CHAP. I. The Text opened; Doctrines raised and explained.

PRayer and Praise are the two wings upon which a devout Soul mounts Hea­venwards: Prayer fetcheth down occasions of Praise: These two are as Chariots and Factors to maintain intercourse betwixt God and his Children. Paul was a great man in both, for after the [Page 2]Inscription, Subscription and Be­nediction in this Epistle, he falls to Praise, ver. 3. then to Prayer, ver. 9. and in the Text he falls again to Praise and Thanksgiving; wherein observe,

• 1. The Duty, Praise.
• 2. The Mercy for what.

In the former observe,

• 1. The Act, giving thanks.
• 2. The Object, the Father.

1. The Act, [...]: It signifies a being of a good Grace, having a very grateful Spirit, and expressing it in words and actions. Col. 3.15 Be ye thank ful; or be ye amiable one to another, or grateful, both in conferring and receiving Benefits: But here it re­ferrs to God.

CHAP. II. Distinctions about meetness for Heaven: What habitual meet­ness is: Both relative and real.

1. FOR a more methodical proceeding in explaining this Subject, I shall premise some distinctions, by which you may understand what that meetness for Heaven is, that I mean.

1. There is an [ aptitudo Lega­lis & Evangelica,] a Legal and Evangelical meetness. Since the fall of Man, no meer Man can ful­fil all Righteousness, or by his own power attain to any thing [Page 14]pleasing to God; so a legal meet­ness is not attainable; We have all sinned and come short of the glory of God: See Rom. 3.23, 24. ch. 8.2, 3, 8. Gal. 3.10.13.

2 Dist. There is an [ aptitudo operum & personae, i. e] meetness of works, and of the person: This explains the former in the Covenant of Works, the person was accepted for the works sake; but in the Covenant of Grace the work is accepted for the persons sake: If the person be accepted in the beloved, Eph. 1.6. God owns both person and offering, as he did Abel, Heb. 11.4, 6. But what proportion can the best Services of the best Men bear to this Eternal Reward? Luke 17.10. Nor can Humane Sufferings purchase this Glory to be revealed. Rom. 8.18.

3 Dist. There is [ aptitudo per­fecta & progressiva,] a perfect, compleat meetness for Heaven: [Page 15]This is compatible only to the Spi­rits of just men made perfect, Heb. 12.23. But who can say I have made my heart clean; I am pure from my sin. Prov. 20.9. Alas, we know but in part, and so love but in part. 1 Cor. 13.12. Even Paul that was perfect in point of sincerity, yet was not already perfect in point of degree, but was pressing forward, Phil. 3.12-15. Christians here below are but [ in via non in patria] in the road to perfection, singing the song of degrees, and not in the height of Zion. Sincerity is Gos­pel perfection, and the Christians preparation, together with a pro­gressive motion.

4 Dist. There is [ aptitudo ha­bitualis & actualis] an habitual and an actual meetness for Hea­ven; or which may be thus distin­guished; there is a [ jus haeredi­tarium, and a jus aptitudinale] an [Page 16]hereditary right, and an aptitude or actual fitness for this Inheri­tance: My Text includes both, and I shall open both; for they are both necessary in their kind; and in this sense Gods Children are said to be counted worthy of Kingdom of God, 2 Thess. 1.5. and saith Christ, They shall walk with me in white, for they are wor­thy, Rev. 3.4. And therefore are we exhorted to walk worthy of God, who hath called us unto his Kingdom and Glory, 1 Th. 2.12. It imports a conveniency, suit­ableness, answerableness in a li­mited Gospel-sence; like Chil­dren of such a Father, as Heirs of such an Inheritance, as Candidates for such an Office and Honour: There is a ( [...]) seemliness appertaining to every Calling; Princes, Magistrates, Ministers, must have a decency and suitable­ness to their Profession: So here.

Well then, I shall chiefly speak to this twofold meetness. 1. Ha­bitual meetness, which is in oppo­sition to perfect unmeetness, i. e. a state of Nature, Unregeneracy. 2. An actual meetness, which is contra-distinct from imperfect meetness; and both are necessary in their kind.

Quest. 1. What is that habitu­al meetness for the Inheritance of the Saints in Light, without which Men can never attain to it, or have eternal possession of it?

Answ. This habitual meetness consists in a twofold change;

• 1. Relative.
• 2. Real.

1. It consists in a Relative change: This also is twofold, viz.

• (1.) Justification.
• (2.) Adoption.

(1.) The poor sinner is stand­ing at Gods Bar as a guilty Male­factor, under the dreadful Sen­tence [Page 18]of a just Condemnation, for all the World is become guilty, ( [...]) subject to judgment, before God, Rom. 3.19. Not a Son of Adam can plead innocence. Its well if we be as the blushing Rose, the Lilly-whiteness is lost. He that believeth not is condemned already, John 3.18. and the wrath of God abides on him, verse 36. It was on him when he was born; and it abides still on him, if not taken off him by Justification: Who can think the Prince will promote him to Honour that is un­der an attainder for Treason? He must be cleared of that charge, or he is fitter for Execution then Pro­motion. Pardon must precede preferment. You must be first in Christ Jesus, and then there is no condemnation to you, Rom. 8.1. You must be received into Favour before you be promoted to Ho­nour. The sinner must be justifi­ed [Page 19]before he can be glorified. Rom. 8.30. Never think of ascend­ing to Heavenly Glory under the load of guilt: That guilt will shut Heavens gates against thee: The guilt of one sin will press a Soul, (yea, millions of Souls) to Hell; for the wages of sin is death. Rom. 6.23. O therefore, what need is there of Justification as the introduction to Salvation! You must be justified by his grace, if ever you be made heirs according to the hope of Eternal Life, Tit. 3.7. Never think your sins will be blotted out in the day of re­freshing, except you repent here and be converted: Acts 3.19. You must be justified by faith that you may have peace with God here, and so rejoyce in hope of the glory of God: Rom. 5.1, 2. You can­not think to leap from the Bar to the Throne: But must be clear­ed by order of Justice, through [Page 20]Christs satisfaction in the Court of God. This, this is absolutely ne­cessary to a meetness for this Hea­venly Inheritance.

(2.) Adoption: This is ano­ther Relative change. Alas, by nature we have quite lost our Fili­ation, and so forfeited our Childs part of the Heavenly Inheritance: We are (exules a Regno) banisht out of Paradice, and there are placed Cherubims, and a flaming Sword, which turns every way to keep the way of the Tree of Life: Gen. 3.24. Yea, we are volun­tarily gone into a far Countrey, have wasted our substance, dis­owned our Fathers house, are feeding swinish Lusts, and feeding our selves with poor husks of worldly things; and till we be a­dopted and admitted again into our Fathers house, we are not fit to eat the Childrens Bread, or heir the Childs Inheritance: God [Page 21]himself hath contrived a way how to settle the best Inheritance on such as he finds strangers. Jer. 3.19. But I said, how shall I put thee among the Children, and give thee a pleasant land, a goodly he­ritage of the hosts of Nations? Then I said thou shalt call me, my Father, and shalt not turn away from me: Oh blessed contrivance! And will any think to cross Gods contrivance! Shall Mens solly challenge infinite Wisdom! Is not the Heavenly Inheritance Gods own to give? And doth not our Lord say, such honour shall be giv­en to them for whom it is prepared of my Father. Matth. 20.23. Can you think to wrest Heaven out of Gods hands whether he will or not? And must he falsifie his word to gratifie you? Will he set the Crown on Rebels heads? Or give this Inheritance of Saints to the Devils slaves? No, doubt­less [Page 22]you must be adopted Sons, or no Lawful Heirs. Bastards heir no Land. Jephthahs Brethren thrust him out, saying, Thou shalt not inherit in our Fathers house, for thou art the Son of a strange Wo­man. Judg. 11.2. And what bold intruder art thou, that darest ex­pect to claim such an Inheritance as Heaven without the relation of a Son? Adam its true, was Gods Son by Creation; but alas, he and we in him have quite lost that sweet Relation; and we must ei­ther be restored in Christ, Gods well-beloved Son, or we are like to be banisht for ever: God sent his own Son, —that through him we might receive the adoption of Sons: Gal. 4.5, 6. And have you the Spirit of his Son in your hearts to cry Abba Father? which elsewhere is called the spirit of Adoption. Rom. 8.15. Tell me not that all Men are the Sons of [Page 23]God: So were the Devils: God will make you know that this is a peculiar priviledge, known to ve­ry few, injoyed by fewer; but it is the fruit of singular Love, and is attended with this unpara­lell'd advantage of seeing God as he is; and a day is coming when these Sons and Heirs in disguise shall then be like their Father; 1 Joh. 3.1, 2. then Atheists that will not believe that there is any such difference among Men, and bold intruders, that dreamed of a right, without pretending or prov­ing their Adoption, shall be utter­ly confounded.

2. But besides this Relative change, there is also a real change upon those Souls that God makes meet for Heaven, and this con­sists in

• 1. Conversion to God.
• 2. Covenanting with God.

1. Conversion to God: This [Page 24]is expressed in the words immedi­ately following my Text, Ver. 13. Who hath delivered us from the power of darkness, and hath tran­slated us into the Kingdom of his dear Son. This is a description of Conversion, and a preparation for Glory: Compare this with Acts 26.18. See there the privi­ledge annexed: Observe it, Con­version makes Saints, and only Saints partake of this Inheritance: If all the Men on Earth, and An­gels in Heaven, should joyn their Forces together, they could not save one unconverted Soul: Truth it self hath asserted it with a so­lemn asseveration, Matth. 18.3. Verily I say unto you, except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven: The like doth the same mouth assert with a fourfold asseveration; Joh. 3.3, 5. I wonder often how careless sin­ners [Page 25]ners that are conscious to them­selves that never any such work passed on them, can eat and drink, or sleep quietly, and never so much as ask this question; Am I converted or am I not? If I be, when or how did my Soul pass through the pangs of the new birth? What tears, fears, what groans and agonies hath it cost me? What fruits hath it brought forth in me? Where's this new Crea­ture, the Divine Nature, the I­mage and Seed of God working Heaven-wards? What stamp, what sheep-mark can I shew, as the fruit of Gods being at work on my Soul, and an earnest of this glorious Inheritance? But if there be no such change, (as I doubt there is not) how can I be quiet? Sure my pillow is soft, or my heart hard, and my Conscience seared, that hear or read my own doom in such a Scripture, from [Page 26]the mouth of the Judge himself, standing at Heaven-gates and shut­ting me out, as if he named me, saying, Be gone thou unconverted sinner; I know thee not; con­verting Grace never changed thy Heart or Life; though I often sum­moned thee, and knockt at thy door, yet thou hadst no heart or desire to turn from thy sinful ways, nor so much as fall down on thy knees, and ask this grace of Con­version of me, or use the means for it, or so much as examine whe­ther thou hast it or no, but went­est on in a golden dream, and now I must tell thee roundly to thy cost, depart, oh be gone from my presence thou poor wretched un­converted sinner: This state, this place is for none but sincere Con­verts.

2. Covenanting with God: When the glorious day of our Lords appearing shall spring, he [Page 27]calls forth his covenanted people to crown his gracious promises with compleat performance. Psal. 50 5. Gather my Saints together, those that have made a covenant with me by sacrifice: q. d. I take little notice of common or outside Worshippers, they shall be set on my left hand; but there is a­mongst you some serious Souls that look beyond the Ordinance, I have observed them, they have solemnly devoted themselves to me, and accepted me in a Cove­nant-way: These, these are the persons, and these only, that I have taken for the lot of my in­heritance, and for whom I have laid up a safe and satisfying inhe­ritance: But to the uncovenanted soul, or hypocritical pretender to covenant, God will say, What hast thou to do to declare my sta­tutes, or that thou shouldest take my covenant in thy mouth? Psal. [Page 28]50.16. What ground hast thou to own me? Or to claim any thing from me for this world or ano­ther. Man as a creature can have no intercourse with God, but in a Covenant-way; much less can a sinner expect any good from God, but by vertue of Covenant: But what canst thou say for this promised Inheritance, that hast nothing to do with the promises? For all the promises of God in Christ are yea and amen; 2 Cor. 1.20. But thou hast never spent one hour solemnly to review and renew thy Baptismal Covenant, and ingage thy Soul to God; and since thou art an Alien from the Commonwealth of Israel, and a stranger from the Covenant of Promise, by consequence thou art without Christ, and without God in this world, and therefore with­out hope of a better state in the other world: Eph. 2.12. But [Page 29]strangers and forreigners are be­come fellow-citizens with the Saints of this new Jerusalem; ver. 19. How is that? Doubtless by taking this sacred Oath of Fealty and Alle­giance to the King of Heaven: By Covenant you have a title to all the good things of Earth and Heaven. Sinner think of this, thou that lovest to be loose, and scornest the setters of this Holy League; thou dost in effect say, I will have none of God, Christ, Pardon, Heaven: If I must have them on no other terms, but under such bonds and obligations, let them take this Heavenly Inheritance for me: And dost thou think this golden chain of honour, worse then the Devils iron fetters of sin, and amazing reward of flames and torments? If you need not God and Heaven, be it known to you, God needs not you; but can strain for the revenue of Glory to [Page 30]his Justice in your necessary con­fusion, because you would nor vo­luntarily submit to his terms for so glorious an Inheritance.

CHAP. III. What actual meetness for Heaven is in the exercises of Graces.

2. THE next general head I am to treat of, is to dis­cover what is the Souls actual meetness for this glorious Inheri­tance, supposing the foresaid ha­bitual meetness, both relative and real: For all a Christians work is not done when his state is chang­ed, and he becomes a Saint; nay his work doth but now begin as a Saint, to get into an actual meet­ness for Glory. This, this is the business of a Child of God: The former hath a remote meetness; this puts into a proximate or near­er [Page 31]er capacity for Heaven. The for­mer renders the Christians state safe, this sweet and comfortable. This is the Man that hath set all things in order for another world, that hath nothing to do, but to pass over the Jordan of Death in­to the Canaan of Heaven; this is the Man that's point blank meet, mouth-meet (as it were) for Hea­ven, fit to take his flight into ano­ther World: Interpreters think this word [ [...]] sufficient, or meet, answers to the Hebrew word [ [...] dai]. Lev. 12.8. If she be not able to bring a Lamb: [ Heb. thus, Her hand find not sufficiency of a Lamb.] The word is attributed to God, who is, [ [...], God allsufficient, Gen. 17.1.] But as God is sufficient and suitable to all his Creatures, so by the same Almighty grace he will make Creatures suitable to his mind and ends: So then this [Page 32]word is rather to be rendered by [ idoneus] meet, then [ dignus] worthy; yet worthy in a Gospel qualified sense. Observe it, those judge themselves most unworthy, whom God and Man oft judge most fit and worthy, Luke 7.4. They said, he is worthy for whom he should do this; but ver. 6. him­self saith, I am not worthy thou shouldst enter under my roof. And thus it is with a gracious Soul, looking up and seeing the holiness of Gods infinite Majesty; looking forward and beholding the mo­ment of Eternity, and purity of Heaven; looking inward and backward, and seeing his many iniquities and great deformity: Oh, cryes the sensible Christian, who is fit for Heaven? Oh how unmeet am I for this glorious state or high honour? Its true, but grace makes of Rebels, Subjects; of Subjects, Servants; of Ser­vants, [Page 33]Sons; of Sons, Heirs; of Heirs he so disposeth and qualifi­eth them, that nothing will con­tent them below this inheritance of the Saints in light; and their Spirits shall be so suited to it that the great God will judge them worthy to obtain that world and the resurrection from the dead, —to be equal to the Angels, as being the children of God, and the children of the resurrection. See Luke 20.35, 36. As the Christian by con­version is the Man cut and shaped out for Heaven, so whiles he lives he is and must be still a squaring, hammering, modelling for further meetness for it; and as God is said to work us for the self-same thing, 2 Cor. 5.5. [ [...]] by curious contrivances of effica­cious grace, to put sinners into a capacity for glory: As Goldsmiths who burnish Gold; and Carvers or artificial Ingravers in Wood [Page 34]and Stone, who make one part of their work suit and fit another: So also Christians themselves must work out their own salvation, Phil. 2.12. [ [...]] i. e. Leave nothing undone which God hath injoyned you to do in this World, in order to a due preparation for Heaven. This in general is a meetness.

More particularly, this actual meetness for Heaven consists in these four things.

• 1. A lively exercise of suitable graces.
• 2. A clear evidence of our spi­ritual state.
• 3. A dispatching work off our hands.
• 4. A being mortified to time, and a longing to be in Hea­ven.

1. A lively exercise of suitable graces: i. e. Such graces as actu­ally capacitate for glory; its true [Page 35]every grace doth qualifie for glo­ry, for grace is glory begun, and glory is grace consummate: But there are some graces that have a direct tendency to, and whereby a Christian doth (as it were) lay hold on eternal life, as the word is, 1 Tim. 6.12, 19. e. g.

