VSE I. Of Information. to VSE III. Of Tryal. Let us examine whether we shall go to this Kingdom when we dye; Heaven is called a Kingdom prepared, Matth. 25.

VSE I. Of Information.

1. Branch, From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms; when God bids us serve him, it is no unreasonable request, he will out of Free-Grace inthrone us in a kingdom. When we hear of Repentance, steeping our Souls in brinish tears for sin; or of Mortification, beheading our king sin, we are ready to grumble, and think this is hard and unreasonable. But do we serve God for nought? Is it not infinite bounty to reward us with a Kingdom? This Kingdom is as far above our thoughts, as it is beyond our deserts. No man can say without wrong to God, that he is an hard Master; though he sets us about hard work, yet he is no hard Master: God gives double pay; he gives great vails in his service, sweet Joy and Peace; and a great reward after, an eternal weight of Glory. God gives the Spring flowers and a Crop; he settles upon us such a Kingdom as exceeds our Faith, Praemium quod Fide non attingitur, Aug. Such as mortal eye hath not seen, nor can it enter into the heart of man to conceive, 1 Cor. 2.9. Alas, what an infinite difference is there between Duty enjoyned, and the Kingdom prepared? What is the shedding of a Tear to a Crown? So that Gods commands are not grievous, 1 Ioh. 5.3. our service cannot be so hard as a Kingdom is sweet.

2. Br. See hence the Royal Bounty of God to his Children, that he hath prepared a Kingdom for them. [gap], Chrys ▪ A Kingdom bespangled with Glory: It is infinitely above the Model we can draw of it in our Thoughts. The Painter going to draw the Picture of Helena, as not being able to draw her Beauty to the Life, drew her Face covered with a Vail. So when we speak of the Kingdom of Heaven, we must draw a Vail, we cannot set it forth in all its Orient Beauty and Magnificence; Gold and Pearl do but faintly shadow it out; Rev. 21. the Glory of this Kingdom is better felt than expressed.

1. They who inherit this Kingdom are amicti stolis alhis, cloathed with white robes, Rev. 7.9. White Robes denote three things: 1. Their Dignity; the Persians were arayed in white, in token of honour. 2. Their Purity; the Magistrates among the Romans were clothed in white, ergo called candidati, to show their integrity: Thus the Queen, the Lambs Wife, is arayed in fine linnen pure and white, which is the righteousness of the Saints, Rev. 19.8. 3. Their Joy: White is an emblem of Joy; Eccl. 9.7. Eat thy bread with joy, let thy garments be alwayes white.

2. The dwellers in this Kingdom have Palms in their hands, Rev. 7.9. in token of Victory. They are Conquerours over the World, and being Victors they now have Palm-branches.

3. They sit upon the Throne with Christ; Rev. 3.21. When Caesar returned from conquering his Enemies, there was set for him a Chair of State in the Senate, and a

Throne in the Theatre. Thus the Saints in Glory, after their Heroick Victories, shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints. 'Tis a Mercy to be Pardoned, but what is it to be Crowned? 'Tis a Mercy to be delivered from Wrath to come, but what is it to be invested into a Kingdom? Behold, what manner of love is this! Earthly Princes may bestow great gifts and donatives upon their Subjects, but they keep the Kingdom to themselves. Though King Pharaoh advanced Ioseph to Honour, and took the Ring off his Finger and gave him, yet he would keep the Kingdom to himself, Gen. 41.40. but God inthrones the Saints in a Kingdom; God thinks nothing too good for his Children: We are ready to think much of a Tear, a Prayer, or to sacrifice a Sin for him, but he doth not think much to bestow a Kingdom upon us.

3. Br. See hence, that Religion is no ignominious disgraceful thing. Satan labours to cast all the odium and reproach upon it that he can; that it is a devout Frenzy, Folly in grain; Acts 28.22. As for this sect, we know that it is every where spoken against; but wise Men measure things by the end: What is the end of a Religious Life? It ends in a Kingdom. Would a Prince regard the slightings of a few franticks when he is going to be Crowned? You who are beginners, bind their reproaches as a Crown about your Head, despise their Censures as much as their Praise; a Kingdom is a coming.

