The Blessedness of the Righteous, Chapter 19
CHAP. XIX.
Rule 5. Directing to raise our desires above the actual or possible attainments of this our present; and terminate them upon the future consummate state of Blessedness. The Rule explained and pressed by sundry considerations. Rule 6. That we add to a desirous pursuit, a joyful expectation of this blessedness; which is pursued in certain subordinate directions.
5. THat notwithstanding all our present or possible attainments in this imperfect state on earth;Rule 5. We direct fervent vigorous desires towards the perfect, and consummate state of glory it self; Not designing to our selves a plenary satisfaction, and rest in any thing on this side of it.
That is; that forgetting what is behind, we reach forth not only to what is immediately before us; the next step to be taken; but that our eye and desire, aim forward at the ultimate period of our race terminate upon the eternal glory it self; and that not only as a measure; according to which we would some way proportion our present attainments, but at the very mark, which (it self) we would fain hit and reach home to.
And that this be not only the habitual bent, and tendency of our Spirits; but that we keep up such desires, in frequent (and as much as is possible) continual exercise.
Yea, and that such actual desires be not only faint, and sluggish wishes, but full of lively efficacy, and vigour; in some measure proportionable to our last end, and highest good; beyond, and above which we neither esteem, nor expect any other enjoyment.
Whatsoever we may possibly attain to here, we should still be far from projecting to our selves a state of rest on this side consummate glory; but still urge our selves to a continual ascent; so as to mount above, not onelyonly all enjoyments of any other kind, but all degrees of enjoyment in this kind, that are beneath perfection.
Still it must be remembred, this is not the state of our final rest. The Mass of Glory is yet in reserve, we are not yet so high as the highest Heavens.
If we gain but the top of Mount Tabor, we are apt to say, 'tis good to be here, and forget the longer journey yet before us; loath to think of a further advance; when, were our spirits right, how far so ever we may suppose our selves to have attained, it would be matter of continual joy to us to think high perfections are still attainable; that we are yet capable of greater things, then what we have hitherto compast; our souls can yet comprehend more. Nature intends what is most perfect in every Creature; methinks the Divine Nature in the New Creature, should not design lower, or cease aspiring, till it have attained its ultimate perfection, its culminating point; till Grace turn into Glory.
Let us therefore Christians bestir our selves, let us open, and turn our eyes upon the eternal glory. Lets view it well, and then demand of our own souls, why are our desires so faint and slothful? why do they so seldom pierce through the interveining distance, and reach home to what they prefessedly level at? so rarely touch this blessed mark? How can we forbear to be angry with our selves, that so glorious an end should not more powerfully attract? that our hearts should not more sensibly find themselves drawn? and all the powers of the soul beset on work, by the attractive power of that glory?
It certainly concerns us not to sit still, under so manifest a distemper. But if the proposal of the object; the discourse (all this while) of this blessed state, do not move us to make some further trials with our selves, see what urging and reasoning with our souls; what rubbing and chasing our hearts will do. And there is a two fold trial we may in this kind make upon our spirits. What the sense of shame will work with us, whether our hearts cannot be made sensible to suppose how vile, and wretched a temper it is to be undesirous of glory. And then what sense of praise can effect, or what impression it may make upon us to consider the excellency, and worth, the high reasonableness of that temper, & posture of soul, which I am now perswading to [a continual desirousness of that blessed glorious state.]
1. As to the former. Let us bethink our selves, can we answer it to God, or to our own souls; that we should indulge our selves in a continual negligence of our eternal blessedness? A blessedness, consisting in the Vision, and Participation of the Divine Glory?
Have we been dreaming all this while, that God hath been revealing to us this glorious state? and setting this lovely prospect before our eyes? Did it become us not to open our eyes, while he was opening Heaven to us, and representing the state which he designed to bring us to? or will we say we have seen it, and yet desire it not? Have we been deaf and dead, while he hath been calling us into eternal glory? have all our senses been bound up all this while? Hath he been speaking all along to sensless Statues, to Stocks, and Stones, while he expected reasonable, living souls should have received the voice, and have returned an obedient, complying answer? And what answer could be expected to such a call, (a call to his Glory) below this. We desire it Lord, we would fain be there.
