething further ſtill, and that is, that they would entertain the thoughts of Death in their Meditations with Holy Longings and Deſires of Soul after it; and certainly there is no need of any other Arguments to urge this Duty upon ſuch, than barely to tell them that Heaven ſtands open ready to receive them: and all the hurt Death will do unto ſuch, is to give them admiſſion into ſuch a State of Bliſs and Happineſs, as ſhall extend it ſelf unto the Satisfaction p. 193of all their Deſires unto the utmoſt, both as to the Nature and Quality of them, and alſo as to the duration and continuance of them. The Happineſs of Heaven being ſo great, that it requires the Capacities of the Soul ſhould be enlarged to take in the fullneſs thereof, it being impoſſible the Soul of Man ſhould now receive or bear up under the oppreſſing weight of ſo great a Happineſs as is there to be enjoyed. Reſt not thy ſelf therefore ſatisfied, O believing Soul, with a bare Contentment of mind, that when thou dieſt, thou ſhalt certainly go to Heaven; but let thy frequent Thoughts hereof fill thee with Holy Longings and Pantings of Soul after that bleſſed State.

The Miſeries of this Life, and the uncomfortableneſs of a Chriſtian's manner of living while he is here, in reſpect of Sin, Sorrow, Doubts, Fears, Ignorance, and Temptations, which are in a great meaſure the daily and afflictive Companions of his life, are Arguments ſtrong enough to make ſuch a one willing to Die; but in Conjunction with theſe a Believer hath a Proſpect of the Glory and Happineſs of Heaven in the Eye of his Faith, unto which he knows Death will carry him, this ſhould fill the deſires of his Soul with Holy Longings after the Enjoyment of it. Open therefore O believing Soul, the Eye of thy Faith, and look upward and ſee if thou canſt not eſpy a Glory and Happineſs in the higheſt Heavens, that is worthy of the moſt earneſt Breathings and Deſires of thy Soul after it. Canſt thou in the whole Ʋniverſe, find out better Society in converſing with whom thou canſt enjoy ſuch Soul-ſatisfying pleaſure; yea, ſuch raviſhing Joys and Delights as are there to be found? There are Holy Angels that never ſinned, whoſe Nature as well as whoſe Happineſs in this State of Mortality, is beyond the reach of thy underſtanding to fathom. There are Glorified Saints, advanced to that perfection p. 194of Grace and Holineſs, that they ſhall never ſin more. There is the Bleſſed and never to be ſufficiently admired Saviour and Redeemer of Sinners, the Lord Jeſus Chriſt, who as he once in our Natures, ſhed his Blood here on Earth, to purchaſe Heaven for Believers, ſo is he now reſiding in the ſame Nature, there preparing places for them, ready to receive them into the Embraces of his Love and Favour. Yea, in that Glorious place there is that which ſhould much more excite the Deſires of Believers after it, for there is the infinitely Great and Glorious God, whoſe Excellencies and Perfections are ſuch, that as none can underſtand, none can make known; ſo none can bear the diſcoveries of them. Such dazling Excellencies of Glory and Beauty are there in the Face of God, that Angels themſelves are not able to behold them; and yet ſo lovely and deſirable an Object is he, that Angels cannot refrain from looking on him: and certainly if the Great and Holy God ſhould diſplay but a little of himſelf in his Glory and Beauty unto the Soul of a Believer, ſhould he open though but a little of the infinite Treaſures of his goodneſs unto the view of the Soul, O with what Raviſhments of Joy would that Soul preſs into the preſence of God, and with what a Holy kind of impatience would it throw it ſelf into his Arms! what need would there be of ſetting bounds to the Mount to keep ſuch a Soul from breaking through unto the Lord! The Happineſs of Heaven is ſo great, that had not God mercifully concealed from us the infinite Excellencies and Glory thereof in a great meaſure, our Deſires would be ſo vehemently bent upon it, that we ſhould be under ſuch an impatiency of Spirit after the enjoyment of it, as would render us unfit for any Employment that God calls us to in this World. Some therefore upon this account have taken notice of the infinite Wiſdom of God, in p. 195engaging the Soul in ſo near and dear a Union with the Body, that it might have ſuch a care for, and Love towards it as might tend to its preſervation, and not be deſirous of quitting its habitation with it; yea, ſome of the Heathens themſelves have obſerved the Wiſdom of God in concealing the Happineſs of Separate Souls, that Men might be contented to live out that time God hath allotted to them in this World. Alas, the moſt and the beſt of us ſee and know but little of theſe things, and what we do ſee is but through a Glaſs darkly, and that is the reaſon our Affections go not out more earneſtly after them; did we know and underſtand more of Heaven and the Glory and Happineſs thereof, we ſhould with a Holy impatiency of Deſire, long after it: for is it not in Heaven that we ſhall never ſin more, never offend God more, never wound our Conſciences more, never do any thing that ſhall either break our Peace, diſturb our Joy, or indanger our Salvation? Is it not there that we ſhall be for ever out of the reach of Satan's Temptations, with which a Believer is ſo aſſaulted and haraſſed here, as renders his Life not only uncomfortable, but even burthenſome to himſelf? Is it not there that our frail Bodies, which now are ſubject to Pains and Diſeaſes, becauſe defiled with Sin, ſhall be for ever looſed