VSE IV. Of Exhortation, To all in General. (1) to VSE IV. Of Exhortation, To all in General. (3)

VSE IV. Of Exhortation, To all in General. (1)

1. Branch. If there be such a glorious Kingdom to come, believe this great Truth; Socinians deny it. The Rabbins say the great dispute between Cain and A[gap]l was about the world to come, Abel affirmed it, Cain denied it; this should be engraven upon our hearts as with the point of a Diamond; there is a blessed Kingdom in reversion, Psal. 58.11. Doubtless there is a Reward for the Righteous. Let us not haesitate through unbelief; doubting of Principles is the next way to denying them: Unbelief as Sampson, would pull down the Pillars of Religion; be confirmed in this, there is a Kingdom of Glory to come; whosoever denies this cuts a sunder the main Article of the Creed, Life Everlasting.

2. Branch. If there be such a blessed Kingdom of Glory to come, let us take heed least we miss of this Kingdom; let us fear least we lose Heaven by short shooting; trembling in the Body a Malady, in the Soul a Grace; this fear is not a fear of Diffidence or Distrust, such a fear as discourageth the Soul, for such a fear frights from Religion, it cuts the Sinews of Endeavour; but this holy fear least we miss of the Kingdom of Heaven, is a fear of diligence; it quickens us in the use of means, and puts us forward that we may not fail of our hope, Heb. 11.6. Noah being moved with fear prepared an Ark: Fear is a watch Bell to awaken sleepy Christians; it guards against security; it is a spur to a sluggish heart: He who fears he shall come short of his Journey rides the faster; And indeed this Exhortation to fear least we miss of this Kingdom, is most necessary, if we consider two things;

First. There are many who have gone many steps in the way to Heaven, yet have fallen short of it; Mark 12.34. Thou art not far from the Kingdom of God; yet he was not near enough.

Quest. How many steps may a Man take in the way to the Kingdom yet miss of it?

Resp. 1. He may be adorned with Civility, he may be morally righteous, he may be prudent, just, temperate, he may be free from paenal Statutes; this is good, but not enough to bring a Man to Heaven.

2. He may hang out the Flag of a glorious Profession▪ yet fall short of the Kingdom; the Scribes and Pharisees went far, they sate in Moses Chair, were Expounders of the Law, they pray'd, gave Alms, were strict in the observation of the Sabbath; if one had got a Thorn in his Foot, they would not pull it out on the Sabbath day, for fear of breaking the Sabbath; they were so externally devout in Gods worship, that the Iews thought, that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee; but the Mantle of their Profession was not lined with Sincerity; they did all for the applause of Men, therefore they missed of Heaven, Mat. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God.

3. A Man may be a Frequenter of Ordinances, and yet miss of the Kingdom; 'tis a good sight to see People flock as Doves to the Windows of Gods House; 'tis good to lye in the way where Christ passeth by, yet be not offended if I say, one may be an Hearer of the word, and fall short of Glory; Herod heard Iohn Baptist gladly, yet beheaded Iohn, instead of beheading his sin: the Prohpet Ezekiel's Hearers did come with as much delight to his Preaching, as one would do to a fit of Musick, Ezek. 33.32. Thou art to them as a lovely Song of one that hath a pleasant Voice, and can play well on an Instrument, they hear thy Words, but they do them not. What is it to hear ones Duty and not do it? As if a Phisician prescribe a good Receipt, but the Patient doth not take it.

4. A Man may have some trouble for sin, and weep for it, yet miss of the Heavenly Kingdom.

Quest. Whence is this?

Answ. 1. A Sinners tears are forced by Gods Judgments; as water which comes out of a Still is forced by the fire. 2. Trouble for sin is transient, it is quickly over again; as some that go to Sea are Sea-sick, but when they come to Land they are well again. So Hypocrites may be Sermon-sick, but this trouble doth not last, the sick fit is soon over. 3. A Sinner weeps but goes on in sin; his sins are not drowned in his tears.

5. A Man may have good desires yet miss of the Kingdom; Numb. 23.10. O that I might dye the death of the righteous.

Quest. Wherein do these desires come short?

Answ. 1. They are sluggish. A Man would have Heaven but will take no pains: As if one should say he desires water, but will not let down the bucket into the well; Prov. 21.25. The desire of the slothful kills him, his hands refuse to labour. 2. The Sinner desires Mercy but not Grace; he desires Christ as a Saviour, but not as he is the [gap]oly One; he desires Christ only as a bridge to lead him over to Heaven. Such desires as these may be found among the damned.

6. A Man may forsake his Sins, Oaths, Drunkenness, Uncleanness, yet come short of the Kingdom.

Quest. Whence is this?

