Heavenly-Mindedness and Earthly-Mindedness, Text 1

Heavenly-Mindedness and Earthly-Mindedness · Text 1

p. 1The firſt part, Concerning Heavenly-Mindedneſs.

Coloſ. Chap. 3. Verſ. 1, 2.

Verſ. 1. If ye then be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth on the right hand of God.

Verſ. 2. Set your affections on things above, not on things on the earth.

THe ſcope of the Apoſtle in the whole context, is to preſs us to the great Duty of Heavenly-mindedneſs. Hic Paulus Coloſſenſes hortatur ad meditationem caeleſtis vitae. Calv. in Loc.Calvin obſerves, the Apoſtle doth here exhort us to the meditation p. 2on of the Heavenly life. We finde it very difficult for us to get up our hearts into Heaven: we are moſt prone to ſtick in this earth, and to riſe no higher in our thoughts and affections then viſible things; and therefore there is great need that this duty of Heavenly-mindedneſs ſhould be preſſed upon us. Now the Apoſtle propounds his exhortation, whereby he preſſeth us to the Duty of Heavenly-mindedneſs two manner of ways.

1. Affirmatively.

2. Negatively.

I. Affirmatively, in two expreſſions.

1. Seek thoſe things which are above, in the firſt Verſe.

2. Set your affections on things that are above, Verbum cogitandi magis exprimit aſſiduitatem ſtudii, & vehementiam, ac ſi diceret, ſit haec tota vestra meditatio, huc ingenuum, huc animum applicate. Calvin.in the ſecond Verſe. The Apoſtle aims at one and the ſame thing in both expreſſions. Seek thoſe things that are above: Set your affections on things that are above: All that the Apoſtle aims at in both is this, that he would have us to be Heavenly-minded; onelyonly to inforce the exhortation the more, he repeats and doubles it; and the variation of the phraſe adds ſome more weight to the p. 3exhortation: we muſt not onelyonly ſeek, but ſet our affections upon the things which are above. It is not enough for us to ſeek the things that are above in any manner, or after any ſort, in a careleſs indifferent way; but we muſt ſet our affections upon theſe things; that is, our hearts muſt be taken up in them, theſe muſt be the great things that muſt take up our ſouls.

II. The Apoſtle having propounded this exhortation affirmatively, he comes to propound it negatively, at the latter end of the ſecond Verſe: Not on things which are upon the earth: Set your affections on things above, not on things on the earth. So that as the Apoſtles ſcope is to preſs us to Heavenly-mindedneſs, ſo his deſigne alſo is to preſs us to a holy contempt of this world, and to take us off from an inordinate minding of earthly things. The Spirit of God foreſaw how prone our hearts were to be taken up with this world, and with earthly things; and therefore he is not content to preſs us to the duty of Heavenly-mindedneſs in general, but p. 4gives us an expreſs and particular caution againſt the love of the things of this world: Set your affections on things above, not on things on the earth. Now then this being the Apoſtles ſcope to preſs us to Heavenly-mindedneſs; and to take us from earthly-mindedneſs; there are ſeveral Motives he uſeth in the context, to inforce theſe things upon us.

The firſt Motive or Argument the Apoſtle uſeth to preſs this duty of Heavenly-mindedneſs, is taken from the conſideration of our fellowſhip or communition with Chriſt: If ye then be riſen with Chriſt, ſeek thoſe things which are above. A Believer is riſen with Chriſt, and therefore he ought to ſeek the things which are above. Although Believers have not as yet attained to glory in their own perſons, yet they have attained it in the perſon of their Head: A Believer is riſen in Chriſt, aſcended in Chriſt, glorified in Chriſt his Head. Chriſt's Reſurrection, Aſcention, Glorification, is a pledge and an earneſt of his Reſurrection, of his Aſcention, of his Glorification: Therefore eternal life and glory being ſecure to us in p. 5Chriſt, and we having a right and title to it in our Head, it becomes us to ſet our hearts on that which is our proper inheritance. We are riſen with Chriſt, that is, in Chriſt our Head; we have a right and title to Heaven and Glory: therefore Heaven and Glory being ſecure to us in Chriſt our Head, who hath taken poſſeſſion of it in our name and ſtead, we ought to ſet our hearts upon that which is our great and proper inheritance. That is the firſt Motive, the conſideration of our fellowſhip and communion with Chriſt; we are riſen with Chriſt. A Believer hath glory already given him in his Head, he is deſtinated unto glory, and this his Head hath already taken poſſeſſion of in his Name and ſtead.