And if, we say we have not been all this while a sleep, we saw the light that shone upon us, we heard the voice that called to us; wherewith shall we then excuse our selves, that our desires were not mov'd? that our Souls were not presently in a flame? was it then that we thought all a meer fixion? that we durst not give credit to his word, when it brought us the report of the everlasting Glory? will we avow this? Is this that we will stand by? or what else have we left to say? have we a more plausible reason to alledge, that the discovery of such a glory mov'd us not to desire it; then that we believed it not? sure this is the truth of our case. We should feel this heavenly fire alwayes burning in our breasts, If our Infidelity did not quench the coal. If we did believe, we could not but desire. But doth not the thoughts of this shake our very souls, and fill us with horrour, and trembling? We that should be turn'd into indignation, and ready to burn our selves with our own flame, and all about us, if one should give us the lie; that we should dare to put the lye upon the Eternal Truth! upon him whose Word gave stability, and being to the world, who made and sustains all things by it. That awful Word! That Word that shivers Rocks, and melts down Mountains, that make the inanimate Creation tremble, that cna in a moment blast all things, and dissolve the frame of Heaven and Earth, (which in the mean time it upholds) is that become with us fabulous, lying breath? Those God-breath'd Oracles, those Heavenly Records, which discover, and describe this blessed state, are they false and foolish Legends; must that be pretended at last (if men durst) that is so totally void of all pretence? what should be the gain or advantage accrewing to that Eternal, All-sufficient being. What accession should be made to that infinite self-fulness by deluding a Worm? Were it consistent with his Nature, what could be his design to put a cheat upon poor mortal dust? If thou dare not impute it to him; such a deception had a beginning, but what Author canst thou imagine of it? or what end? did it proceed from a good mind, or a bad? could a good and honest mind form so horribly wicked a design, to impose an universal delusion, and lye upon the world, in the name of the true and holy God? or could a wicked mind frame a design so directly level'd against wickedness? or is there any thing so aptly and naturally tending to form the World to sobriety, holiness, purity of conversation, as the discovery of this future state of glory? and since the belief of future felicity, is known to obtain universally among men; who could be the Author of so common a deception. If thou had'st the mind to impose a lie upon all the world, what course would'st thou take? how would'st thou lay the design? or why dost thou in this case imagine, what thou knowest not how to imagine? And dost thou not without scruple believe many things of which thou never had'st so unquestionable evidence? or must that Faith which is the foundation of thy Religion, and eternal hopes be the most suspected shaking thing with thee? and have of all other the least stability, and rootedness in thy soul; If thou can'st not excuse thy infidelity, be ashamed of thy so cold, and sluggish desires of this glorious state.
And doth it not argue a low, sordid Spirit▪ not to desire and aim at the perfection thou art capable of? not to desire that blessedness which alone is suitable and satisfying to a reasonable and spiritual being? Bethink thy▪ self a little, how low art thou sunk into the dirt of the earth? how art thou plunged into the mity Ditch? that even thine own clothes might adhor thee? Is the Father of Spirits thy Father▪ Is the world of Spirits thy Country? Hast thou any relation to that Heavenly Progeny? Art thou ally'd to that blessed Family? and yet undesirous of the same blessedness? Can'st thou savour nothing, but what smells of the Earth? Is nothing grateful to thy Soul, but what is corrupted by so vicious, and impure a tincture? are all thy delights centred in a Dunghill? and the polluted pleasures of a filthy world better to thee then the eternal visions and enjoyments of Heaven? what, art thou all made of Earth? Is thy soul stupifi'd into a Clod? hast thou no sense with thee of any thing better and more excellent? can'st thou look upon no glorious thing with a pleased eye? Are things onelyonly desirable and lovely to thee, as they are deformed? O consider the corrupted distempered state of thy Spirit; and how vile a disposition it hath contracted to it self. Thine looks too like the Mundan… Spirit. 1 Cor. 2. 12. foreign.The Spirit of the World. The Apostle speaks of it (foreign) by way of distinction; we have not received the Spirit of the world, but the Spirit that is from God, that we might know, or see (and no doubt 'tis desire that animates that eye; 'tis not bare speculative intuition, and no more) the things freely given us of God. Surely he whose desire doth not guide his eye to the beholding of those things, hath received the Spirit of the world onelyonly. A Spirit that conforms him to this world, makes him think onelyonly thoughts of this world, and drive the designs of this world, and speak the language of this world. A Spirit that connaturalizes him to the world, makes him of a temper suitable to it. He breathes onelyonly worldly breath, carries a worldly aspect, is of a worldly conversation. O poor low spirit! that such a world should with-hold thee from the desire, and pursuit of such glory! Art thou not ashamed to think what thy desires are wont to pitch upon, while they decline and wave this blessedness? Methinks thy very shame should compel thee to quit the name of a Saint, or a Man. To forbear numbring thy self with any that pretend to immortality; and go seek Pasture among the Beasts of the Field, with them that live that low animal life, that thou dost, and expect no other.
And while thou so fallest in with the world, how highly dost thou gratifie the pretending, and usurping God of it? The great fomentor of the sensual worldy genius; The Spirit it self that works in the children of disobedienence, Ephes. 2. 2, 3.and makes them follow the course of the world; hold them fast bound in worldly lusts, and leaves them captive at his will; causes them (after his own Serpentine manner) to creep, and crawl in the dust of the Earth. He is most intimate to this apostate world, informs it (as it were) and actuates it in every part;1 Joh. 5. 19. i… even one great soul to it. The whole world lies in that wicked one (as the body, by best Philosophers, is said to be in the Soul.) The world is said to be convicted, Joh. 16.when he is judged. He having fall'n from a state of blessedness in God, hath involv'd the world with himself in the same Apostacy and Condemnation; and labours to keep them fast in the bands of death. The great Redeemer of Souls makes this his business,1 Joh. 3. 8. to lose, and dissolve the work of the Devil. With that wicked one thou complyest against thy own Soul, and the Redeemer of it; while thou neglectest to desire and pursue this blessedness. This is thy debasement, and his triumph; thy vile succumbency gives him the day, and his will upon thee. He desires no more, then that he may suppress in thee all heavenly desires; and keep thee thus a slave, and a prisoner (confin'd in thy Spirit to this low, dark dungeon) by thy own consent. While thou remainest without desire after Heaven, he is secure of thee, as knowing then thou wilt take no other way, but what will bring thee unto the same eternal state with himself in the end. He is jealous over thee, that thou direct not a desire, nor glance an eye Heaven-ward: while thou dost not so, thou art entirely subject, and givest as full obedience to him; as thy God requires to himself, in order to thy blessedness. But is it a thing tollerable to thy thoughts, that thou should'st yeild that heart obedience to the Devil against God?