Answ. 1. He may forsake gross sins, yet he hath no reluctancy against heart sins, Pride, Unbelief, and the first risings of Malice and Concupiscence. Though he dams up the Stream, yet he lets alone the Fountain; though he lop and prune the Branches, yet he doth not strike at the Root of it. 2. Though he leaves Sin (for fear of Hell, or because it brings shame and penury) yet he still loves Sin; as if a Snake should cast her Coat, yet keep her Poyson; Hos. 4.8. They set their heart on their iniquity. 3. 'Tis but a partial forsaking of Sin; though he leave one Sin he lives in some other. Herod reformed very much, Mark 6.20. [gap], He did many things, but he lived in Incest. Some leave Drunkenness and live in Covetousness; they forbear Swearing and live in Slandering. It is but a partial reformation, and so they miss of the Kingdom of Glory. Thus you see there are some who have gone many steps in the way to Heaven, yet have come short. Some have gone so far in Profession that they have been confident their estate hath been good, and they should go to the Kingdom of Heaven, yet have missed it: Luke 13.25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without and to knock, saying, Lord, Lord, open to us. How confident were these of Salvation, they did not beseech but knock, as if they did not doubt to be let into Heaven; yet to these Christ saith, I know you not whence you are: Depart from me ye workers of iniquity: Therefore fear and tremble least any of us miss of this Kingdom of Heaven.

Secondly, This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom. All the tears of Hell are not sufficient to lament the loss of Heaven! They who lose the Heavenly Kingdom, lose Gods sweet Presence, the ravishing viewes and smiles of Gods Glorious Face. Gods Presence is the Diamond in the Ring of Glory; Psal. 16.11. In his presence is fulness of joy. If God be the Fountain of all Bliss, then to be separated from him is the Fountain of all Misery. They who lose the Heavenly Kingdom lose the Society of Angels, and what sweeter Musick than to hear them praise God in Consort, they lose all their Treasure, their white Robes, their sparkling Crowns; they lose their hopes, Iob 8.14. Whose hope shall be cut off. Their hope is not an Anchor but a Spiders Web: If hope deferred makes the heart sick, Prov. 13.12. what then is hope disappointed? They lose the end of their being. Why were they Created but to be enthron[gap]d in Glory? Now to lose this is to lose the end of their being: As if an Angel should be turned to a worm. There are many aggravations of the loss of this Heavenly Kingdom.

1. The eyes of the Wicked shall be opened to see their loss; now they care not for the loss of Gods Favour because they know not the worth of it. A Man that loseth a rich Diamond and took it but for an ordinary Stone, is not much troubled at the loss of it; but when he comes to know what a Jewel he lost, then he laments. He whose Heart would never break at the sight of his sins, shall now break at the sight of his loss. Phinehas his Daughter, when she heard the Ark was lost, cryed out, The Glory is departed; 1 Sam. 4.21. When the Sinner sees what he hath lost, he hath lost the Beatifical Vision, he hath lost the Kingdom of Heaven; now he will cry out in horrour and despair, The Glory, the everlasting Glory is departed.

2. A second aggravation of the loss of this Kingdom will be, that Sinners shall be upbraided by their own Conscience: This is the worm that never dyes, Mark 9.44. viz. a self-accusing Mind. When Sinners shall consider they were in a fair way to the Kingdom; they had a possibility of Salvation; though the door of Heaven were strait, yet it was open; they had the means of Grace; the jubilee of the Gospel was proclaimed in their ears; God called but they refused; Jesus Christ offered them a plaister of his own Blood to heal them, but they trampled it under foot; the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven, but they repulsed the Spirit, and sent away this Dove, and now they have, through their own folly and wilfulness, lost the Kingdom of Heaven: This self-accusing Conscience will be terrible, like a venomous Worm gnawing at the Heart.

3. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom; the happiness of the Blessed will be an eye-sore; Luke 13.28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Iacob, and all the Prophets in the kingdom of God, and you your selves thrust out. When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom, and shine with Robes of Glory, and they themselves miss of the Kingdom, this will be a dagger at the heart, and make them gnash their teeth for envy.

4. A fourth aggravation is, this loss of the Kingdom of Heaven is accompanied with the punishment of Sense. He who leaps short of the Bank falls into the River; such as come short of Heaven fall into the River of Fire and Brimstone; Psal 9.17. The wicked shall be turned into hell: And how dreadful is that? If when but a spark of Gods Anger lights into the Conscience here, it is so torturing, what will it be to have mountains of Gods Wrath thrown upon the Soul? Psal. 90.11. Who knoweth the power of thy anger? The Angel never poured out his Vial but some woe followed; Rev. 16.3. when the bitter Vials of Gods Wrath are poured out, Damnation follows. Dives cryes out, O I am tormented in this flame; Luke 16.24. In Hell there's not a drop of Mercy. There was no Oyl or Frankincense used in the Sacrifice of Jealousie, Numb. 5.15. in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned, nor Incense of Prayer to appease Gods Wrath.

5. A fifth aggravation of the loss of this Kingdom will be, to consider on what easie and reasonable terms Men might have had this Kingdom. If indeed God had commanded impossibles, to have satisfied his Justice in their own Persons, it had been another matter, but what God did demand was reasonable, only to do that which was for their good, to accept of Christ for their Lord and Husband, only to part with that which would damn them, if they kept their Sins; these were the fair terms on which they might have enjoyed the Heavenly Kingdom: Now to lose Heaven, which might have been had upon such easie terms, will be a cutting aggravation; it will rend a Sinners Heart with rage and grief, to think how easily he might have prevented the loss of the Heavenly Kingdom.