The ſecond Motive to preſs us to Heavenly-mindedneſs, and to take us off from earthly-mindedneſs, is taken from the conſideration of our preſent ſtate. A Believer's preſent ſtate is a dead ſtate: Ye are dead, ſaith he, verſe the third. Seek the things that are above, ſet your affections on things that are above; for ye are dead. p. 6Ye are dead; that is, dead to the world, dead as to any earthly happineſs: Your happineſs lyes not in the rode of this world. Ye are dead; that is, ye are like to dead men: though you have a life in this world, yet the life you have in this world as men (not to ſpeak of your life as you are Saints) it is but a dead kinde of life; though you may have ſome comforts and enjoyments in this world as other men, yet they are all as dead comforts and enjoyments in compariſon of what is your true happineſs; your true happineſs is to live with God and Chriſt. The Apoſtle hints ſo much, that true happineſs is to live with God and Chriſt, as he ſaith afterward; Your life is hid with Chriſt in God; therefore your preſent life and comforts are all dead things in compariſon of what is your true life and happineſs. Now if a Believer be dead to the world, if all his happineſs in this world be but the picture and ſhadow of true happineſs, then it is all the reaſon that his heart ſhould be taken off from earthly things, and ſet upon that which is indeed his happineſs.

p. 7The third conſideration to preſs us to Heavenly-mindedneſs, is, that a Believers life is a hidden life: You are dead, your life is hid with Chriſt in God. A Believers true life, his true happineſs, lyes not within ſight, within view, it is hid with Chriſt in God. If we will finde out true happineſs, we muſt not look for it in the rode of preſent ſenſible things, but we muſt look for it with Chriſt in God: Your life is hid with Chriſt in God. Mark it, if we would finde out true happineſs, we muſt conſider what it is that Chriſt as man, and as the Head of the Church, injoys in the preſence of the Father. A Believers happineſs lyes in communion with his Head, in enjoying bleſſedneſs in communion with the Father, like unto that which Chriſt as man injoys now in the preſence of the Father. Our life is hid with Chriſt in God; as much as if the Apoſtle had ſaid, Your happineſs lyes not in any thing in this world, but your happineſs is of the ſame kinde as Chriſts happineſs is: look what happineſs Chriſt as man injoys in the preſence of the Father, p. 8that is your happineſs, and nothing elſe. Now this being a Believers true happineſs, it concerns him to clevate his thoughts and affections unto the things that are above, where Chriſt ſits at the right hand of God.

The fourth and laſt Motive the Apoſtle uſeth to preſs us to the duty of Heavenly-mindedneſs, is the conſideration of the certainty that is given to a Believer of future glory. A Believer hath already a title to glory in Chriſt his Head; yea, after a ſort, he hath an inchoate poſſeſſion of it, foraſmuch as Chriſt is poſſeſſed of Glory in his name and ſtead; but at laſt a Believer ſhall be brought to a full, perfect, compleat poſſeſſion of glory in his own perſon, as now he hath it inchoatively in the perſon of his Head. This the Apoſtle intimates in the fourth verſe: When Chriſt who is our life ſhall appear, then ſhall ye alſo appear with him in glory; that is, we ſhall actually appear with him in glory; that is, as another Apoſtle expreſſeth it, We ſhall be like him, 1 Joh. 3.2. We know when he ſhall appear, p. 9we ſhall be like him. Look what glory is given to Chriſt the Head of the Church, the ſame glory in a proportion ſhall be given to the Members. Now then the future happineſs of the Saints being ſo ſure, it being as certain that they ſhall have it, as if they had it in hand; the glory and happineſs of Heaven being no notion, no fiction, but as ſure as Chriſt is glorified, ſo ſhall all his Members be glorified; then certainly it becomes Believers to ſet their hearts upon theſe things. Theſe are the Motives the Apoſtle makes uſe of to preſs the great duty of Heavenly-mindedneſs upon us.

The Obſervations that ariſe from the Text are theſe two.

Doct. 1 It is the duty of Chriſtians to ſeek after, and to ſet their affections on the things that are above.

Doct. 2 That Chriſtians ought to have their hearts taken off from the world, and from earthly things, and to have their hearts carryed forth to an holy contempt of this world. Set your affections on things that are above, not on things on the earth.

p. 10Doct. 1 That it is the duty of Chriſtians to ſeek after, and to ſet their affections on the things that are above.

For the Explication of this Doctrine, two things are to be ſpoken unto.

1. To ſhew what theſe things above are, that we are to ſeek after, and to ſet our affections upon.

2. What it is to ſeek after, and to ſet our affections on things that are above.

1. What are theſe things above that we are to ſeek after, and to ſet our affections upon?

This ſhall be opened in four Particulars.