from all Weakneſſes and Infirmities, being made like unto the Glorious Body of Jeſus Chriſt, perfectly freed from Mortality and Corruption, and from all Sin and Defilement? Is it not there that all the People of God ſhall be of one Heart and of one Mind, that being taken away both from within and from without, which was the cauſe of all their Diviſions and Contentions here on Earth; and inſtead thereof, there ſhall be a ſweet union of Hearts and Affections, all of them abundantly delighting and ſatisfying themſelves in one God, as the Object of their Happineſs, p. 196without the leaſt jarring or diſcord among them to all Eternity? While the People of God are in this Vail of Tears, they labour under much Blindneſs and Ignorance about the Myſteries of Salvation as revealed in the Goſpel; but in Heaven theſe Myſteries ſhall all be fully and perfectly made known to us. In this Life we take in our Knowledge of God, of Heaven, and of the Goſpel, by which we are ſavingly enlightned in either, by little and little, as a Man that deſires to know what is contained in a Book before it is expoſed to publick view, reads it Sheet by Sheet from the Preſs, and ſo underſtands a little and a little of it by Degrees: And truly ſo do Chriſtians concerning the Myſteries of the Kingdom of God, now they hear a Sermon, and by that they gain a little light; and in ſome ſhort time they hear another Sermon, and by that they encreaſe their light a little more; and thus their Stock of Divine Knowledge encreaſeth a little and a little at time by the help of means and opportunities that they enjoy: But now in Heaven all is done without travail or trouble, for though it is true, Glorified Saints there ceaſe not from working, yet is it as true that they ceaſe from labour. Here our Paſſions are ſtrong and prevalent; by reaſon whereof our minds are blinded, and we eaſily miſtake Error for Truth, and Truth for Error; but hereafter all theſe Clouds ſhall be blown away, and we ſhall ſee things nakedly and truly as they are in themſelves. Here the weakneſs and ſmallneſs of many mens Natural Parts keeps them in the dark, and renders them incapable of apprehending ſome Truths of God, which others of greater abilities, can ſearch into with pleaſure and delight; But then as the Apoſtle, ſpeaking concerning the day of Judgment, tells us, They that are alive then, ſhall not prevent thoſe that are aſleep: So in Heaven, they that are ſtrong ſhall not prevent thoſe that p. 197are weak, but the Scholar ſhall there know as much as his Maſter, and the People underſtand as much as their Miniſter. In this World Contentions and Quarrellings among Holy and Learned Men, leave the Weak and Ignorant at great uncertainties, what to Judge concerning many Goſpel Truths: But in Heaven there ſhall be a perfect Reconciliation and Agreement among them all: yea, while we are here, it often falls out, that in our moſt diligent ſearching after Truth, we meet with many hindrances and diſturbances; ſometimes the neceſſary Affairs of this World cauſe us to lay aſide our Enquiries; at other times many Diſtempers that attend our infirm Bodies, divert and hinder us in our moſt ſerious Inquiſitions. But in Heaven, our Bodies will be above all theſe things; we ſhall there no more be liable to, nor annoy'd with any Weakneſſes and Infirmities. In that Glorious place we ſhall not need to provide either Raiment for the back, or Food for the belly. O what a Happineſs have Believers by dying, who are thereby at once eaſed of all the aches of their Bodies, and of all the conflicts of their Souls: how comfortably may they look Death in the Face, who is the only Phyſician that cures them of all their Diſtempers at once: O when that bleſſed hour comes, how joyfully may they lift up their heads, for as ſoon as they are paſſed through that dark and gloomy Valley, they ſhall be brought into a place of unconceivable Bliſs and Happineſs, where they ſhall behold him whom their Souls ſo much loved and longed to ſee, even their Bleſſed Redeemer the Lord Jeſus Chriſt, not at a diſtance or afar off, as they were wont to do by an Eye of Faith, through the Glaſs of an Ordinance or Promiſe; but with a Glorified Eye draw near to him and look upon his bleſſed Perſon, the Glorious ſight of whom they ſhall never more loſe, to all Eternity. When a Believer ſhall not, as here p. 198he hath, now and then ſome little glimpſes of his Face, and ſome ſmall taſtes of his Love in a little Sacramental Bread and Wine, but he ſhall lay his Mouth to the Fountain head, and from his Boſom drink full and large draughts of thoſe Rivers of the Waters of Life that proceed out of the Throne of God, and of the Lamb for evermore. He ſhall then no more have any deſcriptions of Heaven, by fear ſay, as he was wont to have it deſcribed to him here by the ſorry Rhetorick of a Mortal Man, either by Preaching or Writing of that which he himſelf had little Love to, and leſs Knowledge and Acquaintance with; but ſhall himſelf walk up and down and view the Streets of that Glorious City: And O with what Wonder and Aſtoniſhment will a Believer bleſs himſelf there, when he reflects back upon thoſe poor and low thoughts that himſelf and the beſt of Preachers alſo had thereof when on Earth he did Meditate, and they did Preach or Write upon that Subject. One moment's ſight of that Glory will give the Soul a thouſand times better Information and Satisfaction what Heaven is, than all the Diſcourſes that it ever heard, or all the Books it ever read here on Earth were ever able to do.

