The Blessedness of the Righteous, Chapter 16
CHAP. XVI.
The second general Head of the improvement or use of the Doctrine propounded from the Text, containing certain Rules or prescriptions of duty connatural thereto. Rule 1. That we settle in our minds the true notion of this blessedness. Rule 2. That we compare the temper of our own spirits with it, and labour thence to discern whether we may lay claim to it or no.
THus far we have the the account of the Truths to be considered, and weigh'd, that have dependence on the Doctrine of the Text.
Next follows the duties to be practis'd, and done in reference thereto, which I shall lay down in the ensuing Rules or Prescriptions.
That we admit, and settle, the distinct notion of this blessedness in our minds, and judgements. That we fix in our own souls apprehensions agreeable to the account this Scripture hath given us of it. This is a counsel, leading, and introductive to the rest; and which if it obtain with us, will have a general influence upon the whole course of that practice, which the Doctrine already opened, calls for. As our apprehensions of this blessedness are more distinct, and clear; it may be expected more powerfully to command our hearts, and lives. Hence it is in great part, the Spirits, and conversations of Christians have so little savour, and appearance of heaven in them. We rest in some general, and confused notion of it; in which there is little either of efficacy, or pleasure; we descend not into a particular inquiry, and consideration what it is. Our thoughts of it, are gloomy, and obscure; and hence is our Spirit naturally listless, and indifferent towards it: and rather contents it self to sit still in a Region all lightsome round about, and among objects it hath some present acquaintance with, then venture it self forth as into a new world which it knows but little of. And hence our lives are low and carnal: they look not as though we were seeking the heavenly Country; and indeed, who can be in good earnest in seeking after an unknown state? This is owing to our negligence, an infidelity. The blessed God hath not been shy, and reserv'd; hath not hidden, or concealed from us the glory of the other world; nor lock't up Heaven to us; nor left us to the uncertain guesses of our own imagination: the wild fictions of an unguided phansie; which would have created us a poetical heaven only, and have mock't us with false Elysiums. But, though much be yet within the vail, he hath been liberal in his discoveries to us. Life and Immortality are brought to light in the Gospel. The future blessedness (though some refined Heathens have had near guesses at it) is certainly apprehensible by the measure onelyonly of Gods revelation of it. For who can determine, with certainty, of the effects of Divine good pleasure ('Tis your Fathers good pleasure to give you a Kingdom.) Who can tell, before hand, what so free and boundless goodness will do; further then as he himself discovers it? The discover… is as free as the donation. 1 Cor. 2. 9.The things that eye hath not seen, and ear not heard, and which h…ve not entred into the heart of man, God hath revealed to us by his Spirit: and it follows, v. 12. We h…ve received the Spirit of God, that we might know the things freely given us of God: The Spirit is both the principle of the external revelation, as having inspired the Scriptures which foreshew this glory, and of the internal revelation, also to enlighten blind minds that would otherwise (foreign) never be able to discover things at so great a distance, see af…r off. Therefore called the Spirit of wisdom and revelation, by which the eyes of the understanding are inlightned to know the hope of that calling, Eph. 1. 17.and the riches of the glory of his inheritance [among] the Saints (as the foreign there is most fitly to be rendred.)