4. Br. See what contrary wayes the Godly and the Wicked go at Death; the Godly go to a Kingdom, the Wicked to a Prison: The Devil is the Jaylor, and they are bound with the chains of darkness; Iude 6. but what are these Chains? Not Iron Chains, but worse; the Chain of Gods Decree, decreeing them to torment, and the Chain of Gods Power, whereby he binds them fast under Wrath: This is the deplorable condition of impenitent Sinners, they do not go to a Kingdom when they dye, but to a Prison. O think what horrour and despair will possess the Wicked, when they see themselves ingulphed in misery, and their condition hopeless, helpless, endless; they are in a fiery Prison, and no possibility of getting out. A Servant under the Law, who had an hard Master, yet every seventh year was a year of release when he might go free; but in Hell there is no year of release when the damned shall go free; the Fire, the Worm, the Prison are eternal. If the whole World from Earth to Heaven, were filled with grains of Sand, and once in a Thousand Years an Angel should come and fetch away one grain of Sand, how many Millions of Ages would pass before that vast heap of Sand would be quite spent; yet, if after all this time the Sinner might come out of Hell there were some hope, but this word ever, breaks the Heart with despair.

5. Br. See then that which may make us in love with holy Duties. Every Duty Spiritually performed brings us a step nearer to the Kingdom: Finis dat amabilitatem mediis. He whose Heart is set on Riches counts Trading pleasant because it brings in Riches; if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom; we are going to Heaven in the way of Duty. Holy Duties increase Grace, and as Grace ripens, so Glory hastens; the Duties of Religion are irksome to Flesh and Blood, but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom. The Protestants in France called their Church Paradise, and well they might, because the Ordinances did lead them to the Paradise of God. As every Flower hath its sweetness, so would every Duty, if we could look upon it as giving us a lift nearer Heaven.

6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked; Quis aerario, quis plenis loculis indiget, Sen. the wicked have the waters of a full cup wrung out to them, Psal. 73.10. as if they had a monopoly of happiness; they have all they can desire; nay, they have more than heart can wish; Psal. 73.7. They steep themselves in pleasure; Iob 21.12. They take the timbrel, and harp, and rejoyce at the sound of the organ. The wicked are high, when Gods People are low in the World; the Goats clamber up the Mountains of Preferment, when Christs Sheep are below in the Valley of Tears; the Wicked are clothed in Purple while the Godly are in Sackcloth; the prosperity of the wicked is a great stumbling block: This made Averroes deny a Providence, and made Asaph say, Surely I have cleansed my heart in vain, Psal. 73.12. but there is no cause of envy at their prosperity, if we consider two things.

1. This is all they must have; Luke 16.25. Son, remember that thou in thy life time receivedst thy good things; thou hadst all thy Heaven here. Luther calls the Turkish Empire a bone which God casts to dogs.

2. That God hath laid up better things for his Children, he hath prepared a Kingdom of Glory for them; they shall have the Beatifical Vision, they shall hear the Angels sing in Consort, they shall be Crowned with the Pleasures of Paradise for ever. O then

envy not the flourishing prosperity of the Wicked; they go through fair way to Execution, and the Godly go through foul way to Coronation.

7. Br. Is there a Kingdom of Glory a coming? Then see how happy all the Saints are at Death, they go to a Kingdom; they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory: The Godly at Death shall be installed into their Honour, and have the Crown-Royal set upon their Head. They have in the Kingdom of Heaven, the quintessence of all delights; they have the Water of Life clear as Chrystal; they have all Aromatick Perfumes; they feed not on the Dew of Hermon, but the Manna of Angels; they lye in Christs bosom, that bed of Spices. There is such a pleasant variety in the happiness of Heaven, that after millions of years it will be as fresh and desirable as at the first hours enjoying. In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of. The desires of the Glorified Saints are infinitely satisfied; there is nothing absent that they could wish might be enjoyed; there is nothing present that they could wish might be removed: They who are got to this kingdom would be loath to come back to the Earth again, it would be much to their loss: They would not leave the fatness and sweetness of the Olive to court the Bramble; the things which tempt us they would scorn. What are golden bags to the golden beams of the Sun of Righteousness? In the kingdom of Heaven there is Glory in its highest elevation; in that Kingdom is Knowledge without Ignorance, Holiness without Sin, Beauty without Blemish, Strength without Weakness, Light without Darkness, Riches without Poverty, Ease without Pain, Liberty without Restraint, Rest without Labour, Joy without Sorrow, Love without Hatred, Plenty without Surfeit, Honour without Disgrace, Health without Sickness, Peace without War, Contentation without Cessation. O the happiness of those that dye in the Lord, they go into this blessed kingdom; and if they are so happy when they dye, then let me make two Inferences.