I. By the things above, we are to underſtand God and Chriſt: we ought to ſeek the things that are above; that is, we ought to converſe much in our thoughts with God and Chriſt. That theſe are the things above here intended, is clear from the Context: If ye be riſen with Chriſt, ſeek the things which are above: What follows? where Chriſt ſits at the right hand of God; it is as much as if the Apoſtle had ſaid, Chriſt is above, and God is p. 11above; now let your hearts be upon theſe things: Seek the things which are above, where Chriſt ſits at the right hand of God; that is, let your thoughts dwell much upon God and Chriſt. So at the third verſe, Your life is hid with Chriſt in God: If our happineſs lye hid in God and Chriſt, then we do ſeek the things which are above, when our hearts are mainly and principally carryed out after God and Chriſt, in whom onelyonly our true happineſs is to be found, 1 Joh. 1.3. Truely our fellowſhip is with the Father, and with his Son Jeſus Chriſt. When may our fellowſhip be ſaid to be with the Father, and with his Son Jeſus Chriſt? Certainly one way whereby we have fellowſhip with the Father and Jeſus Chriſt, is this; when we converſe much in our thoughts with God and Chriſt; that is, when God and Chriſt have more of our thoughts then any earthly thing. My meditation of him ſhall be ſweet, ſaith David; then do we ſeek the things above, when our Meditation is taken up about God and Chriſt. Joh. 17.3. This is life eternal, p. 12to know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent: The perfect knowledge of God and of Chriſt, is our perfect happineſs in Heaven; and ſo much as we do know of God and Chriſt here on earth, ſo much happineſs do we enjoy here on earth: there is more ſweetneſs, more comfort, more ſatisfaction to be taken in from the knowledge of God and of Chriſt here on earth, then from all earthly injoyments whatſoever: might it not ſeem too much for me to ſpeak, I might adventure to ſay, Though it be but a little of God and Chriſt that I know, yet I would not exchange or part with the thoughts of God and Chriſt, which are to be had in this world, for all the Kingdoms upon earth. Now if the thoughts of God and Chriſt, and the little knowledge that may be had of God on earth, have ſo much ſweetneſs in it; what will the viſion of him in heaven? and what will the perfect knowledge of him there be? When the Apoſtle Paul deſires the higheſt thing he could do for the Saints, it is this, that they might p. 13have a greater meaſure of the knowledge of God and Chriſt: let us conſider the Text, for it is a great Text, Col. 2.1, 2. For I would that ye knew what great conflicts I have for you, and for them at Laodicea, and for as many as have not ſeen my face in the fleſh; that their hearts might be comforted, being knit together in love, and unto all riches of the full aſſurance of underſtanding, to the acknowledgement of the myſtery of God, and of the Father, and of Chriſt. See with what a magnificent Preface the Apoſtle uſhers in this deſire. 1. He tells them he had a great conflict for them: the word in the original ſignifies an agony; foreign.the Apoſtle was in an agony of deſire for theſe Saints. 2. He tells them he would have their hearts comforted; he longs after their comfort, the higheſt meaſure of conſolation for them. And what is all this Preface for? onelyonly to uſher in this, to tell them he would fain have them come to all riches of the full aſſurance of underſtanding, to the acknowledgement of the myſtery of God, and of the Father, and of Chriſt: that which put p. 14him into ſuch an agony of deſire was, that they might come to a fuller meaſure of the knowledge of Go… and Chriſt, and that becauſe he knew this was the onelyonly way for their comfort; That their hearts might … comforted, being knit together in lov… and unto all riches of the full aſſ… rance of underſtanding, to the acknowledgement of the myſtery of Go… and of the Father, and of Chriſt: h… knew there was no better way fo… their comfort, then to come to … clear knowledge of the Myſtery o… God and Chriſt. Obſerve how th… Apoſtle expreſſeth this he would have them come to the riches of th… full aſſurance of underſtanding, to th… acknowledgement of the myſtery of God and of the Father, and of Chriſt. Then are ſeveral things of great moment to be conſidered in theſe words … 1. The Apoſtle teacheth us here, that the knowledge of God is a Myſtery to the riches of the full aſſurance of underſtanding, to the acknowledgement of the myſtery of God: There is a great Myſtery in the knowledge of God … poor creatures that we are, we are p. 15apt to think we know enough of God at firſt; but there is a Myſtery in the knowledge of God; and what this Myſtery is, the Apoſtle tells us, it is the myſtery of the Father, and of Chriſt: And what is this Myſtery? what is this myſtery of God, and of the Father, and of Chriſt? So far as we can conceive of it, it lyes in this, to know God in the unity and ſimplicity of the Divine Eſſence, to know God in the Trinity of Perſons, to know Chriſt as Mediator, and to be able to apprehend the Father in Chriſt: it is the myſtery of God, and of the Father, and of Chriſt, to be able to apprehend the Father in Chriſt, as Chriſt ſays, He that hath ſeen me hath ſeen the Father; that is, to apprehend the Divinity to be ſo in Chriſt, as that we ſee, that by having the Son we have the Father, and in poſſeſſing Chriſt we poſſeſs whole God. This is the Myſtery of God the Apoſtle here ſpeaks of, and we have reaſon every day to be more and more diving into it, to labour to come to a clear knowledge of it. That is the firſt thing; there is a Myſtery in p. 16the knowledge of God. 2. The Apoſtle would have them to come to the acknowledgement of this Myſtery; to the acknowledgement of the myſtery of God; that is, he would have them to come to a clear and diſtinct knowledge of all the Principles concerning God and Chriſt: the word ſignifies an accurate, foreign. Phavorinus.or more exact conſideration of a thing: after the firſt perception of it, we have ſome knowledge of God and Chriſt at firſt; but we muſt labour to come to a more accurate exact knowledge of God and Chriſt. 3. The Apoſtle would have them come to the riches of the full aſſurance of underſtanding. 1. Here is riches, that ſets forth copiouſneſs and abundance: The Apoſtle would not have them have ſome ſlender taſtes of God and Chriſt onelyonly, but he would have them inriched with the knowledge of God and Chriſt, Phil. 1.9. This I pray, that your love may abound yet more and more, in knowledge, and in all judgement. 2. He would have them labour to attain unto the greateſt certainty and aſſurance in their knowledge; he p. 17would have them come to the riches of the full aſſurance of underſtanding. This full aſſurance of underſtanding, I take to be oppoſed to wavering and to doubting: The Apoſtle would have us to come to a certainty in our knowledge: A Chriſtian ſhould not be fluctuating and heſitating in his thoughts concerning God and Chriſt; but he ſhould endeavour to come to this, that he may be able to ſay, Upon this bottom I can live and dye; that which I know concerning God and Chriſt is ſuch a bottom, that I can venture my hope, my happineſs, my all upon. This I take to be the meaning of that expreſſion, the full aſſurance of underſtanding. Now theſe are the things above that we are to ſeek, and to ſet our affections upon, viz. God and Chriſt; our thoughts are to be converſant about theſe things; we ought to be taken up in the ſtudy of the myſtery of God and Chriſt: and then do we ſeek the things that are above, when we converſe much in our thoughts with God and Chriſt.