6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom; they were felo de se. What pains did they take to resist the Spirit, to stifle Conscience, they sinned while they were out of breath; Ier. 9.5. They weary themselves to commit iniquity. What difficulties did Men go through, what did they endure for their Sins, how much shame and pain, how sick was the Drunkard with his cups, how sore in his Body was the Adulterer, and what marks of his sin did he carry about him? What dangers did Men adventure upon for their Lusts, they adventured Gods Wrath, and adventured the Laws of the Land. O how will this aggravate the loss of Heaven, how will this make Men curse themselves, to think how much pains they were at to lose happiness. How will this sting Mens Consciences to think, had they taken but as much pains for Heaven as they did for Hell they had not lost it.

7. Aggravation of the loss of this Kingdom, it will be an eternal irreparable loss; Heaven once lost can never be recovered. Worldly losses may be made up again; if a Man lose his Health he may have it repaired by Physick, if a Man be driven out of his Kingdom he may be restored to it again; as King Nebuchadnezzar was, Dan. 4.36. My honour returned to me, and I was established in my Kingdom. King Henry VI. was deposed from his Throne, yet restored again to it, but they who once lose Heaven can never be restored to it again: After millions of years they are as far from obtaining Glory as at first. Thus you see how needful this Exhortation is, that we should fear least we fall short of this Kingdom of Heaven.

Quest▪ What shall we do that we may not miss of this Kingdom of Glory?

Resp. 1. Take heed of those things which will make you miss of Heaven. 1. Take heed of Spiritual Sloath. Many Christians are settled upon their lees, they are loath to put themselves to too much pains. It is said of Israel, They despised the pleasant land: Psal. 106.24. Canaan was a Paradise of Delight, a Type of Heaven; I, but some of the Iews thought it would cost them a great deal of trouble and hazard in the getting, and they would rather go without it; They despised the pleasant land. I have read of certain Spaniards that live where there is great store of Fish, yet are so lazy that they will not be at the pains to catch them, but buy of their Neighbours; such a sinful sloath is upon the most, that though the Kingdom of Heaven be offered to them, yet they will not put themselves to any labour for it. They have some faint velleities and desires, O that I had this Kingdom; like a Man that wisheth for Venison but will not hunt for it; Prov. 13.4. The soul of the sluggard wisheth and hath nothing. Men could be content to have the Kingdom of Heaven, if it would drop as a ripe Fig into their

mouth, but they are loath to fight for it. O take heed of Spiritual Sloath; God never made Heaven to be an hive for drones. We cannot have the World without labour, and do we think to have the Kingdom of Heaven? Heathens will rise up in Judgment against many Christians, what pains did they take in their Olympick Races, when they ran but for a Crown of Olive or Myrtle intermixed with Gold, and do we stand still when we are running for a Kingdom? Prov. 19.15. Sloathfulness casts into a deep sleep. Sloath is the Souls sleep. Adam lost his Rib when he was asleep. Many a Man loseth the Kingdom of Heaven when he is in this deep sleep of sloath.

VSE IV. Of Exhortation, To all in General. (2)

2. Take heed of Unbelief. Unbelief kept Israel out of Canaan; Heb. 3.19. So we see they could not enter in because of unbelief; and it keeps many out of Heaven. Unbelief is an enemy to Salvation, 'tis a damning sin, it whispers thus, to what purpose is all this pains for the Heavenly Kingdom, I had as good sit still, I may come near to Heaven, yet come short of Heaven; Ier. 18.12. And they said, there is no hope. Unbelief destroyes hope, and if you once cut this sinew, a Christian goes but lamely in Religion if he goes at all. Unbelief raiseth jealous thoughts of God, it represents him as a severe Judge, this discourageth many a Soul and takes it off from Duty. Beware of unbelief, believe the Promises; Lam. 3.25. God is good to the Soul that seeks him; seek him earnestly and he will open both his Heart and Heaven to you. Deus volentibus non deest; do what you are able and God will help you. While you spread the sails of your endeavour Gods Spirit will blow upon these sails, and carry you swiftly to the Kingdom of Glory.

3. If you would not miss of the Heavenly Kingdom take heed of mistake, imagining the way to the Kingdom of Heaven to be easier than it is; 'tis but a sigh, or Lord have Mercy. There's no going to Heaven per saltum, one cannot leap out of Dalilahs lap into Abrahams bosom. The Sinner is dead in trespasses, Eph. 2.1. is it easie for a dead Man to restore himself to life? Is Regeneration easie? Are there no pangs in the new birth? Doth not the Scripture call Christianity a warfare and a race? And do you fancy this easie? The way to the Kingdom is not easie, but the mistake about the way is easie.

4. If you would not miss of the Heavenly Kingdom, take heed of delayes and procrastinations. Mora trahit periculum. It is an usual delusion, I will mind the Kingdom of Heaven but not yet; when I have gotten an Estate, and am grown old, then I will look after Heaven, and on a sudden Death surprizeth Men, and they fall short of Heaven. Delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man. Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late. Caesar deferring to read a Letter put into his hand was killed in the Senate-house. Consider how short your Life is; 'tis a Taper soon blown out. Animantis cujus

que vita in fuga est; The Body is like a Vessel tun'd with breath, Sickness broacheth it, Death draws it out; delay not the business of Salvation a day longer; sometimes Death strikes and gives no warning.