(1.) The grace of Faith, which is the substance of things hoped for, and evidence of things not seen. Heb. 11.1. It ventures all upon a promise; sees him that is in visible, ver. 27. and represents Heavenly Objects as close at hand, and em­braceth them, v. 13. [ [...]] drawing the Object to them, as the word signifies: Overlooking or overcoming all these worldly visible Objects. Faith spyes some­thing beyond Time or Clouds, of more worth then all the World, and hazards all for the obtaining of it: When Faith is upon the wing, it soars above the Sun, and [Page 36]fetcheth down Heavenly objects and incomes into the Soul: It is like the spyes, and brings a cluster of the grapes of Canaan; even Joy and peace in believing, Rom. 15.13. yea, Joy unspeakable and full of glory; 1 Pet. 1.8. Yea, the lowest actings of the faith of adherence dare commit the keep­ing of the Soul into his Creators hands, 1 Pet. 4.19. and is per­swaded, God will keep that which he hath committed to him, 2 Tim. 1.12. And this composedness is an antedating of Heaven. Alas, faith the poor Christian, I know not certainly how I stand for Hea­ven; I dare not yet say my Faith will end in the saving of my Soul; but this I dare say, God is merci­ful to souls; Christ dyed for sin­ners; he is faithful that hath pro­mised; the Covenant is well or­dered, and sure some Souls shall be saved, and why not I? I hang [Page 37]on his Free-grace, I come with Tears in my Eyes, Confession in my Mouth, Grief in my Heart for my sins; I am weary of my burden and labour in my travels God-wards, who can tell but. I may find rest? He hath said, those that thus come to him he will in no wise cast out; I will venture this way: I have tryed all other ways but they are in vain; its but lo­sing my labour, which I am sure I shall not, if my Faith be but sin­cere: This Soul is in the confines of the promised Land; and is meet for this Inheritance.

(2.) Hope. As Faith brought Heaven down to the Souls Eye, so Hope carries out the Soul to this future enjoyment. This An­chor is cast into the vast Ocean of Eternity, but finds sure Anchor­hold, for it enters into that within the Vail, Heb. 6.19. and this centers the tossing sinner on the [Page 38]rock of Ages: It sees Heaven o­pened, and it self in Gods time advanced with Lazarus into Abra­hams Bosom, and is content at present to bear the roughness and affronts he meets with in his way, saying, these things will be mend­ed when I get home: Nay, the Text saith, we are saved by hope, Rom 8.24. Hope anticipates its revenues, and like a young heir takes up upon trust, and lives at the rate of that Inheritance he is heir to. Thus the Christian gets everlasting Consolation, because he hath good hopes through Grace, 2 Thess. 2.16. O saith the Be­liever, Divine Revelations have so fully demonstrated the reality of future Glory, that my Faith no more doubts of it then of go­ing to Bed at night, and why should not my Flesh (and Spirit) rest in hope? Psal. 16.9. Why should not then my heart be glad? [Page 39]Why may not my glory rejoyce? Yea, I will rejoyce in hope of the glory of God, for my hope will not make me ashamed. Rom. 5.2, 5. I dare venture my hopes and my all in this blessed Covenant-bot­tom. My soul, hope thou in God, for I shall yet praise him, and that for ever. Psal. 42.11.

(3.) Love: That's a grace that shines brightest in its proper Orb above; but the more it is ex­ercised here below, the more of Heaven: Love resembles the Soul most to God, and raiseth the Soul to an Heavenly Life: God is love, and he that dwelleth in love dwelleth in God, and God in him. 1 Joh. 4.16. The Soul that is carried out to God in pure flames of holy love, hath mounted alrea­dy into the highest Region, and bathes it self in those pure streams that raise and ravish the Spirit in a continued extasie: The more [Page 40]Love, the more fittedness for Hea­ven: If love be increased and a­bound, our hearts are established unblameable — at his coming, 1 Th. 3.12, 13. Yea, the more Love, the more of Heaven; for what is our love, but a reflexion of Gods love; 1 Joh. 4.19. Oh, saith the Christian, I feel the sweet beams of the Sun of Righteous­ness warming my heart; methinks those Heavenly sparks have set me in a flame, that when I am Musing the fire burns; when I am Pray­ing or Praising God, my Soul mounts up to my Lord as pillars of smoak; and I love to be near him, and to be acting for him. Oh how sweet is every Love-letter that comes from him! How pleasant are some tokens of love that come from the hand and heart of my beloved! Here is the soul that is meet for Heaven.

(4) Humility and Self-denyal. [Page 41]Will you believe it? The lower the Christian casts himself down, the nearer Heaven: But this is a truth; Matth. 5.3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. God makes his court in the humble and con­trite Spirit; Isa. 57.15. Oh saith Christian, this grace have I found in me, that duty is performed by me, this corruption have I mor­tified; that burden have I born; what say I? That I have done this or that? O no, By the grace of God, I am what I am, — I la­boured, yet not I, but the grace of God, 1 Cor. 15.10. I dare not say any thing is my own but sin; and what's performed by me is mixt with sin and imperfection: [ Horreo quicquid de meo est,] I tremble for fear (saith Luther) at any thing that is of mine own: I must not depend on mine own Righteousness; O that I may be [Page 42]found in Christ! I am nothing, can do nothing, deserve nothing but Death and Hell: If ever I be ad­mitted into Heaven, it must be up­on the account of Christ; his Me­rits upon the Cross; his Intercessi­on in Heaven. That's an excel­lent Text, Rev. 19.7, 8. Let us be glad and rejoyce, and give ho­nour to him; for the marriage of the Lamb is come, and his Wife hath made her self ready: But how is she ready? Why, to her was graunted, that she should be arrayed in fine linnen, clean and white; for the sine linnen is the righteousness of Saints. Indeed its no other then Christs Righteous­ness imputed: This is the upper garment that must not only cover our nakedness, but the tattered rags of our own Righteousness, whether that relate to a glorious state of the Church on Earth or in Heaven, I dispute not: But I am [Page 43]sure its the bravest suit that she can put on, and she will look trim in that only; and woe to them that appear in their best inherent Righteousness: Let the proud self-justiciary say, [ Coelum gratis non accipiam,] I will not have Heaven gratis, or for nothing, I will pay a proportionable rate for it; then thou art like to go with­out it, for its not saleable Ware; Rom. 9.31. But let a poor self-condemning Publican come and beg Pardon and Heaven for Christs sake, and God will not deny him: For he resisteth the proud, but gives grace and glory to the humble, Jam. 4.6.

CHAP. IV. Meetness for Heaven, in clear evi­dences of Title to it.

2. THe next particular where­in a meetness for Heaven doth consist is Assurance, or ground­ed [Page 44]evidence of our title to this Heavenly Inheritance; for no Man is ready to go out of this World, but he that hath solid grounds of his safe estate for another World; for doubts breed fears, and those lears beget unwillingness to go hence: He dare not dye that knows not whither he must go, and he is not meet for death that hath not used Gods appointed means to obtain assurance, a thou­sand to one a Soul at uncertainties hath been a slothful negligent Soul, for in an usual way, diligence be gets assurance: For so saith the Apostle, Heb. 6.11. We desire that every one of you would shew the same diligence to the full assu­rance of hope, to the end that ye be not slothful; ver. 12. So 2 Pet. 1.10. Give diligence to make your Calling and Election sure: And what then? Why then, ver. 11. he adds, For so an entrance shall [Page 45]be ministred to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. A Ship may make an hard shift to get sneaking into the Harbor, with Anchors lost, Cables rent, Sails torn, Masts broken; these get safe in, but with much ado; but oh how gallantly, doth another ride in, to the credit of her Ma­ster, good example to others, comfort and satisfaction to all in the Ship, when she comes in with Sails spread, Flags up, Trumpets sounding, and well Victualled; surely these come in bravely. This is just the difference betwixt a la­zy Professor that wants assurance, and an active Christian in his voy­age to this blessed Haven. God requires this assurance; means are appointed for attaining it; serious Christians have gained it, so may­est thou, and so must thou endea­vour after it: You'll say, how [Page 46]is it got? By what means may a Christian come to the assurance of his title to this Heavenly Inheri­tance, that he may be meet or fit to take possession of it at death?

I Answer, in general it must be supposed that you have a title, which is your habitual meetness, or else how can you be assured of it? You that are unregenerate, you have a greater work to pass through before you are capable of obtaining assurance: But suppo­sing this, I answer.

1. An holy diligence in increas­ing, exercising graces, and per­formance of duty. This I hinted before. Acts evidence habits: Improving grace is Gods way to clear up grace: Blowing up sparks will best discover them: A flame is sooner discerned then a spark in the embers: Christians by stirring up the gift of God discover it: 2 Tim. 1.6. Motion is a good [Page 47]evidence of life: Activity for God, and tendency Heaven-ward will put you out of doubt: All duties tend to assurance, or spring from it: Striving, running, fight­ing, will be crowned with clear evidence: God loves to crown di­ligence: To him that hath ( i. e. useth and improveth well what he hath) shall be given, and he shall have abundance; ( i. e. more grace and the comfort of it) as the col­lision of Flint and Steel, begets light; so the acting of grace pro­duceth this fruit, viz. Assurance: For the work of righteousness is peace, and the effect of righteousness quietness and assurance for ever. Isa. 32.17. Now, now, the Soul is ready for glory, when he is in duty, above duty, with God in the lively actings of grace, which is a part of, and a prologue to glory. The Christian is going from strength to strength, till he [Page 48]appear before God in Zion. Oh happy soul that is thus upon the wing!

2. Reflection upon Heart and Life, and comparing both with the word of God. This is Gods way to get assurance: Have I the conditions of Gospel-promises, Faith and Repentance? Do those graces within me answer the cha­racters of such in the Scriptures? Doth my Soul eccho to the expe­riences of Saints in the word of God? Can I follow the Rules and prescriptions that my Lord hath laid down; To deny my self, take up his Cross and follow him? Have I the essential characters of a Chri­stian? I dare not believe Satan and my own treacherous heart; I will examine and prove my self; 2 Cor. 13.5. I will not spare my self in any thing; I will be im­partial, and deal faithfully by dis­quisitive tryal now, as I would be [Page 49]found in the decisive tryal at the last day: Its a matter of life and death: I will lay judgment to the line: I will go to the Law and to the Testimony: The word must judge me at the great day, it shall be my judge now: No matter what the World saith of me; nor must I be determined by the votes of the best Christians, or Godly Ministers: I must, and will, and do prove mine own work, and then I shall have rejoycing in my self alone, and not in another, Gal. 6 4.

3. Appealing and approving the heart to God. Alas, the best Chri­stian is too apt to be partial in his own case, or blind at home; our Minds are as ill set as our Eyes, neither of them apt to look in­wards; and when we do look, alas, we are apt to look through a false or flattering glass, or our Eye is vitiated with bad humours; and therefore must we with Job [Page 50]appeal to God, ch. 10.7. Thou knowest that I am not wicked: And ch. 23.10. He knoweth the way that I take: And though David had communed with his own heart, and his spirit had made diligent search, Psal. 77.6. yet he chal­lengeth God to a further privy search; Psal. 26.2. Ezamine me, O Lord, and prove me; try my reins, and my heart. And again, Psal. 139.23. Search me, O God, and know my heart; try me, and know my thoughts: Not as though God were ignorant of them till he searcht; but its spoken after the manner of Men: And that God might further acquaint David, with the secrets of his heart. Thus the sincere Christian faith, Lord, I set my self before thee as a glass in the Sun; look upon me, look through me; thou knowest all things; see how my heart is af­fected towards thee; discover to [Page 51]me the inmost working of my Soul; if there be any secret guile in folding it self in the lurking-places of my heart, bring it to light; if there be any flaw in my evidences, let me see it before it be too late: I am too apt, through self-love to judge the best, but do thou declare my state and my frame as it is: Thou that must be my judge shalt be my witness. My witness is in Heaven, and my record is on high; Job 16.19. Here's a Soul usually comforted in his integrity, and such an one is meet for Heaven.

4. Praying to God for the shi­nings and sealings of his Spirit: For indeed let all these means be used, yet evidence will not come unless God be pleased to shine up­on his own grace in the Soul: My Conscience, saith Paul, bearing me witness in the Holy Ghost, Rom. 9.1. and Rom. 8.16. The Spirit [Page 52]it self beareth witness with our Spirit that we are the Children of God. This indeed is the Sun-light assurance. This alone scatters all mists, answers all objections, ba­nisheth all doubts and fears; and oh what an honour and satisfacti­on is it to a Child of God, that the Third Person of the Sacred Trinity should come down and give in its infallibe Testimony at the Bar of a Believers Conscience! This is like the Son of God com­ing down into our nature, and dying for us. Oh transcendent condescention! Oh unparallell'd priviledge of Gods Children! Yet this is purchased by Christ, and promised to Believers, not only to be a Witness, but a Seal. 2 Cor. 1.22. and 5.5. Eph. 1.13. This is often, yea ordinarily given af­ter believing; and when it comes, it brings its own evidence along with it: So that the perplexed [Page 53]Child of God, after many fore conflicts, struglings, ruggings, sad thoughts of heart, comes at last to some consistency, as to expel fears, cares, doubts, and now at last is brought to that, that he no more questions Gods love then his faithfulness; and this usually comes in after some notable wrest­lings at the Throne of Grace in Prayer, according to that Joh. 16.24. Hitherto ye have asked nothing in my name: ( i. e. Very little comparatively, and as you shall do.) Ask and ye shall re­ceive, that your joy may be full. God will have his Child to beg when he designs to give, to exer­cise our Obedience, and to honour his own Ordinance: Then he gives assurance, and the joy of his Salvation; and now the believing Soul is meet to be translated into the joy of his Lord.

But you will say, is none meet [Page 54]for Heaven but such as have assu­rance? Then what shall a poor doubting Soul say of it self, that is dark, and much discouraged as many a good Soul is?

Answ. 1. A title to this Inheri­tance is necessary, but knowledge of this title is not absolutely ne­cessary. Many have dyed safely, though under clouds. Our Lord himself, cryed dying, My God, my God, why hast thou forsaken me? There was Relation, my God, yet in some sense he was forsaken.

2. There's degrees of assurance; as he that said, Lord I believe, help thou mine unbelief. Few enjoy a full plerophory, and those that have it, yet have it not at all times. Mr. Pauls Bains said dying, Su­stentation I have, but suavities spi­ritual I do not feel.

3. Its one thing what God doth in an arbitrary way of suspending the comforts of his Spirit from the [Page 55]best of his Saints, (yea he with-held them from his own Son) and another thing, what may, and u­sually is, the effect of Mans sloth and negligence; which is too com­monly our case; as Mr. Dod an­swered him that complained of want of assurance, why Man, assu­rance may be had, and what have you been doing all this while?

4. Yet this will hold good, that a clear evidence of our title is a great meetness and readiness for Death: For though assurance be not necessary [ ad esse] to the be­ing of a Christian; yet its ne­cessary [ ad bene esse] of a Chri­stian, i. e. to his well being, or comfortable passage through, or parting out of this World; for if we must draw near to God in a du­ty with full assurance of Faith, Heb. 10.22. much more at death.

Oh what a vast difference i [...] there betwixt a Soul carried [...] [Page 56]the wing of Faith, and flames o [...] Love, in an extasie of Joy, and the poor doubting, heartless, dis­consolate Soul! The former is like some high Mountains, that are above Storms and Clouds, as they say Olympus is clear and beau­tiful? Oh the calmness and sere­nity of the well assured Christian! He hath a double Heaven, well at present, better presently; its but shooting this gulf, crossing this Jordan, passing this stile, as Dr. Taylor said, and I shall be in my Fathers house. Death it self, as terrible as it is, in it self and to others, is a stingless Serpent; my Friend and Fathers Servant sent to fetch me home; Angels shall guard me; my Lord will bid me wel­come; my Christian Friends gone before will make Heaven ring with shouts of joy at my landing safe, and my Soul shall ever be with the [...] But alas, the poor doubt­ing [Page 57]Soul, whose evidences are not clear, cryes out, Alas, dye I must, and dye I dare not; I dare not say God is my God, Christ my Saviour, the Spirit my sancti­fier, Promises the Charters that convey the Inheritance to others I cannot apply; whither I am go­ing I know not; God carries strangely to me; I remember God and am troubled; guilt stares me in the face; I am conscious to my self of thousands of sins; and though I have been long bungling about Faith and Repentance, yet I am not sure they are sincere and saving, and whether God will re­ceive my sad departing Soul: [ Anxius vixi, dubius morior, as that great Man said,] I have lived under fears, I dye under doubts, and God knows what will become of me, and I may thank my self; alas, this is the fruit of my sloth, security, my slipping into sin back­slidings [Page 58]from God, intermittings of duty, careless and heartless per­formances; wo is me, what will become of me! These are the astonishing thoughts of a poor doubtful dying Soul: And is this Man meet for Heaven? He may be right for the main, but he can­not make Death welcome.