But this internal discovery is made by the mediation, and interveniencie of the external: Therefore having that before our eyes we are to apply our minds to the study, and consideration of it; and in that way, to expect the free illumination of the holy Spirit. In the mean time we must charge our ignorance, and the darkness of our cloudy thoughts, touching these things, upon our carelesness, that we do not attend, or our incredulity, that we will not believe what God hath revealed concerning them: 'tis therefore a dutiful attention, and reverential Faith that must settle and fix the notion of this blessedness. If we will not regard, nor give credit to what God hath discovered concerning it, we may sit still in a torpid, disconsolate darkness, which we our selves are the authors of, or (which is no less pernicious) compass our selves with sparks beaten out of our own Forge; walk in the light of our own fire, cheat our souls with the fond dream of an imagined Heaven, no where to be found, till we at length lye down in sorrow. How perverse are the imaginations of men in this (as in reference to the way, so) in respect of the end also: For, as they take upon them to fancy another way to happ…ness quite besides, and against the plain word of God; so do they imagine to themselves another kind of happiness; such as shall grat…fie onelyonly the sensual desires; a Mahomet…n (indeed a Fools) Paradise; or, at best, 'tis but a negative Heaven; they many times en…ertain in their thoughts (of which their sense too is the onelyonly measure) a state wherein nothing shall offend, or incommodate the flesh; in which they shall not hunger, or …, or feel want; and when they have thus stated the matter in their own thoughts; we cannot beat them out of it, but that they desire to go to heaven (viz. the heaven of their own making) when did they conceive it truly, and fully, they would find their hearts to abhor from it, even as hell it self.
Therefore here we should exercise an authority over our selves; and awaken conscience to its proper work and business; and demand of it, Is it not reasonable these divine discoveries should take place with me? hath not God spoken plainly enough? why should my heart any longer hang in doubt within me, or look wishly towards future glory, as if it were an uncouth thing? or is it reasonable to confront my own imaginations to his discoveries? Charge conscience with the duty it owes to God in such a case; and let his revelations be received with the reverence and resignation which they challenge; and in them study and contemplate the blessedness of awakened souls; till you have agreed with your self fully how to conceive it. Run over every part of it in your thoughts, view the several divine excellencies, which you are, hereafter, to see, and imitate; and think what every thing will contribute to the satisfaction and contentment of your Spirits. This is a matter of unspeakable consequence.
Therefore, to be as clear as is possible, you may digest what is recommended to you in this Rule, into these more particular directions.
1. Resolve with your selves to make the divine revelation of this blessedness the prime measure, …nd reason of all your apprehensions concerning it; Fix that purpose in your own hearts, so to order all your conceptions about it, that when you demand of your selves, What do I conceive of the future blessedness? and why do I conceive so? the divine revelation may answer both the questions. I apprehend what God hath revealed, and because he hath so revealed. The Lord of heaven sure best understands it; and can best help us to the understanding of it. If it be said of the origen of this world foreign,Heb. 11. 3. it may much more be said of the st…e of the other, we understand it by faith. That must inform, and perfect our intellectuals in this matter.
2. Therefore, reject and sever from the notion of this blessedness, whatsoever is alien to the account Scripture gives us of it. Think not that sensual pleasure, that a liberty of sinning, that an exemption from the divine dominion, distance and estrangedness from God (which by nature you wickedl… affect) can have any ingrediency into (or consistency with) this state of blessedness.
3. Gather up into it whatsoever you can find by the Scripture-discovery to appertain or belong thereto. Let your notion of it be to your uttermost, not only true, but comprehensive, and full; and as particular and positive, as Gods revelation will warrant: Especially remember, 'tis a spiritual blessedness; that consists in the refining, and perfecting of your Spirits, by the vision and likeness of the holy God; and the satisfying of them thereby for ever.
4. Get the notion of this blessedness deeply imprinted in your minds; so as to abide with you, that you may not be alwayes at a loss; and change you apprehensions every time you come to think of it: Let a once-well formed Idaea, a clear full state of it be preserv'd entire: and be (as a lively image) alwayes before your eyes; which you may readily view upon all occasions.
2. That having well fixed the notion of this blessedness in your minds,2 Rule. you seriously reflect upon yourself, and compare the temper of your Spirit with it: that you may find out how it is affected thereto; and thence judge in what likelihood you are of enjoying it.