5. If you would not come short of the Kingdom of Heaven, take heed of prejudice. Many take a prejudice at Religion, and on this Rock dash their Souls; they are prejudiced at Christs Person, his Truths, his Followers, his Wayes.

(1.) They are prejudiced at his Person; Matth. 13.57. And they were offended in him; what is there in Christ that Men should be offended at him? He is the pearl of price, Matth. 13.46. are Men offended at Pearls and Diamonds? Christ is the wonder of Beauty, Psal. 45.2. Fairer than the children of men; is there any thing in Beauty to offend? Christ is a mirrour of Mercy, Heb. 2.17. why should Mercy offend any? Christ is a Redeemer, why should a captive slave be offended at him who comes with a summe of Money to ransom him? The prejudice Men take at Christ is from the inbred pravity of their hearts. The eye that is sore cannot endure the light of the Sun; the fault is not in the Sun, but in the sore eye. There are two things in Christ Men are prejudiced at. 1. His Means. The Iewes expected a Monarch for their Messiah; but Christ came not with outward Pomp and Splendor; His Kingdom was not of this World: The Stars which are seated in the lightest Orbs are least seen; Christ who was the bright Morning Star was not much seen, his Divinity was hid in the dark Lanthorne of his humanity; all who saw the Man did not see the Messiah; this the Jews stumbled at, the Means of his Person. 2. Men are prejudiced at Christs strictness; they look upon Christ as austere, and his Lawes too severe, Psal. 2.3. Let us break their bands, and cast away their cords from us. Though to a Saint Christs Laws are no more burdensome than Wings are to a Bird; yet to the Wicked Christs Laws are a yoke, and they love not to come under restraint; hence it is they hate Christ. Though they pretend to love him as a Saviour, yet they hate him as he is the holy One.

(2.) Men are prejudiced at the Truths of Christ. 1. Self-denyal. A man must deny his Righteousness, Phil. 3.9. his Duties and Moralities: he would graft the hope of Salvation upon the stock of his own Righteousness. 2. He must deny his Unrighteousness. The Scripture seals no patents to Sin, it teacheth us to deny all ungodliness and worldly lusts, Tit. 2.11. We must divorce those Sins which bring in Pleasure and Profit. 3. Forgiving of injuries, Mark 11.25. These Truths Men are prejudiced at; they can rather want forgiveness from God than they can forgive others.

(3.) Men are prejudiced at the Followers of Christ. 1. Their paucity; there are but few (in comparison) that embrace Christ; but why should this offend? Men are not offended at Pearls and precious Stones, because they are but few. 2. Their Poverty; many that wear Christs livery are low in the World; but why should this give offence? (1.) Christ hath better things than these to bestow upon his Followers; the holy Anointing, the white Stones, the hidden Manna, the Crown of Glory. (2.) All Christs Followers are not humbled with Poverty; Abraham was rich in Gold and Silver as well as rich in Faith: Though not many Noble are called, yet some Noble; Acts 17.12. Honourable women which were Greeks believed; Constantine and Theodosius were Godly Emperours; so that this stumbling block is removed. 3. Their Scandals. Some of Christs Followers under a mask of Piety commit sin, this begets a prejudice against Religion; but doth Christ or his Gospel teach any such thing? The Rules he prescribes are holy: Why should the Master be thought the worse of because some of his Servants prove bad.

(4.) Men are prejudiced at the Wayes of Christ; they expose them to Sufferings; Matth. 16.24. Let him take up his cross and follow me; many stumble at the Cross. There are as Tertullian, delicaetuli, silken Christians, who love their ease; they will follow Christ to Mount Oliver to see him transfigured, but not to Mount Golgotha to suffer with him. But alas, what is Affliction to the Glory that follows: The weight of Glory makes Affliction light; Adimant Caput non Coronam. O take heed of prejudice, this hath been a stumbling stone in Mens way to Heaven, and hath made them fall short of the Kingdom.

6. If you would not miss of the Kingdom of Heaven take heed of Presumption. Men presume all is well, and take it as a principle not to be disputed that they shall go to Heaven. The Devil hath given them Opium to cast them into a deep sleep of security. The presumptuous Sinner is like the Leviathan, made without fear: He lives as bad as the worst, yet hopes he shall be saved as well as the best; He blesseth himself, and saith he shall have peace though he goes on in sin; Deut. 29.19. As if a Man should drink Poyson yet not fear but he should have his health. But whence doth this presumptuous hope arise? Surely from a conceit that God is made up all of Mercy. 'Tis true God is merciful, but withal he is just too; Exod. 34.6, 7. Keeping mercy for thousands, and that will by no means clear the guilty. If a King did proclaim that only those should be pardoned who came in and submitted, should any still persisting in Rebellion claim the benefit of that Pardon? Dost thou hope for Mercy who wilt not lay down thy Weapons, but stand out in Rebellion against Heaven? None might touch the Ark but the Priests; none may touch this Ark of Gods Mercy, but holy, consecrated Persons. Presumption is heluo Animarum, the great devourer of Souls. A thousand have missed of Heaven by putting on the broad spectacles of Presumption.

7. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh; soft pleasures harden the heart. Many people cannot endure a serious Thought, but are for Comedies and Romances, they play away their Salvation. Homines capiuntur voluptate ut pisces hamo, Cicero. Pleasure is the sugred bait Men bite at, but there is an hook under; Iob 21.12. They take the timbrel and harp, and rejoyce at the sound of the organ: And a parallel Scripture, Amos 6.4. That lye upon beds of ivory, that chant to the sound of the viol, that drink wine in bowls, and anoint themselves with the chief oyntments. The pleasures of the World do keep many from the pleasures of Paradise▪ What a shame is it that the Soul, that princely thing which swayes the sceptre of Reason, and is akin to Angels, should be enslaved to sinful pleasure. Beard in his Theatre, speaks of one who had a Room richly hung with fair Pictures, he had most delicious Musick, he had the rarest Beauties, he had all the Candies and curious Preserves of the Confectioner, thus did he gratifie his Senses with Pleasure, and swore he would live one week like a God, though he were sure to be damned in Hell the next day. Diodorus Siculus observes, that the Dogs of Sicily while they are hunting among the sweet Flowers lose the scent of the Hare; so many while they are hunting after the sweet pleasures of the World lose the Kingdom of Heaven. 'Tis, saith Theophylact, one of the worst sights to see a Sinner go laughing to Heaven.

8 If you would not fall short of the Kingdom of Heaven, take heed of Worldlimindedness; a covetous Spirit is a dunghil Spirit, it choaks good Affections, as the earth puts out the fire. The World hindred the young Man from following Christ, abiit tristis, he went away sorrowful, Luke 18.23. which extorted those words from our Saviour, Verse 24. How hardly shall they that have Riches enter into the Kingdom of God? Divitiae saeculi sunt laquei Diaboli, Bern. Riches are golden Snares. If a Man were to climb up a steepy Rock, and had Weights tied to his Legs, it would hinder him from his ascent: Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven; Exod. 14.3. They are entangled in the Land, the Wilderness hath shut them in. So it may be said of many, they are entangled in earthly Affairs, the World hath shut them in: The World is no Friend to Grace; the more the Child sucks the weaker the Nurse is; and the more the World sucks and draws from us, the weaker our Grace is, 1 Iohn 2.15. Love not the world. Had a Man a Monopoly of all the wealth of the World, were he able to empty the Western Parts of Gold, and the Eastern of Spices; could he heap up Riches to the Starry heaven, yet his heart would not be filled: Covetousness is a dry dropsy: Ioshua who could stop the course of the Sun, could not stop Achan in his covetous pursuit of the Wedge of Gold: he whose heart is lockt up in his Chest, will be lockt out of heaven: Some Ships that have escaped the Rocks, have been cast away upon the Sands: Many who have escaped gross Sins, have been cast away upon the Worlds Golden Sands.

9. If you would not come short of the Kingdom of heaven, take heed of indulging any sin; one Mill-stone will drown as well as more; and one sin lived in will damn as well as more: Vbi regnat peccatum non potest regnare Dei regnum, Hierom. If any one sin reign, it will keep you from reigning in the kingdom of heaven; especially keep from sins of Presumption, which wast Conscience, vastare Conscientiam, Tertul. and the Sin of your natural Constitution, the peccatum in delitiis, Aug. the darling Sin, Psal. 18.23. I have kept my self from mine iniquity. That Sin which my heart would soonest decoy and flatter me into; as in the Hive there is one Master-Bee, so in the heart one Master-sin: O take heed of this!

Quest. How may this sin be known?

A. 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at, that is the bosom sin; Herod could not brook to have his Incest medled with, that was a noli me tangere: Men can be content to have other sins declaimed against, but if a Minister put his Finger upon the sore, and toucheth upon one special sin, then igne micant oculi, they are enraged and spit the Venome of Malice.

2. That sin which a Mans heart runs out most to, and he is most easily captivated by, that is the Dalilah in the Bosom: One Man is overcome with wantonness, another by worldliness; 'tis a sad thing a Man should be so bewitched by a beloved sin, that if it ask him to part with not only half the kingdom, but the whole Kingdom of heaven, he must part with it to gratify that Lust.

3. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress, that is the sin he hath allowed himself in, and is his complexion sin: When Ioseph's Brethren were distressed their sin in selling their Brother came into their Remembrance, Gen. 42.21. We were verily guilty concerning our Brother, &c. So when a Man is upon his sick-bed, and Conscience shall say, thou hast been guilty of such a sin, the sin of slandring, or uncleanness, Conscience reads a Man a sad Lecture, it affrights him most for one sin, that is the Complection sin.

4. That sin which a Man is loathest to part with, that is the endeared sin: Iacob could of all his Sons most hardly part with Benjamin, Gen. 42.36. Will ye take Benjamin away? So saith the Sinner, this and that Sin I have left, but must Benjamin go too? must I part with this delightful sin? that goes to the heart; as it is with a castle that hath several Forts about it, the first and second Fort are yeilded, but when it comes to the main Castle the Governour will rather fight and dye then yeild that: So a Man may suffer some of his Sins to be demolished, but when it comes to one, that is like the taking of the Castle, he will never yeild to part with that; surely that is the Master-sin; take heed especially of this sin; the strength of sin lies in the beloved sin: This is like an humour striking to the heart which brings Death. I have read of a Monarch, that being pursued by the Enemy, he threw away the Crown of Gold on his head, that he might run the faster▪ So that sin which thou didst wear as a Crown of Gold, throw it away that thou maiest run the faster to the Kingdom of heaven: O if you would not lose Glory, mortify the beloved sin, set it as Vriah in the Fore-front of the battle to be slain; by plucking out this right eye, you will see the better to go to heaven.