CHAP. V. Meetness for Heaven in dispatching our work here, off our hands.

3. THE next thing wherein our meetness for this blessed Inheritance doth consist, is in dispatching our main work in the world, that God sent us to do; whatever that is God expects we should dispatch it, and get it done; this we must all address our selves chearfully to do, and be very di­ligent in doing it, Eccles. 9.10. [Page 61] Whatsoever thine hand findes, and do it with thy might. This is [...] a time of working, the other world is a day of retribution; and when the Child of God hath wrought his days work, its a fit time to go to Bed. Thus our dear Lord tells his Father, Joh. 17.4, 5. — I have finished the work that thou gavest me to do: And now, O Fa­ther, glorifie me with thy own self.

Quest. What work is it that God sets before Men to dispatch and manage?

Answ. There is a fourfold work lyes upon a Christians hands to manage in this world.

1. Personal Spiritual work, Soul work, wherein God is more immediately concerned; which is the glorifying of God, and saving his own Soul: God hath involved these in one, they are inseparable companions, and its a mighty busi­ness: Our Lord saith, I have glo­rified [Page 60] [...] on the Earth: This in [...] measure is required of us, and the sincere Christian makes it his design. Thou knowest, Oh my dear Lord, what is that which hath lain highest in my heart ever since thou openedst mine Eyes: The earnest desire of my Soul hath been to be nothing in mine own eyes, that God alone may have all the glory; I will confess and give glory to God; I will, and through grace have desired, to make it my business to give glory to God by believing, repenting, obeying, fruit-bearing; yea in eating, drink­ing, and whatsoever I do in natu­ral, moral or civil actions. This, this is the mark I shoot at, my highest aim, that God in all things may be glorified, through Jesus Christ, 1 Pet. 4.11. And my bu­siness is in order thereto, to study how to please God, and to abound more and more, 1 Thess. 4.1. to [Page 61]obey Gods Commandments, and to do those things that are pleasing in his sight; 1 Joh. 3.22. and oh that my Person and Prayers might be accepted in Christ! The salva­tion of my Soul is more dear and precious then this poor perishing Carcase. My grand enquiry is, what must I do to be saved? This is the one thing needful; other things are upon the by. Oh that I could work out my own salva­tion! I appeal to thee Lord, how many griefs and groans, prayers and pains, fears and tears, this main concern hath cost me: I know there's much of this work about my precious Soul yet un­done; but thou knowest the main is dispatcht: I have fought a good fight, finisht my course, kept the faith. 2 Tim. 4.7. And now my Land-business is done, let me go to Sea, and launch out into that boundless ocean of eternal happi­ness.

2. Temporal work, the business of our Callings and particular oc­casions. This also the dying Chri­stian is drawing into a narrower compass, that he may voluntarily leave the world, before the world leave him; the Christian having had his head and hands full of bu­siness in his younger days, when old age comes, is glad of a [ quie­tus est, or] writ of ease, that he may [ vacare Deo] be at more leisure for God in holy duties. Me­think, saith the good heart, I have had my share, both of the imploy­ments and injoyments of this low­er world, and am well content to shake hands therewith: I can be­hold with pity the laborious Ants and Pismires running upon this Mole-hill, and busily scrambling for a little dust; let them take it, God hath made my hands to be sufficient for me; I have what will bear my charges to the grave; let [Page 63]it go, I am glad I have so fairly parted with it; I would not be to enter again upon this busie stage, or put forth to this tumultuous Sea; I have now other things to mind; I have now the great work to mind, of setting streight my ac­counts for another world; my Peace to make with God; an Eter­nity to provide for, which the af­fairs of the world have thrust out, or distracted me in: This, this shall be my imployment for the future; for what will it profit a man to gain the whole world, and lose his own soul? I leave all these things to others that succeed me.

3. Relative work. This also may be in some respects dispatch­ed off our hands; and the doing of it maketh more meet for Hea­ven. This is not to be slighted, for it is needful in its place. When King Hezekiah was sick unto death God sends him this Message; Set [Page 64]thine house in order, for thou shalt dye and not live, Isa. 38.1. [ i. e. Make thy Will, and dispose of thy domestical concerns, so as may be a prevention of quarrels and contentions in thy Family af­ter thy decease:] And ver. 3. 'tis said, that Hezekiah wept sore: Why so? Was not Hezekiah a Godly Man? Was not his Soul in a readiness for death? Yes doubt­less, for he dare appeal to God that he had walked before him in truth, and with a perfect heart: What then was the matter? Why Hezekiah had yet no Son, Ma­nasseh being not born till three years after this, q. d. Lord, if it may be thy will, spare my Life, and give me a Son, for if I dye at this time, I know not how to dis­pose of the Crown, I am likely to leave the Church and State in mi­serable distraction and confusion, through the great uncertainty of a [Page 65]succession, and the proneness of the people to backslide to their false Worship. God heard his Prayer, gave him a lease of his Life for fifteen years: But this is a duty to all, though it be more necessary to some then to others: But however its useful to settle the Mind at ease, and prevent out­ward ill consequences, and inward disturbances of Spirit; but as that good Man was loath to go off the stage Heirless, so other cir­cumstances may call for the settle­ment of their Families by their last Will and Testament; especially when Children are left young, &c. Yea, and others also may say, now God hath lengthened out my days to see my Children brought up, and hopeful for Religion, set­led in Callings and Families; there was but this Child, or that busi­ness that I desired to see well or­dered, as to my Family-affairs: [Page 66]As Jacob closed up his Blessing of Dan, Gen. 19.48. I have waited for thy salvation, O Lord. Now at last, since God hath wrought on such a Child, I will say with old Simeon; Lord, now lettest thou thy servant depart in peace, accord­ing to thy word, for mine eyes have seen thy salvation. Luk. 2.29, 30.

4. Another work to be dis­patcht off our hands is publick work. This concerns men in a publick or private capacity; as when Moses had led Israel out of Egypt, and through the Wilder­ness, he had dispatcht his work, and having been faithful in Gods house he was fit to dye. So when Joshua had conquered many Kings in Canaan, divided the Land to Israel, he got a discharge and fell asleep. Thus David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his Fathers; Acts [Page 67]13.36. And so Aaron, Samuel, and the rest of the Prophets, marcht off the Field by the order of our great Lord General, when they had dispatcht their warfare, and delivered their message: Your Fa­thers, where are they? and the Pro­phets do they live for ever? Zech. 1.5. And indeed to what pur­pose should they or we live, when our work is done? Especially when Gods servants have not only dispatcht that work that concerns present, but future Generations: For this is also the work of our present day. Thus Solomon built God an house for future times: And the Apostle Peter lays in for after ages, 2 Pet. 1.15. More­over, I will endeavour that you may be able after my decease, to have these things alwayes in remem­brance! Its the property of a good man to take care that Reli­gion may live when he is dead. [Page 68] Ambrose saith of Theodosius, I loved the man exceedingly, that when he dyed he was more solli­citous for the Churches then his own danger. Then indeed is the Christian meet for Heaven when he hath dispatcht his work on Earth, and laid a foundation for good in after times; however bears his testimony against corrup­tions in future generations; as Moses, Deut. 31.26.-30.

Quest. You will say how can any man be said to dispatch his work till his life be done? Surely the date of work and life run pa­rallel.

Answ. 1. Active; doing work may be oft at an end, when suffer­ing work is but a beginning; for God often reserves suffering work to the last, that patience may have her perfect work; that the Chri­stian may be perfect and entire wanting nothing: Jam. 1.4. The [Page 69]Christian hath little to do, but lye in bed, and patiently wait Gods pleasure; and this usually follows on doing Gods will: See Hebr. 10.36. This is indeed a great work to bear our burden patient­ly, chearfully, thankfully and fruitfully; and say, well for the present, and will be better short­ly; the greatest part is then over.

2. Though something be to be done or suffered, yet when the greatest part of a Christians work is done, it may be said it is finished. So it was with our Saviour; Joh. 17.4. I have finished the work which thou gavest me to do. But was not dying upon the Cross for the sins of Men a principal piece of Christs work? Answ. It was so nigh, that he speaks of it as al­ready done; so ver. 11. I am not in the world; for he was just a go­ing out of it: Besides he had done most of his work, and was ready [Page 70]prest to do the work fully, the rest that was behind: And when our Lord had tasted the vinegar, he said, it is finished. Joh. 19.30. This is a closing word, as giving up the ghost was a closing work.

3. Sometimes Divine Providence takes off Gods children from much of their work before their dayes be ended; this is obvious to a ra­tional eye that then their work is done, as sometimes by natural causes. Thus Isaac, Jacob could presage their own death by the certain prognostick of death, name­ly, old age: Others by some sick­ness, Consumptions, which are usually mortal: Others are taken off most of their work by Perse­cutions, Prisons, &c. Others are taken off the stage of the World by violent death: As a dying Mi­nister said on the Scaffold, Isaac was old and knew not the day of his death, I am young, and know the [Page 71]day, manner, and instruments of my death: Its but a nodding the head, and death doth its office. Now my work is ended.

4. Yet once more: Some god­ly Ministers and Christians have had a kind of instinct, that death was approaching even in their best health and younger days; and so consequently of the dispatch of their work; as some Creatures by natural instinct foresee a falling house. So we find of Bishop Juel, that long before his sickness he foretold it approaching, and in his sickness, the precise day of his death; he dyed in the fiftieth year of his age. The like we have of James Andreas, who foretold the year, yea, hour of his death. I shall but add one instance of that Holy Man of God, and my dear Friend Mr. Isaac Ambrose, his sur­viving Wife told me of his solemn farewel he gave to his Daughter, [Page 72]and some other Friends: Yea, the very day of his death several Friends from Garstang visited him at Preston, with whom he discours­ed piously and chearfully, telling them he had finisht his work, ha­ving the night before sent his dis­course of Angels to the Press, at­tended them to their Horses, re­turned, dyed that Evening in his Parlour, where he had shut up himself for Meditation. Thus Gods children are made meet for Heaven by dispatching their work on earth.

CHAP. VI. Meetness for Heaven, by being mor­tified to Sin, Time, and Earthly Objects, and being elevated to Heavenly Objects.

4. THE last thing wherein meetness for Heaven doth consist, is a being dead or being [Page 73]mortified to all things below and alive, and lively to God and things above. It is true, converting grace deadens the heart to all subluna­ries, and lifts it up to divine things: Yea, sometimes the first convictions take off the sinners Spi­rit more then is meet, and quite damps the affections to lawful comforts, and makes him think he must do nothing in worldly busi­ness, but give himself to Reading, Praying and Hearing; but Gods grace in a little time discovers this to be a Temptation: Yet as grace gets the upper hand, and the Chri­stian mellows and ripens for glory, so he is mortified and gradually transformed and advanced.

1. By further victory over his corruptions; for as the Christian perfects holiness in the fear of God, so he doth by degrees cleanse himself from all filthiness both of Flesh and Spirit. 2 Cor. 7.1. Sin [Page 74]and grace being like two buckets at one chain, as the one comes up the other goes down: Or as the ebbing and flowing of the Sea, where it gaineth in one place it loseth in another; the more holi­ness, the less sin. Now the Chri­stian grows stronger and stronger; The inward man is renewed day by day, 2 Cor. 4.16. So the body of sin is weakened, till at last, his fleshly lusts are laid at his feet, and spiritual sins pay tribute to the grace of God in his Soul. Pride, hardness, unbelief and security, keep the Christian humble and watchful, jealous of himself, and maintaining spiritual conflicts a­gainst them, so occasionally he is a gainer by his losses, a riser by his falls; however the Christian grows more in sight of, and serves under the burden of sin; as Paul he cryes out, Oh wretched man that I am, who shall deliver me [Page 75]from the body of this death? Rom. 7.24. O saith the Christian, what shall I do with this untoward heart? I am weary of these Daughters of Heth: Fain would I get rid of this indwelling corrup­tion: Sin I hope hath not domini­on over me; but oh when shall the time come that it shall have no indwelling within me? But this is my grief and I must bear it, I am discontentedly contented with my burden: Discontent with sin, con­tent with Gods pleasure: But there's nothing makes me weary of the World but sin: Could I live without sin, I should live with­out sorrow: The less sin the more of Heaven: Lord set me at liberty.

2. By loosening the affections from all worldly injoyments. Oh how sapless and insipid doth the World grow to the Soul that is a making meet for Heaven. He is crucified to the World, and the [Page 76]World to him, Gal. 6.14. In vain doth this Harlot think to allure me by her laying out her two fair Breasts of Profit and Pleasure. Surely I have behaved and quieted my self, as a Child that is weaned of his Mother: My Soul is even as a weaned Child; Psal. 131.2. There's no more rellish in these gaudy things to my pallate, then in the white of an Egg; every thing grows a burden to me, were it not duty to follow my calling, and be thankful for my injoyments. Methinks I injoy my Wife, Hus­band and dearest Relations, as if I had none; I weep for outward losses, as if I wept not; rejoyce in comforts below as if I rejoyced not; 1 Cor. 7.29.—30. my thoughts are taken up with other objects: The men of the world slight me, many seem to be weary of me, and I am as weary of them: [ Non est mortale quod opto] [Page 77]Its none of these earthly things that my Heart is set upon; my Soul is set on things above, my treasure is in Heaven, and I would have my Heart there also: I have sent before me all my goods into another Country, and am shortly for flitting; and when I look a­bout me, I see a bare, empty house, and am ready to say with Monica, [quid hic facio?] what do I here? My Father, Husband, Mother, [ Jerusalem above,] my Brethren, Sister, best Friends are above: Methinks I grudge the World any thing of my Heart, and think not these temporal visi­ble things worth a cast of my Eye compared with things invisible and eternal: 2 Cor. 4. 18. I do not only say with afflicted Job, chap. 7.16. I loath it, I would not live alway; but even with Solomon in the top of all Earthly felicity, Eccl. 2.17, 18. Therefore I hated [Page 78]life, — yea I hated all my labour which I had taken under the Sun: i. e. In comparison, or in compe­tition with Heavenly injoyments.

3. By spiritualizing Worldly things, and using them as steps by which the Soul mounts Heaven­wards. The Believer considers these things were made not for themselves but for higher ends: All things are as Talents to trade with for another World, Matth. 25.16. for an account must be given of them; not only Ordinan­ces and Gospel-priviledges, but Providences both sweet and severe, yea, Creature-comfors, yea, all visible objects. Thus our Lord [who had grace in perfection] made notable Spiritual improve­ment of outward Water, Bread, vines for holy ends; and the more Heavenly the Christian is, the liker he is to his Head, and so meeter for Heaven. Whatever [Page 79]this golden hand of Faith toucheth is turned into Gold. The Christi­an fetcheth honey thus out of the hard Rock: Out of the eater comes meat. O saith the believing Soul, if meat be so sweet to an hungry stomach, how much more excellent is Gods loving kindness? If drink be so refreshing to the thirsty soul, oh how sweet are those rivers of pleasures? Surely his love is better then wine. If it be so pleasant for the Eyes to be­hold the Sun, how amiable is the Son of Righteousness? How sweet is home to the weary Traveller? And the Haven to the weather-beaten Mariner? But infinitely sweet and contentful is Heaven to the tempted, burdened, tired Saint: Methinks all I see, and do, and have, minds me of my home; and saith, Arise, depart, this is not thy rest. When I am abroad in a storm, I hast to a shelter: Oh [Page 80]think I then, that I were with my dear Lord, who is as the shadow of a great Rock in a weary Land! When I consider my dim Eyes, my decrepit Feet, my palsie Hands, my panting Lungs; Oh think I, when shall this silver cord be loos­ned, and the bowl broken at the Cistern? That my Soul may re­turn to God. This is a pitiful ruinous Cottage, when shall I be brought into the Kings Pallace? In this my Earthly Tabernacle me­thinks I find now a pin loosened, and a stake taken down, then I say and sigh with the blessed Apo­stle, 2 Cor. 5.4. We which are in this Tabernacle do groan being bur­dened, not for that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life. Here's the Soul taking wing to fly into another World.