The general aversion of mens Spirits to this so necessary work of self-reflection is one of the most deplorable Symptoms of lapsed, degenerate humanity. The wickedness that hath overspread the nature of man, and a secret consciousness, and misgiving, hath made men afraid of themselves, and studiously to decline all acquaintance with their own souls; to shun themselves as Ghosts and Spectives; they cannot indure to appear to themselves. You can hardly impose a severer task upon a wicked man, than to go retire an hour or two, and commune with himself, he knows not how to face his own thoughts: His own soul is a Devil to him (as indeed it will be in hell, the most frightful, tormenting Devil) Yet what power is there, in man, more excellent, more appropriate to reasonable nature, than that of reflecting, of turning his thoughts upon himself. Sense must here confess it self out done. The eye that sees other objects cannot see it self. But the mind, a rational Sun, can, not only project its beams, but revert them; make its thoughts turn inward. It can see its own face, contemplate it self. And how useful an indowment is this to the nature of man? If he err he might perpetuate his error, and wander infinitely, if he had not this self-reflecting power, and, if he do well never know, without it, the comfort of a rational self-approbation. Which comfort Paganish morality hath valued so highly, as to account it did associate a man with the inhabitants of heaven;foreign, &c. foreign. and make him lead his life as among the gods (as their Pagan language is) Though the name of this reflecting power [Conscience] they were less acquainted with; the thing it self they reckon'd as a kind of indwelling Deity, (as may be seen at large in those Discourses of Maximus Tyrius, and Apuleius both upon the same subject concerning the god of Socrates) And another giving this precept, Familiarize thy self with the gods; adds, and this shalt thou do, if thou bear thy mind becomingly towards them; being well pleased with the things they give, and doing the things that may please thy Daemon or Genius, whom (saith he) the most high God (which they mean by Jupiter) hath put into every man as as a derivation or extraction from himself (foreign) to be his president and guide,Mar. Antonin. Lib. 5. viz. every ones own mind and reason.
And this mind or reason in that notion of it, as we approve our selves to it, and study to please it; is the same thing we intend by the name of Conscience.
And how high account they had of this work of self-reflection, may appear in that they entituled the Oracle to that document Know thy self, Ecoelo descendit foreign.esteeming it above humane discovery, and that it could have no lower than a divine Original; therefore consecrating and writing it up in golden Characters in their Delphick Temple (as Pliny informs*Hist. Mundi The wisedom and significancy of which Dedication Plato also (in Alcibiad. 1.) takes notice of. us) for an heavenly-inspired dictate.
Among Christians that enjoy the benefit of the Gospel-revelation, in which men may behold themselves, as one may his natural face in a glass, how highly should this self-knowledge be prized, and how fully attained? The Gospel discovers, at the same time, the ugly deformities of a mans soul, and the means of attaining a true spiritual comliness; Yea it is it self the instrument of impressing the divine image, and glory upon mens Spirits; which when it is in any measure done they become most sociable, and conversable with themselves; and when 'tis but in doing, it so convincingly and with so piercing energy, layes open the very thoughts of mens hearts, so thoroughly rips up and diffects the soul,Heb. 4. 12. so directly turns and strictly holds a mans eye, intent upon himself; so powerfully urges, and obliges the sinner to mind and study his own soul; that, where it hath affected any thing, been any way operative upon mens spirits, they are certainly supposed to be in a good measure acquainted with themselves, whatever others are. Therefore the Apostle bids the Corinthians if they desire a proof of the power and truth of his ministery; to consult themselves, [examine your selves] and presently subjoyns know ye not your own selves? 2 Cor. 13. 5.intimating it was an unsupposeable thing they should be ignorant; What? Christians, and not know your selves? Can you have been under the Gospel so long, and be strangers to yourselves? none can think it. Sure 'tis a most reproachful thing; a thing full of ignonimy, and scandal, that a man should name himself a Christian; and yet be under grosse ignorance touching the temper, and bent of his own soul. It signifies that such a one understands little of the design and tendency of the very religion he pretends to be of; Yet he was a Christian by meer chance, that he took up, and continues his profession in a dream. Christianity aims at nothing; it gets a man nothing; if it do not procure him a better Spirit? 