2. By the things above, we are to p. 18underſtand the glory and bleſſedneſs of heaven; by the things above (ſaith a Learned man) we are to underſtand the kingdom of heaven, Davenant.the beatifical viſion of God; thoſe joys which the ſaints ſhall one day partake of with Chriſt their head, and the holy angels: We ought to ſeek the things which are above, as much as if he ſhould ſay, we ought to minde the glory and bleſſedneſs of the future ſtate. This is alſo to be gathered from the context; If ye be riſen with Chriſt, ſeek the things which are above, where Chriſt ſits at the right hand of God; as much as if the Apoſtle ſhould ſay, When I ſpeak of the things above, I intend nothing elſe but ſuch things as are in Heaven, ſuch things as Chriſt injoys in the preſence of the Father. Seek the things which are above, where Chriſt ſitteth on the right hand of God: It is as much as if the Apoſtle had ſaid, conſider what it is Chriſt now injoys in the preſence of the Father; conſider what glory Chriſt is poſſeſſed of: Chriſt is above ſorrow, above pain, above miſery, above death: Chriſt enjoys perfect p. 19happineſs in the preſence of the Father; now conſider what Chriſt injoys, and theſe are the things which are above. This is manifeſt to be the Apoſtles ſcope, from the fourth verſe, When Chriſt who is our life ſhall appear, then ſhall we alſo appear with him in glory: It is as much as if it had been ſaid, Chriſt is now in glory, and we ſhall one day be made like our Head, we alſo ſhall appear with him in glory. The Apoſtle would have us to minde this, to think what that glory is, that Chriſt our head is poſſeſſed of, and what the glory is we ſhall be brought unto, in conformity to Chriſt our Head: the Head and Members muſt be like one another; if Chriſt be now in glory, the ſame glory is prepared for all that are Chriſts; and this appears from our Saviours laſt prayer, The glory which thou gaveſt me, I have given them, that they may be one, even as we are one, Joh. 17.22. Therefore look what glory Chriſt as man and Head of the Church injoys, we in our meaſure ſhall have a ſhare in, if we be Chriſts, and Members of his Body. This p. 20then we are to underſtand by the things above, the glory and bleſſedneſs of the future ſtate. I have often thought there is nothing we are more wanting and defective in then this, viz. in ſtudying and contemplating what the glory and bleſſedneſs of the future ſtate is; we ſtick in preſent ſenſible things, and do not elevate our hearts to the future glory: but we ought to be of another frame; 2 Cor. 4.2 Cor 4Paul tells us, He looks to the things which are not ſeen; that is, unto the things of the inviſible world, to the glory of heaven, and the bleſſedneſs of the Saints there: elſewhere he ſaith, He reckons that the ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us, Rom. 8.18. that was an argument he had his heart taken up with the glory of that ſtate.

3. By the things above, we may underſtand, the life and imployment of the ſaints in heaven, and our communion with God in heaven: we ought to ſeek the things above; that is, we ought to think much of our future life, and conſider what our life and imployment p. 21in eternity is like to be: though this be of near affinity with the former, becauſe our happineſs in heaven, and the glory and bleſſedneſs of that eſtate conſiſts in the life we ſhall live there; yet we may conſider this under a diſtinct head; and the diſtinct conſideration of this will help to illuſtrate the former particular: The Apoſtle tells us, when we are abſent from the body, we ſhall be preſent with the Lord, 2 Cor. 5.8. From this Scripture we may argue, If when we are abſent from the body, we are preſent with the Lord, then there is a life in which the ſoul ſhall live with God, when it is in a ſeparate ſtate from the body, a life that we ſhall live in the Divine Preſence. Now this is to ſeek the things that are above, to conſider what the life is that we ſhall live in the preſence of God and the holy Angels, when we have laid down this burden of fleſh, and are diſcharged from the body of death, and ſhall be made free among the heavenly Society, and admitted into the number of the Spirits of juſt men made perfect; to know what our life and p. 22imployment ſhall be in that ſtate, this is to ſeek the things which are above. Though we cannot comprehend fully and perfectly what this life will be, yet we may underſtand a little of it, as the Scripture doth reveal it: the Scripture teacheth us thus much, that hereafter we ſhall walk by ſight, 2 Cor. 5.7. Now we walk by faith, not by ſight: That intimates, when the life of faith ends, then the life of ſight and viſion begins. Here indeed we live the life of faith, hereafter we ſhall live the life of ſight and viſion; Matth. 5.8. Bleſſed are the pure in heart, for they ſhall ſee God. The Scripture teacheth us, when we ſhall appear, we ſhall be like him, 1 Joh. 3.2. So that our life in heaven is ſo far revealed in the Scriptures, that it is to ſee God, to be like him; that is, that we ſhall live a life like to his life, ſo far as the Creature is capable. Theſe are the things above that we ſhould ſeek. Phil. 3.20. Our converſation is in heaven. foreign.Our converſe is in heaven. If Paul's converſe was in Heaven, then we muſt ſuppoſe he did contemplate in his p. 23minde what the life of Heaven was; and his aim was to walk as the Saints in Heaven did, to walk as one free of that corporation. Our converſation is in heaven: his endeavour was, that his behaviour, carryage, and deportment might be ſuch, as if he were in Heaven among the Saints there: This is to ſeek the things which are above, to ſtudy what the life of Heaven will be, what our imployment and converſe there is like to be.