10. If you would not fall short of the kingdom of heaven, take heed of inordinate Pashion; many a Ship hath been lost in a storm; and many a Soul hath been lost in a storm of unruly Passions: Every Member of the Body is infected with sin; as every Branch of Wormwood is bitter; but the Tongue is full of deadly poyson, Iam. 3.8. Some care not what they say in their Passion, they will censure, slander, wish evil to others; how can Christ be in the heart when the Devil hath taken possession of the tongue? Passion disturbs reason, it is brevis insania, a short Frenzy; Ionah in a Passion flies out against God, Ionah 4.9. I do well to be angry to the death. What to be angry with God, and to justify it? I do well to be angry, the Man was not well in his Wits; Passion unfits for Prayer, 1 Tim. 2.8. I will therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer, but he doth not lift up holy hands. Water when it is hot soon boils over; so when the heart is heated with Anger it soon boils over in fiery passionate Speeches. Some curse others in their Passion: They whose tongues are set on fire, let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom, beware of giving way to your unbridled Passions; some say words are but wind, but they are such a wind as may blow them to Hell.

VSE IV. Of Exhortation, To all in General. (3)

11. If you would not fall short of the heavenly kingdom, beware of too much indulging the sensual Appetite, Rom. 13.14. Make not Provision for the flesh; the Greek Word [gap], to make Provision, signifies to be Caterers for the flesh, Phil. 3.19. Whose God is their Belly. The Throat is a slippery place; Iudas received the Devil in the Sop; and often the Devil slides down in the Liquor: Excess in Meat and Drink clouds the Mind, choakes good Affections, provokes Lust; many a Man digs his own Grave with his Teeth; the Heathen could say, magnus sum & ad mojora natus quam ut sim corporis mei mancipium, Sen. He was higher born then to be a slave to his Body: To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife: Take such a proportion of food as may recruit Nature not surfeit it: Excess in things lawful hath lost many the kingdom of heaven. A Bee may suck a little honey from the leaf, but put it in a Barrel of honey and it is drowned; to suck temperately from the Creature God allows, but excess ingulphs Men in Perdition.

12. If you would not fall short of the Kingdom of Heaven, take heed of injustice in your dealings; defrauding lies in two things, First, mixing Commodities; as if one mix bad Wheat with good, and sell it for pure Wheat, this is to defraud, Isa. 1.22. Thy Wine is mixed with Water. Second, Giving scant Measure, Amos 5.8. Making the Ephah small; Ephah was a Measure which the Iews used in selling; they made the Ephah small, they scarce gave measure; I wish this be not the sin of many, Hos. 12.7. He is a Merchant, the Ballances of deceit are in his hand. Can they be holy which are not just? Mic. 6.11. Shall I count them pure with the wicked Balances? Is his heart sincere who hath false Weights? This hath made many they could not reach heaven, because of their over reaching.

13. If you would not miss of the Kingdom of Heaven, take heed of evil Company; there is a necessary Commerce with Men in buying and selling, else, as the Apostle saith, We must go out of the World, 1 Cor. 5.10. But do not voluntarily choose the Company of the wicked; 1 Cor. 5.11. I have written to you not to keep Company. Do not incorporate into the Society of the wicked, or be too much familiar with them: The wicked are [gap], God haters; and 2 Chron. 19.2. Shouldst thou joyn with them that hate the Lord? A Christian is bound by vertue of his Oath of Allegiance to God in Baptism, not to have intimate converse with such as are Gods sworn Enemies; 'tis a thing of bad report: What doth Christs Dove among Birds of Prey? What do Virgins among Harlots? The Company of the wicked is very defiling, 'tis like going among them that have the Plague; Prov. 6.27. He that toucheth Pitch shall be defiled. Psal. 106 35. They were mingled among the heathen and learned their Works. If you mingle bright Armour with rusty, the bright Armour will not brighten the rusty, but the rusty Armour will spoil the bright. Such as have had religious Education, and have some inclinations to good, yet by mixing among the wicked they will be apt to receive hurt; the bad will sooner corrupt the good, then the good will convert the bad; Pharaoh learned Ioseph to swear, but Ioseph did not learn Pharaoh to pray. There is a strange attractive power in ill company to corrupt and poison the best dispositions; they damp good Affections: Throw a Fire-ball into the Snow and it is soon quenched. Among the wicked you lose your heat of zealous affections; by holding familiar correspondence with the wicked one shall hear them disswading him from strict Godliness, that it will debar him of his Liberty and Pleasure, Act. 28.2. This Sect is every where spoken against. Hereupon he who before did look towards Heaven, begins to be discouraged, and gradually declines from goodness.

(1.) There steals upon him a dislike of his former religious course of Life; that he was righteous over-much; stricter then needed.