'tis an empty insignificant thing, it hath no design in it at all, if it do not design this. It pretends to nothing else. It doth not offer men secular advantages, emoluments, honours, it hath no such aim to make men in that sense, rich, or great, or honourable, but to make them holy, and fit them for God. He therefore loses all his labour, and reward, and shews himself a vain trifler in the matters of Religion, that makes not this the scope and mark of his Christian profession, and practice, and herein he can do nothing without a constant self-inspection. As it therefore highly concerns, it well becomes a Christian under the Gospel, to be in a continual observation, and study of himself; that he may know to what purpose he is a Christian; and take notice what (or whether any) good impressions be yet made upon his Spirit; whether he gain any thing by his Religion. And if a man enter upon an enquirie into himself; what more important question can he put then this; In what posture am I as to my last and chief end? how is my Spirit framed towards it? This is the intendment and business of the Gospel, To fit souls for blessedness: and therefore if I would enquire, what am I the better for the Gospel? this is the sense and meaning of that very question, is my soul wrought by it to any better disposition for blessedness? Upon which the resolution of this depends; am I ever likely to enjoy it, yea or no? That which may make any heart, not deplorably stupid, shake, and tremble; that such a thing should be drawn into question; but the case, with the most, requires it, and it must be so. 'Tis that therefore, I would fain here, awaken souls to, and assist them in; that is, propound something (in pursuance of the present direction) which might both awaken them to move this great question, and help them in discussing it. Both which will be done in shewing the importance of this latter ultimate question in it self, and then the subserviencie of the former subordinate one, towards the deciding it. These two things therefore I shall a little stay upon.
1. To shew and urge the requisiteness of debating with ourselves, the likelihood, or hopefulnesse of our enjoying this blessednesse.
2. To discover that the present habitude, or disposedness of our Spirits to it, is a very proper apt medium, whereby to judge thereof.
First, As to the former of these; methinks our business should do it self, and that the very mention of such a blessedness, should naturally prompt souls to bethink themselves, doth it belong to me? have I any thing to do with it? Methinks every one that hears of it should be beforehand with me; and prevent me here. Where is that stupid soul that reckons it an indifferent thing to attain this blessed state, or fall short of it? When thou hearest this is the common expectation of Saints, to behold the face of God, and be satisfi'd with his likeness, when they awake; Canst thou forbear to say with thy self, and what shall become of me when I awake! what kind of awaking shall I have! shall I awake amid'st the beams of glory, or flames of wrath? If thou canst be perswaded to think this no matter of indifferency; then stir up thy drowsie soul to a serious inquirie, how 'tis likely to fare with thee for ever; and to that purpose put thy conscience to it, to give a free, sincere answer to these few Queries.
1. Canst thou say, thou art already certain of thy eternal blessedness? Art thou so sure, that thou need'st not enquire. I know not who thou art that now readest these lines, and therefore cannot judg of thy confidence, whether it be right or wrong; onelyonly that thou may'st not answer too hastily, consider a little; that certainty of salvation is no common thing: Phil. 2. 12.not among (I speak you see of subjective certainty) the heirs of salvation themselves. How many of Gods holy ones, that cannot say they are certain, yea how few, that can say they are? That exhortation to a Church of Saints, Work out your salvation with fear and trembling (they of whom he expresseth such confidence, Chap. 1. 6. over whom he so glories, Chap. 4. 1.) implyes this to be no common thing. So doth Christs advice to his Disciples, Strive to enter in at the strait gate; and St. Peters to the scattered Jews (that he saith had obtained like precious faith, &c.) give diligence to make your calling and election sure, with many more passages of like import. Yea, how full is the Scripture of the complaints of such crying out of broken bones, of festering wounds, of distraction by divine terrours. Now what shall we say in this case, when so eminent Saints have left us Records of the distresses and agonies of their Spirits, under the apprehended displeasure of God; may it not occasion us to suspend a while, and consider; have we much more reason to be confident then they? And do we know none that lead stricter, and more holy lives then we, that, are yet in the dark, and at a losse in judging their Spiritual states? I will not say that we must therefore think our selves bound to doubt, because another possibly ter then we doth so. Unknown accidents may much vary the cases. But, who would not think that reason, and modesty had quite forsaken the world, to hear (where the odds is so vastly great) the vain boasts of the loose generality, compared with the humble, solicitous doubts of many serious knowing Christians? To see such trembling about their soul concernments, who have walk't with God, and served him long in prayers, and tears; when multitudes that have nothing whereon to bottom a confidence, but Pride, and Ignorance; shall pretend themselves certain! If, drawing breath a while, thou wilt suspect thou have reason not to be peremptory in thy confidence; thou wilt sure think thy self concern'd to inquire further. Urge thy Soul then with this question again and again, art thou yet certain, yea or no.