And this being the state of thy case, what more significant expression canst thou make of thy contempt of Divine goodness? O the love that thou neglectest, while the most glorious issue, and product of it, is with thee an undesired thing! Yea, this the thing it self speaks, were there no such competition. What? that when eternal love have conceived, and is travelling to bring forth such a birth? that when it invites thee to an expectation of such glory shortly to be reveal'd, the result of so deep counsels, and wonderful works, this should be the return from thee, I desire it not? Is this thy gratitude to the Father of Glory? the requital of the kindness, yea, and of the blood of thy Redeemer? If this blessedness were not desirable for it self; methinks the offerers hand should be a sufficient endearment. But thou can'st not so deride or abstract, it consists in beholding, and bearing his Glorious likeness, who invites thee to it, and therefore in the neglect of it, thou most highly affrontest him.
Yea further, is it not a monstrous unnaturalness towards thy self, as well as impiety towards God, not to desire that perfect, final blessedness? Doth not every thing naturally tend to its ultimate perfection and proper end? what creature would not witness against thee, if thou neglect, in thy own capacity and kind, to aim at thine? Surely thou canst not allow thy self to think any thing beneath this, worthy to be owned by thee, under that notion, of thy highest good, and thy last end. But that thy Spirit should labour under an aversion towards thy highest good, towards thy blessedness it self, is not that a dismal token upon thee? If thou did'st disaffect, and nauseate the things in which thy present life is bound up, and without which thou can'st not live, would'st thou not think thy case deplorate? what dost thou think will become of thy soul? whose everlasting life is bound up in that very good, which thou desirest not. Which cannot live that life without that good, nor with it, if thou hast no desire to it. O the Eternal Resentments, thy Soul will have of this cruelty. To be withheld from that, wherein its life lies? would'st thou not judge him unnatural, that should kill his Brother, assassine his Father, starve his Child? what shall be said of him that destroys himself? How may that soul lament, that ever it was thine; and say, O that I had rather been of any such lower kind, to have animated a Fly, to have inspirited a vile Worm, rather then to have serv'd a reasonable beast, that, by me, knew the good it would never follow, and did not desire! But if thou hast any such desires, in a low degree, after this blessedness; as thou thinkest may intitle thee to the name thou bearest, of a Saint, a Christian. Is it not still very unnatural to pursue a good approved, by thy stated judgment, as …ast in it self, and for thee, with so unproportionable, so slothful desires? For the same reason thou dost desire it at all; thou should'st desire it much, yea, and still more, and more, till thou attain it, and be swallowed up into it. Thy best, and last good, thou canst never desire too much.
And let it be considered by thee, that the temper thou thinkest thy self innocent of [an habitual prevalent disaffection to the true blesedness of Saints] may, for ought thou knowest, be upon thee; while it appears, thou art so very near the borders of it; and it appears not, with such certainty, that thou partakest not in it. It is not so easie a matter, critically to distinguish, and conclude of the lowest degree (in Hypothesi, or with application to thy own case) of that desire, which is necessary to qualifie thee for the enjoyment of this blessedness. And is it not a matter both of shame, and terrour, that thou should'st desire thy blessedness so faintly, as not to know, whether thou truly desire it at all? 'Tis true, that a certainty, amongst such as may be sincere, is very little common; but whence proceeds it, but from their too common induldulged sloth; out of which all this is designed to awaken thee. And the commonness whereof doth as little detract from the reproach, and sinfulness, as from the danger of it? 'tis but a poor defence, for what is intrinsically evil in it self, that it is common.
But further, as the case is, this is so reproachful a thing, even in common estimate, [not to desire Heaven, and Eternal Glory, or to desire it with very cold and careless desires] that there are few will profess it, or own it to be their temper, much fewer that will undertake to excuse, or justifie it. 'Tis so evilly thought of, that among meerly sober & rational men, it can never find an advocate, or any that will afford it Patronage. The generality pretend a desire of going to Heaven, and being with God. If any be so observant of themselves, as to know, and so ingenious, as to confess it, otherwise with them, they complain of it as their fault, and say, they would fain have it redrest, but are far from assuming that confidence to defend, or plead for it. Consider then, wilt thou persist in such a temper and disposition of mind, as all men condemn? and be guilty of so odious a thing, as shall be censured & blamed by the common concurrent vote and judgment of mankind? Thou would'st be ashamed to stand forth, and profess openly to men, that thou desirest an earthly felicity more then a blessedness in Heaven: or at least, that thou art so indifferent, and the scales hang even with thee, that thou canst hardly tell which way they incline most. And art thou not ashamed that this should be thy usual temper, how much soever thou conceal it from the notice, and observation of the world?
Moreover, how can it escape thy serious reflection? that if thou pretend it otherwise with thee, 'tis but to adde one sin to another, and cover thy Carnality with Hypocrisie, and Dissimulation? yea, while thou continuest in that temper of Spirit, not to desire this blessedness as thy Supreme end, the whole of thy Religion is but an empty shew, an artificial disguise; it carries an appearance and pretence, as if thou wast aiming at God and Glory, while thy heart is set another way, and the bent of thy soul secretly carries thee a counter-course. Hath not Religion an aspect towards Blessedness? what mean thy Praying, thy Hearing, thy Sacramental Communion; if thou have not a design for Eternal Glory? what makest thou in this way, if thou have not thy heart set towards this end?