And canſt thou, O Believer, hear all this concerning Heaven, and thy Faith tell thee that all this is true, and add alſo that Heaven is ten thouſand times more and better than what all the Men in the World can imagine concerning it, and yet not feel ſome ſpringings up of Holy Joy and Delight in thee, followed with earneſt longings of Soul after the Enjoyment of it; O whence doth this dulneſs and backwardneſs proceed? this is not a temper of Soul ſuitable unto the Hopes of ſo great a Happineſs as Heaven will be? Why doſt thou not O Believing Soul, cry out with Holy Longings and Deſires, How long O Lord moſt Holy and True, ſhall it be before thou p. 199bringeſt me into the Poſſeſſion of this moſt Bliſsful State; Every moment whilſt thou art kept at a diſtance from it, ſhould ſeem to thee a Day, and every Day a Month, and every Month as a Year; yea, as an Age until that bleſſed time doth come. But O how little of this Holy Longing of Soul after Chriſt and Heaven, is there to be found among Chriſtians now? Moſt of thoſe that call themſelves by that Name, reſting upon Hopes and Probabilities of their intereſt in that State of Bleſſedneſs, never ſeeking to attain unto the Riches of the full Aſſurance of Hope accompanied with Joy unſpeakable and full of Glory. But ſure I am ſuch a frame of Spirit hath not always been enough to ſatisfie ſome Chriſtians in their purſuits after Heaven. Oh with what Raviſhments of Joy and Delight have I both heard and read ſome Holy Souls expreſſing their longing Deſires after Chriſt and Heaven.