4. Laſtly, By the things above, we are to underſtand ſuch things as have a tendencie to the future life, and the future ſtate. It is the obſervation of a Learned man, Davenant.As by the things above we ought to underſtand the glory and bleſſedneſs of heaven primarily, ſo ſecondarily and conſequentially, by the things above we are to underſtand thoſe gifts of Grace, which are as the ſeeds of this deſired Glory; as Faith, Love, Holineſs, and the reſt of the Graces of the Spirit, by which we are brought to eternal Glory. The Graces of the Spirit may well be called the things that are above, becauſe (as Anſtine expreſſes p. 24it) in reſpect of their excellencie they do excel all earthly things. So then as we ought to ſeek the things above in this ſenſe, that is, ſeek after the glory and bleſſedneſs of Heaven; ſo we ought to ſeek that Grace that hath a tendencie in it to bring us to this glory. Phil. 3.15. Let us therefore as many as be perfect be thus minded. How would the Apoſtle have us minded? he would have us minded like himſelf: and what was Pauls frame? read the former verſe; I preſs toward the mark for the price of the high calling of God in Chriſt Jeſus; that is, I preſs towards the mark of perfection: Why ſo? for the price of the high calling of God in Chriſt Jeſus. As if he had ſaid, I would get as high in grace here, as is poſſible, that I might be fit for glory hereafter: I preſs toward perfection in Grace, as that which is the way to bring me to that Glory. As many as be perfect be thus minded: The meaning is, If you would approve your ſelves to be grown Chriſtians, excellent Chriſtians, Chriſtians of the higheſt rank and form, aim at perfection; look p. 25at the higheſt attainments in Grace here, that ſo you may be fitted for glory hereafter. So that to ſeek the things which are above, is to ſeek for a ſuitableneſs & a meetneſs for the future life and ſtate. It is a great expreſſion which we have, 2 Cor. 5.3. If ſo be that being clothed, we ſhall not be found naked. The Apoſtle is ſpeaking of the glory of Heaven, and of the Saints entring into that glory in their ſouls, when their body is diſſolved. Now the Apoſtle's jealouſie is this, If ſo be that being clothed, we ſhall not be found naked; that is, leſt he ſhould be deſtitute and void of thoſe graces, ornaments, and ſpiritual affections, that might render him in ſome meaſure ſuitable to that ſtate. The Apoſtle Peter exhorts the Saints to furniſh themſelves with variety of grace, all ſorts of grace, 2 Pet. 1.5. Add to your faith vertue; and ſo one grace to another: And what is the end? that they might be brought to a greater ſuitableneſs to the future life; ſo we have it at the eleventh verſe: For ſo an enterance ſhall be adminiſtred unto you abundantly into the everlaſting kingdom p. 26of our Lord and Saviour Jeſus Chriſt. As much as if he ſhould ſay, If you add grace to grace, and grow to a greater excellencie in every grace; So there ſhall be an abundant enterance adminiſtred to you into the everlaſting kingdom of our Lord and Saviour Jeſus Chriſt; ſo that, this is to ſeek the things which are above, when we minde and intend the acquiring and getting of grace above any earthly thing; when by the ſtrength of Chriſt, and the grace of Chriſt in us, we are ſtill poliſhing and refining our ſouls, growing up to more ſpirituality, and aſpiring to get higher and higher in grace, that ſo we may be more and more fitted for the coming of the Bridegroom, and that we may be found ready, as it is ſaid of the Bride the Lamb's Wife, ſhe had made her ſelf ready. Rev. 19.7.Rev 19:7So that when we are trimming, and refining, and poliſhing our graces in the ſtrength of Chriſt, and endeavouring to attain to a greater ſuitableneſs to the heavenly life, then do we ſeek the things which are above.

p. 272. I come now to the ſecond Inquiry, to ſhew what it is to ſeek after, and to ſet our affections upon theſe things.

This we ſhall open in a few Propoſitions briefly.

I. To ſet our affections on things above, it is to think much of theſe things: If we would ſet our affections upon the things above, our thoughts muſt be much imployed about theſe things: foreign.This word tranſlated ſet your affections, elſewhere is tranſlated to minde, Rom. 8.5. Thoſe that are after the fleſh, do minde the things of the fleſh. So here, we are exhorted to minde the things which are above: the meaning is, we ſhould cauſe out mindes and thoughts to be occupyed and taken up about theſe things.