Nor is it more dishonest and unjust; then it is foolish and absurd, that the disposition, and tendency of thy soul, should be directly contrary to the only design of the Religion thou professest, and doest externally practice. Thy profession and practice are nothing but self-contradiction. Thou art continually running counter to thy self; outwardly pursuing what thou inwardly declinest. Thy real end (which can be no other then what thou really desirest, and settest thy heart upon) and thy visibly way are quite contrary. So that while thou continuest the course of Religion, in which thou art engaged, having taken down from before thine eyes, the end which thou should'st be aiming at, and which alone Religion can aptly subserve; Thy Religion hath no design, or end at all (none at least which thou would'st not be ashamed to profess and own.) Indeed this temper of heart I am now pleading against, an undesirousness, or indifferencie of Spirit towards the eternal glory, renders Religion the vainest thing in the world. For whereas all the other actions of our lives have their stated proper ends; Religion hath in this case none at all; none to which it hath any designation in its nature, or any aptness to subserve. This monstrous absurdity it infers (and how strange is it, that it should not be reflected on?) That, whereas, if you ask any man of common understanding what he doth this or that action for? especially, if they be stated actions done by him in an ordinary course, he can readily tell you for such and such an end. But ask him why he continues any practice of Religion; he cannot say (in this case) for what.
For can any man imagine what other end Religion naturally serves for, but to bring men to blessedness? which being no other thing then what hath been here described, such, as are found not to desire it really, and Supremely, as their end, can have no real attainable end of their being religious at all. To drive on a continued course, and series of actions, in a visible pursuit of that which they desire not; and have no mind to, is such a piece of folly, so fond and vain a trifling; that, as I remember, Cicero reports, Cato to have said concerning the South-sayers of his time, he did wonder they could look in one anothers faces, and not laugh (being conscious to each others impostures, and the vanity of their profession) so one would as justly wander, that the generality of carnal men (who may shrewdly guess at the temper of one anothers minds) do not laugh at each other, that they are joyntly engaged in such exercises of Religion, to the design whereof the common and agreed temper of their Spirits do so little correspond. As if all were in very good earnest for Heaven, when each one knows for himself, and may (possibly with more Truth then Charity) suppose of the rest, that if they might alwayes continue in their earthly stations, they had rather never come there. And therefore that they desire it not Supremely, and so not as their end at all; consider it then, that thy no-desire of this blessed state quite dispirits thy Religion, utterly ravishes away its Soul, leaves it a dead, foolish, vain thing, renders it an idle impertinency, not a mean to a valuable end. This desire is that life of Religion, all duties and exercises of piety are without it, but empty Formalities, Solemn pieces of Pageantrie. Every service done to God, but the Sacrifice of a Fool, if not animated by the desire of final blessedness in him and be not part of our way thither, a means designed to the attainment of it. Which nothing can be, that we are not put upon by the vertue of the desired end. Without this, Religion is not it self. A continuance in well doing, is as it were the body of it; and therein, a seeking honor, glory, and immortality, the Soul and Spirit. The desire of an Heavenly Country, must run through the whole course of our Earthly Pilgrimage: It were otherwise a continued errour, an uncertain wandring; no steady tending towards our end. So that thou art a meer Vagrant, if this desire do not direct thy course towards thy Fathers house▪ And methinks all this should make thee even ashamed of thy self, if thou canst not find this desire to have a settled residence and a ruling power in thy Soul. then.
2. Sense of praise should signifie something too, as the Apostle, Whatsoever things are— pure, lovely, &c. if there be any vertue,—any praise, think of these things. And hath not the eternal glory those characters upon it of purity, and loveliness beyond all things? Is it not a laudable, and praise-worthy thing to have a mind and heart set upon that?
The blessed God puts a note of excellency upon this temper of Spirit.Heb. 11. 16. But they desire a better Country, that is, an Heavenly, Wherefore God is not ashamed to be called their God, &c. This renders them a people worthy of him, 1 Thes. 2. 12.who hath called them to his kingdom and glory; fit for him to own a relation to. Had they been of low, terrene Spirits, he would have accounted it a shame to him, to have gone under the name and cognisance of their God. But in as much as they desire the Heavenly Country, have learned to trample this terrestrial world, cannot be contained within this lower Sphere; nor satisfie themselves in earthly things; they now discover a certain excellency of Spirit, in respect whereof God is not ashamed to own a relation to them before all the world to be called their God; to let men see what account he makes of such a Spirit.
Yea, this is the proper genuine Spirit, and temper of a Saint, which agrees to him as he is such. He is begotten to the eternal inheritance. A disposition (and therein a desire) to it, is in his very nature (the new nature he hath received) implanted there, from his original. He is born Spirit of Spirit, and by that birth, is not intituled onelyonly, but adopted, and suited also to that pure and Spiritual state of blessedness. That grace by the appearance whereof men are made Christians teaches, also instructs, unto this very thing, to look for this blessed hope the glorious appearing of the great God and our Saviour Jesus Christ.. That which you know consummates that blessedness. For when Christ, who i… their life shall appear then shall they also appear with him in glory, by the participation of the divine nature their Spirits escape and get up above this corrupt impure world. That new nature is a holy flame that carries the…r hearts upwards towards heaven.