There was a certain Noble Perſon, whom I well knew, from under whoſe own hand writing, I Copied out this following Relation concerning her ſelf. Being employed in Holy Meditation, (which was both her daily Practice, as alſo her daily Delight and Solace) and Contemplating of the Joys of Heaven, and how to ſecure her Intereſt in that State of Bleſſedneſs, ſhe did with great Deſire of Soul, as her own words are, ſtrive to take the Kingdom above with a Holy Violence, and to Storm Heaven by importunate Prayer; and God was pleaſed, as ſhe adds, (Bleſſing his Name) to carry her up as it were unto Mount Nebo, and from thence to give her a Proſpect of the Heavenly Canaan, by the ſight whereof as one in an Ecſtaſy of Joy, ſhe cried out, Lord I would not live here always; for I am now convinced, it is better for me to die than to live: It is therefore, O Lord, the great Deſire of my Soul, that as Elias was, ſo I might inſtantly be taken up p. 200into Heaven, without returning any more, to bid them farewel of my own Houſe, or ever ſeeing the Faces of any Mortal Relations more here on Earth. Prayer and Meditation had, as her Expreſſion is, Aſſociated her Spirit to ſuch Company, that I rather thought, ſays ſhe, I had a Body too much with me, than found a want of it. After which ſhedding plentiful Tears of Joy, and the offering up of many Sighs and Groans, accompanied with earneſt Deſires and Longings after Heaven, with fervent Prayers to be a partaker of the Inheritance of the Saints in Light; ſhe returned from her Devotions Bleſſing and Praiſing of God, who had ſo refreſhed and comforted her Soul with Divine and Heavenly Conſolations.

There was alſo a very Eminently Godly Perſon, ſome of whoſe Relations are yet living, who lying upon his Death-bed, there came one to Viſit him, who told him, he hoped it would pleaſe God to reſtore him to his Health again; ſays the good Man to him, Do you think to pleaſe me with ſuch a Diſcourſe as this? know O Friend, you are much miſtaken in me, if you apprehend the thoughts of Life and Health are pleaſing to me. Alas! the World hath quite loſt its Excellency; in my Judgment, it is but a poor contemptible thing in all its Glory, compared with the Glory of the inviſible World, which I now live in the ſight of: it would be a far more Pleaſant and Delightful thing to me, if you could tell me for certain, that I am no Man for this World long, and that before to morrow, I ſhould be in Eternity; for I do ſo long to be with Chriſt, that I could be content to be cut in pieces and put to the moſt exquiſite Torments, might I but die and be with Chriſt. Death through Grace is nothing to me, it hath loſt its terribleneſs, and therefore may do its worſt, I fear it not, I can as p. 201eaſily Die as ſhut my Eyes, or turn my head and Sleep; yea, I long to Die that I may be with Chriſt; come therefore, O Lord Jeſus, come quickly; why, O why are thy Chariot Wheels ſo long a coming?

O ſays another, How cold is thy kindneſs, O Death, in being ſo ſlow and backward to come and looſe a poor tired Priſoner from his Bonds? I live a dwindling Life, with much Pain and much Love-Sickneſs for my ſweet Lord Jeſus. O what would I give to have a Bed made for my wearied Soul in my Dear Lord's Boſom. I cannot expreſs what pains and delightſome Torments there are in his Love. O Faireſt among the Children of Men; yea, thou who art Fairer than all the Children of Men, why ſtayeſt thou ſo long? The Fire of Love burneth ſo hot in my heart towards Jeſus Chriſt, that neither Hell nor Earth can caſt water enough to quench or extinguiſh it. O Time, Time, how doſt thou torment the Souls of thoſe that would be ſwallowed up in Chriſt's Love, becauſe thou moveſt ſo ſlowly. O how am I pained with the Love of Chriſt, he hath left an Arrow in my Heart, which hath wounded me, that I am ſwallowed up with deſires after him, ſo that I am to be pitied for want of real poſſeſſion of him; my greateſt pain is the want of Chriſt, not of his Joys and Comforts, but of a nearer Ʋnion and Communion with him. O Heavens, move faſt, O Time, run, run, and haſten the Marriage Day, for Love is tormented with delay. Hope and Love woven through one another, make Chriſt's abſence a Spiritual Torment. It is a pain to my Soul to wait for him, but Hope that maketh not aſhamed, but ends in Enjoyment, ſwalloweth up the pain. O Lord, when wilt thou fold the Heavens together like an old Cloak, and Shovel Time and Days out of the way, and make ready in haſte the Bride for her Husband. What do we here but p. 202ſin and ſuffer? O when ſhall the Night be gone, and the Shadows fly away, and the Morning of that long long Day without Clouds or Night, dawn? The Spirit and the Bride ſay come: O when ſhall the Lamb's Wife be ready, and the Bridegroom ſay, I come alſo? Even ſo come, Lord Jeſus, come quickly.