4. The Christian is made meet for Heaven by intimate familiarity [Page 81]with the God of Heaven: This indeed is the height of a Christi­ans perfection on Earth. The fit­ter for, and freer intercourse with God, the fitter is that Soul for glory. VVhat is Heaven but the injoyment of God? The nearer God the nearer Heaven; for where the King is there is the Court: Truly, saith the Apostle, Our fellowship is with the Father, and with his Son Jesus Christ. 1 Jo. 1.3. Communion with God, and assimilation to God is the life and perfection of our Religion; and the former leads on to the latter, 2 Cor. 3.18. But we all with open face, beholding as in a glass the glory of the Lord, are changed in­to the same image from glory to glory, as by the spirit of the Lord. As grace increaseth glory increas­eth; and the vision of God (tho' but through a glass, mightily in­creaseth grace, and fitteth for [Page 82]glory. Now it is said of some great persons, that they have spo­ken more with God then with Man. Oh faith the Christian, I could not tell how to spend my time if my Soul had not sometime free access to, and intercourse with my best friend above. Oh that it were oftner and longer; [ sed ra­ra hora, brevis moka] it were a brave resemblance of Heaven to have fixed communion with him; but however I write that day as black and lost wherein God and my Soul are not together. I can­not be content in a publick ordi­nance when I miss my beloved: I follow him into my Closet, and there usually I find him whom my Soul loveth: O then think I, that God would now stop this breath, and translate my Soul into his im­mediate presence! That as its said of Moses that he dyed at the mouth or kiss of God, Deut. 34.5. [Page 83](so some read it) that he was kiss­ed to death, or overpoured with divine embraces: VVould to God it were thus with me! Methinks I am loath to part with these first-fruits without a full harvest; now let me go over Jordan, and see that goodly Mountain and Leba­non: Oh let me not return down into this tempting world, to be banisht again from thee! O come thou down to me, or take me up to thee: Its pity my Soul should be thus tantalized with the sight of that which I cannot at present in­joy; well, since it is thy pleasure I am content to be dismounted and descend down to take my lot with the rising Sons of Adam; only I will be stretching out Neck and Arms, and be looking for, and hasting to the coming of my dear Lord. Come Lord Jesus, come quickly: Make hast my beloved, and be thou like to a Roe, or to a [Page 84]young Hart upon the mountains of spices.

Object. You will say, such an height of meetness for the Heaven­ly inheritance as you have describ­ed is not practicable or attainable in this life; if none be saved but such as you have described, woe be to all the world.

Answ. 1. Most part of men are not capable of this actual meetness, not having the habitual; namely, a relation to God, and a principle of saving grace; and no wonder if unexperienced persons call this Enthusianism, and unintelligible nonsense, for wisdom is too high for a fool; its not to be thought strange if some speak evil of that they know not, and turn real ex­periments into a ridicule: Alas, they have no grace, how then can they exercise it? How can they evidence a title to Heaven that have none? How can they dis­patch [Page 85]their work, that never be­gun it to purpose? Or be morti­fied to things below, that have their portion in this present life, were never divorced from their lusts, and have no treasure above? We may pity such souls, for Sal­vation is far from the wicked.

2. But Wisdom is justified of her Children. Sanctified souls know what these things mean, and tho' the best complain of their low at­tainments, yet the weakest sincere Christian can set to his seal, that something of these things he hath found in his bosom as to sincerity, and is aiming at further degrees, and is not content to sit down short of perfection, but is pressing toward the mark for the price of the high calling of God in Christ Jesus. Phil. 3.14.

3. There's a great difference in Christians attainments in this world. Some active vigorous [Page 86]souls get nearer to God then o­thers; some are Children, others Fathers, others are young Men, that are strong, and the word of God abides in them, and they have overcome the wicked one, 1 Joh. 2.12, 13, 14. The meanest child God hath in his Family will own and follow his Father, tho' some dare not say, he is my Father: But some are grown up to great intimacy with God, as that choice man of God, Mr. Holland, that said on his Death-bed, Speak it when I am gone, and Preach it at my Funeral, that God deals fami­liarly with man.

4. Yet its every ones duty to endeavour after the highest pitch of meetness that is attainable in this life: For as it is the nature of true grace to become deeper and deeper, like the waters in Ezekiels vision, and ascend higher and high­er, as the flame or rising Sun; so [Page 87]the Christian dare not but obey Gods command to grow in grace, and sees it necessary to comply with our Lords command, Mat. 24.44. Therefore be ye also ready. And this is one reason (amongst the rest which I shall next add,) what a Godly dying Minister of my acquaintance said, That the best preparation of the best man, is all little enough when we come to dye. But more of this anon. This is the former head, What is that meetness for Heaven that Christians must have, or endeavour after.

CHAP. VII. Some Reasons propounded why such must be made meet for Heaven here, that hope to be saved here­after.

THE second head in the Do­ctrinal part, is the Reasons of this point, That all those and [Page 88]only those that shall eternally par­take of this Heavenly Inheritance in the other World, are made meet for it in this World: In handling this I shall endeavour not only to evince the truth of it, but con­vince the Conscience of the necessi­ty of it, and perswade the Affecti­ons to comply with it.

1. Its fit persons be made meet, because no man by nature is meet for Heaven. Man is estranged from God, even from the Womb, Psal. 58.3. and are these fit to live with God till brought nigh? Man is shapen and conceived in sin, Psal. 51.5. and is this fit to dwell with an Holy God till san­ctified? Man is dead in trespasses and sins, Eph. 2.1. and is such a dead block meet to converse with the living God? Man is darkness, Eph. 5.8. and what fellowship hath righteousness with unrighteousness? and what communion hath, light. [Page 89]with darkness? 2 Cor. 6.14. Man by nature is a child of wrath, Eph. 2.3. and how can dryed stubble dwell with consuming fire? Alas, we are all enemies to God in our minds, Col. 1.21. yea, enmity it self, Rom. 8.7. and can two walk together except they be agreed? Amos 3.3. Can the sin-revenging God and the guilty sinner hold in­timate correspondence till they be reconciled? O no, it will never be: Heaven and Hell will as soon joyn as God and an unregenerate sinner: Will the holy God take such vipers into his bosom? Can you imagine God will deface or lay aside his immaculate Holiness, to take you from the Swine-sty into his holy Sanctuary? What cleanly person can endure to have a filthy swine a bed and board with him in his Parlour or Bed-cham­ber? Shall the throne of iniquity have fellowship with thee? Psal. [Page 90]94.20. No, no, God is of purer eyes then to behold iniquity, with liking and delight. Hab. 1.13. If God should take men [ a caeno ad coelum] from the dunghil into his Palace, others would conclude that God is reconciled to sin, that its an harmless thing, and not that abominable thing which his Soul hates: No, it can never be; graceless sinners, so remaining can­not dwell with God. Psal. 5.4, 5.

2. Because this is the divine or­dination and appointment, that there should be a connexion be­twixt grace and glory, holiness and happiness: Psal. 84.11. As Sin and Hell are joyned by divine commination, so Grace and Hea­ven are knit together by divine promise. So saith the Text, Rom. 2.7, 10. To them who by patient continuance in well-doing, seek for glory and honour, and im­mortality, eternal life. This is a [Page 91]connexion of grace, not of merit; of promise, not of debt, yet in­violable, for Gods Justice and Truth are ingaged in it. Its fit the infinite God should distribute his Mercies to whom, and upon what termes he pleaseth; now he hath said peremptorily, without holiness no man shall see the Lord: Heb. 12.14. All things are or­dered and wrought after the coun­cel of his will; Eph. 1.11. First he chuseth them before the founda­tion of the world, that they should be holy: Eph. 1.4. They are re­deemed to be holy, Tit. 2.14. called with an holy calling, 2 Tim. 1.9. and therefore they are holy Brethren that are partakers of this Heavenly calling: Heb. 3.1. Let wicked scoffers mock on to their guilt and cost: Such there are in the world, and such must they be if they think to inherit Heaven: Its Gods ordination: [Page 92]you must be Saints in this world, or never Crowned as Saints in the other; tho' Canonized for Saints by Men, when gone. Consider sinner, whose word shall stand? Gods or thine? Thou hopest to go to Heaven without Saintship, or meetness for it; God saith it, yea swears it, Heb. 3.18. that thou shalt never enter into his rest. This is Gods councel, that men must be brought through Sanctifi­cation to Salvation, 2 Thess. 2.13. and can you think to overturn his appointed Will, or contradict his Councels? Must the Earth be for­saken for thee? Must the immuta­ble God falsifie his word to save chee against his will, yea, against thy will? For thou wilst not come to him for life: God will not be merciful to any wicked transgres­sour: The eternal determination of Heaven is recorded in that chain of Salvation, Rom. 8.30. [Page 93]and all the Men on Earth and De­vils in Hell cannot break one link of it: Predestination, Vocation, Justification, Salvation or Glorifi­cation: Go try the turning Day into Night, or Winter into Sum­mer, or stop the course of the Sun, before thou think to divert the proceedings of grace in the salva­tion of Souls; but its vain to at­tempt either; for his councel shall stand, and he will do all his plea­sure.

3. This is the design of God in all his Ordinances to make Souls meet for Heaven: It pleased God by the foolishness of Preaching to save them that believe. 1 Cor. 1.21. Ministers and Ordinances were given for perfecting of the Saints. Eph. 4.11, 12, 13. This is the means of Conversion, the power of God to salvation; Rom. 1.16. the means of edification, of reso­lution of doubts, consolation and [Page 94]confirmation; so are the Seals of the Covenant given to this end, to bring Souls onward to this glori­ous Inheritance. Now, Sirs, con­sider, shall you receive this grace of God in vain? Shall all the Or­dinances be lost upon you? You must give account of Sabbaths, Sermons, Sacraments, shall they be the savour of death unto death to you, or the savour of life unto life? Alas, how do poor Mini­sters toyl and travel, pray and watch, weep and sigh, to the break­ing of their Loyns, spending of their Spirits, to bring you to God and Heaven, and you pretend kindness to us, but have no real kindness to your own Souls, we dare not but warn you in the name of Christ, lest you fail of the grace of God, and fall short of this In­heritance: We watch for your Souls as those that must give an ac­count: O let us do it with joy and [Page 95]not with grief. Heb. 13.17. If it be uncomfortable to us, it will be unprofitable to you? Must our sweat and labour be in vain? But it will not be in vain to us, for our work is with the Lord, we shall not lose our reward: God will pay the Nurse, though the Child dye: Our Crown will be given us, if we be faithful, though we be not successful, for that's in Gods hands: But woe be to those souls that have sitten under powerful Ordinances, and miss of this Inhe­ritance! O woe, woe to you, you cannot miss of Heaven, but be plunged into a deeper Hell: O ease our Hearts, and save your own Souls: Kill us, and damn your selves; nay, murder your selves, and you again Crucifie Christ, whose person we repre­sent: Rather give us leave to espouse you to one Husband, [ [...], I have fitted you, as [Page 96]things that are pieced together, glued or soddered, let us do so with you,] that we may present you as chast virgins in Christ, 2 Cor. 11.2. Would to God this were the fruit of our labours.

4. This is the design of all Gods Providential dispensations: Mer­cies, afflictions, smiles, frowns, come upon this errand to make Souls meet for Heaven: Cords of love draw, rods of wrath drive the poor sinner from Hell to Hea­ven: The Sunshine of Love comes to melt and thaw our frozen hearts that God may set a stamp upon us: The loving kindness of God leads to Repentance. Rom. 2.4. Oh what an influence will Gods native goodness have upon an in­genuous Spirit. As the Sun at­tracts vapours from the Earth, so this Son of Righteousness should and will (if our sturdy hearts hin­der not) raise our hearts Heaven­wards. [Page 97]Its pity we should stop here in the streams, but that there­by we should be led to the foun­tain, and follow the beams up to the Sun: May this long-suffering of the Lord be your salvation: 2 Pet. 3.15. May love constrain you to love God: May these load-stones so attract you, and these grapes of Canaan enamour you, that you may never rest till you appear before God in Zion: And what are all Gods rods and re­doubled strokes for, but to awa­ken you out of security? Peat your fingers off from the world? Weaken your corruptions, and purge and furbish your Souls, as vessels for the high shelf of glory? For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; 2 Cor. 4.17. How is that? Surely by working the Soul into a fitness for that glory. This [Page 98]furnace melts away the dross of our Spirit. Sea-tossings clear the liquor of grace; this dark night fits for the pleasant morning; these pangs prepare us for delive­rance; these blustering storms fit souls for the peaceable fruits of righteousness, being sanctified by the Spirit, and improved by Faith. Affliction is Gods Physick, which makes sick, but prepares for sweet health; and shall we frustrate Gods ends in this also? What, are you content with a Heaven here, and an Hell hereafter? Nay can you be content with an Hell in both worlds? Must these be par­boilings for everlasting burnings? God forbid. Look at the Lords end in these sufferings, and let it be yours.

5. The time of this life is the only time men have given them to be made meet for Heaven. This life is a praeludium to an eternal [Page 99]state: Its a Seminary for another world. Gal. 6.7, 8. — Whatso­ever a man soweth that shall be also reap: He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life ever­lasting. Seeding is a preparatory to reaping; yet men must expect only to reap that kind of grain that's sown; none can think to reap Wheat that sowed Oats; and you know there's more abundunce in the reaping then in the sowing: So in this case, Hell torments will be more exquisite and eternal, then the profit and pleasure of the sinner in sinning: Heavens joys will infinitely furmount the Chri­stians labours and sorrows in this world; and there is great equity in both, for the object sinned a­gainst is infinite, and satisfaction can never be made by a finite Creature; and the grace, from [Page 100]whence flows Eternal Life, is infi­nite, and will have an endless du­ration: But the point I am upon is to demonstrate the necessity of making meet for Heaven in this world, or it will never be done: Now or never. When the door is shut, the gulf fixt, and the Soul loosed from the Body, and launcht out into that vast ocean of Eterni­ty, there's no returning back to get the oyl of grace, or be fiting the Soul for another world: Eccl. 9.10. What soever thine hand find­eth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. Time lasts not, but floats away apace; but what is everlasting depends upon it. [ Hic aut accepimus, aut amittimus vitam aeternam] In this world we either win or lose eter­nal Life: The great weight of Eternity hangs on the small and [Page 101]twittered thread of time: Now is the accepted time; now is the day of salvation: 2 Cor. 6.2 This is our working day, our market time; surely it becomes us to lay that Foundation well, that bears such a Superstructure: To cast that Anchor safely that is entrust­ed with a Vessel so richly laden; Oh Sirs, sleep now, and awake in Eell, from whence is no redemp­tion. Suppose by misdemeanour you had forfeited your Estate and Life, and upon much intercession, the King causeth an Hour-glass to be turned, and set you a work to do, or lesson to learn; if you per­formed it you are pardoned and promoted, if not, tortured and executed: Oh how diligent would you be! What pains would you take? The case is your own, Sirs, Heaven and Hell are before you; according to your improvement or non-improvement of this hour of [Page 102]life, so must you fare; dream not of a Purgatory; as the Tree falls so it lyes: You enter by death in­to an unchangeable state, only the Body at the Resurrection will be joyned to the Soul to be partner with it in weal or woe, bliss or bane for ever. The state here is [ tempus operis] the time of work­ing; hereafter [ mercedis] of re­ward: Oh look, before you leap into another world. That's the fifth Reason.

6. The Christian must be made meet here for the Inheritance a­bove, because he hath abundance of work to do, and priviledges to injoy, in order to the full possession of this blessed Inheritance above: We have many graces to exercise, duties to perform, corruptions to subdue, temptations to resist, bur­dens to bear, mercies to improve, that will never be managed to pur­pose without a qualification for [Page 103]managing them: And observe it, the same disposition is requisite for making a Christian meet for any duty, that's requisite to make him meet for glory; the same habitual principle, and drawing it forth in­to lively exercise: Not only must the man of God be perfect, through­ly furnished unto all good works; 2 Tim. 3.17. but every Christian, that is a vessel unto honour, must be sanctified and so meet for his Masters use, and prepared unto eve­ry good work: 2 Tim. 2.21. Alas, an unsanctified heart is unfit for spiritual service. Solomon saith, The legs of the lame are not equal, [he halts and goes limping] so is a parable in the mouth of fools: Prov. 26.7. How aukwardly and bunglingly doth he go to work in sacred things; just as an unskilful person handles a Lute, a Viol, or Instrument of Musick: or as the men of Ephraim could not frame [Page 104]to pronounce Shibboleth aright: Judg. 12.6. There must be a suit­ableness betwixt the Agent and Acts: No carnal heart can do any one good work well; materially he may do what is good, but not formally as good; in a good man­ner, for a good end; acceptably to God, or profitably to himself: For they that are in the flesh cannot please God; and without faith its impossible to please God. Rom. 8.8. Heb. 11.6. And can we think God will carry them to Heaven that never struck a right stroke, or never did one hours work for God, that he would accept? A graceless sinner is like the fruitless Vine tree, Ezek. 15.3, 4, 5. that is not meet for any work, but it is cast into the fire for fuel; just so is that branch (that's professionally) in Christ, that beareth not fruit, its taken away, — and cast into the fire and burned. Joh. 15.2.-6. [Page 105]The Divine Wisdom is seen in suit­ing means to the end, object to the faculty, back to the burden: Now graceless sinners are not fit for Gods work, and if they be not fit in this world, they will never be fit.

