Chapter 53: In which the power and efficacy of eying the recompense of reward consists

FIrst, there is a great deal of power in looking to this glorious recompence of reward; because the glory of this does so much darken all the glory of the things of the world that we are called to part withal, when we are called to suffer any thing: Now then the argument lies thus; That which darkens all the glory of the world, and makes it appear to be nothing, that must needs have a great deal of power to enable the heart to part with any thing in the world in the cause of God: those who by the eye of faith are able to behold the reality and certainty of those glorious things, they look upon all things below as poor, mean, slight, contemptible things: As we know the glory of the light of the Sun, darkens the glory of the light of a candle; the light of a candle is comfortable in the night, in the dark, but when the light of the Sun rises, that is nothing: So long as the men of the world are in darkness, the light and comfort of the creature is a great matter to them; but when God lets the glory of the things of his Kingdom appear to them, then the comfort of the creature is nothing. A Glow-worm glisters in the dark, but when the day comes, the brightness and the glistering of the Glow-worm is not seen: so all the brightness and glistering of the creature that takes the hearts of men, is gone when God lifts up his light upon them, and shows them the greatness of his Kingdom.

And the reason why people are so hardly brought to suffer any thing for God, is because they have such high esteem of these things; that which a man has high esteem of, he is loth to part withal; but when a mans heart is taken from them, as there is no longer a high esteem of them, he is willing to part with them. As Saint Paul said, I am ready not to be bound only, but also to dye for the name of the Lord Jesus; his life was not dear to him, he accounted it not worth the least degree of glory to God: A gracious heart, as it accounts nothing low in any duty that tends to this glorious reward, so it accounts nothing high to part with for the recompence of reward. It is a notable passage we have of Joseph to his Father Jacob, Gen. 45:20 Regard not your stuff, for the good of all the Land of Egypt is yours: It may be Joseph thought his Father Jacob might think, I have many Goods here, and what, shall I leave all that I have here to go to Egypt, into a strange country? he might think this might be some let to his Father; but Ioseph calls it all stuff: you have a deal of stuff and lumber, but let it not grieve you to leave your stuff and lumber, all the good of the Land of Egypt is yours: So God says to a gracious heart, when it looks upon any thing it should part withal, and it is loth to part with it, says God, Regard not your stuff, and lumber you have here; for not the good of all the Land of Egypt is yours, but all the good that is in Heaven is yours, and the good that is in the God of Heaven, and the good that is in Christ is all yours: That soul that understands the glory of Heaven, and the Interest that it has in it, shall hear a voyce tell it, That all the good in Heaven, and in God, and in Christ, is its own; and therefore he will not regard any thing here: if we knew no better things then these, we would be loth to part with them; if we had never seen the light of the Sun, we would have accounted the Moon a glorious creature, and as a mighty Ornament to Heaven, and to the world; but when we come to see the glory of the Sun, that is nothing to us in comparison. Children that are born in a dungeon, and know no better things, would be loth to part with that they have there; but when they come to know what is in the world, then all they had before is nothing to them; greater glory diminisheth that which is less. So that we may apply that the Apostle speaks concerning the comparison of the Gospel with the Law, to this we are speaking of, 2 Cor. 3:10 That which was made glorious, had no glory in this respect, by reason of the glory that excelleth; though there was some glory in the administration of the Law, yet it is no glory in comparison of that which excelleth: So though there may be glory in the outward comforts of the world, yet there is no glory in comparison of that glory which excelleth, in comparison of that glory which has been opened; and that is the first thing.

Secondly, as the glory of the world is darkned by having respect to this glorious recompence of reward, so all the evils of the world are wonderfully lessened: You know what the Apostle says, in Rom. 8:18 That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us: As we use to say, It is not to be named the same day, not to be reckoned with the glory that shall be revealed in us: A Father upon that place has a notable gloss, says he, Sufferings are not to be compared & looked upon, in respect, first of the punishment that we have deserved, which is passed by, and pardoned; and then not to be compared and reckoned with the present grace and comfort that Gods people have here: But then much less is to be compared and reckoned with the weight of glory that is to come, that is promised to us. And so in 2 Cor. 4. 17, 18. While we look at things that are eternal, not temporal, this light affliction; all is but light, and nothing in comparison: What is it for one to have a rainy day, who is going to take possession of a Crown? there is no man would be much sensible of a little cold in his head, if it were uncovered a while to have a Crown of gold put on. I have read of a foolish woman that was afraid her Son should get cold by putting off his night-cap to have a Crown set upon his head; but no wise man would much consider the cold he should get in his head upon that ground: Great things swallow up small things, and great joys will swallow up small evils; there is no comparison between the evil we suffer here, and the glory that is to come; What is a drop of vinegar put into an Ocean of sweet wine? it is not so much as taken notice of; here when a man receives a great good, he is not affected with lesser evils: As for example in Saul, when Saul had the Kingdom, some did despise him, 1 Samuel 10:27 but Saul held his peace; he was not troubled at that, though he was a man afterward froward enough; he thought, this good of the Kingdom is enough to take away the apprehension of any evil in being despised; what though a company of poor people despise me, and speak against me when as I have the Kingdom, and am anointed of God, and have this dignity put upon me? A man that knows any thing of his own worth, and that God has bestowed much upon him; this takes off any other evil, that appears to be in others prating of him; but now when men do not understand any great good in themselves, then they account the evil of the world despising them a great evil: Many men judge of themselves rather by the esteem other men have of them, then by any good they know in themselves, and no marvel though these men be so much troubled at other mens despising of them. If a Merchant have a Ship come home laden with many thousand pounds worth of rich Commodities, though his Servant should do something amiss that day, he would not be froward at it, but pass it by, because he has such great profit and good coming in; so the evils of the world are nothing in comparison to that soul that knows the great things of the Kingdom of God to be its own.

Thirdly, there is a mighty deal of power in it; because this respect unto the recompence of reward, does so much take up the faculties of the soul, the intention of the mind being taken up about so great an object, other things are not minded in comparison; and this is the reason why those that are in a phrensie, are insensible of what you do unto them; because their mindes are taken up about that which they apprehend so strongly, as nothing else is minded by them; and if there was any object made known to take up the mind of man, it must be such great things as these, made certain and real to the soul by faith. It is a property peculiar to God, that though he has many glorious things that he exercises his wisdom about, yet he does mind the least thing, the least creature in the world, as much as if there were nothing else to mind; but no creature can do so, no creature can mind great things with intention of mind, and yet mind inferior things with any strength of intention too, but if he mindes great things with intention, other things must be lightly minded. An Ecclesiastical Historian tells us of the Christians they did so mind the glory of God, and the glory of Heaven, as that the pains they suffered were as in the bodies of other men, and not in their own bodies. It is reported of Archimides, who was a great Mathematician, that when the City was taken in which he was, and the Warlike instruments of death clattering about his ears, and all was in a tumult, yet he was so busie about drawing his lines, that he did not know there was any danger, and heard no noise: If such objects as these can take up the intention of the mind, so as not to mind other things, then much more such an object as eternal life, and eternal glory and happiness. And therefore that place is very observable, in 2 Cor. 4:16 We faint not in our sufferings, because we look not at things that are seen, but at things that are not seen: We are so intense about Heaven, and the glory of God, that we do not give a look at things that are seen. So in Heb. 11. 15, 16. They were not so much as mindeful of that Countrey from whence they came, becausethey sought a Countrey that was better, and heavenly. It is a notable expression that Basil has concerning the Martyrs, says he, They do not look at the danger they are in, but at the crown: And again he says, They do not look at the Officers, and Executioners that are whipping of them, but they look to the Angels that are giving acclamations, and that are encouraging of them. As a carnal heart, a man that mindes earthly things, his mind is so taken up about them, because they are an object suitable to him; as when all the glory of God, and of Christ, and of Heaven is set before him, he lets it pass without any minding; so a gracious heart that by faith can see into the reality of the glory of Heaven, and eternal life so taken up with them, as not to mind earthly things; and that is the third particular.