1. Infer. What little cause have the Saints to fear Death; are any afraid of going to a Kingdom? What is there in this World should make us desirous to stay here? Do we not see God dishonoured, and how can we bear it? Is not this World a valley of tears, and do we weep to leave it? Are not we in a Wilderness among fiery Serpents? And are we afraid to go from these Serpents? Our best Friend lives above; God is ever displaying the Banner of his Love in Heaven, and is there any Love like his? Are there any sweeter smiles, or softer embraces than his? What newes so welcome as leaving the World and going to a Kingdom. Christian, thy dying day will be thy wedding day, and dost thou fear it? Is a Slave afraid to be redeemed? Is a Virgin afraid to be match'd into the Crown? Death may take away a few worldly Comforts, but it gives that which is better; it takes away a Flower, and gives a Jewel; it takes away a short lease and gives land of inheritance. If the Saints possess a Kingdom when they dye they have no cause to fear Death. A Prince would not be afraid to cross the Sea though tempestuous, if he were sure to be Crowned assoon as he came at shore.

2. Infer. If the Godly are so happy when they dye, they go to a Kingdom, then what little cause have we to mourn immoderately for the death of Godly Friends; shall we mourn for their preferment? Why should we shed tears immoderately for them who have all tears wiped from their eyes? Why should we be swallowed up of grief for them who are swallowed up of joy? They are gone to their Kingdom, they are not lost, but gone a little before, not perished but translated; non amissi sed praemissi, Cyprian. They are removed for their advantage; as if one should be removed out of a smoaky Cottage to a Pallace. Elijah was removed in a fiery Chariot to Heaven, shall Elisha weep inordinately because he enjoyes not the company of Elijah? Shall Iacob weep when he knows his Son Ioseph is preferred, and made chief Ruler in Egypt? We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom: I confess when any of our Relations dye in their impenitency, there is just cause of Mourning, but not when our Friends take their flight to Glory. David lost two Sons, Absalom a wicked Son, he mourned for him bitterly; he lost the Child he had by Bathsheba, he mourned not when the Child was departed. St. Ambrose gives the reason, David had a good hope; nay, assurance that the Child was translated into Heaven; but he doubted of Absalom, he dyed in his Sins, therefore David wept so for him, O Absalom, My Son, my Son; but though we are to weep to think any of our Flesh should burn in Hell, yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom. Our Godly Friends who dye in the Lord, are in that blessed estate, and are crowned with such infinite delights, that if we could hear them speak to us out of Heaven, they would say, Weep not for us, but weep for your selves; Luke 23.28. We are in our Kingdom, weep not at our preferment, but weep for your selves, who are in a sinful sorrowful World; you are tossing on the troublesome

waves, but we are got to the Haven; you are fighting with Temptations, while we are wearing a Victorious Crown. Weep not for us, but weep for your selves.

8. Branch, See the Wisdom of the Godly, they have the Serpents eye in the Doves head, wise virgins, Matth. 25.2. their Wisdom appear, in their choice, they choose that which will bring them to a Kingdom; they choose Grace, and what is Grace but the seed of Glory? They choose Christ with his Cross, but this Cross leads to a Crown. Moses chose rather to suffer affliction with the people of God, Heb. 11.25. it was a wise rational choice, he knew if he suffered he should reign. At the day of Judgment those whom the World accounted foolish will appear to be wise, they made a prudent choice, they chose Holiness, and what is Happiness but the quintessence of Holiness? They chose affliction with the people of God; but through this purgatory of affliction they pass to Paradise: God will proclaim the Saints Wisdom before Men and Angels.