2. The Christian hath many pri­viledges to injoy which he must be meet for even in this world, as Re­conciliation, Justification, Adopti­on, Joy in the Holy Ghost, Peace of Conscience, Communion with God, Audience of Prayers, &c. All these God hath promised, Christ hath purchased for his Children, and they are Childrens bread, and must not be given to dogs: God will not throw away his Mercies on such as value them not, but scorn them; they set light by pre­cious delicates of his Table, Mat. 22 5. The whole slight the Phy­sitian: Mat. 9.12. The full soul loaths the honey comb: The car­nal heart will not thank God for [Page 106]pardon and grace; and can we think God will force his Blessings on such ungrateful miscreants, that scorn both him and his kindness? No surely, there are some that long for these Blessings, and will thankfully accept them: See Acts 13.46, 48. and 28.28. Yea, he will make you prize them, and part with all for them, or you shall never have them: What think you, doth not the great God take care to secure his own glory, as well as Mans felicity? And would it not be dishonourable to God to bestow his richest treasures and pleasures of grace on such as de­spise them, and take more plea­sure in rooting in the sordid dung­hil of sensual delights, then in seeking first the Kingdom of God, which consists in righteousness, peace and joy in the Holy Ghost. Rom. 14.17. Alas, Honour is not seem­ly for a fool: Prov. 26.1. As a [Page 107]Jewel of Gold in a swines snout, so is a fair Woman without discretion. Prov. 11.22. These silly fools are not meet to sit as Princes with the King at his Table, because they want a Wedding-garment of suitable disposition for so high a priviledge. Mat. 22.12.

CHAP. VIII. Another Reason drawn from the ne­cessary consistency of a Christi­ans meetness for so glorious an Inheritance.

7. THE last Reason why souls must be made meet for Heaven is, because other wise there would be no consistency or suitable harmony betwixt men and glory: If their natures be not changed, they will not have a suitableness of disposition to the glorious state a­bove. The truth of this I shall [Page 108]demonstrate in these 4 particulars.

1. None but persons made meet for Heaven will have any mind to leave the world, and go to God. A carnal unconverted soul is to­tally unwilling to go hence; they fancy to themselves an Eternity below: Their inward thought is, that their houses shall endure for ever: Psal. 49.11. Yea, them­selves; for they put far from them the evil day, and sing a requiem to themselves, as the fool in the Gos­pel; and no wonder, for they live by sense, and know what they have here, but know not what they must have hereafter: As the old doting Monk, that shewed his brave accommodations, saying, These things make us unwilling to dye. It was an usual saying among the Heathens, [ soli Christiani sunt mortis contemptores] that Christians only are contemners of death: This is applicable to sincere Christians. [Page 109]Stoical apathy will not do it, but Faith will. Julius Palmer, the Martyr, said, To them that have their Souls linked to the Elesh, like a Rogues foot to a pair of stocks, it is indeed hard to dye; but for him who is able to separate Soul and Bo­dy by the help of Gods Spirit; it is no more mastery for such a one to dye, then for me to drink this cup of Beer: Nay, when the Christi­an is upon good terms with God, he desires to be loosed or dissolved and to be with Christ, Phil. 1.23. Yea, this is the disposition of a Soul meet for Heaven, that he loves and longs for Christs appear­ing; 2 Tim. 4.8. but the sincere Christian that is not actually meet son Heaven (though through grace he be habitually meet) often shrugs at the approach of death, and is glad to chide himself out, and say as that holy man, [Egredere mea Arima, egredere,] Go out, my [Page 110]Soul, go out, what art thou afraid of? And surely that man is more acceptable to God, and comfort­able in death, that hath set all things streight, and hath nothing to do, but surrender his Soul into Gods hands; this man will make his Lord welcome any hour of the day, or watch of the night; but the other is like a Maid undrest and unready, though for the main she love her Friend, and desire his coming, yet in the present jun­cture and under those circumstan­ces, she is surprized and troubled that he should find her in that piti­ful pickle. This is the case of the unmeet Christian.

2. None but Souls meet for Heaven are fit for death, through which all must pass. Its true, the Apostle doth discover to us this mistery, (which among the rest he might receive in the third Hea­vens,) 1 Cor. 15.51. We shall not [Page 111]all sleep, but we shall all be chang­ed; but this change is a peculiar dispensation in the end of the world, and this change is equiva­lent to death. This is certain, the fruit of the curse, the sting of death will fasten her fangs on the unconverted soul, that's under the covenant of works, and is not in Christ: Its only the sincere Chri­stian that can sing that [ [...],] the Song of Triumph; or can make that brave challenge, 1 Cor. 15.56, 57. O death where is thy sting! O grave where is thy victory? On­ly our Captain Jesus hath disarm­ed death, and it is only for his members; others are left to its rage: Death feeds on them; Psal. 49.14. it hath a full morsel of them. The first death kills the Body, and the second death damns the Soul; but blessed and holy is he that hath part in the first Resurre­ction, on such the second death hath [Page 112]no power. Rev. 20.6. Oh happy state of real Saints! Christ, our David, hath conquered this Go­liah: The Ark of the Covenant hath driven back this swelling Jor­dan: [Tollitur mors non ne sit, sed ne obsit;] This Serpent may hiss and hit, not hurt; strike down it may, not strike home; it may thrust Gods Children into the Grave, not into Hell: Nay, our Lord sets his, not only above the danger by death, but fears of death, that are thus meet for Hea­ven; Heb. 2.14, 15. that can say, as that gracious Gentlewo­man, a Martyr, written by me Anne Askew, that neither wisheth for death, nor feareth his might, and as merry as one that's bound for Heaven: But oh the woful state of a graceless sinner! that is in Natures state, and loves and lives in sin, lyes and dyes in the old Adam. That's the sadest word [Page 113]in all the Bible, pronounced twice in a breath by our blessed Lord, Joh. 8.21, 24. Ye shall dye in your sins, i. e. under the guilt of your sins and sentence of condem­nation: This is surprizing from what he adds in the first place, whither I go you cannot come; that is to Heaven, whither sinners can­not enter: You'l say, then no man can enter into Heaven, for all men are sinners even to the last breath. When are men cleansed, is it [ in Articulo mortis] in the pas­sage of the Soul out of the Body? In Answer to this question, see 3 Opinions in Dr. Tuckney. Theses & Praet. Theol. ubi videa praeclare fu­rius disputata p. 269. ad p. 292. May not all be cleansed alike then? Answ. Its true all are sin­ning to the last gasp of breathing out their Souls; but

1. You must distinguish be­twixt a state of sin, and having [Page 114]fin: The best have relicks of Ori­ginal corruption as long as they live: The death of the body will only annihilate the body of death: Death is not properly the punish­ment, but period of sin: It reigns not in Gods Children at present, it shall not remain in them when dead: The guilt of sin is already gone, for there's no condemnation to them that are in Christ Jesus, Rom. 8.1. and the filth, yea, be­ing of sin is taken away, as soon as death strikes the stroke.

2. I see not but the mighty God can perfectly expel sin out of the Soul, and also perfect defective graces in the instant of the Souls separation from the Body, as well as he did infuse a principle of grace into the Soul in an instant at the Souls first conversion; for by death the spirits of just men are made perfect; Heb. 12.23. Mind it, it is just men not wicked; God [Page 115]will not infuse grace into men or­dinarily in their passage out of the world; [ qualis vita, finis ita;] as men live, so they dye; and if men imagine God will put ano­ther principle into their hearts just as they pass out of this World; as this is a daring presumption, so they will be mistaken; for how is a departing Soul capable of such receptions or reflections as are ne­cessary in the work of conversion? Alas, the Eyes being set, Lips quivering, Memory failing, and the Body in a cold sweat, is unfit for any thing; their hopes giving up the ghost as their breaths de­part; and its a wonder that the Souls of wicked men go quietly out of their Bodies; its strange they depart not as the Devils out of the Demonaicks rending, rag­ing, tearing, foming; but if Con­science be asleep, death will a­wake it; could you follow their [Page 116]departing Souls a minute out of their Bodies, you would hear howl­ings and roarings.

3. Heaven will not receive any Souls but such as are made meet for it on Earth. Rev. 21.27. There shall in no wise enter into it any thing that defileth, neither what soever worketh abomination, — for without are dogs. Rev. 22.15. They say Ireland will not brook a Toad, a Snake or venomous Creature to live and like in it: I am sure Heaven will not admit, but cast out an unsan­ctified heart. The Legions of a­postate Angels knew this, who abode not one moment in that holy place after they left their inno­cency. It is said of the Halcyons nest, that it will hold nothing but its own Bird: The same may be said of Heaven; the Serpent could wind himself into the Earthly Pa­radice, but none of the Serpentine brood shall once peep into this [Page 117]Heavenly Paradice. For

(1) The Text saith, It is an Inheritance; now an Inheritance is for none but Children; its true all Gods Children are heirs, Rom. 8.17. but none shall inherit Hea­ven except Children: By nature we are Children of Wrath; by grace and adoption Children of God. All Gods Children are be­got again, to a lively hope for this incorruptible inheritance. 1 Pet. 1.3, 4.

(2.) Its the inheritance of Saints, i. e. of holy sanctified Souls. Per­sons must not think that Heaven is like Mahemets Paradice, where there is delicious fare, pleasant gardens, fair women, and all sen­sual delights, fit lettice for an Epi­cures Lips. No, no, Heaven is a state of perfect, immediate and perpetual injoyment of God, suit­ed to the raised faculties of a san­ctified Soul.

(3.) Its the inheritance of Saints in light. Its a bright and lightsome state, suited to seeing Souls; blind sinners can see no beauty there; such as are not changed from dark­ness to light are not fit for that state; see Acts 26.18. Alas, a blind man can take no content in beautiful objects, though the Sun shine never so gloriously. Heaven and light are synonymous; but light and darkness are directly con­trary: If we say that we have fel­lowship with him, and walk in dark­ness, we lye and do not the truth; 1 Joh. 1.6. and such dark sinners are far from a suitableness to this state and place of light. O there­fore poor sinners consider this, the holy God hates all the workers of iniquity; the holy Heaven is no sanctuary for Rebels and Tray­tors; God will not take such vi­pers into his bosom; thou must either be renewed or never receiv­ed [Page 119]into glory; it is an undefiled inheritance, 1 Pet. 1.4. a dirty sinner must not enter; this would disparage and contradict all Gods Attributes, as his Justice, then God should give to the wicked ac­cording to the work of the righte­ous; it would blemish his Holiness, as though unclean were delighted in equally with the clean; it would contradict his Truth, as though God regarded not what he said or swore, that no unclean thing shall enter there: Every Attribute would have dirt cast upon it, if God should save the unsanctified Soul: Nay, it contradicts the un­dertakings of Jesus Christ, who came to save his people from their sins, not in their sins: It exposeth the office and operations of the Holy Ghost, whose office it is to sanctifie sinners, and prepare Souls for Heaven; that sinner must sure­ly be in a desperate case that must [Page 120]un God the infinite Jehovah, God blessed for ever, or else he cannot be saved.

4. The unsanctified sinner would by no means like in Heaven. Hea­ven would be an Hell to him, ex­cept his Nature were changed and renewed. Most Men mistake the nature of Heaven; they only look upon it as a place of happiness; it is so, but withal it is a state of perfect holiness: They are holy priviledges, injoyment of God, and what care wicked men for his com­pany? They say unto God, de­part from us; and their choice shall be their punishment: They are holy joys and delights; how will they like that who were ne­ver pleased but with sensual laugh­ter, which is madness? There's holy company above of Saints, but they cannot abide to be near them on Earth, how then can they like to be associated to them in Heaven? [Page 121]There is holy imployment above, but alas, they are not at all quali­fied for, nor can they be delight­ed in the work of loving, praising, or taking pleasure in God. Au­gustine hath a saying, [ Canticum novum & vetus homo male concor­dant.] That the new Song and old Man agree not well together: —No man could learn that new Song, but the hundred fourty four thousand, which were redeemed from the earth. Rev. 14.3. Alas, they have not hearts nor harps tuned for it. Suppose it were possible that our Lord should bring an unsanctified person to Heaven, saith one, he could take no more felicity there, then a beast, if you should bring him into a beautiful room, to the society of learned Men, or a well furnisht Table; when as the poor thing would much rather be gra­zing with his fellow bruits; thus a poor graceless sinner would ra­ther [Page 122]be with his Cups or Queans, at best in his Markets, and count­ing his Bags, but there's no such things in Heaven; therefore if he were there, he would be quite out of his Element; [ tanquam Piscis in avido] as a Fish in the Air, or a Bird in the Water, or Fire? Can you charm a Beast with Musick? Or can you bring him to your me­lody, or make him keep time with your skilful quire? So the An­thems of Heaven, saith one, fit not a carnal mans mouth, suit not his ear: Poor wretches, they now think Sermons long, Sabbaths long, Prayers and Praises long, and cry, what a weariness is it? When will it be over? And are these think you, fit for this Hea­venly imployment to all Eternity? where this noble company of Coe­lestial inhabitants, serve God day and night in the Temple. Rev 7.15. Alas, the poor unregenerate sinner [Page 123]hath no faculties suited to such a glorious state and work, as that above is; the Mind, Will, Me­mory and Conscience, are like a full stomach that loaths the honey­comb: These old Bottles cannot hold the new Wine of glory: You may as well hew the Marble with­out Tools, or draw a Picture with­out Colours, or build without In­struments or Materials, as a Soul not qualified with Grace can do the work of God acceptably either on Earth or in Heaven Oh, Sirs, think of this, you must be prepar'd, fitted, qualified for Heaven here, or else Heaven will be no Heaven to you.

CHAP. IX. An use of conviction and lamenta­tion over Souls that are unmeet for Heaven.

I Now proceed to Application, and all the Uses I shall make [Page 124]of this point shall be of Lamenta­tion and Exhortation.

1. Of Conviction, Humiliation, Lamentation. A man would think upon such plain demonstrations as are oft laid before sinners in the ministry of the Word, they would once at last reflect upon themselves and say, am I thus or thus quali­fied? Upon what terms stand I for another world? Am I an a­dopted child of God? Am I justi­fied? Am I converted to God, and brought through the pangs of re­generation? Have I made a cove­nant with God, and taken God for my God, and given my self to him? What saving work hath passed upon my heart? If I should come to you one by one, and pose you with this solemn question, Friends whither bound? Whither are you going? Are you for Hea­ven or Hell? Oh no, you'l say, God forbid, but that we shall go [Page 125]to Heaven! God is a merciful God; Christ dyed to save sinners; we do not doubt but through the merits of Christ, we shall be sa­ved as well as others: Alas, Sirs, these are too general grounds, to build your hopes of Salvation up­on. God is merciful, but he is also just; Christ dyed for sinners, but do you imagine all shall be saved by him? Let me ask you a few sober questions, and answer them not according to your fancies, but according to Scripture rule: Do you believe that all men shall be saved? What is Hell then for, that's so oft mention'd in the Bible? Or do you think that the gates of Heaven are as wide as the gates of Hell, or that as many shall be sav­ed as damned? Dare you so di­rectly contradict our blessed Savi­our, and give him the lye? Mat. 7 13, 14. Can you imagine that our Lord Jesus (who is the door­keeper [Page 126]keeper of Heaven) will admit any but those that he saith he will en­tertain? Or do you think he will admit those that he saith he will keep out? What think you, can any secretly steal in unknown to him, or forcibly thrust in against his will? Is the infinite all-seeing God grown so weak or blind that you can couzen or conquer him? Or can you bribe him to let you in with fair words or large gifts? Or dare you stand to plead in his face that you are qualified and meet for Heaven, when he tells you, that you are not? Do you think there is such a thing as a groundless pre­sumption, or rotten hope that will give up the ghost? Is not the De­vil a cheat? Are not your hearts treacherous? And are not they fools that trust these, and will not try by the word what they affirm? And have you solemnly and faith­fully tryed your title to Heaven? [Page 127]Have you not taken all for grant­ed without a serious proving of your state, meerly because you would have it so? And are you content to do so in temporals? And will you madly venture your im­mortal Souls on such grounds as you dare not try? And can you think to escape the strict tryal of the omniscient God? Sirs, the business is important; Heaven and Hell depend upon it: We Mini­sters that believe an Eternity, and certainly know upon what terms Souls are saved, dare not but be faithful to you, and declare the whole councel of God.

I must, 1. Tell you who those are that are far off Salvation, and are utterly unmeet for this Inheri­tance, and can pretend no claim to it. 2. Such as pretend a claim, but its groundless, and but a pre­tended claim, and cannot be made out on Scripture grounds.