Fourthly, the respect unto the recompence of the reward has a mighty power to carry on the soul in a way of suffering, because the soul by this comes to see how infinitely well pleased God is with it, and with that it undertakes for his names sake, in suffering any thing in his cause; and this does mightily prevail with a gracious heart. If God does but give his command to do a thing, this might be enough to show Gods good pleasure in that action; but when with command God reveals such infinite glorious things that he will reward that action withal, this discovers more of the infinite good pleasure of God; so that the soul in this does not only see its own happiness, but sees the infinite good pleasure of God in it; and reasons thus, How has God set his heart upon me? And what infinite good pleasure is it that he takes, in that I poor worm shall suffer for his names sake, when he does not only tell me it is according to his will, but he has such infinite glorious things to reward that I do, except his heart were much upon it, & taken with it, there would never such great and glorious things have been for the rewarding of it; but in that these things are so revealed, and I in some measure see them, I cannot but think God takes infinite delight in these sufferings, for his names sake, & God forbid that any thing in the world should take off my heart from that which I see God takes such infinite pleasure in: when a gracious heart shall see God holding forth a crown to set on his head in suffering, it sets the soul on fire in suffering for God; if you hadst only given forth your command, it had been enough to make all creatures obedient to you; but that you shouldest manifest yourself thus to crown them with this glory, and to lay up these treasures of the riches of your glory for them, Who would not do and suffer any thing in your cause, O blessed God!

The fifth particular, in which the power of this argument consists, is the abundance of sweet that there is in the hope of this reward, to fill the heart with joy and peace; the more joy and peace the heart is filled withal, the more certainly it is able to do great things. So Nehemiah tells the people when he would have them rejoice, The joy of the Lord is your strength, Neh. 8:10 When as the heart is strengthned with joy, it is able to do mighty things; now the hope of these glorious things do mightily fill the heart with joy, and so strengthens the heart: A man that has his body strong, he can endure cold, and bear great burthens that a weak body cannot bear; and nothing strengthens the heart more then this joy of the Lord, where the heart is filled with it. Vessels that are empty will soon be broke with the heat of the fire, which they will not be if they be full: this hope of the glorious reward fills the heart with precious liquor, that you may set it by the fire, and put it into troubles, it will not break. As a Gyant refreshed with wine, has great strength to undertake any thing, so the soul that is filled with this comfort of the hope of Heaven and glory, can go forth as a Gyant refreshed with wine, and make nothing of those things that others make great matters of. When the heart is filled with joy & hope of believing, and so filled with light within, whatever darkness is abroad it cares not. As Oecolampadius when he was to dye, and they spoke of the light without, says he, What is the light without? I have light enough within; And so a gracious heart says, there is enough within to strengthen me, let there be without what there will. When Alexander gave away great things, almost all he had, one of his Officers aked him what he would have left for himself, says he, Hope: so says a gracious heart, though all things be gone, yet it is enough to fill my heart with joy, that I have hope of the glory that is to be reveald.

A natural chearful spirit can be able to undergo great things, that one that is naturally timorous cannot; the Wise man says, The Spirit of a man shall sustain his infirmities: A man that has a natural chearful spirit, is able to sustain many infirmities that others cannot; As for melancholy spirits, every thing that comes cross to them is ready to sink them, and they cannot undergo. those troubles which a chearful spirit can, because they want the sweetness within; What strength is there then in the filling the heart with joy in believing of these things? As a man that has his bones filled with marrow, and has abundance of good blood, and fresh spirits in his body, he can endure to go with less cloathes then another, because he is well lined within; so it is with a heart that has a great deal of fat and marrow, joy and peace within, though such a one has not many cloathes, and outward comforts to strengthen him, he will go through troubles well enough; Proverbs 14:14 A good man is satisfied from himself: And it is enough for good men to know within themselves that they have an enduring substance, Heb. 10:34 A tree that has a great deal of sap within, can bear great weights and burthens that others cannot; and that is the fifth ground, because the hope of these things does fill the heart with joy, and so strengthens the heart.

A sixth thing in which the power of having respect to the recompence of reward appears, is in that it has a great deal of power to resist any temptation of Satan, and to quench the fiery darts of Satan. In Ephes. 6. where the spiritual armor is spoken of, the helmet, the armor that is for the head, and keeps that from being hurt with any stroke, is the hope of salvation, and the hope of glory; so that whatever temptations of the Devil comes, by this helmet they are kept off, that they do not so much as take the judgement: As we might instance in the several temptations that the Devil has to keep one from sufferings; as when he comes and says, Why will you undo yourselves in such a way as this? Presently the hope of salvation is held up, and the soul answers, It is so far from undoing of me, that it is the only way to provide for myself; He that will save his life shall lose it, and he that will lose his life for my sake, shall save it. If the Devil comes with this temptation, Surely God does not require such things of his people, to be brought into such straits, and suffer such hard things: The soul that has the hope of his glory, holds it up, and makes this answer; Why, seeing the Lord has laid up such glorious things hereafter, why should I not think that God may require hard things for the present? If he comes with this temptation, Why will you go on in a singular way from others? A gracious heart upon this argument, answers, I expect choice and singular mercies from God, and why should I think much to go on in a way that is singular? though others do otherwise, it may be they shal never be partakers of such singular things. If the Devil comes and say, Surely God does not love you, if he did, he would not suffer such great calamities, and sore troubles to befal you, and if it were his cause, he would assist you in it: the soul answers, Has the Lord laid up such glorious things for me hereafter, and shall I call Gods love in question, because I am deprived of these mean things, and undergo such afflictions as these? certainly those things that God has laid up for me shall so uphold my heart, as that I shall never call in question Gods love, though I suffer never so much here; and that is the sixth particular.

Seventhly, there is a great deal of power in this argument to help on the soul in a way of suffering, because by looking at this recompence of reward, the soul comes to see what glorious things sufferings do prepare for, hasten unto, and work to the increase of. First, what glorious things sufferings prepare for: As it is a notable expression Mr. Hawks has in a Letter he writ to encourage Mr. Philpot, being cast into the Bishops Cole-house, says he, This Bishops Cole-house is but to scour you, and make you bright, and to fit you to be set up upon the high shelf, meaning Heaven; as when you would set up vessels of brass, or iron, you first take cinders or ashes and scour them, and by rubbing them with such things, they are fit to be set up; so all sufferings are but the means that God uses to scour his people to make them bright, to set them up on high; God will not set up his servants [〈1 page duplicate〉][〈1 page duplicate〉] on the high shelf, till first he has made them bright, and he uses this way to do it, and then they hasten to great things; the more one suffers, the nearer he comes to glory, and to Heaven: Let the world do the worst it can, it can but take away your estates, and meat, and drink, and put you in the cold, and hasten death, and the hastening of death is the hastening of glory: The greatest sufferings of Gods people, are but as the fiery Chariots to carry Gods people home in. This was the answer of Basil to the Emperors Lieutenant, when he threatned death to him, Death is a benefit to me, it will send me sooner to God, to whom I live, to whom I desire to hasten. And then they do increase glory, it is but a trade of less things to increase greater; all sufferings are the seeds of glory.

