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CHAP. IX.]

Mectness for Heaven.

[HEAVEN.

prehend Christ entirely and perfectly, as Christ had apprehended him. He was very diligent to improve the divine image in his heart and life.

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From hence we may discover the vanity of their hopes who are lukewarm in religion, the abhorred character of Laodicea; who esteem it a prudent principle, as convenient for their carnal ease and interest, not to be earnest in following after holiness. Vices in mediocrity are tolerable with them; the excess only is condemned. They content themselves with a mediocrity in religion, and are as presumptuous and secure as the church that said, ‹ I am rich, and have need of nothing.' They boast as if they had found out the temperate region' between the burning line and the frozen pole. They account all that is above their degrees in religion, to be furious or indiscreet zeal; and all below to be dead, cold profaneness. They censure those for hypocrisy or unnecessary strictness who are visibly better, and stand upon proud comparisons with those who are visibly worse. Thus they set off themselves by taxing others. But how easily do men deceive and damn themselves. too much of heaven upon earth? too like God, when a perfect conformity to him is our duty and felicity? Mere moral virtue consists in a mediocrity, not of the habitual quality, but of the affections and actions, between the vicious extremes. Fortitude consists in the mean between

Can we have Can we become

HEAVEN.]

Mee:ness for Heaven.

[CHAP. IX.

But

cowardice and rash boldness: but how much the more confirmed the courageous habit is, so much the more a man excels in that virtue. Liberality consists between an indiscreet profuseness, and sordid avarice; patience between a soft delicacy, and stupid insensibility. Thus philosophic virtue glories in its beauty as pure and entire, between two vicious deformities. And the religion of many is paganism dressed up in a christian fashion. But this mediocrity only belongs to inferior virtues, which respect things of created limited goodness, and is determined according to the worth of their nature. divine graces respect an object supremely good, and their perfection consists in their most excellent degrees, and the most intense affections and operations that lead to it. Faith in its ardour can never exceed. When the object is infinite, a mediocrity is vicious. Humility can never descend too low, nor love ascend too high. Reflecting upon our natural and moral imperfections, that we were raised from nothing, that we are defiled and debased with sin, we cannot have too low thoughts of ourselves. And since God the sovereign being, infinite in perfections and infinitely amiable, is the object, no bounds or measure must be set to our affections; but with all our united powers, with all the heart and soul and mind and strength, we must love him and please him, and endeaveur to be be loved of him.

CHAP. IX.]

Meetness for Heaven.

[HEAVEN.

Others will acknowledge their defects, and tell you they do not pretend to eminent sanctity, to The graces of the apostles and martyrs, nor aspire to their degrees in glory; they are content with 'a lower place in heaven, and less strict religion is sufficient for their purpose. This deceit is strengthened by popery, that enervates and dissolves many of our Saviour's precepts, by teaching they are not laws obliging all christians to obedience who will attain to eternal life, but counsels of perfection. If they are not done it is no sin, and the performance of them meritoriously entitle to a richer crown. And though men by impure indulgencies please their sensual affections, yet by tasting purgatory in the way, they may come to heaven on easier terms than a universal respect to God's commands, and an equal care to observe them. But death will confute all these feeble wretched pretences; for though the saints above shine with unequal brightness, as the stars differ in glory; yet none are there but saints. And those who do not mourn under their imperfections, and unfeignedly desire and endeavour to be better, were never really good. The slothful servant that did not waste but neglect to improve his talent, was cast into outer darkness. There are different degrees of punishments in hell, but the least miserable there are miserable for ever. In short it is a perfect contradiction for any man to think he is

HEAVEN.]

Meetness for Heaven.

[CHAP. IX.

sincere in his choice, and prepared in his affections for the pure glorious felicity of heaven, who does not labour to cleanse himself from all pollutions of flesh and spirit, and perfect holiness in the fear of God.

CHAP. X.

The choice of heaven must be early aud constant— Saving perseverance includes the permanent exercise of grace, and progress towards perfection—It excludes not all sin, but total apostasy and final impenitence-The sincerity of obedience is discovered by its constancy-Trusting in ourselves, and distrusting God are equally pernicious to the stability of a christian.

THE choice of eternal felicity must be early, in the prime of our days. The rule of our duty and reason binds us to remember onr Creator in our youth, to pay to him the first fruits of our time and strength. When we are surrounded with enticing objects, and the senses are entire and most capable of enjoying them, when the electing powers are in their vigour, then it is just we should live to God, obey him as our lawgiver, and prefer the fruition of him in heaven, the reward of obedience, before all the pleasures of vanity. It is very honourable and pleasing to God to give the heart to him, when the flesh and the world strongly "solicit to withdraw it. It is a high endearment of the soul to him, when his excellencies are prevalent in the esteem and affec tions, above all the charms of the creature. And it is an unspeakable satisfaction to the spirit of a

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