9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom; like that Cardinal of France who said, He would lose his part in Paradise if he might keep his Cardinalship in Paris: I may say as Eccles. 9.3. Madness is in their heart. Lysimachus for a draught of Water lost his Empire; so for a draught of sinful Pleasure these will lose Heaven. We too much resemble our Grand-Father Adam, who for an Apple lost Paradise; many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven. This will be an aggravation of the Sinners torment, to think how foolishly he was undone; for a flash of impure Joy he lost an eternal weight of Glory. Would it not vex one who is the Lord of a Mannor, to think he should part with his stately Inheritance for a fit of Musick? Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull'd Men, and made them lose their Souls and their happiness for lying vanities. If Satan could make good his brag, in giving all the Glory and Kingdoms of the World, it could not countervail the loss of the Celestial Kingdom. All the tears in Hell, are not sufficient to lament the loss of Heaven.

VSE II. Of Reproof.

1. Branch. It reproves such as do not at all look after this Kingdom of Glory: As if all we say about Heaven were but a Romance, they do not mind it. That they mind it not appears, because they do not labour to have the Kingdom of Grace set up in their hearts. If they have some thoughts of this Kingdom, yet it is in a dull careless manner, they serve God as if they served him not; they do not vires exerere, put forth their strength for the Heavenly Kingdom. How industrious were the Saints of old for this Kingdom; Phil. 3.13. Reaching forth unto those things which are before: The Greek word is [gap], stretching out the neck; a Metaphor from Racers that strain every limb, and reach forward to lay hold on the prize. Luther spent three hours a day in Prayer. Anna the prophetess departed not from the temple, but served God with fasting and prayers night and day, Luke 2.37. How zealous and industrious were the Martyrs to get into this Heavenly Kingdom! they wore their Fetters as Ornaments, snatched up Torments as Crowns, and embraced the Flames as chearfully as Elijah did the fiery Chariot, which came to fetch him to Heaven; and do not we think this Kingdom worth our labour? The great pains the Heathens took in their Olympick Races when they ran but for a Crown made of Olive intermixed with Gold, will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory. The dulness of many in seeking after Heaven is such, as if they did not believe there were such a Kingdom, or as if it would not countervail their labour, or as if they thought it were indifferent whether they obtained this Kingdom or no, which is as much as to say, whether they were saved or no, whether they were Crowned in Glory, or chained as Gally slaves in Hell for ever.

2. Branch. It reproves them who spend their sweat more in getting the World, then the Kingdom of Heaven, Phil. 3.19. [gap], who mind earthly things; the World is the great Diana they cry up, as if they would fetch happiness out of the earth, which God hath cursed: They labour for and Honour Riches; many are like Korah and Dathan, the earth swallowed them up, Num. 16.32. So the earth swallows up their Time and Thoughts; these, if they are not Pagans, yet they are Infidels; they do not believe there is such a kingdom; they go for Christians, yet question that great Article in their Faith, Life Everlasting; these, like the Serpents, lick the dust. O what is there in the World that we should so idolize it! when Christ and Heaven are not regarded; what hath Christ done for you? died for your sins; what will the World do for you? can it pacify an angry Conscience? can it procure Gods Favour? can it flee death? can it bribe your Judge? can it purchase for you a place in the kingdom of

heaven? O how are Men bewitched with worldly Profits and Honours; that for these things, they will let go Paradise. It was a good prayer of St. Bernard, Sic possideam[gap]u mundana, ut non perdamus aeterna —Lo, let us so possess things temporal, that we do not lose things eternal.

3. Branch. It reproves such who delay and put off seeking this kingdom till it be too late; like the foolish Virgins who came when the door was shut▪ Mora trahit periculum. People let the Lamp of Life blaze out, and when the Symptoms of death are upon them, and they know not what else to do, now will look up to the kingdom of Heaven: Christ bids them seek Gods kingdom first, and they will seek it last; they put off the kingdom of heaven to a Death-bed, as if it were as easie to make their Peace as to make their Will. How many have lost the Heavenly kingdom through Delays and Procrastinations. Plutarch reports of Archias the Lacedemonian, being among his Cups, one delivered him a Letter and desired him to read it presently, being of serious business, saith he seria cras, I will mind serious things to morrow, and that Night he was slain. Thou that saiest thou wilt look after the kingdom of Heaven to morrow, knowest not, but that thou maiest be in Hell before to morrow: Sometimes death comes suddenly, it strikes without giving warning: What folly is it putting off seeking the kingdom of heaven, till the day of Grace expire, till the radical moisture be spent; as if a Man should begin to run a Race when a fit of the Gout takes him.