Eighthly, there is a great deal of power in this to carry on the soul in a way of suffering, because it does mightily enflame the soul with love to God, and Jesus Christ; it seeing that the bottom and ground of all this glorious recompence of reward is in the free and eternal love of God in Jesus Christ, that did work about this before the foundation of the world was laid; this does mightily enflame the heart with love to God, and therefore it wishes as that Martyr did, O that I had as many lives as I have hairs on my head to lay down for Christ. And it is sorry that it has no other opportunity to testify its love to God, the soul says, I have but this little time to testify my love to God, and I can but testify little in doing: O what a happiness is it, that that which I want of testifying my love in doing, I have it in testifying my love in suffering! Shall a dog that has but a few crums or bones from his Master, be willing to venture his life in defense of his Master; and shall not a gracious heart, that expects not crums and bones, but Crowns, and unconceiveable glory in Heaven, be willing to venture life for God in the cause of God?

Ninthly, there is a great deal of power in having respect to the recompence of reward to carry on a soul in suffering: because according to the things that are apprehended, there is the like impression left upon the spirit: As a gracious heart apprehending holy things is made holy, and apprehending spiritual things, is made spiritual, and apprehending great things, is made great, you is a holy gracious magnanimity put into the heart: A man that is lift up on high upon a high Tower, or a high Mountain, he looks upon things below as little things: The apprehension of this glory lifts the soul on high, and puts an impression of greatness and glory upon the heart, and so causes an heroical spirit in the heart, to look upon all things below as small: as the Martyrs, though they were weak spirits by nature, even women and children, yet apprehending such great things, they had heroical magnanimious spirits, and looked upon their sufferings as small things, because they had an impression of the object they beheld left upon their spirits, and in some measure were made like it.

Lastly, there is a mighty deal of power in looking to the recompence of reward to help in sufferings, because it has much power to cleanse the heart: every one that has this hope purgeth himself, 1 Iohn 3. And hence the Christians in the Primitive times fering. Those that write the stories of Egypt, report that there is no country in which there are more venemous Creatures then in Egypt; and also they write, there is no Country has so many Antidotes to help against poyson: so godliness brings with it many troubles and sufferings, but then godliness has much in it to help against troubles and sufferings.

Thirdly, hence we come to see the reason why so many are overcome in a way of suffering, and do yield, and so basely Apostatize, rather then they will go on in a way of suffering for God: they have not an eye to look up to Heaven, and to see all the glory that is revealed: they do not know within themselves that there are such things, as it is said of those in Heb. 10:34 They knew within themselves what they had in Heaven; they look upon these things as conceits and imaginations. In Phil. 3:18 the Apostle speaks of some that were enemies to the Cross of Christ, but what were they? They were men that minded earthly things: but says the Apostle, Our conversation is in Heaven. What was the reason that Demas forsook Paul? It was for this present world; he was not acquainted with the powers of the world to come, and therefore he forsook Paul, rather then he would suffer in the cause of God with Paul. Certainly, those that fall off in the time of suffering, are such as never had a taste of the powers to come, or have lost it: this dew of Heaven has not faln upon their hearts to moisten them, and therefore every suffering does scorch up the root: If the root be kept moist, though scorching heat come, it does not dry up the plant, but it is green and flouwere so able to suffer, because they had their hearts so purged by faith, Acts 15:9 Take a man that was strong, if he have many ill humors in his body, all his strength is gone, but if the Phisitian gives him something to purge out his ill humors, though hee have no Cordials given him to strengthen him, yet he is strong, and he is able to endure, and to do more then before: So those spirits that are full of distempered humors, that are unsound, they can bear nothing, undergo no difficulty, but when there is any thing to purge the heart and make it clean, then it is able to do or suffer more: sin lies rotting at the heart, and by rotting does weaken; a rotten rag has no strength to bear any thing, so those that have old sins lie rotting, they can bear nothing: The spirit of power, and of a sound mind is put together, 2 Tim. 1:7 now the hope of this glorious reward purges the heart, and makes it sound, and so carries it on in power. Now put all these together, and no marvel that Moses by having an eye to the recompence of reward could suffer so much: many are afraid of suffering hard things in the cause of Christ; but you see what will enable you to endure all. Now I should apply this in many particulars.

First, If there be such power in this to help to suffering, then surely there is power in this to help to service: you that know what these things mean, be ashamed to complain of any difficulty in any service.

Secondly, hence we see cause much to bless God that reveals such things to us, to carry us through sufferings; though godliness brings much suffering, yet it brings that which will strengthen against sufrishing still: It is the dew of Heaven, the hope of the glory of Heaven that keeps our root moist, and so we shall hold out in the time of suffering: It is given as the cause of the seed in the stony ground not come to perfection, Luke 8:6 Because it wanted moisture; many froward people in Religion prove like the stony ground, they have not moisture, this dew of Heaven lies not at their hearts: And the reason why many do not hold out, is because they want the Anchor of hope: In a tempest if there be not an Anchor well fastened, the ship will be carried upon the rocks or the sands: Now Hope is the Anchor that must hold the soul in all affliction, if that hold, let storms and winds be never so loud, yet the heart will be kept from being split upon the rocks, and swallowed up in the sands: but many have but a paper Anchor, a conceited hope, not a strong hope fastned upon the infallibility of God in his word and promises, and therefore they cannot hold out in the time of danger. To conclude all, we see what will do it, what will carry us through sufferings.

Let us make use of this argument, and not look upon the greatness of our sufferings, to think my sufferings are greater then others, but rather let us look up on high to our God, and the greater things that are prepared for us. As St. Augustine speaking to a Christian that was to suffer, Do not so much attend what punishment you hast, what share you hast in the whip, or in correction, but what you hast in the Testament, in Gods Word, what is revealed there for tby encouragement. And labor to have the light within you, or else all will never do; though many things have been revealed to your eyes, and so you may have light outwardly; yet if you have not the inward light, this outward light will never strengthen you to hold out: And labor for faith to put life in all these arguments that have been spoken of; unless faith come and breathe the breath of life upon them, they will all lie dead. Labor that nothing be between your eye and Heaven, and if any thing of the world, or vain reasonings shall come between your eye and Heaven, labor to remove it, keep all clear, that upon the turning of your eye you may see beyond the vail; and be not only thinking of these things, and make them lively by faith, but let your conversation be much in heaven, sending up your spirits to heaven, and opening your hearts to receive the influence of heaven, and then you will be able to endure what God calls you to: Who knows what God will call us to? God is stirring in the world, as if he intended to do some great things in the world, and therefore we had need of strong arguments to keep our hearts close to him, when many thousand hypocrites shall fall. And thus we have finished four things in the opening of this point: First, that there is a reward for Gods people. Secondly, how far they may have respect to this reward. Thirdly, what the reward is. Fourthly, in which the power of having respect to this reward lay to undergo any suffering. Now the fifth thing that remains, is, the Application of all that has been said.