1. Their are a sort of persons within the pale of the visible Church, (for I here meddle not with Heathens or Jews) that are [ ipso facto] point-blank excluded, in as plain terms as can be spoken. These are a sort of sinners that car­ry the black brand in their fore­heads, of whom a man may say without breach of charity, these carry visibly the doleful tokens of eternal death and damnation. View two catalogues of these, one is in 1 Cor. 6.9, 10. Know ye not [ i. e. Methinks you cannot plead igno­rance in so notorious a case so oft inculcated,] that (1.) the unrigh­teous shall not inherit the kingdom of God: [ i. e. That grind the poor, over-reach their brethren, when they have them at advan­tage, God is the avenger of such, 1 Thess. 4.6. therefore not the rewarder with Heaven.

(2.) Neither Fornicators shall [Page 129]inherit the Kingdom of God. Such filthy goats must be set at Gods left hand. This sin [as venial a sin as its reckoned by some] is damning, and excludes men from Heaven. Do you think such dirty dogs shall ever trample on this golden pavement? when God would not suffer even the price of a whore or dog to come into his house. Deut. 23.18.

(3.) Nor Idolaters, gross, or more refined; for God will not permit his children to keep com­pany, or familiarly converse with such on Earth, 1 Cor. 5.11. and therefore shall not be associated to them in the other world, and God is not well pleased with such. 1. Cor. 10.5, 7.

(4.) Nor Adulterers, nor effe­minate, nor abusers of themselves with mankind, shall inherit the Kingdom of God, such filthy So­domites shall rather have fire from [Page 130]Heaven, then be admitted into that holy place. These horrible acts of filthiness are not fit to be named among Saints, and surely the committers of them cannot be entertained among Saints: See Eph. 5 3, 4. They are given up. Rom. 1.24.

(5.) Nor Thieves. Not only open robbers by the high-way, or breakers of houses, but gamsters that cheat others, or purloyning wastful Servants, deceitful Trades­men, or wilful Bankrupts, that basely get others Estates into their hands and never intend to pay their just debts: These men, without restitution, shall have their ill­gotten silver and gold to torment them like burning mettal in their bowels. Jam. 5.2, 3.

(6.) Nor Covetous. These are fitly joyned to Thieves, that run out with inordinate affection to the world, and suck her breasts [Page 131]with great delight; that inlarge their desires as Hell: These must be shut out of Heaven, for they have their portion in this present life, Psal. 17.14. and are real Ido­laters. Col. 3.5. Eph. 5.5. These must be banished Heaven.

(7.) Nor Drunkards. Not only such as bruitifie themselves, and drink away their Reason, but such as sit long at it, continue till wine inflame them; yea though they be not intoxicated, yet they pur­chase a woe to themselves, that are mighty to drink wine, and men of strength to mingle strong drink. Isa. 5.11, 22.

(8.) Nor Revilers. These are properly annexed to drunkards; for the godly are usually the drunk­ards song, that scoff and jear at serious godliness, and break their scurrilous jests upon the holiest Saints; but there's no railing a­mong Angels or Saints in Heaven, [Page 132] Jude 9. nor shall such come there: And one would think they do not desire to come there, with those they so abuse.

(9.) I may add Backbiters, that love to take up and blaze abroad a false report against their Neigh­bours; these are excluded Gods Tabernacle, Psal. 15.1, 3. that fling all the dirt they can in the face of such as do them no hurt, wound­ing them secretly with a privy stab, or behind their backs; God will hold the door of Heaven against such.

(10.) Swearers, that prophane the glorious and tremendous name of the eternal God by horrible oaths, curses and execrations: Blasphemers of old were to be put to death, and if men now spare them, the flying roll of curses shall go out against such, and cut them off, Zech. 5.2, 3, 4. Those that swear fall into condemnation. Jam. 5.12.

(11.) Lyars, that invent or ut­ter lies upon any account whatso­ever; these carry their own doom in their Consciences, and they may read the doleful sentence in Rev. 21.27. There shall in no wise enter into it any thing that defileth, —or maketh a lye. The God of truth hateth lyars, and will banish them from his court, as David did. Psal. 101.7.

(12.) Apostates, that once made a fair shew, but are renegadoes to the truth, way, people, worship of God; they bring a great re­proach on Religion; and our blessed Saviour pronounceth such as put their hand to the plow and look back, to be unfit for the king­dom of God; Luk. 9.62. Gods soul will have no pleasure in them. Heb. 10.38. Oh the dreadful end of these that turn their backs on Christ. 2 Pet. 2.20, 21.

Hearken, you sinners, if any [Page 134]of you be of this number, read and tremble, there's no room for you in this glorious City above, you must be shut out: Living and dying in this estate there's no more mercy for you then for the De­vils: Heaven is shut against you, Hell is open for you: How can you escape the damnation of Hell? Mat. 23.33. Alas, you are daily filling up the measure of your sins; the Ephah is well nigh full; t'other sin, t'other neglect more, and next news you may hear, the talent of Lead may be cast upon the mouth of the Ephah, and thy Soul carry­ed into thine own place: Zach. 5.7, 9. One Oath more, one Lye more, one fit of Drunkenness more, and thy iniquity is full, thy Soul is gone. Who can tell but God may say to thee as to the rich man, Luke 12.29. This night shall thy Soul be required of thee: Or as the word [ [...]] they, that is the [Page 135]Devils shall require thy Soul. Oh how greedily are infernal. Fiends watching for a commission to break, thy neck in thy travelling, or to strangle thee in thy bed, and hurry thee headlong into Hell with them! Thy iniquity is filling up; the sun­shine of prosperity ripens it apace; the sweet rain of Gospel Ordinan­ces brings Weeds to perfection as well as Corn. As Gods children are making meet for Heaven, thou art making meet for Hell. Rom. 9.22, 23. What if God willing to shew his wrath, and to make his power known, endured with much long-suffering, the vessels of wrath fitted to destruction: [ [...]] Made up, made ready, like sticks dryed and bundled up to be cast into the fire. It is not said that God fits them for destruction, as its said, ver. 22. of the vessels of mercy which he had afore prepar­ed unto glory: No, no, there [Page 136]needs no more to a sinners making meet for Hell, but a leaving him to himself; he will fall apace downwards to damnation with his own weight. Ah sinner, thou little knowest how soon thy foot may slip off this slippery battlement on which thou standest, into the pre­cipice of eternal destruction. Little dost thou know how soon that fla­ming sword that hangs over thy head by the twine-thred of thy natural Life, may fall upon thee and separate Soul and Body, and follow this stroke of vengeance in­to the other world. Methinks thou shouldst not eat nor drink, nor sleep quietly in this so danger­ous, damnable estate. Every sin thou committest is a treasuring up unto thy self wrath against the day of wrath. Rom. 2.5. Look to't, the Judge standeth before the door; Death is ready to lay its cold hand of arrest upon thee: There's but [Page 137]a step betwixt you and death; and that door that lets you out of time sets you in eternal torments; and are you taking long strides to Hell? Shall you not be there soon enough? Can you not sink your selves low enough? Must you needs add drunkenness to thirst? Impenitency to your sin? Alas, you love to wander, you hate to be reformed; yea, you hate in­struction, and cast his words be­hind you. Psal. 50.17. Ministers follow you from the Lord with tears, intreaties, arguments to per­swade, and means to direct, and willingness to assist you the best they can in your preparations for a future state, but you are shy of conversing with them; you con­ceal your state from them; they spend their time in studying to do you good; they spend their Lungs in speaking to you, in speaking to God for you, but all doth no good, [Page 138]they cannot be heard till it be too late; no warning will serve. Men say as that evil Servant, My Lord delayeth his coming—so begin to eat and drink with the drunken: Let them know, the Lord of that Ser­vant will come in a day when he looketh not for him, and in an hour that he is not aware of; and shall cut him asunder, and appoint him his portion with the hypocrities, there shall be weeping and gnashing of teeth. Mat. 24.48, 49, 50.51.

CHAP. X. An Answer to the Objection of vain pretenders to a meetness for Heaven.

Obj. BUT some may say, you speak terrible things a­gainst the prophane, but I bless God, I am none of those, my case is better then those before describ­ed, [Page 139]I carry fairly in my Conver­sation, none can challenge me for the foresaid gross enormities, I keep Church, hear Sermons, pray as well as God gives me grace, none are perfect, I hope God for Christs sake will pardon my de­fects; I repent of my sins from the bottom of my heart, and be­lieve in Christ, and do as well as I can; God help us, we are all sin­ners; God will not be so severe as you say: I hope I shall go to Hea­ven as well as others.

Answ. Its not as I say, or you say, but as God himself saith; do I say any thing but what the holy God saith in the Bible? Object a­gainst it and disprove it; but must not the Word of God judge you another day? Hath he not told us in his infallible word who shall be saved, and who shall be damned; and will you believe God or your own self deluding hearts? Besides, [Page 140]I stand upon habitual meetness chiefly: What art thou man in point of state? Art thou a child of God or a child of the Devil? Tell not me that thou hast done this or that good work, but art thou sa­vingly converted from sin to God? Hast thou that renovation that ne­cessarily accompanies Salvation? This I have spoken to.

But that which I shall briefly hint at, is to tell you that many go as far as Kadesh-barnea, that reach not Canaan: Many go far, that dye in the Wilderness; and set out fair, yea hold on long, that yet never obtain this Heavenly In­heritance. Strive to enter in at the strait gate, saith our Lord, for many I say unto you, will seek to enter in, and shall not be able. Luke 13.24.

1. You say you carry it fairly and live civilly: Alas, civil Righ­teousness and abstaining from gross [Page 141]sins will not do. Abimelech an Hea­then was an exact Moralist, Gen. 20.6. Paul unconverted was blameless. Phil. 3.6. These were not Saints nor fit for Heaven.

2. You say you keep Church, attend on Ordinances, hear the best Preachers, so did those that heard Christ himself, Luk. 13.26. yet at last are rejected with an [ I know you not]; so did they. Ezek. 33.31, 32.

3. You say you Pray, and per­form many Religious duties, so did the Jews of old that were stark naught, and rejected; Isa. 58.1, 2. so did the Pharisees, in Luk. 18.11, 12. Some have the form but want the power of godliness; 2 Tim. 3.5. these are lifeless blocks.

4. You say you own the Or­thodox Faith, and are not guilty of Heresie; so did they Rom. 2.24, 28. Creeds make not Christi­ans. A sound head and unfound [Page 142]heart may be companions. The Scribe answered discreetly and or­thodoxly, Mark. 12.34. and was not far from the Kingdom of God, but never came into it.

5. You say you have honest purposes and endeavours; yea, some attainments in growing bet­ter and mending what's amiss; its well; but Saul said, 1 Sam. 16.21. I will no more do thee harm; yea, Herod reformed and did many things. Mar. 6.20. All this is good, but not good enough for Heaven.

6. You say, but my reforma­tions were begun and attended with strong convictions, and trou­bles of Conscience; but this will be no good evidence, for Cain had great terrors; Gen. 4.14. Felix had his tremblings; Acts 24.25. yea, The damned Devils believe and tremble. Jam. 2.19.

7. But I repent of my sins you'l say, and mourn sore: I reply, [Page 143]hast thou considered well whether it be a worldly sorrow that work­eth death, or a godly sorrow that worketh repentance to Salvation? 2 Cor. 7.10. Saul wept sore; Ahab humbled himself; Esau sought the blessing with tears; Heb. 12.17. Judas repented himself; Mat. 27.3. yet all short.

8. You say, but I associate with Gods people, am well accounted of, can have testimonials under the hands of eminent Ministers, Chri­stians. I answer, so high did the foolish Virgins artain, they had Lamps, Oyl in them, waited for the Bridegroom, yet the door was barr'd upon them, with an [ I know you not.] Mat. 15.1.-12. Some have a name to live, but are dead. Rev. 3.1.

9. But God hath given me no­table gifts of memory, knowledge, utterance in discoursing, praying, which surely he will not reject. I [Page 144]answer, so had they Mat. 7.21, 22, 23. gifts of Preaching, Mira­cles, yet even these meet with an [ I never knew you.] Gifts and grace are different things. See 1 Cor. 13.1, 2, 3.

10. But I have grace, I have the grace of faith, love, good de­sires. I answer, Simon Magus also believed, and was baptized, yet had neither part nor lot in this matter, for his heart was not right in the sight of God. Act. 8.13.21. There is a feigned as well as un­feigned faith, a dissembled love, unfound desires, legal repentance.

11. But I have put forth my self in extraordinary acts of Piety, zeal for Religion, Reformation, sufferings for God: I doubt not but this inheritance belongs to me. I answer, all this thou mayst do, and be no Candidate for Heaven. Jehu was a great reformer, yet a rotten-hearted hypocrite. 2 Kin. [Page 145]10.16, 28. Young Joash was so zealous for a season. 2 Chron. 24.4, 17. What strict observers of the Sabbath were the Scribes and Pharisees? Luk. 11.42.13, 14, 15.

12. You'l say further, Oh but I have assurance of my good estate, and not only so, but some joy and peace of Conscience, which are as so many foretasts and prelibations of my future happiness. I answer, its well, but see to it that they be of the right stamp; the stony­ground hearers anon with joy re­ceive the word. Mat. 13.20. Ba­laam had brave raptures in hear­ing the words of God, seeing the vision of the Almighty, and be­holding the glory of Gods people Israel, he fell into a trance. Num. 24.4, 5, 16, 17. and there are that tast of the word of God, and powers of the world to come. Heb. 6.5, 6. yet such may fall away irrecoverably. Oh how many catch [Page 146]at the promises, and are pleased with a sweet discourse of free­grace! Alas, these long for, and love Gospel-delicacy, as Children delight in sweet-meets: And as Dr. Ames saith, Arminian grace may be but the effect of a good din­ner. Good nature working to­wards that which suits the fancy, but sound conviction and deep hu­miliation never prepared the Soul to a judicious relish of divine things, nor do they produce those blessed effects in heart and life, as in Gods Children.

Oh how many poor sinners are going on in a golden dream, and fear no danger, till they be past hopes of recovery! Many think they are travelling towards Hea­ven, and never question it, till as they are stepping out of this world (as they think) into Heaven, miss their footing and drop down into Hell: That never see their errour [Page 147]till it be too late to retrieve it. Oh that men were awakened in time! If you stay till death have struck its stroke it will be too late. [ Im­paratum inveniet dies judicii, quem imparatum invenerit [...]es mortis.] The day of judgment must needs find him unready, that the day of death finds unready. Men have a conceit that the interval betwixt death and judgment may do great things to make them meet for Hea­ven, but they are mistaken: Death launcheth you into the boundless ocean of Eternity. It is appointed unto men once to dye, and after that the judgment. Heb. 9.27. Ah, Sirs, what think you? Is there an Heaven or Hell after this life, or is there not? And are you not cer­tain whether you do enter by death into eternal happiness or mi­sery, and yet can you be quiet? If you were not loose in your be­lief of future things, you would [Page 148]be restlefs as long as you are doubt­ful. You owe your ease to no­thing but your Lethargy. If you were not infidels you would be di­stracted. What Man! The next moment may be roaring in Hell, and not repent on Earth! He is worse then a Devil that trembles not under divine wrath. What if it have not siezed on you, as on Devils! The flame is at next door; wrath hangs over your heads; the only reason you see it not, is be­cause you are blind: The Lord open your eyes, and I need not preach terrour to you, your hearts will meditate terror: Fearfulness will surprize you hypocrites, and make you say, Who among us shall dwell with the devouring fire, with everlasting burnings? Isa. 33.14. Its a wonder you do not run up and down like mad men; surely you have taken some Opium to cast you in a dead sleep, or in­toxicate [Page 149]your Spirits: Or as some Malafactors do, that dare not dye sober: Yea, some wiser Heathens took great draughts of Wine, saying, That no voluptuous person can go in his Wits into an invisible state. But is this a making meet for Heaven or Hell? Can rational persons think to escape the ditch by winking? Or will men say, as its reported of Robert Duke of Normandy, (William the Conque­rours Father) going on Pilgrimage to Jerusalem, falling sick, was born in a Litter on Saracens shoulders, and said, He was born to Heaven on the Devils back? Alas, will you trust the Fiend of Hell to bring you to Heaven? Is he grown so full of charity to Souls? Oh forlorn case of miserable sin­ners! have you no better a friend then Satan? That you can be con­tent to be rockt asleep in his cradle, and carried with ease to Hell, ra­ther [Page 150]then ride in our Lords cha­riot paved with Love, to Heaven? Is security your best fence against misery? Can these poor fig-leaves of temporary Righteousness se­cure you from divine Vengeance? Can you be content to stand by that another day, that you dare not put to the tryal here?