(2.) There is instilled into his Heart a secret delight of evil; he begins to like foolish scurrilous discourse; he can hear Religion spoken against and be silent, nay, well pleased; he loves Vanity, and makes a sport of sin.

(3.) He is by degrees so Matamorphosed and made like the Company he converseth with, that he now grows into a disgust and hatred of his former sober ways; he is ill-affected towards good Men; he is transformed into scoffing Ishmael, a breathing devil; and becomes at last as much the Child of Hell, as any of that graceless damned Crew he conversed with; and what is the end of all? a blot in the Name, a Moth in the Estate, a Worm in the Conscience. O if you would not miss of the kingdom of Heaven beware of [gap]vil Company: Bad Company is the Bane and Poison of the Youth of this Age: Such as were once soberly inclined, yet by coming among the Prophane they grow familiar, till at last they keep one another Company in Hell.

14. If you would not miss of the Kingdom of Heaven take heed of parlying with the Fleshy part; the Flesh is a Bosom Traitor. When an Enemy is gotten within the Walls of a Castle, it is in great danger to be taken. The Flesh is an Enemy within; the Flesh is a bad Counsellour; the Flesh saith there is a Lion in the Way; it discourageth from a religious strictness; the Flesh saith as Peter did to Christ, Spare thy self; the Flesh saith as Iudas, What needs all this wast? what needs this praying? why do you wast your strength and Spirits in Religion? What needs all this wast? the Flesh cries out for ease and pleasure. How many by consulting with the Flesh have lost the Kingdom of Heaven!

15. If you would not fall short of Heaven take heed of Carn[gap]l Relations: Our Carnal Friends are often Bars and Blocks in our way to Heaven; they will say Religion is preciseness and singularity: a Wife in the bosom may be a Tempter; Iob's Wife was so, Iob 2.9. Dost thou still retain thy Integrity? curse God and dye. What still pray? What dost thou get by serving God? Iob where are thy Earnings? what canst thou show thou hast had in Gods Service, but Boyles and Ulcers? and dost thou still retain thy integrity? throw off Gods Livery, renounce Religion. Here was a tentation handed over to him by his Wife: The Woman was made of the Rib, the Devil turned this Rib into an Arrow, and would have shot Iob to the heart, but his Faith quenched this fiery Dart. Beware of Carnal Relations: We read, that some of Christs kindred laid hold on him, and would have hindred him when he was going to Preach, Mark 3.21. They said he is beside himself. Our kindred sometimes would stand in our way to Heaven, and judging all zeal rashness would hinder us from being saved: Such Carnal Relations Spira had, for advising with them whether he should remain constant in his Orthodox Opinion, they perswaded him to recant and so abjuring his former Faith he fell into horrour and dispondency of Mind. Galeacius Marquess of Vico found his Carnal Relations a great Block in his way, and what ado had he to break through their Tentations? Take heed of a snare in your Bosom: 'Tis a brave saying of Ierom, Si Mater mihi ubera ostendat, &c. If my Parent should perswade me to deny Christ, if my Mother should show me her breast that gave me suck, if my Wife should go to charm me with her Embraces, I would forsake all and fly to Christ.

16. If you would not fall short of the Kingdom of Heaven, take heed of falling off; beware of Apostacy; he misseth of the Prize who doth not hold out in the Race; he who makes shipwrack of the Faith cannot come to the haven of Glory. We live in the fall of the Leaf; Men fall from that goodness they seemed to have; some are turned to Error, others to Vice; some to drinking and dicing, others to whoring; the very Mantle of their Profession is fallen off: 'Tis dreadful for Men to fall off from hopeful beginnings: The Apostate saith Tertullian seems to put God and Satan in the Ballance, and having weighed both their Services, prefers the Devils Service and proclaims him to be the best Master, in which respect, the Apostate is said to put Christ to open shame, Heb. 6.6. This is sad at last, Heb. 10.38. If you would not miss of Glory take heed of Apostacy, those who fall away must needs fall short of the Kingdom.

1. If we would not come short of this Heavenly Kingdom, let us be much in the exercise of Self-denyal; Matth. 16.24. If any man will come after me, let him deny himself. He who would go to Heaven must deny self-righteousness, Cavendum est a propria justitia; Phil. 3.9. That I may be found in him not having my own righteousness. The Spider weaves a web out of her own Bowels; an Hypocrite would spin a web of Salvation out of his own Righteousness: We must deny our Civility in point of Justification. Civility is a good staff to walk with among Men, but it is a bad ladder to climb up to Heaven. We must deny our holy things in point of Justification. Alas, how are our Duties checkered with Sin. Put Gold in the fire and there comes out dross;

our most golden services are mixed with unbelief. Deny self-righteousness; use Duty but trust to Christ. Noahs Dove made use of her wings to fly, but trusted to the Ark for safety. Let Duties have your diligence but not your confidence. Self-denyal is via ad regnum; there is no getting into Heaven but through this strait gate of self-denyal.

2. The second means for the obtaining of the Kingdom is serious Consideration: Most Men fall short of Heaven for want of Consideration.