2. Is it a comfortable state to be uncertain, or to have before thee apparent grounds of a rational, and just doubt? For causeless doubts may sooner vanish, when their causelesness is once discovered; and so they are less likely to keep a person that is capable of understanding his own case, under a stated discomfort. But I suppose thee, in order to the answering the foregoing Querie, to have in some measure considered thy case; and that, with a preponderating apprehension of danger in it, thou returnest it uncertain. Uncertain man! and what, wilt thou remain uncertain? wilt thou sit still so, till thou perish? shall thy life hang in doubt, and thy soul be in jeopardy every hour, till the everlasting flames resolve the doubt; and put the matter out of question with thee? What course canst thou apply thy self to, but to inquire, and search further into thy own state, to avoid the torture of thy own fears, the pangs, and dreadful expectations of a palpitating misgiving heart; 'tis tru, that inquisitive, diligent doubtfulness, hath hope, and comfort in it. But doubtfulness, joyned with a resolution of casting off all further care, is utterly desperate, and disconsolate; what remains to thee in that case, but a fearful, looking for a fiery indignation? how canst thou pass an hour in peace, while thou apprehendest it unlikely, thou see the face, and be satisfied with the image of God, do not thy own thoughts represent to thee the amazing sights, the horrid images which shall for ever entertain, and possess thy soul? Art thou not daily haunted with Divine Horrors? when thou sayest at night, thy bed shall refresh thee, art thou not terrified with dreams, and affrighted with visions? Dost thou not say in the morning, would to God it were evening, and in the evening say, would to God it were morning: And while thou knowest not what else to do, meditate onelyonly changes instead of remedies. Or if thou find no such trouble invading thy mind, let me further ask.
3. Is it reasonable to be secure in such a state of uncertainty! Debate this matter a little while, with thy self. Is it thy reason, or thy sloth that makes thee sit still; and forbear to look into thy Spiritual affairs? Is it any rational consideration, or not rather the meer indisposition of a Soul, affraid to know its own state, that suspends thee from inquiring? what hast thou to say that looks like a reason? Is it that it will disturbe thy thoughts, interrupt thy pleasures, fill thee with anxious cares and fears, which thou art as loath to admit, as burning coals into thy bosome? Is it that thou canst not endure to look upon so dreadful an object, as the appearing danger, or possibility of thy being miserable to eternity? And art thou therefore resolved to shut thine eyes, and cry peace, peace? This is to avoid a present inconvenience by an eternal mischief (a gross overstraining of the Paradox! for avoiding the present fear of Hell, to run into it; as if because a man cannot bear the thoughts of dying, he should presently cut his own throat. Vain man! canst thou not bear the thoughts of eternal misery, how wilt thou bear the thing? And how long-liv'd dost thou think that peace shall be that thou purchasest upon so dear, and hard tearms? canst thou promise thy self an hour? may'st thou not lose thy purchase, and price together the next moment? canst thou defer thy misery by forgetting it? or will thy judgment linger, and thy damnation slumber, while thou securely lingerest, and slumberest? canst thou wink Hell into nothing; and put it out of being, by putting it out of thy thoughts? Alas man! open thy eyes, when thou wilt, thou shalt find thou h…st n…t bettered thy case by having kept them …st closed. The bitterness of death is not yet past. The horrid image is still before thee. This is not a phansied evil, which a man may dream himself into, and (eadem operâ) with as little difficultie, dream himself out of it again: no, thy case is miserable and dangerous when thou composest thy self to sleep; if thou awakest, thou wilt find it still the same; onelyonly thou did'st not apprehend it before, for then thou wouldest not have slept. As the Drunkard that kills a man, and after falls asleep in his drunken fit; he awakes and understands his wretched case. Would his sleeping on, till the Officers arrest had awak't him, have mended the matter with him?