And if there be such a glorious reward for the people of God, then in the first place the offense of the cross is taken away; let us be ashamed ever to be hindred in the way of God, because of the cross, because of any thing we shall suffer in the way of God, when as there is such a glorious reward hereafter. No storm of the raging Sea should terrifie us,considering that everlasting calm that is a coming, says Jerome: Let no man speak hardly of Gods ways any more. I remember I read of St. Augustine before his conversion, he said he was convinced of the ways of God, but says he, I did not like to go through those straits: He found the ways of God difficult, and that he was like to suffer much, and that hindred him; and so it does many, they see straits, they must deny themselves, and suffer hard things, and upon this they are hindred; but let us never be hindred more by this, seeing there are such great things revealed of the reward of Gods people hereafter: Why should we be so shy of the way, afflictions that lead thither; is not here enough to pay for all? God will not, says Lactantius, have thepath that leads to this immortal blessedness, be a delicate path. Certainly, if any of you should be hindred from the ways of God by any hardship you are like to meet withal, how will this confound you, when God shall come and say, Did not I show unto you those glorious things I intended for my people? and was not all that sufficient to draw your hearts over these difficulties?

In the Primitive times, the offense of the cross was taken away, after once they came to be enlightned in such glorious things as these; in Heb. 10:32 Call to remembrance the former days, in which after you were illuminated, you endured a great fight of afflictions; before they were not able to indure that fight of afflictions, but after they were illuminated they were; so howsoever you might have some hard thoughts of the ways of God before, yet now being illuminated, having the light of this blessed truth of the reward that is to come, revealed to you, be willing to endure any fight of afflictions; do not look at this stumbling block, look up to Heaven, and that wil keep you from stumbling. When men walk upon the earth, if they look upward, they may stumble upon stones & blocks; but it is otherwise in our walking in Religion, our looking upwards to heaven does keep us from stumbling: Wisdom is on high; the way of the righteous is a high way, he is lifted above all stumbling blocks by looking at this recompence of reward. St. Paul when he had his thoughts about this, says he, Neither life, nor death, principalities, nor powers, nor any thing should be able to separate him from the love of God.

Secondly, if there be such a glorious reward, consider , that this is a mighty aggravation of the evil of sin, that when God has revealed himself so gracious, as to lay up such glorious things for those that walk in the way of obedience, for any after this yet to embrace the ways of sin, must needs aggravate the horrid and desperate wickedness of mans heart: There is evil enough in sin, though we should lose nothing by it, that it is a disobedience to God, a breach of the Law, and going against the mind of God; but for men to venture upon the ways of sin, although they know they shall lose such an infinite good as this is, here is not only desperate wickedness, but desperate folly; it is a sign that mans heart is desperately set upon sin, that he wil go on in sin, though it be with the loss of all this glory, and these blessed things. I remember Ambrose reports of one Theotimus, that having a disease upon his body, and the Physitian told him, Except he did abstain from intemperance, drunkenness or uncleanness, he was like to lose his eyes; his heart was desperately fet upon his sin, that he said, Farewel sweet light then; as if he should say, I must have my pleasure in that sin, if I must lose my eyes, then farewel eyes, farewel the light. I suppose there is none of you dare reason thus desperately, when we come to you in the name of God, and speak of some particular sin that your consciences tell you you are guilty of, and profess unto you as in the name of God, that that way you take cannot stand with eternal life, that you must eternally perish, and lose all that happiness that God has prepared for the Saints, perhaps none dare say, Farewel God, and Christ, and eternal life, and all, I must have my sin: Though you do not say so directly, yet if after you have heard all this, you go on in a sinful way, you do in effect say so; for the Scripture says, Know you not that no drunkard, nor whoremonger, nor covetous, nor unclean person, nor extortioner, and the like, shall enter into the Kingdom of God: You know this, it is not possible that any should be so ignorant, but he knows such shall never enter into the Kingdom of God; you going on then in such a way, you do as it were say, Farewel God, and heaven, and farewel all that Christ has purchased by his blood, rather then I will lose my sin: How will this confound you another day? how will conscience accuse you? when it shall tell you what you have heard, and what you might have had, and you have lost all for your lust: God shall say, I revealed to you what my ways and counsels were concerning man, that this was the great work and design, that I intended to makewretched man happy, to bring vile dust into glory; and was that my great master-piece, that I intended nothing in your eyes, but must it be despised for the satisfying of your lusts? Christ shall plead against you, Was I content to leave the bosom of my Father, and to be in the form of a servant, and to be made a curse, & to lose my precious blood, & my life, to purchase glory for man, and must this be slighted for your base lusts? How will the Spirit of God plead against you? What, was not I in the mouth of my Ministers to reveal these glorious things, and deep things of God, that now in the Gospel are made known, and must all that work of mine be neglected and slighted for your base lusts? Yea, how may all the creatures in the earth come to plead against you? Lord, you didst not make us capable of any such happiness as you didst the children of men, and yet we did honor and serve you in our order, but you madest this creature capable of eternal happiness, and yet all is despised for the satisfying of their base lusts. Yea, how may the Devils come and plead against you? Lord, when we were once fallen, you would never enter into covenant with us, to give us any hope of any mercy at all, much less hope to receive any such great things; there was hope for these wretched creatures to be eternally happy, and yet they neglected all for their lusts, & therefore shal their punishment be no more then ours? shall their fire be no hotter then ours?

These things that I have delivered, though they be comfortable to the people of God, they will be terrible things to the wicked, and will be a dreadful aggravation to sin, as Heb. 10:29 Of how much sorer punishment do you think those worthy of, that in neglect of these things do even tread under foot the blood of the Son of God, as cap. 2, 3. How shall we escape, if we neglect so great salvation? If the salvation that we speak of were not great salvation, it would not deserve such great punishment for the neglect of it: See how great the mercy of God is in revealing such great salvation, so great shall the punishment be of those that neglect such great salvation: We use to say to some that will be bold to venture upon such ways as others will not, They may say and do what they will, they have nothing to lose, but if a man have any thing to lose he is more wary; it is true, if we had nothing to lose, it were not so much for us to go on boldly and carelesly in our way, but know we are capable of abundance of glory, that we are in danger to lose if we go on carelesly: Consider what you are like to lose, and let that raise your heart against the ways of sin, nothing can make it up. For one to do any thing that shall prejudice the right to a Crown, this is counted a great offense, and is not past by without blood: Sin seeks to deprive us of a Crown, of Heaven, of immortality; O the mischief that is in sin! let our hearts rise against it with hatred to death: when any temptation comes, let us use this argument as a help to answer temptation, O in this temptation there is that will deprive me of all my hope of heaven, & of glory, and of my crown, and of all my good, if I take not heed; and therefore now shal I sin? will any sin do you that good as will countervail the cutting you off the hope of all this glory? will it make you amends for this evil?