1. Consideration. We should often consider what a Kingdom Heaven is. 'Tis called Regnum paratum, a Kingdom prepared, Matth. 25.34. which implyes something that is rare and excellent. God hath prepared in his Kingdom, such things as eye hath not seen nor ear heard; 1 Cor. 2.9. Heaven is beyond all hyperbole. In particular, in this Coelestial Kingdom are two things.

• (1.) A stately Pallace.

• (2.) A Royal Feast.

(1.) A stately Pallace. 1. It is large and hath several stories; for the dimensions of it, it is twelve thousand furlongs, Rev. 21.15. or as it is in some Greek Copies, twelve times twelve thousand furlongs, a finite number put for an infinite; no Arithmetician can number these furlongs: Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them. 2. The Pallace of this Kingdom is lucid and transparent; 'tis adorned with light, [gap], The light is sweet. Hell is a dark dungeon, but the Pallace above is bespangled with light; Col. 1.12. Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven. 3. This Pallace of the Kingdom is well scituated for a good Air and a pleasant prospect. There is the best Air which is perfumed with the odours of Christs Oyntments; and a most pleasant prospect of the bright Morning-Star. 4. The Pallace is rich and sumptuous; it hath Gates of Pearl, Rev. 21.21. it is enriched with white Robes and Crowns of Glory; and this Pallace never falls to decay, and the dwellers in it never dye, Rev. 22.5. They shall reign for ever and ever.

(2.) A Royal Feast: It is called, The marriage supper of the lamb, Rev. 19.9. which Bullinger and Gregory the great, understand of the magnificent Supper prepared in the Kingdom of Heaven. A Glorious Feast it will be in respect of the Founder, God; the Glorified Saints shall feast their eyes with Gods Beauty, and their hearts with his Love; a delicious Feast it will be in respect of the festivity and holy Mirth. What Joy when there shall be the Anthems and Triumphs of Glorified Spirits; when Saints and Angels shall twist together in an inseparable union of Love, and lye in each others sweet embraces; a Royal Banquet it shall be where there is no surfeit, because continually a fresh course served in. The serious Consideration what a Kingdom Heaven is, would be a means to quicken our endeavour in the pursuit after it. What causeth Men to make Voyages to the Indies, but the consideration of the Gold and Spices which are to be had there; did we survey and contemplate the Glory of Heaven, we should soon take a Voyage, and never leave till we had arrived at the Coelestial Kingdom.

2. Consideration, How it will trouble you if you should perish, to think you came short of Heaven for want of a little more pains. The Prophet Elisha bid the King of Israel smite the ground six times, and he smote but thrice and stayed, 2 Kings 13.19. and he lost many Victories by it: So when a Man shall think thus, I did something in Religion but did not do enough, I prayed but it was coldly, I did not put coals to the Incense; I heard the Word, but did not meditate on it, I did not chew the end; I smote but thrice, and I should have smitten six times; had I taken a little more pains I had been happy, but I have lost the Kingdom of Heaven by short shooting. The consideration how terrible the thoughts of this will be, that we should lose Heaven for want of a little more pains, will be a means to spur on our sluggish hearts, and make us more diligent to get the Kingdom.

3. The third means for the obtaining this Kingdom is to keep up Daily Prayer, Psal. 109.4. I give my self to Prayer. Prayer inflames the affections, and oyls the wheels of the endeavour; Prayer prevails with God, it unlocks his Bowels, and then he unlocks Heaven; all that have got to Heaven have crept thither upon their knees: The Saints now in Heaven have been Men of Prayer; Daniel prayed three times a day, Iacob wrestled with God in Prayer, and as a Prince prevailed; this Prayer must be fervent, else it is thuribulum sine prunis, as Luther, a Golden Censer without Fire. O follow God with Prayers and Tears, say as Iacob to the Angel, Gen. 32.26. I will not let thee go except thou bless me. Prayer vincit invincibilem, Luther, it conquers the Omnipotent; Elijah by Prayer opened Heaven; by ardent and constant Prayer Heaven is at last opened to us.

4. If you would obtain the Heavenly Kingdom get a love to Heaven. Love puts a Man upon the use of all means to enjoy the thing loved. He that loves the World how active is he, he will break his sleep and peace for it; he that loves Honour what hazards will he run, he will swim to the crown in Blood. Iacob loved Rachel, and what would not he do, though it were serving a two seven years Apprenticeship, for obtaining her? Love carries a Man out violently to the Object loved. Love is like Wings to the Bird, like Sails to the Ship; it carries a Christian full sail to Heaven; Heaven is a place of Rest and Joy, 'tis Paradise, and will you not love it? Love Heaven and you cannot miss it: Love breaks through all opposition, it takes heaven by storm: Love though it labour is never weary; it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel▪ and keeps him from being weary.

5. If you would obtain the Kingdom of Heaven make Religion your business. What a Man looks upon as a [gap], a thing by the by, he doth not much mind. If ever we would have Heaven we must look upon it as our main concern: Other things do but concern our livelyhood, this concerns our Salvation; then we make Religion our business when we wholly devote our selves to Gods service, Psal. 139.18. we count those the best hours which are spent with God; we give God the cream of our affections, the flower of our time and strength; we traffique in Heaven every day, we are Merchants for the Pearl of price. He will never get an Estate who doth not mind his Trade; he will never get heaven who doth not make Religion his [gap], his main business.