But thou wilt possibly say, is it not better, here, to have a little quiet now, then to be miserable by sad thoughts here, and miserable by actual suffering hereafter too? Is not one death enough? why should one kill himself so often over? and hasten misery as if it came on too slowly?
Better, man? an hard choice. Supposing thou art to be eternally miserable; If thou understand'st that word eternity; The good or evil of this little inch of time, will signifie so little with thee, as hardly to weigh any thing in the Scale of a rational judgment. But what, art thou now dreaming, while thou thus reasonest? Dost thou yet no better understand thy case? Art thou not under the Gospel? Is it not the day of thy hope, and of the Lords grace, and patience towards thee? It was said that sleeping would not better thy case; but it was not said, that awaking would not; but all that is here said, is designed to the awakening of thee, that thou may'st know thy case, and indeavour a redress. Dost thou think any man in his sober wits, would take all this pains thus to reason with thee, if that were the acknowledged, and agreed state of thy case; that it were already taken for granted thou must perish? We might as well go preach to Devils, and carry down the Gospel into Hell. But dost thou think the holy merciful God sent his Son, and his Ministers to mock men; and to treat with them about their eternal concernments, when there is no hope? Were that thy case, thou hadst as good a pretence as the Devil had, to complain of being tormented before thy …im; But if thou be not wilfully perverse, in mistaking the matter we are reasoning about, thou may'st understand, Thy reason is here appealed to in this; whether having so fair hopes before thee, as the Gospel gives of this blessedness, we are discoursing of; it be not reasonable from the apprehension of a meer possibility of miscarrying, (which can only be through thy wilful security, and neglect) to give up thy self to a supine negligence, and indulge that security, which is so sure to ruine thee, and exchange possible h…ped heaven, for a certain Hell; or whether rather it be not reasonable, to stir up thy soul to consider in what posture thou art, towards the attainment of this blessedness; that thou may'st accordingly steer thy course in order to it? If an Accusation, or a Disease do threaten thy life; or a suspected slaw, thy Title, to thy Estate, would'st thou not think it reasonable to inquire into thy case? and is it not much more desirable, in a matter of this consequence to be at some certainty? and prudent to indeavour it, if it may possibly be attain'd? Whence let me further ask.
Fourthly, Canst thou pretend it to be impossible? Hath God left thee under a necessitated ignorance, in this matter? or denied thee sufficient means of knowing how 'tis with thee in respect of thy Spiritual Estate? Though he have not given thee a List, or told thee the Number, or Names of his Sanctified ones; yet hath he not sufficiently described the persons, and given thee characters by which they may be known? And hath he not furnish't thee with a self reflecting power, by which thou art inabled to look into thy self? and discern whether thou be of them or no? Doth he not offer, and afford to serious, diligent souls, the assisting light of his blessed Spirit to guide, and succeed the inquirie? And if thou find it difficult, to come to a speedy, clear issue, to make a present, certain judgment of thy case; ought not that to ingage thee to a patient, continued diligence, rather then a rash, despairing madness, to desist, and cast off all? In as much as the difficultie, though great, is not insuperable, and the necessity, and advantage incomparably greater? And (though divers other things do confessedly fall in) the principal difficultie lies in thy aversation, and unwillingness. Thou art not put to traverse the Creation, to climb Heaven, or dig through the Earth; but thy work lies nigh thee, in thy own heart, and Spirit, and what is so nigh, or should be so familiar to thee, as thy self? 'Tis but casting thy eye upon thy own soul, to discern which way 'tis inclin'd, and bent, thou art urged to. Which is that we propounded next to discover. Viz.