If a man might have a whole world given him for to lose his eyes, no wise man would lose the benefit of his fight for the whole world; will you venture the loss of the sight of God, and of Christ, and of all communion to be had with them for a lust, and for a base pleasure? what worth is in it to make you so venturous? When a temptation to sin comes, make use of this argument, as Saul did to his men, What, can the son of Jesse give you vineyards, and oliveyards? So you may say to every temptation, to the ways of sin, What, can my sin give me Heaven, and glory, and immortality? can my sin reward me as God will reward me if I walk in his way? If a Chapman should come to you who are Merchants, and offer you for a commodity twenty times less then it is worth, your hearts will rise against him, in disdain and contempt of him: Now when sin comes to offer any pleasure or content to the flesh, let your hearts rise in disdain against it, it offers you infinitely to your loss, base momentary pleasure for Heaven, and all the glory that has been opened to you. As one said when a Harlot askt a great price for pleasure with her one night, I will not buy repentanceat such a rate: And so when sin comes, say, I will not buy pleasure at such a rate. It was an aggravation of the sin of Israel, that they would return into Egypt, because the Land of Canaan was so good a Land; So it argues base hearts in people to despise all that is in Heaven, and the glory of it for to turn to Egypt, to some base lust.

Thirdly, if there be such a glorious reward for the Saints, this rebukes all base worldly drossie spirits , that seek for no higher good then meerly to enjoy the use and comforts of the creature, and content to their flesh for a while: How many are there in the world that would bless themselves in these things? Might I have but such an estate, and such content in theworld, it were enough, they should think themselves happy. As that Duke of Burbone in France, if he might have his Palace in Paris, he would not change it for Paradise. A company of base drossie spirits that could be content to have the things of this world for their portion, it argues you have low thoughts of an immortal soul; you know not what an immortal soul is capable of, who can think yourselves satisfied in any creature. You have but low thoughts of God; are there no richer treasures in God then only a few outward delights, meat, and drink, and sports here? Has God nothing else to communicate to the creature? what mean thoughts hast you of Christ, and of all the purchase of the blood of Christ? What, has Christ come and laid down his blood to purchase nothing but this, to have content in the creature? Certainly the God of this world has blinded your eyes, that you should not see into the glorious things of eternal life that are in the Gospel, and in the Word: How many would frame to themselves a kinde of Heaven here, an imaginary Heaven? As I have read of a King of Persia, that he would have an imaginary Heaven, and therefore he made a brave Palace, and in the top he made the heavens, and painted Sun, Moon and Stars, and underneath Clouds, that with Art moved up and down, and distilled rain, and made thunder, and he had a brave Throne glistering above those clouds, this might be sufficient for a Heathen; and yet how many Christians are guilty of this, to imagine Heaven to themselves? If they had but this and this, that were Heaven. Certainly you will finde the loss of these things a hell, if there were no pain; but know, you can not lose Heaven, but you must of necessity be plunged into hell; you cannot lose all this glory, but you must of necessity be under that misery which is contrary to this glory; whoever loses the one, though that be ill enough, he must be under the misery of the other.

And know, whatever your heart is set upon in this world, if it be not in order to this reward, it is cursed to you, for the blessing of all comfort does consist in order to this last end. O that men were throughly principled in this one principle, namely, That the good of all things in the world, consists in the subordination they have unto the highest and last end for which they were made: Now whatever a man has, if there be not a subordination of it unto the last end, it is all cursed: O know your folly, that hast sought to satisfy yourself in the things of the world! Know your folly, that you hast in this, like a Swine sought to take contentment in swill and husks, when as you hear there is bread enough in your Fathers house. Mark what the Psalmist says in Psalm 4:3 How long will you turn my glory into shame? how long will you love vanity and seek after lyes? By your loving vanity, and seeking after lyes, you turn the glory of God into shame; so all carnal hearts that seek for their portion in this world, put a shame upon all that glory that God has opened to you in this recompence of reward: O be not guilty of this, when as you have heard of these glorious things in the recompence of reward, do not you cast shame and filth upon them, as if they were all imaginations. Know those things that you esteem to be real and substantial, are vanities and imaginations, and all substances and realities are in this recompence of reward.

Fourthly, if there be such a glorious recompence of reward for the Saints, those also are to be rebuked who seem to go on in those ways that might bring this reward, and yet through the wickedness of their hearts do deprive themselves of this reward, and these are hypocrites. There are three sorts of these:

First, such as though they go on in the hearts same ways that Gods people go in, yet there are so base and vile therein, as they seek no greater things in them then their own base ends, and so lose all.

Secondly, such as go on in the ways that tend to this reward, and yet perish at last for some one base lust.

Thirdly, such as go on in those ways, and are in a good forwardness, and yet prove to be Apostates, and so lose all their labor, and all their reward.

First, such as go on in the ways that lead to this reward, the ways of Religion and godliness, they do the same things that Gods people do for this reward, but only this, their ends are different; they pray as much, hear as much, and receive Sacraments, make a great profession in Religion, and their hearts seem to be mightily up in duty; yea, perhaps they suffer much in the ways of God, and are resolute in the ways of godliness, and yet lose all in the conclusion upon this ground, because though they be in the ways that lead to this reward, yet their ends are so base and low, they do not look at the glorious reward in these actions, but look at some under thing; as to give content to men, and applause of men; and to be accounted some body in the place where they live, and to gain some outward respect from such and such, and this is the highest pitch their hearts rise unto in the duties of Religion: If ever there were any sottish desperate delusion of heart, this is it, to undertake to do that which others do, that come to enjoy all this glorious reward; and though you do as much as they, and take as much pains as they, yet you in the conclusion miss of all, and lose all upon your base ends: you follow Christ as others do, but a gracious heart follows Christ for Christ, but you follow him only that your own mindes and wills may be satisfied, it may be you know not how to live: and this is that you aim at in following Christ, and in prayer, and in speaking of good things, all that you aim at, is that you may be accounted those that have parts and gifts; and in giving of alms, you only look upon some low and base ends which you shall attain, and this is like to be all your reward, so says Christ, Wo to you hypocrites, you have your reward: And wo indeed when this shall be said, You are forward in Religion, to gain to yourselves such base things, you shall have them, says God, and this is all the reward you shall have. O be ashamed and confounded in your own hearts, that you should perform the duties of Religion, and take such pains in the ways of God, that do lead to such glorious things, and yet your ends are so low; by having such low ends in religious duties, you make Earth your throne, and Heaven your footstool, whereas God says, Heaven is my Throne, and Earth is my footstool; Why should you be so cross to God in the foolish ways of your vile hearts?

Some there are that perform these duties to satisfy natural conscience, and so they may be unsound, and their consciences not accuse them; but these hypocrites are the basest that can be, their consciences cannot but accuse them, that they undertake the ways of Religion, to employ them for no more then for the attaining such low ends. Yea, many that are now in Heaven, and have this glorious reward, did not finde so much difficulty in the ways of Religion as many Hypocrites do. There are three Reasons for it.

First, that they do is by their own strength, and when one comes to perform the duties of Religion by his own strength, they are hard to him; a gracious heart has strength from Heaven, and from Christ; now when a man has received strength, he can do that with ease that was difficult before: A man that has a base unclean heart, the ways of Religion must be tedious to such a one; as a mans body being corrupted, whatever he does is tedious to him, if he were sound it would not be so tedious; and so the ways of Religion are tedious to an hypocrite, because he does all in his own strength, and his soul is corrupted.

Besides, the ways of Religion are not suitable to his principles, but he is fain to force himself to them, and all forced things are tedious; but a gracious heart goes on in the ways of Religion as suitable to his principles.