4. Branch. It reproves such as were once great Zealots in Religion, and did seem to be touch'd with a coal from Gods Altar; but since they have cool'd in their Devotion, and have left off the pursuing the Caelestial kingdom, Hos. 8.3. Israel hath cast off the thing that is good; there is no face of Religion to be seen, they have left off the House of Prayer and gone to Play houses; they have left off pursuing the Heavenly Kingdom.

Quest. Whence is this?

Resp. 1. For want of a supernatural Principle of Grace: That Branch must needs dye which hath no Root to grow upon: That which moves from a Principle of Life lasts; as the beating of the Pulse; but that which moves only from an artificial Spring; when the spring is down the motion ceaseth: The Hypocrites Religion is artificial not vital, he acts from the outward spring of Applause or Gain, and if that spring be down his motion towards Heaven ceaseth.

2. From Unbelief, Heb. 3.12. An evil heart of Vnbelief, departing from the living God. Psal. 78.22. They believed not in God. Verse 41. they turned back—Sinners have hard thoughts of God, they think they may pray and hear, yet never the better, Mal. 3.14. they question whether God will give them the kingdom at last, then they turn back, and throw away Christs Colours; they distrust Gods Love, no wonder then they desert his Service; Infidelity is the Root of Apostacy.

3. Men leave off pursuing the heavenly kingdom; it is from some secret Lust nourished in the Soul, perhaps a wanton or a covetous Lust: Demas for love of the world forsook his Religion, and afterwards turned Priest in an idol Temple. One of Christs own Apostles was caught with a silver Bait: Covetousness will make Men betray a good Cause, and make shipwrack of a good Conscience; if there be any Lust unmortified in the Soul, it will bring forth the bitter fruit either of Scandal or Apostacy.

4. Men leave off pursuing the Kingdom of Heaven out of Timorousness; if they persist in Religion they may lose their Places of Profit, perhaps their Lives. The reason (saith Aristotle) why the Camelion turns into so many Colours, is through excessive fear. When Carnal fear prevails, it makes Men change their Religion, as fast as the Camelion doth its Colours: Many of the Iews who were great followers of Christ, when they saw the Swords and Staves deserted him. What Solomon saith of the Sluggard, is as true of the Coward, he saith, there is a Lyon in the way, Prov. 22.13. he sees dangers before him, he would go on in the way to the Kingdom of Heaven, but there is a Lyon in the way. This is dismal, Heb. 10.38. If any Man draw back, in Greek [gap], if he steals as a Soldier from his Colours, my Soul shall have no pleasure in him.

VSE III. Of Tryal. Let us examine whether we shall go to this Kingdom when we dye; Heaven is called a Kingdom prepared, Matth. 25.

Quest. How shall we know this Kingdom is prepared for us?

Answ If we are prepared for this Kingdom.

Quest. How may that be known?

Answ. By being Heavenly persons: An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star; there is nothing of Christ or Grace in such an heart: It were a Miracle to find a Pearl in a Gold Mine; and it is as great a Miracle to find

Christ the Pearl of Price in an earthly heart: Would we go to the Kingdom of Heaven? are we heavenly?

1. Are we heavenly in our Contemplations? do our Thoughts run upon this Kingdom? do we get sometimes upon Mount Pisgah, and take a Prospect of Glory? Thoughts are as Travellers; most of Davids Thoughts travelled Heavens Road, Psal. 139.17. Are our Minds heavenl[gap]z'd, Psal. 48.12. walk about Sion, tell the Towers thereof, mark ye well her Bulwarks: Do we walk into the Heavenly Mount, and see what a glorious Scituation it is? Do we tell the Towers of that Kingdom? While a Christian fixeth his Thoughts on God and Glory, he doth as it were tread upon the Borders of the Heavenly Kingdom, and he peeps within the Vail; as Moses who had a sight of Canaan, though he did not enter into it; so the heavenly Christian hath a sight of heaven, though he be not yet entred into it.