2. That we are to judge of the hopefulness of our enjoying this blessedness, by the present habitude, or disposedness of our spirits thereto. For what is that righteousness which qualifies for it, but the impress of the Gospel upon the minds and hearts of men? The Gospel-revelation is the onelyonly Rule, and Measure of that righteousness. It must therefore consist in conformity thereto. And look to the frame, and design of the Gospel-revelation; and what doth so directly correspond to it, as that very habitude, and disposedness of spirit for this blessednesse whereof we speak? Nothing so answers, the Gospel, as a propension of heart towards God (gratifi'd in part, now, and increasing, till it find a full satisfaction) a desire of knowing him, and of being like him. 'Tis the whole design of the Gospel, which reveals his glory in the face of Jesus Christ, to work and form the spirits of men to this. They therefore whose spirits are thus wrought, and framed, are righteous by the Gospel-measure, and by th…t righteousness are evidently entituled, and fitted for this blessedness. Yea that righteousness hath in it (or rather is) the elements, the first Principles, the seed of this blessedness. There can therefore be no surer Rule, or Mark, whereby to judge our states, whether we have to do with this blessedness, may expect it yea or no, than this.
How stand we affected towards it, in what disposition are our hearts thereto? Those fruits of righteousnesse, by which the soul is qualified to appear without offence in the day of Christ; the several graces of the Sanctifying Spirit; are nothing else but so many holy Principles, all disposing the soul towards this blessednesse, and the way to it, Mortification, Self-denial, and godly sorrow, take it off from other objects, the World, Self, and Sin, Repentance (…that part of it which respects God) turns the course of its motion towards God, the end. Faith directs it, through Christ the way. Love makes it more freely; desire, earnestly; joy, pleasantly; hope, confidently; humility, evenly; fear, circumspectly; patience, constantly, and perseveringly. All conspire to give the Soul aright disposition towards this blessedness. The result of them all is heavenliness; an heavenly temper of spirit. For they all (one way, or other) as so many Lines, and Rayes, have respect to a blessedness in God (which is heaven) as the point, at which they aim; and (the cuspis) the point in which they meet, in order to the touching of that objective point is heavenliness. This is the ultemate, and immediate disposition of heart, for this blessedness; the result (the terminus productus) of the whole work of righteousness, in the Soul; by which 'tis said to be as it were, gnota ad gloriam, begotten to the eternal inheritance, Concerning this therefore, chiefly institute thy inquiry. Demand of thy self, is my soul yet made heavenly? bent upon eternal blessednesse or no? And here thou mayest easily apprehend of how great concernment it is, to have the right notion of heaven; or future blessedness, as was urged under the foregoing Rule. For if thou take for it, another thing; thou missest thy mark, and art quite beside thy business. But if thou retain a right, and scriptural state and notion of it; the Rule thou art to judge by, is sure; They shall have heaven whose hearts are intent upon it, and framed to it. Scripture is every where pregnant, and full of this.