Besides, an Hypocrite has not those comforts as those that are gracious have in their ways, they have the assurance of Gods acceptance, and the light of God shining upon them, which Hypocrites have not; so that the ways of God are more difficult to Hypocrites, then to the godly; and yet they get nothing by them but some base ends, and the godly that do not endure so much difficulty, get Heaven, and immortality, and a Crown of glory, and all because their ends are different: O be sure your ends be right, you see what vast difference mens ends may make!

As if two should go to sea, it may be they go out both together, and one endures as much tempest and storm as the other, and they are at the like charge; perhaps yet the one comes home richly laden, and the other brings nothing but Cockle shells, and a little gravel; when he that brought home the Cockle shells and the gravel, shall see the difference between him and the other, when as they were at like charge, and endured the same difficulty, how will he be ashamed? This is the difference between a gracious heart and an hypocrite, both go out in Religion, the one makes as much stir as the other, and suffers as much disgrace and contempt as the other; the one enjoys all the riches of the Kingdom of God; the other, what does all his profession come to? he gains a little respect from some, that this body or that body says, He is a man of good parts, and here is all. O miserable voyage that such as these are have made, when all their profession comes but to this! Yea, it may be they do not so much as gain respect from those that are wise and judicious, but only from a company of pratlers, that will speak well of you when you please them, and when you do not please them, they will speak as ill of you: like a great blaze that a little fire will make in straw for the present, and when it is past, you see nothing but a few black ashes; so many Professors make a great blaze, and a great noise and show, and all that it comes to, is, that they get a little esteem in the world; or, like Kites they will flutter up a little, but their eye is upon the carrion; so many seem to be above in the ayr in the profession of Religion, and yet their eyes are upon the carrion, they make things below their aim.

What dishonor is this unto the ways of godliness? those ways that are the most precious things in the world, all the world is nothing to the profession of godliness; and those ways that God has appointed to lead to such glorious things as these are, how are they vilified and abased? you do not only vilifie yourselves, but you vilifie Gods ways, when as they tend to such a glorious end, you put them under your base ends: If a man were a Nobleman by birth, what greater dishonor could be done to him, then to make him serviceable to a drudge? So the ways of God that are so glorious, to make them serviceable to your base ends, what dishonor is put upon the ways of God in this? Certainly God cannot take it well at your hands; to make the meanest creature of God, our own civil actions serviceable to our lusts, is a great sin; but to make Prayer, and the Word, and the Sacraments, and the ways of godliness to be serviceable to our lusts, this is most horrible impiety. Again, how do you pollute that which is holy? The way of God is a holy thing, and take heed of polluting of it, by having such low ends in it. Again, consider how you do take the name of God in vain; the name of God is in the ways of Religion, and for you to have no higher ends in Religion, but such base ones, you take Gods name in vain, and God will not hold you guiltless.

These two men, a gracious heart, and a hypocrite, may be compared to two men that follow the King; one that follows the King for some Dukedom, and place of Office, to obtain some great thing from the King; and a begger that knows not the King, but runs after him for an alms, and if he may have six pence or a shilling, he goes away quieted: So in the ways of Religion, both seem to follow God, a gracious heart follows God, and knows what God is, he knows that God is a blessed God, a glorious God, and that there are wonderful great and glorious things to be communicated from God to the souls of his people, and therefore he follows God for great things, for heaven, and eternity, and glory, and immortality; an hypocrite, he knows little of God, and he follows God that he may have a little credit and content for a while, and he looks no higher: O base ignoble spirits, that have no higher thoughts in the ways of God! though we must take heed of high thoughts of ourselves, yet in the ways of God we must lift up ourselves, and have high thoughts, and high aims. O what difference is there between an hypocrite and a true gracious heart! A gracious heart has high ends for God in the meanest actions, in eating, and drinking, and an hypocrite has low ends in his highest actions, in the most solemn duties of divine worship.

Secondly, those hypocrites are to be rebuked that go on fairly in the profession of Religion, and make conscience of secret sins, and not only in shows, but really are escaped many pollutions of the world, and yet at last lose all for cleaving to some one sin: but there is a great deal of difference between a real escaping, and true sanctifying escaping; many may really forsake many pollutions, and many sins, and yet at last lose all this reward for closing with some secret sin. O take heed lest this be any of your portions, you have been vile, and you have reformed your ways in many things, and are not guilty of such and such sins as you were before; but look to yourselves that you do not lose all this reward for some one sin at last: let them do what they will in profession, if their hearts do not come off from every sin, it is all nothing; not but that there may be some remainders of sin, and yet the heart be taken off from every sin; but if there be any secret closing with any sin, all your profession, and the leaving of all the other is to no purpose, it will never bring you to this reward: As suppose a wife should be very serviceable to her husband in many things, and forsake many lovers, yet if she entertain but any one lover besides her husband, her husband does not care for all her service and respect; and so it is with those that make profession: Look that there be no one secret sin lodge in your hearts, if there be you will lose all. It was a vexation to Lysimachus a King, that his staying to drink one draught of water, lost him his Kingdom: And so it will be a vexation to any that have gone on in the ways of godliness, that he has lost Heaven for one sin.

It was a grievous affliction upon Moses, that he came towards Canaan within the sight of it, and yet for one sin, not sanctifying Gods name at the water of Meribah, he was deprived of it, it went to his heart; and so it will be a grievous thing when you shall come towards Heaven, and for one sin, not sanctifying Gods name as you ought, you shall be deprived of heavenly Canaan. Many Prodigals have an inheritance, and at one cast of the Dice lose it; to lose this Inheritance at one cast, is a grievous thing. A man may scape many wounds, and shots in the Wars, and yet may be killed at last with the wound of a Pen-knife, or the wound of a pin or needle: so many that have escaped many gross sins, may by some little secret lust be deprived of the glory of heaven. You that are going on in this way, that tend to the reward, take heed you do not lose all for some one sin.

Thirdly, those that apostatize are to be rebuked; Apostates go far, and lose all this reward, because they do not endure to the end, but go back and decline: You were once in a blessed way, and had a blessed gale, and you were going on apace to heaven, and now you are turned back again; O what have you done! it may be you were near your end, as Christ said to the yong man, He is not far from the Kingdom of Heaven: as the Israelites were within a few days journey of Canaan, and yet lost it; so many, though they be near in their profession, and have had as it were the taste of heaven, yet turning back again, they lose all. As if a man were going a rich Voyage, and just as he was entring into the Haven, there should come a gust of wind and blow him home again, how does it grieve him? I was just at the Haven, and if I had entred I had been enriched for ever: So many have gone on in the profession of Religion, if they had continued, who knows but that they might have had all this reward? but for want of continuance they have lost all, and they are come short of the glory of God. We may say to them, as the Angel said to Hagar; Hagar, from whence comest you, and whither goest you? So it may be said to an Apostata, Poor creature, from whence comest you, and whither goest you? You comest from heaven and eternal life, and you art going to hell and eternal death. You know how earnest the Apostle was with the Galatians, when they had once received the faith, and drew back again, says he, Who has bewitched you? Was there ever such wickedness like this? to receive that faith that brings such happiness, and after you have received it to turn back again; Who has bewitched you? And this is the fourth Use.

Fifthly, if there be such a glorious recompence of reward for the people of God; this should then encourage such as are looking towards, and such as are walking in the ways of God.

