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God for doing this. Do some say that a willingness to be damned is a term of salvation ? But is it any more difficult for any one to be willing to be cast off forever himself, than to be willing to see others cast off forever, though he has been nearly and tenderly con-nected with some of them through life? The holy angels have been willing to see the apostate angels cast off forever. The spirits of just men have been willing to see those, with whom they had been intimately connected, cast off forever. The eleven apostles have been willing to see Judas cast off forever ; and no doubt but David has been willing to see Absalom, his darling son, cast off forever. Now, if there be nothing more hard or difficult in complying with the terms of salvation, than there is in being really willing to be in heaven, then none have the least reason to complain of them ; for certainly they cannot complain, that God requires them to be willing to be in heaven, in order to his actually admitting them to dwell with him and his holy subjects in that holy and happy place. The truth is, there is nothing, which God requires men to do in this life, in order to go to heaven, that is harder to be done than to be willing to be in heaven. The difficulty lies not in going, but in being there. A sincere desire to be in heaven will certainly carry any person there. Let no man deceive and destroy himself, by complaining of external difficulties in the way of going to heaven; for they all lie within himself, and nothing but his inwardly saying to God, depart from me, I desire not the knowledge of thy ways, can shut him out of the kingdom of glory.

5. It appears from what has been said, that lowering the terms of salvation has no tendency to allure men to heaven. Let heaven be properly described and let natural men really understand wherein its enjoyments and employments consist and they would not be willing to comply with any terms, that could be proposed, in order to obtain admission into it. Let external obedience, common honesty, or common decency, be substituted in the place of supreme love to God,

a cordial approbation of his eternal purposes and unconditional submission to his absolute sovereignty and men be told, that they need not believe and love such doctrines in order to be saved. They would no sooner comply with the lowest, than with the highest terms of salvation, in a clear view of heaven. The experiment of lowering the terms of salvation has often been made. But what effect has it produced ? The effect is well known. It has only made such, as were ignorant of their own hearts, think that they desire to go to heaven and were actually going there, while they possessed their natural heart, which is enmity against God; and totally unfitted them for heaven. This was the case in Christ's day, who told his disciples, that except their righteousness exceeded the external righteousness, which others had been taught to depend upon, they should in no case enter into the kingdom of heaven. It is extremely dangerous for those, who preach the gospel, to lower down the terms of salvation, so as to please the natural heart. It may allure some to perform the externals of religion and to enjoy a hope of escaping the wrath to come ; but such a false hope is extremely dangerous and instead of bringing men nearer to the kingdom of heaven, pushes them the furtherest from it and must be removed in order to embrace the gospel.

6. It appears from what has been said, that a clear realizing view of heaven, would put every sinner in the world out of doubt, in respect to his spiritual state. Sinners often complain of doubts and say they are troubled with fears. But let them realize the enjoyments and employments of heaven and their doubts would vanish and they would sensibly know, that the love of God and of heaven is not in them and that they are totally unfit to be united with saints and angels in glorifying and enjoying God. They would know, that if the gate of heaven were opened to them, they would not enter into it. Their selfish hearts would shut them out. How many of the most amiable sinners have been brought to such a knowledge of their hearts and found by painful experience, that their hearts and nothing but their hearts were the only obstacles in the way of embracing the gospel & enjoying the happiness of heaven, which it promises to all, that love God. Sinners often live upon their doubts, as others do upon their hopes. According to God's usual dispensations of grace, he removes the doubts of sinners, by showing them their hearts; and he shows them their hearts, by showing them his true character and the nature of heavenly enjoyments and employments. Careless sinners and merely awakened sinners, pay but little attention to the nature of the salvation, which they think they really desire. But their desires after mere happiness are unholy and unacceptable to God; and they can never obtain holy happiness without holy desires after holiness. It becomes them to inquire, what manner of spirit they are of and what is the supreme object of their desires, whether holiness, or mere happiness. As soon as they justly determine this point, they will have no doubt, that they are in the gall of bitterness and bonds of iniquity.

7. This subject teaches all real Christians, that they have no just ground to doubt of their good estate. They often see what they imagine are unjust causes of their doubting ; but if they would critically and impara tially examine their own hearts, they would find that in them, which would remove their doubts. They would find supreme love to God, sincere desires after holiness and the enjoyment of God on earth and in heaven. Such views and feelings all have, who have passed from death unto life, and turned from sin to boliness. And such views and desires are positive evidence, that their hearts are right, notwithstanding all the contrary views and desires, which they too often experience. Though Paul found great moral imperfections cleaving to him, yet he could confidently say, “ I delight in the law of God, after the inward man.” And Peter, after he had denied his Master and lamented his conduct with tears, could appeal to Christ and say, “Lord, thou knowest all things, thou know

est that I love thee.” Let Christians carry their hearts to heaven, and there they will find an infallible standard, by which they may safely determine, that they are friends of God and prepared to be ith him and with all the pure spirits in heaven, to see his glory and praise him forever.

But after all, there may be a question in the minds of sinners, which they wish to have answered. And though it has been often answered, yet they still desire to have it answered again. If it be so, that we have no desire to go to heaven, because we have no desire to be there ; What shall we do? The answer is

? short and plain. Renounce your enmity against God, which you have felt and expressed without a cause and lore him supremely. And then you may rely upon his promise ; “I love them, that love me ; and they, that seek me early, shall find me."




, DVI, 25.--But Abraham said, Son, re.

member that thou, in't y life time, receivedst thy good things and linu Lazarus evil things ; but now he is comforted and thou art tormented.

Since all men must soon exchange their present probationary state for another, that is future, fixed and eternal ; it deeply concerns them frequently to carry their thoughts into that invisible world, where they know they must take up their everlasting residence. Christ, therefore, who came into the world to prepare men for their future and final destination, said more about what is to be enjoyed and what is to be suffered, in a future state, than any of the inspired teachers sent before him. Though he often preached and discoursed about future happiness and misery ; yet he never gave such a clear, visible and affecting representation of the deplorable condition of the damned, as he gives in the parable that contains the text. By this parable, he leads us to look into the world of spirits, to see a poor, miserable, hopeless creature and hear him describe bis views, his feelings and forlorn condition, in his own language. Hear the parable, though you have often heard and read it before. There was a


" certain rich man, who was clothed in purple and fine Jiven and fared sumptuou-ly every day. And there was a certain beggar, named Lazarus, who was laid at his gate, full of sores and desiring to be fed with the crumbs which fell from the rich man's table : moreover the dogs came and licked his sores. And it came to pass that the beggar died and was carried by the angels into Abraham's bosom. The rich man also died and

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