Alas, I am afraid; 1. Some are ignorant sots that know not what is necessary to a meetness for Hea­ven. Most think if they have but time to say at death, [ Lord have mercy upon me; God forgive me my sins; Lord Jesus receive my Soul,] they think they have made their peace with God, especially if they can say they forgive all the world, and dye in charity with all, and send for the Minister to pray with them, and receive ab­solution and the Sacrament, when (perhaps) they are little fit for such a solemn Ordinance; then the [Page 151]Minister recommends their Souls into Gods hands, commends them at their Funeral, and now they are certainly gone to Heaven; these poor wretched sinners blessed their Souls whilst living, and men must praise them and account them blessed when dead. Psal. 49.18.

2. Most are inconsiderate: They consider nothing but meer objects of sense, like the kine of Bashan, go out at their breaches, every one at that which is before her. Amos 4.1, [...]3. They never mind things out of their natural sight; they put far away the evil day, Am. 6.3. little thinking what will be in the end of their sensual ways: Jer. 5.31. Either they say, to morrow shall be as this day, and much more abundant; Isa. 56.12. or else in Atheistical scorn and mockery; Let us eat and drink for to morrow we dye: 1 Cor. 15.32. Let us be merry while we may; we shall [Page 152]never be younger; when we are gone all the world is gone with us; as if there were no reckoning or rendering day, or retribution in the other world; but let such stu­dy Eccl. 11.9, 10. Rom. 8.13. Luk. 12.19, 20. Psal. 9.17.2 Thess. 1.6, 7, 8, 9. Job. 3.18. Psal. 50 23. Oh Sirs, disappoint­ments are dreadful: Its sad with a witness to be confident of Hea­ven, and yet doomed to Hell. As Hamilcar dreamed he should the next night sup in Syracusa, which indeed he did, not as a Conqueror, (as he hoped) but as a Prisoner: Oh, how will it double your dam­nation, to live in confident hopes of reigning with Christ, yet to be judged by him, and banished from him for ever! If you say Soul take thine case, and God say, Devil take his Soul: Whether of these think you, will prevail?

CHAP. XI. An Exhortation to all persons to get meet for Heaven.

2. THE latter Use is Exhor­tation; 1. To Sinners. 2. To Saints to get meet for this Heavenly Inheritance. The for­mer by an habitual, the latter by actual meetness for this glorious state.

I shall need to say the less to move you to it; having urged practical Reasons from our natural unmeetness, divine ordination, the design of ordinances, providences, the season of life for it, the work and priviledges here require it, the inconsistency of a contrary-frame to that glorious inheritance: Most of these are levelled to the state of unsanctified, graceless Souls, therefore I shall say the less to that branch. Oh that I had here [Page 154]the Tongue or Pen of an Angel! The Bowels of blessed Paul to perswade sinners to look after a meetness for Heaven. Consider,

1. What else have you to do in the world? Your very Children will tell you that Mans chief end is to glorifie God and injoy him for ever: If you attain not these ends you live in the world to no purpose, you are unprofitable cumber-grounds.

2. You frustrate Christs under­takings in the world, and do what you can to render all his merits useless; you tread under foot the Son of God, count the blood of the Covenant an unholy thing, and despise, if not despight the spirit of grace; Heb. 10.29. you say plainly I like not the purchase, I will have none of it; you call Heaven cabul, a dirty thing; as Hiram called Solomons twenty Ci­ties he gave him: And can you [Page 155]think much to be dealt without Heaven, that thus judge your selves unworthy of everlasting life? Acts 13.46.

3. Every day sets you nearer Heaven or Hell. Its reported of the Pious Lady Falkland, that go­ing to bed at night, she usually said, Now am I nearer Heaven by one day then never I was. One day added to your time is a day taken away from your life. Oh think when you have heard a Sermon, or spent a Sabbath, I am now near­er Heaven or Hell; this word hath been to me the savour of life unto life, or of death unto death: 2 Cor. 2.16. It sets me forward some way; if I bring forth meet and suitable fruit, I shall receive a blessing from God; if bryars and thorns, I am rejected, nigh to a curse, whose end is to be burned. Heb. 6.7, 8. The word either hardens or softens. Woe be to me, [Page 156]if all that God doth doth further my more dreadful condemnation.

4. Eternity brings up the rear of time. If it were but a making fit for a days pageantry, there would be no such great need of curiosity to get matters ready; though its said, Jer. 2.32. Can a Maid forget her ornaments, or a Bride her attire; though oft it is for the short shew of a Marriage day: Oh but this is for Eternity. That curious Painter being de­manded why he bestowed so much labour on his Picture, answered, [ Pingo Eternitati.] I paint for Eternity. Indeed there's nothing of value but what relates to Eter­nity. Eternity gives an accent and emphasis to all created beings. The Apostle thought all visible subluna­ries not worth a cast of his eye in comparison of this Eternity. 2 Cor. 4.18. See a Book called [ Glimpse of Eternity, on that Text.] Alas, [Page 157]Sirs, is Eternity nothing with you? Oh my Friends, this (if any thing) is worth preparing for, to be for ever with the Lord, to injoy God ten thousands of millions of years, or to be banished from his pre­sence, and be tormented with De­vils and damned Souls for ever. Oh this word for ever is amazing, A godly man in company sate in a deep muse, and being demanded what he was thinking of? Answer­ed, only with repeating [ for ever, for ever, for ever,] for a quarter of an hour together: This is in­deed a confounding consideration. Oh that you would solemnly lay upon your hearts the great things of another world! On the one hand the injoyment of God, Christ, the company of Saints, Angels, the perfection of your natures, a crown of glory, fulness of joy and pleasures at Gods right-hand for evermore, through the perpetual [Page 158]Ages of a boundless Eternity: This were worth praying, groan­ing, obeying, suffering for a thou­sand years, to get read, for, and possessions of at last. On the other hand, to think of the sting of Con­science, the company of Devils and damned Souls, the loss of God, Christ, Heaven, your precious Souls, the burning Lake, the bot­tomless Pit, the scorching Flames, and this for ever and ever, an end­less duration. Oh Sirs, if you should but look down into that stu­pendious gulf, what a change would it work in your hearts? You would banish your vain com­pany, lay aside your worldly busi­ness, cast off your sensual plea­sures, and mind nothing else till your Souls be secured to all Eter­nity. This would be as the cry at midnight, Behold the Bridegroom cometh, go ye forth to meet him. Matth. 25.6. As sleepy as they [Page 159]were this startled them; so it would you, as if you heard a voice as out of the Clouds; Sinner thou art now summoned to appear before the dreadful tribunal of the all seeing Judge, to receive thy fi­nal sentence, and to be sent to an everlasting state of weal or woe; stay not one moment in thy state of unregeneracy; hast, hast, yea make post hast out of it; fall to the work of Faith and Repentance as for thy life; defer not one day; now or never.

You'l say, can I make my self meet for Heaven? What can I do? The work is Gods. I answer, God is the efficient, but he will make you instruments in this work. Gods grace and Mans duty are very consistent. Study Phil. 2.12, 13. Up and be doing, and God will be with you. Though God must turn, yet you must en­deavour to turn your selves. Ezek. [Page 160]18.30, 31. Though God make you a new heart, yet he will have you make you a new heart. Oh Sirs, fall close to the work, exa­mine, prove, try your states by the rule of the Word; attend the most piercing, powerful Ministry; search out all your iniquities, and confess them before the Lord with grief, hatred and shame; beg con­verting grace as for your lives; plead with God for pardon through the Blood of Christ; solemnly re­new your Paptismal Covenant in taking God for your God, and giving up your selves to him, and then read, meditate, watch and pray, mortifie your beloved lusts, obey the commands of God, and do these things speedily, seriously and constantly, and see what the effect will be. If you will fall to it, well and good, if not, you are guilty of self-murder; and re­member you are this day warned.

2. I turn me to truly gracious Souls that are in a safe state for the main, as to habitual meetness, but I fear are far short of that actual meetness that is requisite, as to a lively exercise of suitable graces; clear evidence of spiri­tual state; dispatching work off their hands; being mortified to time, and longing for Heaven. Alas, the wise Virgins slumbered and slept. I fear few of us are in that readiness we ought to be in, might have been in, or that others have attained to; nay, its well if now our Souls be in that frame that sometimes we have been in: What decays of love, zeal, ten­derness; what backslidings, dead­ness, hardness, worldliness, for­mality do Gods Children fall into? What staggerings in our Faith of the reality of unseen things? How uncertain about our Title to this Inheritance? Doth not our slavish [Page 162]fear of death shew thee? Our in­stability and variable motions in Religion; our distractions in holy duties; our frequent closing with temptations, and too oft stepping aside into sin; our intermitting duties of Gods worship, and strangeness growing betwixt God and our Souls; our unreadiness in our accounts; our unwillingness to go to God: All these too sadly demonstrate our unmeetness for Heaven. Alas Friends, are we not yet meet! Let us be ashamed of our slackness; what have we been doing with all that time, these helps and priviledges we have had? Have not many young ones and others out-stript us, and are got to Heaven, that set out after us? Are we not ashamed of our loytering and lagging behind? What's become of the many warn­ings we have had in our selves and others? Have we any greater [Page 163]matters to mind? Do we not bring dishonour to God, and dis­credit to our Religion by our backwardness? And can we have that comfort and confidence in meeting the Bridegroom of our Souls as is fit? Alas, our Lord will be less welcome if he sur­prize us unawares, as I have told you. Ah Sirs, you little know how near death is, and therefore should be always ready to meet our Lord. It is matter of great lamentation that so few of Gods Children are meet for their home; and like wayward Children are loath to go to bed, though God hath taken a course to weary us out of the world. The Lord help us to lament and lay to heart our great unmeetness for Heaven. When sin, security, senselesness, steals in upon thy Spirit, search it out, mourn for it, confess it, beg a pardon of it, [Page 164]and recover thy self quickly out of it; be not satisfied with any distance from God; recover thy wonted familiarity with thy best friend, and mend thy pace to­wards Heaven, as a man in his journey that hath been hindered, hies the faster, to recover his way, lost by his stay; breath after more likeness to God, fitness for every dispensation, and long to be with God in Heaven. Alas Sirs, you little know how near you are to Eternity. You see the sands that are run to the nether end of the glass, but the upper part (as one saith) is covered with a mantle, you know not how few sands are yet to run. God forbid that you should have your Evidences to procure, when you should have them to produce. If you be not sure of Heaven, you are sure of nothing, all worldly things must leave you, or you must leave [Page 165]them. Dispatch all, but this, off your hands, and be as the bird on her wings to her nest, or the tra­veller, whose mind is still on home, home, nothing will please him but home. Say with Calvin, [Ʋsquequo Domine?] How long Lord, shall my Soul be at a distance from thee? Come Lord Jesus, come quickly.

CHAP. XII. The second Doctrine briefly hand­led, that a meetness for Heaven is a mercy worth thanking God for.

I Proceed briefly to explain the second Doctrine in my Text, which is,

That its a transcendent Mercy worth thanking God for, to [Page 166]be made meet for the Heaven­ly Inheritance.

If we must thank God for Daily-bread, for Houses, Health, Estates, Worldly comforts and accommodations for our Bodies, how much more should we thank God for Heaven, and a meetness for Heaven? without which we shall never come there.

The truth of this I shall de­monstrate in these seven particu­lars.

1. Spiritual Mercies are of most worth, and deserve most thanks from us to God: But this is a Spi­ritual Mercy, Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in Hea­venly places in Christ. It is [ [...],] and so may signifie spi­ritual things as well as places; i. e. Graces, Priviledges, Com­forts, [Page 167]or whatever hath a tenden­cy to the good of the Soul, or eternal Salvation in Heaven: These indeed are a Benjamins por­tion, a goodly heritage, the quin­tessence and marrow of all Bles­sings. If God should give you the whole World, and put you off therewith, you are cursed and wretched; if he give you Grace and Glory, you are happy, if you had nothing else. Our Lord thought that a plenary Benedicti­on, (with which he begins his first Sermon) Matth. 5.3. Blessed are the poor in Spirit, for theirs is the kingdom of God. There's the mer­cy promised, and the qualificati­on for it, both choice Blessings.

2. That which is the purchase of Christ is worth our thanking God for; but this is the fruit of Christs purchase: Its not only a purchased inheritance, nor did Christ only purchase us to be heirs [Page 168]of this inheritance, but he hath purchased a meetness in Believers for that Inheritance. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works. How do men thankfully celebrate Christs Nativity? But that mer­cy of Christs being born into the world, (though transcendently great) will never advantage you, unless Christ be in you, the hope of glory, Col. 1.27. his dwelling in your hearts by Faith, Eph. 3.17. intitles you to the inheritance he hath purchased. Look within thee Man, as well as without thee, and above thee, for the fruits of Christs purchase, and occasions of thankfulness to God.

3. The operations and fruits of the Spirit are surely worth thank­ing God for; but this is one of the most glorious fruits of the [Page 169]Spirit, to fit Souls for Heaven. Our Lord promiseth to send the Holy Ghost to supply the want of his Bodily presence, and it is the richest gift that ever proceeded from Father and Son; such as have it, out of their Belly flow Ri­vers of living water, Job. 7.38, 39. God is to be admired in all the saving works and actings of the Spirit, the convincing, hum­bling, sanctifying, supporting, satisfying, sealing, comforting, quickening, inlarging, confirming, witnessing, and reviving operati­ons of it. Alas, we had never lookt after God, had not the Ho­ly Ghost knockt at our doors; we had been blind in the things of God, but that the Spirit inlighten­ed us; dead but that the Spirit enlivened us; we had wandered for ever, but that the Holy Spi­rit reduced us, our hearts had [Page 170]been for ever hardened from Gods fear, had not Gods Spirits soften­ed us; we should have been un­like God, but that the Holy Ghost stampt Gods Image upon us; whatever hath been done upon our Spirits to fit us for Heaven, the Holy Ghost hath been the A­gent; yea, that Spirit that we have quenched, grieved, resisted, vexed; what cause then have we to be very thankful? This is the golden Oyl, that runs through the golden pipes of Ordinances into the candlestick of the Church. Zech. 4.11, 12.

4. The Gospel-dispensation is great matter and ground of thank­fulness: It is a mistery which in other ages was not made known to the sons of mon: Eph. 3.4, 5. But what is the marrow and main design of this Gospel-revelation? Why, ver. 6. That the Gentiles [Page 171]should be fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel. Oh glorious design! Oh blessed Charter! But what are we better unless we be partners of this pri­viledge? Therefore chap. 2.19. saith, Christians are fellow-vitizens with the Saints. This is the Gos­pel way of infranchising and in­corporating poor strangers in the Immunities of Heaven, and sure­ly this is worth thanking God for. The Charters of some Cities cost them dear, and the Chief Cap­tain said to Paul, with a great summe obtained I this freedom; Paul said, [and so may Believers say in this sense,] but I was free­born. Acts 22.28. Though it cost Christ dear, yet it costs us nothing, but reception. This new Jerusalem is built all of Free-stone, and shall not our shoutings echo, [Page 172]grace, grace to the Head-stone, Jesus Christ? Zech. 4.7. Especi­ally since our freedom rescues us from Hellish tortures, as Pauls did him from scourging; and makes us heirs of Heaven.

5. Peculiar advantages not af­forded to all, gives grounds of thankfulness; such is this. Our Lord said, Matth. 11.25, 26. I thank thee O Father, Lord of He aven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Alas what have any of us, but what we have re­ceived? Discriminating kindnesses call for the greatest gratitude: What did God see in any of us that might procure for us Hea­ven? Or within us what prepara­tion for Heaven? You and I are of the same polluted lump of Mankind as others: Most unlike­ly [Page 173]to become heirs of such a glo­rious inheritance as Heaven is. What could God see in us to at­tract his heart to us? Nay, what did he not see in us to turn his stomach against us? It was the kindness and love of God our Sa­viour: Not by works ef Righteous­ness which we had done, but ac­cording to his Mercy he saved us. Tit. 3.3, 4. Alas, what loveli­ness could God see or foresee in us to make us Children, then heirs of God, joynt-heirs with Christ? We may say with honest Judas, Job. 14.22. How is it that thou wilt manifest thy self to us, and not unto the world? It must be answered, Even so Fa­ther, for so it seemed good in thy sight. When thousands are left, why art thou taken? How came it to pass that when Philosophers and wise Sages of the World, [Page 174]bewildred so in the dark about fe­licity, that God should shew you the right way to true happiness, and lead you into it, and in it? Surely all is of free grace.