First, it may encourage to begin betimes in Gods ways: It is your wisdom to begin to work at the first hour, seeing God will reward so richly. If you were to work for another, and you knew he would give you a great sum of money for every hour you wrought, you would be sure to be betimes at work that day: You that are yong, you are deferring, and putting off your repentance; what a sottish delusion is this? What do you lose, you lose a great deal of the reward you might have: Therefore you little ones, as soon you come to know any thing of the ways of God, embrace them, for you shall be rewarded abundantly for every minute of an hour: Therefore the losing the time of youth, yea, the losing of any opportunity of doing any gracious action, is an eternal loss: for if God reward every one according to his works, then the loss of an opportunity to do a good work, is an eternal loss; they that have neglected opportunities, let them consider what they have lost, and you that have your time before you, begin betimes; if a man were working, and knew not when he should be paid, or how he should get his wages, he would come late to work, and would be negligent, but God would not have you come into his vineyard upon those terms, but promises he will reward you, and therefore begin betimes.

Secondly, here is an incouragement to Gods people to be strict, if we look for such a glorious reward, we had need be accurate; many cry out, What need men be so strict? Indeed if they had no higher ends then your base ends, you might say so; a base hypocrite what need he be so strict? but for a gracious heart, that has such high, and noble, and glorious ends as these are in his work, as a crown, and glory, and the like, he had need be strict and precise. In ordinary pieces of work, by which workmen do not expect much, they are not so strict and exact; but if a man be about some curious work, that he expects some great matter for, then he will be very strict: and so because Gods people do expect such great matters for Religion, no wonder that they are so strict and precise.

Thirdly, if there be such a glorious reward, here is an encouragement to be very fervent and zealous in the ways of God, because they serve such a God, and shall have such reward, says the Apostle, in Rom. 12:11 Be fervent in spirit, serving the Lord; as if he should say, Do you know whom you serve? You serve the Lord, the high, and mighty, and glorious, and infinite God; and therefore you had need be fervent in spirit; do that you do with all your might and power, for it is for that God that will do such great things for you. As David when he danced before the Ark, he did it with all his might: Michol not knowing his meaning, scorned him in her heart; but says he, It was before the Lord that chose me before your Fathers house, that has bestowed such mercies upon me, and will bestow more mercies, and if this be to be vile, I will be more vile. Carnal hearts cannot endure earnestness, and fervency in Gods service; as the wilde beasts cannot endure fire, so beastly carnal spirits cannot endure fire, fervency, and zeal in Gods ways; but suppose they should oppose you for fervency in Gods ways, you might answer them, If this be to be vile, I will be more vile; It is for that God that has done great things for me, and that I hope to receive great things from hereafter eternally.

Fourthly, if there be such a glorious reward, be encouraged to be abundant in Gods service; this is the Argument of the Apostle, in 1 Cor. 15:58 Be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know your labor is not in vain in the Lord. By that which has been said, you may know your labor is not in vain with the Lord; be abundant in service, there shall not be one tear, nor one sigh, nor one prayer lost; many say, Why do you so much, will not less serve? The godly do not only aim at the reward, that will require abundance, but they would have the heigth of the reward, and therefore they think they never have done enough. It is an expression of Austin, If a man should serve the Lord a thousand years, it would not deserve an hour of the reward in Heaven, much less an eternity: Though it is true, the grace of the Lord is glorious, and he does accept of his grace, as the most glorious thing in the world, yet considering what our actions are, how much corruption is mingled with them, it would not deserve a moment in Heaven, and therefore we had need do as much as we can. 2 Peter 3:11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all manner of holy conversation and godliness? We should be ashamed and confounded in our thoughts that we can do no more; and if there should be shame in Heaven, when the Saints shall see and enjoy so much there, would they not be ashamed that they have done no more for that God so glorious in his bounty & goodness here?

Fifthly, if there be such a glorious recompence of reward, then let us labor to be faithful with God, because we have such a good Master, that is so good and gracious to us. Princes make account they engage the hearts of their subjects that are about them, to be faithful with them by their great rewards, and by keeping of them in expectation of great things: The great things that God has prepared for us, do lay more engagements upon our hearts to be faithful with him: Let us not be false to such a God as this is; God expects we should be faithful upon this ground, Isaiah 63. 7, 8. There are large expressions of the goodness of the Lord unto his people; and what follows, Surely they are my people, children that will not lye: As if he should say, These are a people that I expect should be satisfied with me. In Psalm 36:5 there God joins his mercy and his faithfulness both together: As Gods mercies and faithfulness are joined together, so let the hope of Gods mercies to us, and our faithfulness unto God, be joined together. It was an argument of God unto Abraham, I am God All-sufficient, and I am your exceeding great reward, walk before me, and be upright: As if he should say, You need not go and shark unto any other creature, you have reward enough in me, therefore walk before me, and be upright: So by all that which God has revealed unto you concerning this glorious reward of his people, God says, You need not go and seek any thing else, you need not be sharking up and down after the creature, Is there not enough in me to satisfy any creature living? The ground why any depart from God in a way of unfaithfulness, is because they have distrustful thoughts, and think there is not enough to be had in God, but they had need shift for themselves another way: If we understand this glorious reward, and our hearts close with it, this temptation could not have power to draw our hearts from it: Therefore God is so plentiful in the manifestation of his goodness, because his people should not have any shifting thoughts; there is enough in God, and in the treasures of his grace to make up all.

Now by that which has been said, be encouraged to go on in those ways in which you have no present encouragement; there are many ways in which you have no encouragement from God or men; you pray, and hear, and perform duties, and do not finde God come in that way, let the reward that is to come be enough to encourage you. You do many good things, and men are ungrateful, and will not requite them; well, let this quiet you, There is a glorious reward to come. I remember a speech of Luther, That servitude to men, though it be to ungrateful men, does please God, and God, says he, wil abundantly reward you for it, and that should be more sweet to us then all the treasures in the world. In Isa. 49:4 says the Prophet, I have labored in vain, I have spent my strength for nought and in vain; yet truly my judgement is with the Lord, and my work with my God. It is a speech of Latimer, speaking of Ministers that would leave their flock because they did no good; says he, It is very naughtily done, we must look to that which God commands us, and leave the issue to God: Christ says, Follow me, me, me, (three times he has it) and not your own lusts; let us do our own work, and leave the reward with God: Though it be a sweet encouragement for the Ministers of God to see something of their labor, yet if they do not, it is enough to make them go on in a way of obedience for the present, because God commands it though there were no reward, but when we do obey God, and please God for the present, and it shall be rewarded so gloriously hereafter, let not this be any excuse, We can do no good: if you be convinced of a duty, whether there be good or no good come of it, whether there be present encouragement or not, it is enough that it shall be gloriously rewarded hereafter.