I do not mention theſe things, as if I thought theſe Holy Pantings and Longings of Soul, after God and Heaven, were the ſtated frame which is commonly attained by all Chriſtians; much leſs do I not think that none are truly Godly, but ſuch as attain to this frame of Spirit; for I believe there are a great Number of Holy Souls that daily go to Heaven without them. But yet is it a State that hath been attained by ſome, and may be attained ſtill by others. And truly ſuch a Heaven upon Earth, as is hereby enjoyed by ſuch Holy Souls, ſhould be motive ſufficient to excite and provoke Chriſtians to a diligent purſuit hereof, the Effect whereof is Joy unſpeakable and Glorious.

To conclude this whole Diſcourſe, I have been long in treating concerning the Glorious State of the Saints Happineſs in Heaven, and much larger than at firſt I intended; but the excellency and deliciouſneſs of the matter herein contained, hath drawn out my Meditations to ſo great a length, and the truth of it is, in contemplating upon ſo delightful a Subject, it is very hard and difficult, when the Heart and Affections are ingaged with pleaſure and delight, ſuddenly to recal them off again. But I need not attempt to make any Apology for the length of my Diſcourſe, concerning this Subject, for certainly to thoſe unto whom an Eternity of enjoyment of this State of Bleſſedneſs will never ſeem too long; the ſpending of ſome few hours; nay, of many Days or p. 203Months, either in writing upon, or in reading of what can be written thereon, cannot ſeem tedious or irkſome. To paſs by therefore any thing of that Nature, I ſhall conclude all with a few Words.

I have, Chriſtian Reader, in diſcourſing upon this Subject, followed thoſe who by Maps deſcribe to us Places and Countries, not only that they themſelves never ſaw, but which are alſo unknown unto others, becauſe not inhabited: Now theſe Countries and Places, though they may be pleaſurable and delightful Habitations, and the Accommodations and Commodities with which they abound, exceed what we enjoy in ſome other Places; yet being unknown there cannot be any exact Deſcriptions given of them. Truly this is the State of the Heavenly Country in a great meaſure, to which Believers are now travelling, and unto which they expect to be brought when Death hath done its laſt work upon them: It is true, it is not an un-inhabited Place, but yet it is a Place, a Region or Country of Spirits, whoſe Natures and Beings, as alſo whoſe way of living we are unacquainted withal, the Language they ſpeak is Foreign and ſtrange to us, and ſuch as we cannot underſtand in this State of Mortality. And though there are many Holy Souls, that leaving their impure and vile Bodies, return to corruption and rottenneſs for a time in the Grave, do daily aſcend unto this Heavenly Country, yet are there none among the innumerable multitudes of thoſe Heavenly Inhabitants, that ever returned to take up their dwelling here on Earth again, to give us an exact account of that moſt glorious and bliſsful place. It is true, the Bleſſed Apoſtle St. Paul was herein privileged above all Men that ever lived, being taken up into Heaven, by extraordinary favour, for a time, and vouchſafed ſome little more knowledge of that Heavenly Place, than what we poor Mortals know, by what he there heard and ſaw; p. 204which when he returned to Earth again, himſelf tells us the Happineſs thereof was ſo great, that Words could not expreſs it: for, ſays he, I heard unſpeakable Words, even ſuch, as are not poſſible for a Man to utter. And if one that had been in Heaven could not expreſs what the Happineſs of Heaven is; how then can any one do it that always lived here upon Earth. If St. Paul, that was by Divine Grace and Favour admitted among thoſe Heavenly Inhabitants, could not deſcribe to us what Heaven is, well may we be at a loſs in giving a deſcription thereof, who were never there. When we attempt to ſay all we can concerning Heaven, alas, it is but like the liſping and ſtammering of a Child, that is not arrived to its perfect Speech; and therefore all that we can ſay of it, is but in a broken and imperfect way and manner.