6. Fittedness to any duty or dispensation is a Mercy worth thanking God for: Such is the Christian frame that makes meet for Heaven; such a person is fit to do Gods will, or suffer Gods will; he is suited to a prosperous and adverse condition; his foot standeth in an even place; like a Watch in a Mans pocket, turn it this way or that way, it keeps its motion; so the Christian in all conditions, his station and motion Heaven-wards. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. Job 17.9. He is [ utrin (que) paratus] ready for any thing that God calls him to: Like the man [Page 175]of God mentioned, 2 Tim. 3.17. That is perfect, throughly furnish­ed unto all good works. Oh what a blessed thing is it to be in a capa­city to embrace a motion to pray, read, conser, meditate, receive the Lords Supper upon an invita­tion from Men, or summons from God! The Church in Cant. 5.2. found the want of this, when she saith, I sleep, but my heart waketh; i. e. I have the principle, but want the exercise of grace; and alas, how unready was she to en­tertain her beloved, though she had given him a call; and the sad consequences of this unfit frame are obvious, both as to her sin and suffering: But oh what a mercy is it to have an heart ready pressed for Gods service! Give God the glory of it, and its worth something to be in a rea­diness for Mercy, Affliction, [Page 176]Death, Judgment, as those are that are meet for Heaven. It was a noble Speech of Basil, when Modestus the Praefect threatened Confiscation, Torments, Banish­ment; he answered, He need not fear Confiscation that hath nothing to lose; nor Banishment to whom Heaven only is a Countrey; nor Torments, when his Body would be dasht with one blow; nor Death, which is the only way to set him at liberty. Polycarp was ready for Beasts, or any kind of death, for he was ready for Heaven: For as this Christian is delivered from danger by death, so from the fear of death. Heb. 2.15. Death it self is the day break of eternal brightness to the Child of God; and is not this worth thanking God for?

7. Heaven is surely worth thanking God for. Could we get [Page 177]a glimpse of that state and place of glory, and this inheritance of the Saints in light, together with our title to it; Oh how would it dazzle and transport us! its said that the Temple of Diana was so bright, that the Door-keeper still cryed to such as entered, Take heed to your Eyes: Much more may we say so of the surprizing glory of the Heaven of Heavens; and therefore our Lord saith, None can see his face and live: But death blows dust out of the Eyes of glorified Saints, and the Morning-Star at the Resurrection doth so fortifie the sight, that it can behold this inaccessible light with admiration; even as all the Stars look upon the Sun. Fear not little flock, saith our Saviour, Luk. 12.32. for it is your Fa­thers good pleasure to give you the Kingdom. Is not a Kingdom [Page 178]worth thanks, and such a King­dom; and to have this freely of gift, not to wade to it through Wars and Blood, and all this by hereditary right, which is the clearest title. Oh Sirs, do you know what Heaven is? It is the immediate injoyment of God, an immunity from all evils, a pos­session of all good, the perfecti­on of our natures, the maturity of our graces, the destruction of all sin, the banishment of Satan and his temptations, the fulness of joy, and total death of all grief. Indeed it is such a state as can neither be expressed nor conceiv­ed. How vile and contemptible would all things below appear to one that with Paul, is rapt up in­to this Paradice! I read of one Adrianus an Heathen, that was present when Martyrs were exa­mined and tormented, he asked, [Page 179] What was the Reason they suffered such Tortures; it was answered in the words of that Text, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him: The very rehearsal of which words converted this Adrianus, and he became a Martyr also. Oh what a transcendent reward is there in these Mansions above! And God doth not grudge us the knowledge of these glorious things. He is not like some rich men that will not let their heirs know, what they will do for them, till they dye; no, the Text saith, ver. 10. that God revealeth them to us by his Spirit; and v. 12. that we may know the things freely given to us of God. We may know them perceptively, not comprehensively; by Faith tho' [Page 180]not by Sense. We know but yet in part, [ non rem sed aliquid rei] but then we shall know as we are known; [not as God knoweth us; for our knowledge and Gods must not be so comparatively likened, but] as holy Spirits know us both now and for ever, we shall both know and be known by immediate intuition; yet in this world God gives his Children (though differently) some glimpses and dark representations, [ per Species, as through a glass] by Metaphors or Parables, and this discovery is to raise up our hearts in thankfulness, admiration and longing desires to be above with God.

CHAP. XIII. Some practical Inferences from this Doctrine.

USE of all this briefly is in four consectaries.

1. That there is undoubtedly such a future state as bliss and blessedness for Gods' Children af­ter this life. There remaineth a rest to the people of God. Heb. 4.9. I need not go about to prove this, its sufficiently and a­bundantly confirmed by abler hands; not only from Scripture, but Nature, Reason, Divine Pro­vidence in the world, and the grace of God in the hearts of his people. Enough is said to silence Atheism in our Spirits, and to stop the mouths of all Atheists on Earth. Can any rationally ima­gine that God should endow Man [Page 182]with such a noble Soul, and endue that Soul with such noble facul­ties of Mind, Will, and Consci­ence, and Affections, capable of knowing, loving, injoying God, with fears and hopes of a future state, and all this in vain? Can we think the holy, just, good, wise, righteous God will always promote the wicked and punish the godly, and not right these things in the next world? Hath Christ come into the world to no purpose? What would become of his Birth, Life, Doctrine, Death, Resurrection, Ascention, Intercession, coming to Judgment if there were no life of future re­tribution? What would become of the precepts, promises, threat­nings, motives, means, helps to an holy life here, and to attain eternal life hereafter, if there were no such thing? Can we [Page 183]imagine that the great God go­verns the world by a lye. Are Heaven and Hell bug-bears, or meer imaginations of brain-sick fools? Is there not a reality in Satans temptations, to draw or drive us from God and future happiness? Or are there no De­vils or Spirits, and so by conse­quence no God? Away with these wild conceits, contrary to the sen­timents of all Mankind.

2. Then it follows that assu­rance is attainable; not only ob­jective assurance, that there is a glorious inheritance, and that God will give it to some; but subje­ctive also, that this is mine, that its for me; I have a title to it; else how could persons thank God for making meet for this inheri­tance. This assurance ariseth from actings of Faith, and produceth rejoycing in hope of this glory of [Page 184]God. Rom. 5.1. The gospel is a gospel of peace, not of fears and doubts. Assurance may be had, not only by divine revela­tion, but in the use of ordinary means. I know in whom I have believed. 2 Tim. 1.12. Read on, and you'l find not only his assu­rance of his present state, but his perseverance and future felicity; and its not his peculiar priviledge, but common to other Believers. 2. Cor. 5.1. Its true God is a free Agent, and may bestow it on whom, and when he pleaseth: Some have it most clearly at first Conversion; as Bernard for a time after his Conversion, re­mained, as it were, deprived of his Senses, by the excessive con­solations he had from God. Cy­prian saith, He thought before his Conversion, it was impossible to find such raptures and ravishments [Page 185]as now he found in a Christian course. Many a close walking Christian can set his seal to this truth; only it ordinarily comes in after hard conflicts, with temp­tation, wrestlings with God, much experience, and exact walking with God: There is Salvation and there is the joy of Gods Sal­vation. Psal. 51.12. This (saith Mr. Latimer) is the sweet-meats of the feast of a good Conscience. There are many other dainty dishes at the feast, but this is the banquet: This is better felt then expressed; but must be endea­voured after, prayed for: Ask, saith our Lord, and ye shall re­ceive that your joy may be full. Joh. 16.24.

3. That the work of thankful­ness is the great duty of a Chri­stian. This, this is the proper character and imployment of a [Page 186]Christian. God commands it, priviledges call for it, gracious Souls have been much in it; it is comprehensive of mans whole du­ty. Ʋrsin entitles the practical part of his Carechism [ de Grati­tudine] of Gratitude. Oh that Christians were more in it! Praise is comely for the upright. This is the Epitome of Religion, the Emblem of Heaven, the proper Air in which a Christian breaths: Its most acceptable to God, cre­ditable to Religion, and profit­able to the Christian. Mr. Fox tells us, the City Zurick ingrav­ed the Year of their deliverance from Popery upon Pillars, in Let­ters of Gold, for a lasting Memo­rial: And have not Christians cause to thank God for grace and glory? The Heathens could say, Call a Man ingrateful, and you cannot call him worse. Hezekiah [Page 187]brought wrath on himself, Judah and Jerusalem, for not rendring to the Lord according to benefits done to him. 2 Chron. 32.25. Oh Sirs, you little know what an evil ingratitude is; you fill your Souls with guilt; you too much resemble wicked men whose character is unthankful: 2 Tim. 3.2. That sin makes hard times; yea, it makes you like the worst of Heathen, for which sin God gave them up; Rom. 1.21, 24. you act disingenuously, as those that have served their turns of God, and then disown him. How can you own God in the next strait, that are so much in ar­rears? Will not your mouth be stopt, and Conscience fly in your face? Do you not daily depend on God for new Mercies? And is not thankfulness a natural duty? Is not gratitude for Spiritual Mer­cies, [Page 188]a great evidence of your in­terest in them? And is not every Mercy sweetened by thankful­ness? Nay is not this a mean to continue them? The more thank­ful any have been the more emi­nent they have been: Their gra­ces have shined and glistered like Pearls and Diamonds. Yea once more, the more thankful you are, and the more cause of thankful­ness you will both have and see. Thankfulness for what you are sure you have, will produce a fuller evidence of that you are doubtful of. The Lord humble us for our gross ingratitude; which is (as one saith) a Monster in Nature, a Solaecism in Manners, a Paradox in Divinity, and a parching Wind to damme up the Fountain of Divine Favours.

You'l say, Oh Sir, I could be thankful with all my heart, if I [Page 189]knew I were fit for Heaven, and that my Soul shall at death enter into peace; but alas, as long as I am doubtful and at uncertain­ties, how can I be thankful? Conscience would check and con­demn me; and indeed I have more cause to be humbled and ashamed for my unmeetness, then thank­ful for any meetness I find in me for Heaven.

Ans. 1. There may be grounds both of humiliation and thankful­ness in the same soul and subject. Let the best Saints do the best they can, and attain to the high­est pitch imaginable, they shall have cause of humiliation for their defects.

2. Holy jealousie, fears, cares, do well in Gods Children, to keep them humble; and indeed, as grace increaseth, fight of imper­fections increaseth, and sense of [Page 190]short-coming; the more discove­ries of Gods holiness, the viler will the Christian be in his own eyes; as Job and Isaiah, Job 42. Isa. 6.5. and the humbler the Soul is the fitter for God. Isa. 57.15. and 66.2. Thank God for that humility.

3. You may and must be thank­ful for the Mercies which you have, and cannot deny but God hath vouchsafed: You have your lives for a prey; are out of Hell, which is more then you deserve; you have abundant outward Mer­cies, do not these deserve thank­fulness? Yea, Christ hath pur­chased grace and glory for some; nay further, he hath put thou­sands into possession of this inheri­tance, and should not this make you thankful? Yea further, Hea­ven is offered to you, and you are under the means of grace, [Page 191]and in a possibility of obtaining this happiness, which Devils and damned Souls are not; and is not this ground of thankfulness?

4. Be sure you keep in mind the distinction of habitual and actual meetness for Heaven: If you have not the former, either relative or real, be not adopted or justified, are neither convert­ed, nor covenanted with God, I say, the Lord have mercy on you, your case is doleful; you have great cause of lamentation. Oh man, I am not now speaking to thee; Be afflicted and mourn, let your laughter be turned into mourn­ing, your joy to heaviness. Jam. 4.9. Yea, you graceless rich men, weep and houl, for your mi­series that shall come upon you. Jam. 5.1. I have not a word of comfort from the Lord to you. Your eatthly inheritances shall be [Page 192]taken from you, and you shall be thrust into the dungeon of Hell. You may for a while kindle a fire, and walk warm in the sparks you have kindled, but, faith God, this shall you have of mine hand, ye shall lye down in sorrow, Isa. 50.11. Stand you by while the Saints take comfort in their por­tion. Read Isa. 65.13, 14, 15.

It is to you the heirs of pro­mise, to whom I am now speak­ing, and bear you this in mind, that its one thing to have right to this inheritance, another to know you have right. Many a graci­ous Soul is much in the dark a­bout its relation, yet its state safe for the main. What sayest thou? Hast thou not the things that ac­company Salvation? Heb. 6.9. Hath not God been dealing with thy heart, as he useth to deal with such as he designs for Heaven? [Page 193]Hast thou not seen thy woful state by Nature? The necessity of Christ and grace? Hast thou not experienced a change from Na­ture to Grace, from Death to Life? Hath not this new birth cost thee griefs and groans, prayers and tears? Dost thou not delight now in what thou didst disdain? Is not thy principle, rule, end, otherwise then formerly? Hast thou not changed thy company, courses, manner of life? Speak out man, belye not thy self, deny not Gods grace; something like grace thou seest in thy self, and to be sure Satan and World op­pose it, and man and thy self could not work it. It is of God, a seed sown by the hand of omni­potency. And he that hath begun a good work in you, will perform it until the day of Jesus Christ. Phil. 1.6.

As to actual meetness for Hea­ven, I refer you to what hath been laid down before; look it over, deal impartially; see if your experience do not answer those heads; hath not God help­ed you in the exercise of the graces of Faith, Hope, Love, Hu­mility? Hath not God given you some grounded evidence of sin­cerity, by diligence in duty, re­flection on your state, appealing to God, and pleading with God for the Spirits sealings? Hath not God helpt you to be dispatching your work off your hands, Spi­ritual, Temporal, Relative and Publick? Are you not much mor­tified to corruption, worldly in­joyments, and have you not spi­ritualized earthly things, and got more intimate familiarity with God? What say you to these things? Do not your hearts eccho [Page 195]back, with your [ probatum est] setting your seal to these things? I have not time nor room to in­large further; but I would have you diligently compare your selves now with what you were some years ago. Is not your Repent­ance more Evangelical? Doth not the sense of divine love extort from you more tears of godly sorrow, and more vehement ha­tred of all sin, purely it is offen­sive to God? Hath not your Faith been more vigorous in its actings upon your dear Lord? In closing more fully with promises? Have you not been more frequent and serious in renewing your Cove­nant with God? And have not such dayes and duties been solemn heart-melting opportunities? Have you not been more constant and inlarged in the duty of secret Prayer, with shorter intermissions [Page 196]and more favouriness? Do you spend your time better then for­merly? Do you fill up every va­cancy with some useful business for Earth or Heaven? Have you not more incomes of grace and assistance in duties both as to mat­ter and manner? To knit your minds, and raise your affections to God, and sometimes suggest words to you? Do you not more concern your selves for the Souls of Relations and others in Prayer and Discourse? being more weight­ed with the necessity of their Con­version? Are you not more en­deared to Saints as Saints, though poor, or disobliging, and of a dif­ferent perswasion? Have you not got power over your Passions, to regulate them? And if you feel unruly motions, can you pray them down, and through grace calm them? Can you not put up [Page 197]injuries and affronts, and not only so as not to revenge and forgive, but pray more heartily for the repentance and remission of such as are most malicious against you? Is it not more the grief of thy heart when God is dishonoured, his Spirit grieved, his Gospel re­proached by the sins of profane or professours? If thou think any body is offended by thee, is it not more a real trouble to thee then formerly? And thou canst not be quiet till thou seekest Reconcilia­tion? And if thou be conscious of giving them just occasion, thou confessest thy fault and humblest thy self to them? Hast thou not learned more faithfully and dis­creetly to manage the duty of pri­vate admonition of an offending Christian? Drawing out bowels of compassion for and to such as are fallen? Do not publick con­cerns [Page 198]of Church or Nation lye nearer thy heart daily? Canst thou not more rejoyce in the gifts, graces, holiness, usefulness of o­thers, though it obscure thine? Art thou not more glad when cor­ruptions are mortified then grati­fied? When occasions of sinning are removed, rather then afford­ed, though it cost thee dear? Dost thou not more sensibly un­derstand the sweet life of faith in temporals? Committing all to God, thou findest provisions have been strangely made? Are not thy affections more spiritualized to­wards dearest Relations? Dost thou not love them in the Lord, and the Lord in them, and canst freely part with them upon Gods call? Art thou not more taken up with Gods Mercies, to give him the glory of them, then any per­sonal content thou hast in them? [Page 199]Is not thy heart daily more weary of the world, and longing for Heaven? Yet after all this canst thou not say, thou art nothing, deservest nothing but Hell? And if God glorifie his Justice in thy confusion, thy mouth is stopped, and thou must justifie him for ever with flames about thine Eares? Dost thou not account thy self the greatest of Sinners, least of Saints, and by the grace of God thou art what thou art? And this thou canst truly say, that God is more thy exceeding joy, and Christ more precious to thy Soul then ever?

Canst thou in thy sober, solid, setled frame, answer these questi­ons, thy state is safe and sweet, and thou art meet for Heaven; yet not so meet, but still breath­ing after more meetness, till thy last gasp of breath; for no man [Page 200]on this side death was ever meet enough, and all must be ascribed to grace, grace in the foundation, grace in the topstone: I shall con­clude all with a part of a Poem in Mr. Herbert, called Grace; p. 52.

2 Cor. 5.8. We are confident, I say, and willing rather to be absent frrm the body, and to be present with the Lord. Amen.