Further such desires appear hence to be of divine originall an infusion from the blessed God himself.2 Cor. 5▪ 4▪ That nature is from him immediately in which they are implanted. The Apostle speaking of his earnest panting desire to have mortality swallowed up of life presently add's. He that wrought us to the self same thing is God.
They are obedient desires, Heb. 31.The souls present answere to the heavenly call,1 Thes. 7. 12. by which God calls it to his kingdom and glory. This glory is (as hath been formerly noted) the very term of that calling.1 Pet. 5. 1… ▪ The God of all grace hath called us into his eternal glory by Christ Jesus.Phil. 3▪ 14. The glori…ied state is the marke,2 Thes. 2. 14▪ the price of the high calling of God in Christ. Tis the matter of the Apostles thanksgiving unto God, on the behalf of the Thessalonians, that they were called by his Gospel, to the obtaining of the glory of our Lord Jesus Christ when the soul desires this glory, it obediently answers this call. This is a complyance and subjection of heart to it. How Lovely and becoming a thing is this, when God touches the heart with a stamp and impress of glory, and it forthwith turnes it self to that very point, and stands directly bent towards the state of glory, if not wayward or perverse, but here in yield it self to God, and complyes with the divine pleasure.
Such desires have much in them of a childlike ingenuity. To desire the sight of a Fathers face; when this is this intimate sense of the soul show me the Father and it suffices; To desire the fullest conformity to his nature and will, to be perfect as that heavenly Father is perfect, what doth better become a child?
They are generous desires, they aim at perfection, the highest that created nature is capable of, not contented to have had some glances of divine glory, some stroaks and lines of his image, but aspiring to full-eyd visions a perfect likeness.
They are victorious desires, they (as it were) ride in triumph over the world and every sublunarie thing, they must be supposed to have conquered sensual inclinations to have got the mastery over terrene dispositions and affections. With what holy contempt and scorn of every earthly thing doth that loftie soul quit thi… dirty world and ascend, that is powerfully carryed by its own desire towards the blessed state? The desire of such a knowledge of Christ, as might transform into his Likeness; and pass the soul through all degrees of conformity to him, till it attain the resurrection of the dead, and become like a risen glorified Jesus; Such a desire I say, if it make all things seem as loss and dung in comparison (even a formal Spirit less religion it self) will it not render this world the most despicable dunghill of all the rest. Try such a soul if you can, tempt it down to injoy a flattering kind world, or to please it when angry and unkind. When desires after this glory are once awakn'd, into an active lively vigour, when the fire is kindled, and the flame ascends and this refined Spirit is joyfully ascending therein; see if you can draw it back and make it believe this world a more regardable thing. Why should not all those considerations make thee in love with this blessed frame of Spirit, and restless till thou find thy self uncapable of being satisfied with any thing but divine likeness,
6. That while we cannot as yet attain the mark and end of our desires,Rule 6. we yeild not to a comfortless despondency in the way, but maintain in our hearts a lively joy, in the hope that hereafter we shall attain it.
We are not all this while perswading to the desire and pursuit of an unattainable good. Spiritual desires are also rational and do therefore involve hope with them; and that hope ought to infer and cherish joy. Hopeless desire is full of torment, and must needs banish joy from that breast which it hath not the possession of. Tis a disconsolate thing to desire what we must never expect to enjoy, and are utterly unlikely ever to compass. But these desires are part of the new creature, which is not of such a composition, as to have a principle of endless trouble, and disquiet in it self, The Father of mercies is not so little merciful to his own child; to lay it under a necessity from its very natural constitution, of being for ever miserable by the desire of that which it can never have. It had been very unlike the workmanship of God, to make a creature to which it should be necessarie to desire, and empossible to enjoy the same thing.
Not but as he hath given holy souls (as to the present case) great incentives of desire, so doth he afford them proportionable encouragements of hope also, and that hope intervening, can very well reconcile desire and joy and lodge them together in the same bosome. So that as it is a thing capable of no excuse, to hear of this blessedness, and not desire it, so it would be to desire, and not expect it, to expect it, and not rejoyce in it, even while we are under that expectation. And it must be a very raised joy that shall answer to the expectation of so great things. If one should give a stranger to Christianity an account of the Christian hopes, and tell him what they expect to be and enjoy erelong; he would sure promise himself to find so many angells dwelling in humane flesh, and reckon, when he came among them, he should be as amidst heavenly Quire: every one ful of joy and praise. He would expect to find us living on earth, as the inhabitants of heaven, also many pieces of immortal glory lately dropt down from above, and shortly again returning thither. He would look to find, every where, in the Christian world incarnate glory, sparkling through the overshaddowing vail, and wonder how this earthly sphere should be able to contain so many great souls.
But when he draws nearer to us, and observs the course and carriage of our lives; when he sees us walk as other men, and considers the strange disagreement of our daily conversation, to our so great avowed hopes, and how little sense of joy, and pleasure we discover our selves to conceive in them: would he not be ready to say, sure some or other (willing only to amuse the world with the noise of strange things) have composed a Religion for these men, which they themselves understand nothing of. If they do adopt, and own it for theirs, they understand not their own pretences; they are taught to speak som big words, or to give a faint, or seeming assent to such as speak them in the names; but tis impossible they should be in good earnest, or believe themselves in what they say, and profess.
And what reply then should we be able to make? for who can think that any who acknowledge a God; and understand at all what that name imports, should value at so low a rate, as we (visibly) do; the eternal fruition of his glory, and a present Sonship to him, the pledge of so great an hope.