Sixthly, if there be such a glorious reward, such blessed things as these reserved for the people of God: hence then let us dwell a little in admiring at the goodness of God, at the infinite treasures of the riches of the glory of the grace of God towards the children of men: Certainly, Brethren, great are the thoughts of God towards mankinde, wonderful are his ways to this poor creature of his: What is man, says the Psalmist, nay, what is man indeed? when as we consider what God has done for him. In Rom. 8:31 after the Apostle had spoke of glorification, and of the blessed estate of Gods people hereafter, says the Apostle, What shall we say to these things? So seeing these things are so that are revealed, What shall we say to these things? O the heighth, and length, and depth, and breadth of the loving kindeness of the Lord! how unsearchable are his judgements! shall we say, How unsearchable are his mercies? and his mercies past finding out. O how great is your goodness which you hast laid up for them that fear you, which you hast wrought before the sons of men! Psalm 31:19 If ever God wrought about any thing, it was about the communication of his goodness to mankinde; yea, how great is it before the sons of men, before us that have but a little made known to us? How great is it before Angels then, and before God himself? In Psalm 113:6 it is said, God humbleth to behold things that are done in heaven: It is much that God should vouchsafe to behold any thing in heaven; but now that God should vouchsafe to behold such a poor wretched creature as man is here upon earth, and not to behold him only, but to work thus gloriously for him, and that from all eternity, to make it his great work to communicate himself to man; O how does God humble himself here, and how is his mercy and goodness to be admired and adored by the sons of men! God is to be praised for the least of his mercies here, but he is to be admired in the glory of his rich grace in heaven. We read Psalm 136. God is praised twenty five times for his mercies, but the conclusion of all is, Praise the God of Heaven, for his mercies endure for ever; his mercies, as he is the God of heaven, they are the glorious mercies indeed. When the Scripture would set forth the excellency of a thing, it expresseth it by heaven, as the excellency of Christ, He is the Lord from heaven, 1 Cor. 15:47 The excellency of God, the God of heaven, Jonah 1:9 It is made the top of Christs glory, that he is made higher then the heavens, Heb. 7:26 When Christ would show the excellency of the bread of life, he says, It is bread from heaven; the excellency of spiritual blessings is set out in this, that they are blessings in heavenly places, Eph. 1. Because gold is the most precious mettal, therefore we lay it over other things, not only wood and cloth, but silver it self: so because heaven is so excellent, the Lord gilds as it were his choicest blessings with this adjunct, and all to show the wonderful excellency there is in heaven it self.

Brethren, God has therefore revealed these things to us, to that end that the glory of his grace might be great in the world: God would have us have high, and honorable, and glorious thoughts of his goodness; God would have the high praises of his grace to be in the hearts and in the mouthes of his Saints; it is a great evil to have low and mean apprehensions of the glorious grace of God to mankinde; you do not know what dishonor you bring to God in it: If your hearts be not raised on high, and enlarged in the thoughts of the free and glorious grace of God to mankinde, it is an exceeding dishonor to him. To see the riches of Gods glorious grace to the children of men, it is a mighty work of faith, and such a work as the soul is enabled to do only by a mighty and glorious work of the holy Ghost in it; indeed there is in the world a base, and poor, and mean apprehension of the grace of God in Christ, such as does not work at all to raise, and enlarge, and glorifie the heart of a man, but the true sight of the riches of Gods glorious grace, it has a mighty power to raise, and enlarge, and glorifie the hearts of the children of men while they are here; as mark the expressions of the Apostle in his Prayer for the Ephesians, 1 Ephes. 17:18 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him; The eyes of your understanding being enlightned, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints: not the inheritance of the Saints, but the inheritance in the Saints, and the glory of the inheritance, and the riches of the glory, and they must not only have understanding to know this, but the eyes of their understanding must be enlightened, and this must come from the knowledge of Christ, from the Spirit of wisdom and Revelation, and from the Father of glory, the God of our Lord Jesus Christ. The sight of the excellency and riches of Gods grace here, it is that that is the work of God shining into the heart, 2 Cor. 4:6 For God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ: The unsearchable truths of the Gospel are in that which has been revealed so far as we are able to wade into them. The sight of Gods rich glory, is that which the Princes of the world have not known, it is that which requires a work of the Spirit of God, Of that Spirit which searcheththe deep things of God.

O brethren, if you had a true spiritual sight of the richness of the goodness of God in the way of his communication of happiness and glory to the children of men, then you see into the great design of God, into the deep counsels of his wisdom, then God has laid open his heart unto you, God has brought you into the treasures of his riches, and given you a view of them; the very secrets of Gods soul are imparted to you, and blessed are your eyes that have seen these things: if the sight of Gods glory in his grace towards mankinde be seen in true beauty and height, and glory indeed, there is no fear that they should do hurt to any soul; it is true, the apprehension of the grace of God in a natural way, is the cause of security or presumption in many, but there was never any in the world that was furthered in a way of security and presumption upon the spiritual sight and view they have had of the heighth and depth of the riches of the glory of the grace of God in the face of Jesus Christ: That sight of Gods grace that is the cause of security in people, is that which is grounded meerly upon a natural light, which has no efficacy to raise, and enlarge, and to purge the heart: But this true spiritual sight of Gods grace, it has a mighty efficacy, and nothing more, to raise, and enlarge, and purge the heart. In 2 Corinth. 3:18 says the Apostle, We beholding the glory of the Lord as in a mirror: What then, are we secure and presumptuous upon this? No, We are changed into the same image from glory to glory. What was that glory that the Apostle did behold? the glory of God in the mirror of the Gospel, the glory of God in the riches of his grace towards the Saints: Now says he, While we behold, as in a mirror, this glory of God, this is the fruit of it, We are changed from glory to glory. People talk of Gods mercy, but how few ever had a spiritual sight of Gods mercy? they would have Ministers preach much of Gods mercy, but if people had eyes to behold it in the glory of it, how would it change their hearts? therefore then, I beseech you, labor to have more then a natural sight of Gods mercy and goodness towards mankinde. A man by a low apprehension of Gods mercy and goodness may think thus: So long as I serve God, it shall be well with me, God will bless me, and be merciful to me; but that spiritual and supernatural sight of the riches of the glory of Gods mercy, is this, for a soul though it sees it self a base vile wretched worm, a lump of filth, and sees it self standing guilty before the Lord, and God seems to look with an angry face upon it, and conscience within it accuses it, and the threats of the fiery Law come out against it; yet for a soul to be able to look into the deep bowels of Gods infinite compassion that are in Christ, and in them to look upon it self for all this as an heir of glory and eternal life, so as to have the soul raised, and enlarged, and devoted to the magnifying, praising and adoring the riches of Gods grace, and to venture all upon this, this is more then a natural sight of Gods grace, and of his mercy towards mankinde.

You will say, We could admire Gods grace and mercy towards mankinde, and praise him, and bless him for it, and our hearts would be enlarged, If we were sure these things did belong to us, and that we had any interest in them; there is enough in them to enlarge and raise our hearts, but this is that which hinders, We do not know that we have an interest therein.

To that I answer, That this very work of God it self, that gives this sight of his grace to raise up the heart to close with it, and to make the soul venture all upon it, that does bring the soul to devote it self to the praise and honor of it; this very work of it self does interest your souls in it, therefore do not say, If I were interested in these things, then I could praise and magnifie God for them: If you can do this, you are interested in them, for this is an immediate work of faith, and it is from a divine principle to be able to do this, and therefore though you know no good at all in yourselves before, and you had no arguments to encourage you before, and you had no preparation in your own apprehensions before, yet if you have but this work of grace, it does interest your souls in all that which has been revealed concerning the recompence of reward of the Saints of God.

But may we not presume to think that such great things belong to us?

To that I answer, Where ever presumption is, it is built upon a natural sight of Gods grace, and that is a poor low flat dead thing, that has no such efficacy to raise the heart to such a glorious work as this is, and therefore if the heart be raised to such a glorious work as this, by the appprehension of the riches of the grace and goodness of God towards mankinde, that is not presumption: And this is the sixth Use.