2. Are we heavenly in our Affections? do we, [gap], set our Affections on the Kingdom of Heaven? Col. 3.2. If we are heavenly we despise all things below, in comparison of the Kingdom of God: We look upon the World but as a beautiful Prison; and we cannot be much in love with our Fetters though they are made of Gold; our heart is in Heaven. A Stranger may be in a Forreign Land to gather up his Debts owing him, but he desires to be in his own Kingdom and Nation; so we are here a while as in a strange Land, but our desire is chiefly after the Kingdom of Heaven, where we shall be for ever. The World is the Place of a Saints Abode, not of his Delight; is it thus with us? Do we like the Patriarks of old desire a better Country? Heb. 11.16. This is the temper of a true Saint, his Affections are set on the Kingdom of God; his Anchor is cast in Heaven, and he is carried thither with the Sails of Desire.

3. Are we heavenly in our Speeches? Christ after his Resurrection did speak of the things pertaining to the Kingdom of God; Act. 1.3. Are our Tongues tuned to the Language of the heavenly Canaan. Mal. 3.16. Then they that feared the Lord spake often to one another. Do you in your visits season your discourses with Heaven? There are many say, they hope they shall be saved, but you shall never hear them speak of the Kingdom of Heaven; perhaps of their Wares and Drugs, or of some rich Purchase they have got, but nothing of the Kingdom. Can Men travel together in a Journey and not speak of the Place they are travelling to? are you Travelers for Heaven, and never speak a word of the Kingdom you are travelling to? Herein many discover they do not belong to Heaven, for you shall never hear a good Word come from them; Verba sunt speculum Mentis, Bern. The Words are the Looking-glass of the Mind, they show what the Heart is.

4. Are we heavenly in our Trading? Is our Traffick and Merchandize in Heaven? Do we trade in the heavenly Kingdom by Faith? A Man may live in one place and trade in another, he may live in Ireland and trade in the West-Indies; so do we trade in the heavenly Kingdom? They shall never go to heaven when they dye, who do not trade in Heaven while they live. Do we send up to Heaven Vollies of Sighs and Groans? Do we send forth the Ship of Prayer thither, which fetcheth in Returns of Mercy? Is our Communion with the Father and his Son Jesus, 1 Iohn 1.3. Phil. 3.20.

5. Are our Lives heavenly? Do we live as if we had seen the Lord with Bodily eyes? Do we aemulate and imitate the Angels in Sanctity? Do we labour to copy out Christs Life in ours? 1 Iohn 2.6. 'Twas a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks set with Pearl and Diamond: Do we carry Christs Picture about us? and resemble him in the Heavenliness of our Conversation? If we are thus heavenly, then we shall go to the kingdom of Heaven when we dye; and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts, Affections, Conversation, if we consider,

(1.) The main end why God hath given us our Souls is, that we may mind the kingdom of Heaven: Our Souls are of a Noble Extraction, they are akin to Angels, a Glass of the Trinity, as Plato speaks. Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects: Were such bright Stars made only to shoot into the Earth? Were these immortal Souls made only to seek after dying Comforts? Had this been only the end of our Creation, to eat and drink, and converse with Earthly Objects, worse Souls would have served us. Sensitive Souls had been good enough for us; what need our Souls be rational and divine to do only that work which a Beast may do?

(2.) Great reason we should be heavenly in our Thoughts, Affections, Conversation, if we consider what a blessed kingdom Heaven is; it is beyond all Hyperbole; Earthly Kingdoms do scarce deserve the Names of Cottages compared with it. We read of an Angel coming down from heaven, who did tread with his Right Foot upon the Sea, and with his Left on the Earth, Rev. 10.2. Had we but once been in the heavenly

kingdom, and viewed the superlative glory of it, how might we in an holy scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea: There are Rivers of Pleasure, Gates of Pearl, sparkling Crowns, white Robes, may not this make our hearts heavenly; it is an heavenly kingdom, and only such go into it as are heavenly.