He that is born Heir to great Honours, and Possessions, though he be upon great uncertainties, as to the enjoyment of them (for how many interveniencies may prevent him?) yet when he comes to understand his possibilities, and expectancies; how big doth he look and speak? what grandieur doth he put on? His hopes form his Spirit and Deportment; But is it Proportionably so with us? Do our hopes fill our hearts with joy, our mouths with praise, and clothe our faces with a cheerful aspect, and make an holy alacrity appear in all our conversations?
But let not the design of this discourse be mistaken. 'Tis …o… a presumptuous confidence I would encourage, nor a vain ostentation, nor a disdainful overlooking of others when we fancie our selves to excel. Such things hold no proportion with a Christian Spirit. His is a modest, humble exaltation, a serious severe joy; suitable to his solid, stable hope. His Spirit is not puft up, and swol'n with air, 'tis not big by an inflation, or a light and windy humour; but 'tis really fill'd with effectual pre-apprehensions of a weighty glory. His joy accordingly exerts it self with a steady lively vigour, equally removed from vain lightness, and stupidity from conceitedness, and insensibleness of his blessed state. He forgets not that he is less then the least of Gods mercies, but disowns not his title to the greatest of them. He abases himself to the dust, in the sense of his own vileness; but in the admiration of Divine Grace, he rises as high as Heaven. In his humiliation he affects to equal himself with worms, in his joy and praise with angels. He is never unwilling to diminish himself, but affraid of detracting any thing from the love of God, or the issues of that love.
But most of all he magnifies (as he hath cause) this its last and most perfect issue. And by how much he apprehends his own unworthiness, he is the more rapt up into a wondering joy; that such blessedness should be his designed portion.
But now how little do we find in our selves of this blessed frame of spirit? How remote are we from it? Let us but enquire a little into our own Souls. Are there not too apparent Symptomes with us of the little joy we take in the forethoughts of future blessedness? For,
First, How few thoughts have we of it? what any delight in, they remember often. 'Tis said of the same person,Psal. 1. 2. that his delight is in the Law of the Lord, and that in his Law he doth meditate day and night. And when the Psalmist professes his own delight in Gods statutes, Psal. 119. 16.he adds, I will not forget thy Word. Should we not be as unapt to forget Heaven, if our delight were there? But do not dayes pass with us, wherein we can allow our selves no leasure to mind the eternal glory? when yet vanities throng in upon us, without any obstruction, or check?
And (what is consequent hereupon) How seldom is this blessed state the subject of our discourse? How often do Christians meet, and not a word of Heaven? O heavy carnal hearts! Our home and eternal blessedness, in this, appears to be forgotten among us. How often may a person converse with us e're he understand our relation to the Heavenly Country? If Exiles meet in a Forraign Land, what pleasant discourse have they of home? They suffer not one another to forget it. Such was their remembrance of Sion, who sate together bemoaning themselves by the Rivers of Babylon, a making mention of it (as the Phrase is often used.) And methinks (even as to this remembrance) it should be our common resolution too, If we forget thee, O Jerusalem; If we forget to make mention of thee, O thou City of the living God; Let our right hand forget her cunning, our tongue shall sooner cleave to the roof of our mouth; and so it would be, did we prefer that Heavenly Jerusalem above our chief joy.
Again, how little doth it weigh with us? It serves not to out-weigh the smallest trouble, if we have not our eternal desire in every thing gratified, if any thing fall out cross to our inclinations, this glory goes for nothing with us. Our discontents swallow up our hopes, and joyes, and heaven is reckon'd as a thing of naught. If when outward troubles afflict, or threaten us, we could have the certain prospect of better dayes; that would sensibly revive, and please us. Yea, can we not please our selves with very uncertain groundless hopes of this kind, without promise or valuable reason? But to be told of a recompense, at the resurrection of the just, of a day when we shall see the face of God, and be satisfied, with his Likeness; this is insipid and without favor to us; and affords us but cold comfort. The uncertain things of time signifie more with us, then the certain things of eternity. Can we think tis all this while well with us? can we think this a tollerable evil, or suffer, with patience, such a distemper of Spirit? Methinks it should make us ever weary of our selves, and solicitous for an effectual speedy redress.
The redress must be more in our own doing (striving with our souls and with God for them) then in what any man can say. Most of the considerations under the foregoing rule are with little variation applicable to this present purpose. I shall here annex only some few subordinate directions; which may lead us into this blessed state of life, and give us some joyful foretasts of the future blessedness, according as our spirits shall comply with them. But expect not to be cured by prescriptions without using them: or that heavenly joy can be the creature of mortal unregarded breath; we can onelyonly prescribe means, and methods through which God may be pleased to descend, and in which thou art diligently to insist and wait. And because I cannot well suppose the ignorant where much is said to this purpose; I shall therefore say little.