1. We ought to think of the reality of inviſible things; we ought to think that the the things which are above are real things, ſubſtantial things: many do not think them to be ſo: a great many think, whatever is ſpoken of the other world, and of the bleſſedneſs of the Saints above, it is but a fiction and a fancie: this p. 28is the temper of the Atheiſtical age in which we live; but we ought to think of theſe things as realities, as the greateſt realities: Faith is the ſubſtance of things hoped for, the evidence of things not ſeen, Heb. 11.1. Faith ought to make that preſent and real to us, which is remote from ſenſe.

2. We ought to think of theſe things, ſo as to ſtudy the nature and excellencie of theſe things.

3. We ought to think of them; that is, our thoughts ought to dwell upon them: we ſhould not be content to have tranſient thoughts of theſe things, but we ſhould dwell much in the Meditation of theſe things. This is one thing implyed in that expreſſion, ſet your affections; that is, ſet your thoughts on things above, let your minde dwell on theſe things.

II. To ſet our affections on things above, is to value and eſteem theſe things above all other things. The Criticks in the Greek tongue obſerve, that the word (foreign) ſignifies to value and eſteem a thing, as (foreign) ſignifies p. 29to under-value and deſpiſe a thing; and this appears by the Text it ſelf: Set your affections on things above, not on things on the earth. The Antitheſis and oppoſition that is between theſe two, ſhews what we are to underſtand by ſetting our affections on things above. Set your affections on things above, not on things on the earth; as much as if he ſhould have ſaid, Have the higheſt value for ſpiritual things; ſet the higheſt price upon ſpiritual things; eſteem ſpiritual things above all earthly things. This value and eſtimation of ſpiritual things Paul had, when he ſaid, Phil. 3.8.Phil 3:8I count all things but loſs and dung for the excellencie of the knowledge of Chriſt Jeſus my Lord. Spiritual things bught to bear the greateſt weight in our thoughts; we ought to approve them as the beſt things, and ſee a far greater excellencie in them, then in all temporal things. Davenant.There is a Learned man that obſerves upon this Text; this word tranſlated to ſet our affections, comprehends two acts in it: 1. It notes the act of the minde or underſtanding, when it thinks of any p. 30thing. 2. It notes the act of th… will or affections, approving or loving a thing: ſo that to ſet our affections on things above, is to approve of them in our eſtimation as the be… things, Phil. 1.10. That you may approve the things which are excellent.

III. To ſeek the things which are above, it is to intend theſe things as our principal aim and ſcope, Matth. 6.33. Seek firſt the kingdom of God; that is, let your principal aim and ſcope be to get an intereſt in the kingdom of God: So here, Seek the things which are above; that is; let your principal aim and ſcope be to acquire and get theſe things: let the main bent and tendencie of your ſouls lye towards theſe things. Every rational Agent that acts out of reaſon and underſtanding, intends ſome end; now that which the Apoſtle would preſs us to, is this, to intend and deſigne ſpiritual and eternal things as our great end. There is no man but he hath ſome laſt end that he proſecutes; now that which the Apoſtle would preſs us to, is, to make eternal things p. 31(the things of the other world) our great and laſt end: as much as if he ſhould ſay, Whereas others are ſurſuing after other things, Riches, Honour, Pleaſures, and making them their uttermoſt end; do you intend another end; do you make God and Chriſt, and the things of other world, your principal aim and ſcope. Seek the things that are above: Two are implyed in it.

1. Make this your end, to make ſure your intereſt in theſe things.

2. Get a holy meetneſs and preparedneſs of Spirit to injoy theſe things.

1. Make this your end, to make ſure your intereſt in theſe things, 2 Pet. 1.10. Give all diligence to make your calling and election ſure. Phil. 3.…4. I preſs toward the mark, for the price of the high calling of God in Chriſt Jeſus. Paul preſſed toward the mark of eternal Glory; Paul's great ambition was to win the price of eternal Glory.

2. As we ſhould make ſure our intereſt in theſe things, ſo we ſhould make this our end, to get a holy meetneſs p. 32and preparedneſs of ſpirit to injoy theſe things. Seek the things which are above; that is, labour as much as may be to get up into the Spirit of heaven here on earth; labour to get a ſuitableneſs to the future life: Others converſe with preſent ſenſible things, but do you converſe with the things of the other world: ſee how you may get up into a ſpirit and temper; that is, fit for the life which is above, Phil. 3.20. Our converſation is in heaven; that is, we labour to converſe as men in heaven, and to get our ſpirits ſuited and adapted to that life.