While we are in this World, we ſhall always be Children in underſtanding what Heaven means; and therefore whatever we ſpeak concerning the Happineſs thereof muſt be proportionable thereunto. As no Man hath ſeen God himſelf, ſo no Man hath ſeen the Heaven of God, the Habitation of his Holineſs and Glory: Our Lord tells us, ſo expreſly concerning both, John 1.18. No Man hath ſeen God at any time. And in Joh. 3.13. No Man hath aſcended up into Heaven. Our knowledge of both is chiefly by Divine Revelation. It is true, much of God is and may be known, by the Works of Creation and Providence; but the true ſaving knowledge of God is only made known to us by Divine Revelation. And in the ſame way and manner comes in our knowledge of Heaven alſo, that is by what the Scripture makes known to us thereof. Now according to what thoſe divinely inſpired Oracles diſcover to us what Heaven is, hath the preceding Diſcourſe concerning that Bleſſed State and Place, both its Foundation p. 205and Building: What influence it will have upon the Hearts and Lives of thoſe that ſhall be the Readers thereof, I know not; but aſſure thy ſelf whoever thou art, into whoſe hands it ſhall fall, that all theſe Words have not been heaped up together, to entertain thee with a relation of ſome ſtrange and fabulous ſtory; nor are the many particular inſtances of Happineſs, which are ſo largely treated of in the foregoing Diſcourſe, things which may have a probability of credit among ſober and ſerious Perſons; but they are things of the greateſt certainty and of the moſt undoubted reality that poſſible can be, whether they be believed or not.

It is true, Heaven and the Glory and Happineſs there to be enjoyed, which are the ſubject matter of this Diſcourſe, are things that are inviſible and out of ſight; but they are ſo only to an Eye of Senſe; for to an Eye of Faith they are the greateſt realities in all the World. The heavenly Glory indeed is that which is Spiritual, but it is not therefore that which is not Real; but becauſe it is Spiritual, therefore is it the more Real; yea, and being Spiritual, and ſo the more Real, therefore alſo ſhould it be received and entertained by Chriſtians, not only with the greateſt ſeriouſneſs and earneſtneſs, but alſo with the ſtrongeſt Faith, and firmeſt affiance that poſſible can be. I muſt therefore take the boldneſs to tell thee, whoever thou art that ſhalt read theſe lines, that the concernment that lies before thee, in the preſent caſe, is not ſlight, ſmall, nor inconſiderable; but a matter of the greateſt weight and moment that can poſſibly be propoſed to thy conſideration. It is true, as thou art a Man, and as thou art a Chriſtian alſo, there are many particular Works and Actions, which thou art called to the performance of; but yet the making ſure of Heaven and a Bleſſed Immortality, is and ought to be the chief of thy Works and Employments, p. 206and that to which all thy other actings ſhould have a tendency, and in the attaining of which they ſhould all iſſue and terminate.