1. Possess thy soul with the apprehension that thou art not at liberty in this matter; but that there is a certain spiritual delectation, which is incumbent on thee as indispensable duty. Some whose moroser tempers do more estrange them from delights, think themselves more especially concern'd, to banish every thing of that kind from their religion and phansie it onelyonly to consist in sowr and rigorous severities. Others seem to think it arbitrary and indifferent; or that, if they live in a continual sadness and dejection of spirit, 'tis only their infelicity not their fault, and apprehend not the obligation that is upon them, by a divine Law otherwise to mannage and order their spirits. But what then? are such words thought to be spoken at random,Prov. 3. 17. Her ways are ways of pleasantness. The Lord is the portion of mine Inheritance. The Lines are fal'n to me in pleasant places (or in the midst of pleasantnesses, as the expression hath been noted to signifie) Do such precepts carry no sense with them; Delight thy self in the Lord.—Rejoyce in the Lord always and again I say rejoyce, Psal. 34. 7.with many more? Do all passages of this kind in Scripture stand for cyphers or were they put in them by chance?Phil. 4 4. Is there such a thing as an aptitude to delectation in our natures, Sal. 5. 22.and doth the Sanctification thereof intitle the joy of Saints to a place among the fruits of the Spirit, and yet is the exercise of it to have no place in their hearts and practise? Do not think you are permitted so to extinguish or frustrate so considerable a principle of the Divine Life. Know that the due exercise of it, is a part of the order and discipline of Gods Family. That it is a constitution of the divine Goodness and Wisdom both to cherish his own, and invite in strangers to him, yea that is the scope and aim of the whole Gospel-revelation, that the word of life was purposely written to draw souls into fellowship with the Father and the Son that their joy might be full. 2 Cor. 4.That the M…nisters of this Gospel are therefore stiled the helpers of their joy. Therefore though here it be not required nor allowed, that you should indulge a vain trifling levity or a sensual joy, or that you should rejoyce you know not why (imitating the laughter of a fool) or inopportunely, why your State admits it not, or when the Lord calls to mourning; yet settle however this perswasion in your hearts, that the serious, rational, regular, seasonable exercise of delight and joy is matter of duty, to be charged upon conscience, from the authority of God; and is an integral part in the religion of Christians. And then sure you will not think any object more proper and suitable for it to be exercised upon, than the foreseen state of blessedness,Psalm. 16. which is, in it self,Mat. 25. a fulness of joy; The joy of our Lord. and is in the pre-apprehensions of it a more considerable matter of joy than our present state affords us besides; and without relation whereto we have no matter of rational joy at all.
2. Keep Faith in exercise; Both in that act of it, which p…rswades the soul of the truth of the Gospel-revelation, and that act of it which unites it to God, through the mediator. The Apostle prays on the behalf of his Roman Christians that they might be filled with joy and peace,Rom. …5 1…. in believing; and we are told how effectually (as to this) it supply'd the place of sight. Such as had not seen Christ (which was the priviledge of many other Christians of that time) yet believing did rejoyce,1 Pet. 1. 8. with joy unspeakable and glorious.
Faith directly tends, in that double office before mentioned, to excite and foment this joy. As it assents to the truth of the Gospel-revelation it reallizes the object,Heb. 11. 1. is the substance and evidence of the invisible glory. As it unites the soul with God through Christ in a siducial and obediential closure, it ascertains our interest therein, and is our actual acceptance of our blessedness it self; for when we take God through Christ to be our God, what is it? but to accept him as our eternal and satisfying portion, whom we are after fully to enjoy in the vision and participation of his glorious excellencies, and infinite fulness. Which two acts of faith we have mentioned together in one text.—They were perswaded of the promises and embraced them; the former respecting the truth of the promise, the latter the goodness of the thing promised. And hereupon they confessed themselves (as it follows) Pilgrims and Strangers on earth which abdication of the earth, as none of their country could not be, but that, through their faith, they had a joyous pre-apprehension of that better state. That confession did manifestly involve in it a lively joy, springing from the sight and embrace of that more taking distant good; which the promise presented them with; whence they could not think it enough to be such to themselves in their own thoughts, and the temper of their minds; but they cannot forbear (so overcoming were their sights and tasts) to give it out, to speak, and look, and live, as those that were carried up in their spirits above this earth; and who did even disdain to own themselves in any other relation to it, then that of Forraigners and Strangers.
Set thy Faith on work Soul, and keep it a work, and thou wilt find this no riddle; it will be so with thee too, we have much talk of Faith among us, and have the name often in our mouths, but how few are the real lively believers? Is it to be thought that such blessedness should not more affect our hearts, nay would it not ravish away our very souls, did we throughly believe it? And were it our present daily work to renew the bonds of a vital union with the blessed God, in whom we expect to be blessed forever, could that be without previous gusts of pleasure? Tis not talking of faith but living by it, that will give us the experience of heavenly delights and joyes.
3. Take heed of going, in thy practice, against thy light, of persisting in a course of known, or suspected sin, that states thee in a direct hostility and rebellion against heaven; and can never suffer thee to think of eternity and the other world with comfort, will fill thy mind with frightful apprehensions of God, render the sight of his face, the most terrible thing to thy thoughts, thou canst imagine; and satisfaction with his likeness the most impossible thing. Let a good understanding and correspondence be continued between God and thee (which is not possible, if thou disobeyest the dictates of thy conscience and takest the liberty to do what thou judgest God hath forbidden thee) that this may be thy rejoycing the testimony of a good conscience; that in simplicity, 2 Cor. 1. 12.and godly sincerity, not according to fleshly wisdom, but the grace of God thou hast had thy conversation—. Take God for a witness of thy ways and walking; approve thy self to his jealous eye, study to carry thy self acceptably towards him; and unto all well pleasing. Let that be thy ambition to stand right in his thoughts to appear gracious in his eyes. Hold fast thine integrity, that thy heart may not reproach thee as long as thou livest, If iniquity be in thy hand put it away, then shalt thou lift up thy face without spot and without fear. Be a faithful subject of that kingdom of God (and here conscience rules under him) which consists first in righteousness, and then in peace, and joy in the holy Ghost. Thou wilt so daily behold the face of God in righteousness, and with pleasure, but wilt most of all please thy self to think of thy final appearance before him, and the blessedness that shall ensue.