IV. To ſeek the things which are above, it is to ſee that our affections b… mainly carryed out after theſe things; to ſee that our deſire, love and delight do run out after theſe things, and lye in theſe things: where the treaſure is, there the heart will he: If we judge and eſteem theſe things as the beſt things, if we intend them as our principal aim and ſcope, then theſe things ought to draw our affections after them; our deſire, love and delight ſhould be carried out after theſe things; p. 33God and Chriſt ſhould have more of …ur hearts then the creatures have; we ſhould ſolace and delight our ſelves in the thoughts of the future life, and …e more pleaſed in the thoughts of what we ſhall injoy hereafter in …he future ſtate, then in any thing we …njoy at preſent here on earth. To …et our affections on things above, is to have our affections ſo fixed on theſe …hings, as that nothing here on earth ſhould be able to looſen, unhinge, unſettle, or take off our affection from theſe things. To ſet our affections on things which are above, it is to cleave to God as our chief good, to imbrace God as our onelyonly portion, with the full bent of our affections. Scis occultorum cognitor Deus, quod non ſolum terrâ & omnibus quae in ea ſunt mihi cariores, ſed etiam coelo & omnibus quae in ca ſunt mihi acceptabilior es.They are rare ſtrains of affection which Auſtin hath: O God (ſaith he) the knower of all ſecrets, thou knoweſt that thou art not onelyonly dearer to me then the earth, and all things that are in it; but thou art more acceptable to me then heaven it ſelf, and all things that are in it. God is the ſum of all good things to us, God is our chief good. O how happy were it for us, if we could get ſuch ſtrains of love to God, p. 34and appeal to God as he did, and ſay; O God, the knower of all ſecrets, thou knoweſt that thou art not onelyonly dearer to me then the earth, and all things that are in it; but thou art more acceptable to me then heaven it ſelf, and all things that are in it. This is to ſeek the things which are above, when our ſouls cleave more to God then to any created thing.

V. Laſtly, To ſeek the things which are above, it is to uſe our uttermoſt care, ſtudy, diligence and endeavour to get an intereſt in theſe things, and to be fitted for the injoyment of theſe things. It is obſerved by a Learned man, Quaerendum vocabulum indicat laborem & conatum, at que excludit otïoſam velleitatem. Davenant.This expreſſion of ſeeking notes labour and induſtry, and it is oppoſed to an idle velleity; we may not content our ſelves with general deſires and faint wiſhes after the things which are above, but we muſt ſtrive to enter in at the ſtraight gate, as our Saviour's expreſſion is: to ſeek after a thing, Quaerere, eſt cum ſtudio ferri & tendere ad res habendas vel fruendas.is to be carried out with ſtudy, care, and endeavour for the having and enjoying of that thing which we ſo ſeek after: Heb. 12.15. Looking diligently, leſt any man fail of the grace p. 35of God: The word in the original is an emphatical word, foreign, uſing diligent care and inſpection over your ſelves, leſt any fail of the grace of God: If we would therefore ſeek the things which are above, we ought to uſe the uttermoſt care and diligence for the acquiring of theſe things.

Thus we have the Doctrine opened: We come now to the Application.

Uſe. The great Uſe which ſhall be made of this Doctrine, ſhall be by way of Exhortation, to exhort us all to put in practice this great duty of Heavenly-mindedneſs; let us labour to get our hearts out of this world, above this earth, and to get up our hearts into Heaven, where our true happineſs and felicity lyes. It was a familiar expreſſion uſed by the ancient Church, Let us lift up our hearts: Surſum corda.let our hearts be above: our hearts ſhould be above; they ſhould be above this lower world, they ſhould be converſant in the upper world, where God and Chriſt, the Saints and Angels are, and where our true reſt, happineſs and felicity is to he expected. In the p. 36proſecution of this Uſe, there are three things to be done.

1. Give a few Motives briefly to quicken, and to preſs us to the great duty of Heavenly-mindedneſs.

2. Lay down ſome Directions for the putting in practice this duty.

3. Shew what the great Impediments of Heavenly-mindedneſs are.

For Motives to quicken us to Heavenly-mindedneſs, conſider,

Motive 1 I. Our Regeneration, and the life which we live as Chriſtians, calls u… to Heavenly mindedneſs: If ye be riſe… with Chriſt, ſeek thoſe things which ar… above. A Chriſtian is one riſen from the dead, he is riſen from the death of ſin, to the life of grace. Now a man that is riſen from the dead, doth not live like other men; we ought to live as thoſe who are riſen from th… dead: what an unſuitable thing were it, to ſee a man riſen from the dead, to be much concerned about the affair of this world? he is called to another ſtate, to another life: a Chriſtian is a man riſen from the dead, and therefore he ought not to converſe as other men do: our vocation p. 37and calling, as we are Chriſtians, calls us off from ſin, from the world, from ſublunary vanities, and calls us up to God, to ſeek for our happineſs and ſatisfaction in God. 1 Cor. 1.9. God is faithful, by whom ye are called unto the fellowſhip of his Son Jeſus Chriſt our Lord: A Chriſtian is called unto fellowſhip with God and Chriſt, to have his happineſs in God and Chriſt. This is life eternal, Joh. 17.3.John 17:3to know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent: A Chriſtians happineſs is to know God, and enjoy God in Chriſt; and therefore his heart ſhould be where his happineſs lyes. Before converſion, the ſoul ſeeks for happineſs in the creature, and in ſenſible things; the work of converſion brings the ſoul off from the creature unto God in Chriſt. Now then, God and Chriſt being in Heaven, our hearts ſhould be where the centre lyes: the end of our vocation or effectual calling, was to bring us unto God in Chriſt, as the point and centre of our reſt; we do not underſtand the end of our calling, unleſs we know this, that our calling was intended p. 38to bring us to God in Chriſt, & to take up our reſt in God by Chriſt: it is the end of our vocation, that we ſhould ſeek the things which are above.