If a Man have many things to do in the World, common Prudence will put him upon doing of that firſt, which is of greateſt moment and concernment to him; eſpecially if he hath but a little time to do it in, and the neglect thereof will be his utter ruine: Whoever heard of a Man in his Wits, that preferred the enjoyment of a little pleaſure and paſtime, before the enſuring of an Eſtate of a thouſand pound a year to him and his, which might and could be done in that ſhort ſpace of time and in no other? Who ever preferred the curing of a ſlight cut in his Finger, before the healing of ſome dangerous Wound received in his Head or Heart, which if not taken in time would prove his Death? Or was it ever known that a Man, who had the uſe of his Reaſon and Underſtanding, and had forfeited his Life to his Prince by ſome Treaſonable Act, for which he was condemned to Die, and had his Life proferred him, if on ſuch a Day he would come and ſubmit himſelf to his Sovereign, and ask his Pardon; and inſtead of ſo doing, he ſhould rather chooſe to ſpend that Day among his ſinful and riotous Companions, in Drinking and Gaming, and ſo loſe the opportunity of ſaving of his Life? Such Acts of Folly as theſe are, committed by any Men, would make them unpitied and unlamented, under the extremity of Miſeries and Sorrows that ſhould befal them thereupon: But the generality of Men in theſe caſes are more wiſe and conſiderative, than thus to ruine and undo themſelves. O then let it not lie any longer as a reproach upon Chriſtians, that the Men of the World are wiſer in their Generation than the Children of Light: Why ſhouldſt not thou, O Chriſtian, be as careful and prudent in thy Spiritual Concerns as the Men of the World are p. 207in their Temporal Concerns? Is not Heaven of as much worth and value as Earth? Is not thy Right and Title to an Eternal Inheritance above, of as great moment to thee, as a Title to an Earthly Inheritance here below, is unto them? Is not the Love and Favour of God as much to be prized and endeavoured after, as the Favour of an Earthly Prince? Is not the Salvation and Happineſs of thy Soul in Heaven, to all Eternity, of as great importance, as the ſaving of a ſhort Temporal Life of the Body, which with the improvement of the utmoſt care and diligence that can be uſed, cannot long be kept from falling into corruption and rottenneſs? What then canſt thou render as a Reaſon of thy careleſsneſs and negligence herein: Surely thy Folly is as much greater than theirs, as Heaven is better than Earth, and the enjoyment of God to Eternity, is better than the enjoyment of the World for a ſhort moment of time. The Bleſſedneſs and Happineſs therefore propounded to thy conſideration, being of the greateſt concernment that ever was or can be propoſed unto any; the deſpiſing, yea, the ſlighting and neglecting of an offer of ſuch rich Grace and Bounty, is that which ſhall be puniſhed with infinitely far greater miſery and torment, than ever yet was inflicted upon any; yea, or upon all Mankind in the World put together. Were it poſſible to make up a Miſery and Torment of all the Rage and Malice, that ever Men or Devils ſince the Creation invented or executed upon any; yea, and add to it the ſum, the quinteſſence and extremity of all thoſe Pains and Diſeaſes both of Body and Mind, that the Juſtice of the Holy and Righteous God, hath juſtly and righteouſly inflicted upon any; yea, upon the whole Race of Mankind from the beginning of the World unto this Day, and let all this be laid upon one Man, and he ſtrengthened and enabled to live under all thoſe Pains and Torments, in p. 208the extremity of them, for a thouſand years: Who would not ſay this Man were a miſerable Man indeed? Why truly, ſuch; nay, ten thouſand times far greater ſhall be the Eternal, never-ending Miſery and Torment of that Man, who finally perſiſts in his contempt and ſlighting of Heaven and Eternal Happineſs; and ſo do all thoſe whoſe pains and care is not with diligence and induſtry laid out in ſecuring to themſelves an intereſt in the Heavenly Inheritance: For certainly the utmoſt extremity of Deſires and Endeavours, is due unto, and ought to be laid out in the purſuit of an extremity of Bliſs and Happineſs; and ſuch is Heaven and the Bleſſedneſs there to be enjoyed, it being that which will fill and ſatisfie the Deſires and Cravings of the Soul, unto the utmoſt, to all Eternity.

I have no more to ſay to thee, O Chriſtian Reader, than this, if neither the greateſt extremity of miſery that can be endured; yea, the enduring of all Miſeries and Torments heaped up together, not for Thouſands or Millions of years, but to an endleſs duration never to expire, will not move thee to look after Heaven; nor yet the Happineſs and Bleſſedneſs; yea, the Eternity of an inexpreſſible and unconceivable Happineſs and Bleſſedneſs, that there is and ſhall be for ever enjoyed by the Saints in Glory, and may be alſo enjoyed by thee, if thou art wiſe and prudent, if thou art diligent and careful in improving thy time and opportunities. If I ſay thine own Intereſt, thine own Miſery or Happineſs, will not move nor work upon thee to beſtir thy ſelf to make ſure of Heaven and Eternal Life, I know not what will, neither do I know what to ſay more unto thee. However I ſhall turn my Advice and Counſel to thee, into Prayer unto God for thee, whoever thou art that ſhalt read this Diſcourſe, that God would graciouſly be pleaſed to open thine Eyes, and ſhew thee convincingly p. 209and powerfully, by a Work of his own Spirit, on thy Heart, thy great Miſery if thou perſiſt in thy neglect of Heaven, and thy great Happineſs and Bleſſedneſs if thou embrace and cloſe with the offers thereof before it be too late: Which God of his infinite Mercy grant, unto all thoſe that ſhall read this Diſcourſe, for the Lord Jeſus Chriſt's ſake, who by his Death and Sufferings hath purchaſed this Heaven and this Happineſs; and is thereby become the Author of Eternal Salvation, to all thoſe that believe in him and obey him. Amen,

FINIS.