4. Watch and arm thy self against the too forcible strokes and impressions of sensible objects Let not the favor of such low vile things corrupt the pallate of thy soul. A sensual earthly mind, and heart, cannot tast. heavenly delights. They that are after the flesh do savor the things of the Flesh, they that are after the Spirit, the things of the Spirit. Labor to be throughly mortified towards this world,1 Cor. 73 1. and the present state of things.1 Joh. 2. 17. Look upon this scheme & pageant as passing away, keep natural appetites under restraint (the world and the lusts of it pass away together) sensuality is an impure thing. Heavenly refined joy cannot live amid'st so much filth. Yea, and if thou give thy flesh liberty too far in things that are (in specie;) lawful; it will soon get advantage to domineer, and keep thy soul in a depressing servitude. Abridge it then, and cut it short; That thy mind may be enlarged, and at liberty; may not be throng'd, and prepossest with carnal imaginations and affections. Let thy soul (if thou wilt take this instruction from a Heathen) look with a constant erect mind into the undefiled light,Max. Tyr. in dissert. neither darkened,foreign. nor born down towards the Earth; but stopping its Ears, and turning its Eyes, and all other Senses back upon it self; and quite abolishing out of it self, all Earthly Sighs, and Groans, and Pleasures, and Glories, and Honours, and disgrace; and having forsaken all these; choose for the Guides of its way, true Reason, and strong Love, the one whereof will shew it the way, the other make it easie, and pleasant.
5. Having voided thy mind of what is earthly, and carnal, apply and turn it to this blessed Theam. The most excellent and the vilest objects are alike to thee, while thou mindest them not. Thy thoughts possibly bring thee in nothing but vexation and trouble, which would bring in assoon joy, and pleasure, didst thou turn them to proper objects. A thought, of the heavenly glory is assoon thought as of an earthly Cross. We complain the world troubles us, then what do we there? why get we not up in our spirits into the quieter Region? what trouble would the thoughts of future glory be to us? How are the thoughts and wits set on work for this flesh? but we would have our Souls flourish, as the Lilies, without any thing of their own care. Yea, we make them toyl for torture, and not for joy, revolve an affliction a thousand times, before, and after it comes; and have never done with it, when eternal blessedness gains not a thought.
6. Plead earnestly with God for his Spirit. This is joy in the Holy Ghost; or whereof he is the Author. Many Christians (as they must be called) are such strangers to this work of imploring, and calling in the blessed Spirit, as if they were capable of adopting these words, We have not so much as heard whether there be an Holy Ghost. That name is with them as an empty sound. How hardly are we convinc't of our necessary dependance, on that free Spirit, as to all our truly Spiritual operations? This Spirit is the very earnest of our inheritance. The foretasts, and first fruits we have here of the future blessedness; The joy and pleasure, the complacential relishes, we have of it before hand, are by the gracious vouchsafement and work of this blessed Spirit. The things that eye hath not seen, nor ear heard, and which have not entred into the heart of man, are revealed by this Spirit. Therefore doth the Apostle direct his Prayer on the behalf of the Ephesians, to the Father of this glory, that he would give them this Spirit of wisdom and revelation,— to enlighten the eyes of their understanding, that they might know the hope of his calling, and the riches of the glory of his inheritance in (or among) the Saints. And its revelation is such as begets an impression; in respect whereof 'tis said also to seal up to the day of redemption. Therefore pray earnestly for this Spirit; not in idle dreaming words of course, but as being really apprehensive of the necessitie of prevailing. And give not over till thou find that sacred fire diffusing it self through thy mind and heart, to enlighten the one, and refine the other, and so prepossess both, of this glory; that thy soul may be all turned into joy and praise. And then let me adde here (without the formality of a distinct head.) That it concerns thee to take heed of quenching that Spirit, by either resisting, or neglecting its holy dictates, or as the same precept is otherwise given of grieving the Spirit; he is, by Name and Office, the Comforter. The Primitive Christians, 'tis said, walked in the fear of God, and in the comfort of the Holy Ghost. Is it equal dealing to grieve him, whose business it is to comfort thee? or canst thou expect joy, where thou causest grief? Walk in the Spirit, adore its power. Let thy Soul do it homage within thee. Wait for its holy influences, & yield thy self to its ducture and guidance; so wilt thou go as the redeemed of the Lord, with everlasting joy upon thy head, till thou enter that presence, where is fulness of joy, and pleasures for evermore.
Nor do thou think it improper, or strange, that thou should'st be called upon to rejoyce in what thou dost not yet possess. Thy hope is in stead of fruition; 'tis an anticipated enjoyment.Rom. 1…. 12. We are commanded to rejoyce in hope, and Saints have profest to do so; to rejoyce even in the hope, Rom. 5. 2.the hope of the glory of God. Nor is it unreasonable that should be thy present highest joy. For though yet it be a distinct thing, and indistinctly revealed, the excellency of the object makes compensation for both, with an abundant surplusage. As any one would much more rejoyce to be assured by a great person, of ample possessions, he would make him his heir to, (though he knew not distinctly what they should be) then to see a shilling, already his own, with his own eyes.