The Apostle plainly intimates; this will be the rule of Gods final judgment. Certainly it cannot be unsafe for us, to judge our selves by the same Rule. He tells us, when God shall judge every one according to his works (the great business of the judgment day) eternal life, Rev. 2. 6, 7.shall be the portion of them, who, by patient continuance in well doing, sought glory, and honour, and immortality, (which are but other expressions of the same thing) what can be more plain. They shall have eternal life, and glory that seek it; whose hearts are towards it. Again, speaking of true Christians, foreign (i. e. in a way of contradiction from Pseudo-Christians, such, as, he saith, were enemies of the Crosse) he gives us (among other) this brand of these latter; that they did mind earthly things, and tells us their end would be destruction, but gives us this opposite character of the other;Phil. 3. 18, 19, 20. our conversation is in heaven; our trade and business, our daily negotiations (as well as the priviledges of our Citizen-ship) lie there (as his expression imports) and thence intimates the opposite end of such; whence we look for a [Saviour] not destruction, but salvation. And in the same Context of Scripture where,Col. 3. 1. 2, 3, 4. they that are risen with Christ, and who shall appear with him in glory, are requir'd to fet their [mind] on things above, not on things on the earth. That we may understand this, not to be their duty onelyonly; but their character; we are immediately told; they who do not so mortifie, not their earthly members (those lusts that dispose men towards the earth, and to grovel in the dust, as the graces of the Spirit dispose them heaven-ward, and to converse with glory) are the children of disobedience, upon whom the wrath of God cometh. Heb. 11. 1▪ 13. 16.The Faith, the just live by, is the substance of things hoped for, &c. Such believers, are confessed, avowed strangers on earth, & seekers of the better, the heavenly Country, whence 'tis said, God will not be ashamed to be called their God: plainly implying, that as for low, terrene spirits; that love to creep on the earth, and imbrace Dunghills, God will be ashamed of them; he will for ever disdain a relation to them, while, and as such. And if we will be determined by the express word of our great Redeemer, to whom we owe all the hopes of this blessedness. When he had been advising not to lay up treasure on earth, Matth. 5▪ 19, 20, 21.but in heaven; he presently adds, where your treasure is, there will your hearts be also. If thy treasure, thy great interests, thy precious, and most valuable good, be above; that will attract thy heart, it will certainly be disposed thitherward.
Yet here it must carefully be considered; that, in as much as this blessednesse is thy end, i. e. thy Supream good (as the notion of treasure, also imports) Thy heart must be set upon it above any other injoyment; else all is to no purpose. 'Tis not a faint, slight, overmastered inclination that will serve the turn; but (as all the forementioned Scriptures import) such as will bespeak it a mans business to seek heaven, his main work; and give ground to say of him, his heart is there. If two lovers solicit the same person, and, speaking of them in comparisons she say, this hath my heart; is it tolerable to understand her, as meaning him she loves less? so absurd would it be to understand Scriptures, that speak of such an intention of heart heaven-ward; as if the faintest desire, or coldest wish, or most lazie, inconstant indeavour were all they meant. No, 'tis a steady prevalent, victorious direction of heart towards the future glory, in comparison whereof, thou despisest all things else (all temporal, terrene things) that must be the (evidential) ground of thy hope to enjoy it. And therefore in this, deal faithfully with thy own soul, and demand of it; Dost thou esteem this blessednesse above all things else? Do the thoughts of it continually return upon thee? and thy mind and heart, as it were naturally, run out to it? Are thy chie…est solicitudes, and cares taken up about it, least thou should'st fall short, and suffer a disappointment? Dost thou savour it with pleasure? hath it a sweet and grateful relish to thy Soul? dost thou bend all thy powers to pursue, and presse on towards it? Urge thy self to give answer truly to such enquiries; and to consider them seriously, that thou may'st do so.
Such whose Spirits are either most highly raised, and lift up to heaven, or most deeply deprest, and sunk into the earth, may make the clearest judgment of themselves. With them that are of a middle temper, the trial will be more difficult; yet, not fruitless, if it be managed with serious diligence; though no certain conclusion or judgment be made thereupon.
For the true design, and use of all such enquiries, and reflections upon our selves (which let it be duly considered) is, not to bring us into a state of cessation from further indeavours; as if we had nothing more to do, (suppose we judge the best of our state that can be thought) but to keep us in a wakeful temper of Spirit; that we may not forget our selves in the great business we have yet before us; but go on with renewed vigour, through the whole course of renewed indeavours, wherein we are to be still conversant, till we have attained our utmost mark, and end. Therefore is this present enquiry directed, as introductive to the further duty, that, in the following Rules, is yet to be recommended.