Motive 2 II. To preſs us to Heavenly-mindedneſs, conſider, our country is above: mens hearts do naturally lye in their own Country; now all the Saints of God may ſay, Coelum nobis Patria.heaven is our country. It is ſaid of the ancient Saints expreſly, They ſeek an heavenly country, Heb. 11. That is a mans Country, which is the place where he was born, the place where he lives, and where his inheritance lyes: the Saints are born from above; it is our Saviour's expreſſion, John 3.John 3unleſs a man be born from above: the Saints are born from above; their original is from the Spirit of God, who comes from above: and their inheritance is above, and they muſt live for ever above, and therefore their hearts ought to be above; whence their original was, where their inheritance lyes, and where they muſt live for ever.

Motive 3 III. Chriſt our Head is in Heaven, and that is Motive ſufficient to preſs us to Heavenly-mindedneſs. Paul p. 39thought it ſo here in the Text, Seek thoſe things which are above: Why ſo? where Chriſt ſitteth at the right hand of God. As much as if he had ſaid, Chriſt our Head is in Heaven, he is poſſeſſed of happineſs, and our hearts ſhould be where our Head is: look what happineſs Chriſt as Man and Head of the Church injoys, the ſame bleſſedneſs is deſtinated and appointed for us in our meaſure: what happineſs Chriſt as man is brought unto, is but an inſtance what all the Saints in their meaſure ſhall be brought to. Doth Chriſt as he is man live in the ſight of God? we alſo at laſt ſhall be brought to that ſight: Is Chriſt, as he is man, above miſery, above pain, above death? Is Chriſts humane body cloathed with glory and immortality? unto the ſame condition ſhall we be brought at laſt: So the Apoſtle tells us in Phil. 3.21. Who ſhall change our vile bodies, and make them like unto his glorious body. Now we ought to think what happineſs Chriſt our Head enjoys, and to conſider that the ſame happineſs in a degree and proportion is prepared for p. 40us: Chriſt is entered into Heave… as our fore-runner, Heb. 6.20.Heb 6:20and all the members ſhall follow the Head: If Chriſt be in Heaven poſſeſſed of glory for us and have given us an earneſt in wha… he poſſeſſeth, what we ſhall be brough… unto; it is an unworthy thing for … to minde this earth, and forge… what our Head is poſſeſſed of for us and will bring us unto.

Motive 4 IV. Conſider, our true happineſ… lyes above, and it is a vain thing t… expect it in this life: This the Apoſtle intimates in this place, You ar… dead, and your life is hid with Chriſ… in God. As much as if he ſhould ſay. You will never be happy, you will never come to true happineſs, till yo… come to be where Chriſt is, till you come to enjoy what Chriſt enjoys: your life is hid with Chriſt in God; that is, your happineſs is to live as Chriſt lives, to enjoy what Chriſt injoys; and till you come to poſſeſs what Chriſt poſſeſſeth, you are never happy. Now then, if our happineſs conſiſts in what Chriſt enjoys, then it becomes us to ſtudy and meditate much what the happineſs and p. 41glory of Chriſt is, and what our happineſs will be in conformity to what our Head enjoys; we ſhall never be happy till we are arrived to that happineſs Chriſt is poſſeſſed of. Aquinas in his Book Contra Gentes, lays down this as one poſition, That mans laſt happineſs cannot be in this life; and there are many arguments he gives to prove it, among which theſe are ſome.

1. One reaſon why our laſt happineſs cannot be in this life, is, becauſe we cannot ſee God as he is; we cannot ſee God in his Eſſence (as his expreſſion is) here on earth: Per eſſentiam.No man can ſee my face and live, ſaith God to Moſes: Our mortality will not bear the ſight of God face to face. Now without the clear ſight and viſion of God, there cannot be perfect happineſs; for this is life eternal, John 17.3.John 17:3to know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent.

2. Another Argument that happineſs cannot be attained in this life, is, True happineſs can never be attained, unleſs the natural deſire and appetite which is in man, be ſatisfied: p. 42then is a man happy, when he enjoys all the good he would have: if there be any good wanting to a man he would have, ſuch a man cannot be happy, becauſe his deſire and minde is not quiet: Happineſs conſiſts in this, when the minde hath all it would have: Now there is no man knows or injoys ſo much here on earth, but he ſtill deſires to know and injoy more: now until the natural appetite, which is in man, be filled up, there cannot be perfect happineſs.

A third Argument is this: Mans natural deſire is carryed out after ſtability in happineſs; as every man deſires happineſs, ſo he deſires a ſtable happineſs: if a man have that which he accounts happineſs, unleſs it be ſtable and conſtant to him, ſuch a man hath not attained to true happineſs; for it is of the nature of happineſs to be unchangeable: that which is poſſible to be loſt or interrupted, is not worth the name of happineſs. Now there are many accidents that may occur, that may interrupt the beſt happineſs we can have here on earth; p. 43and whilſt there is a poſſibility that a mans happineſs may be interrupted, the midne cannot be quieted, as to the injoyment of what it apprehends as its chief good. Now if a mans laſt happineſs cannot poſſibly be attained in this life, it concerns us to have our thoughts elevated to the other world, and to minde that ſtate where true happineſs is indeed to be found.

Motive 5 V. Laſtly, to perſwade us to ſeek the things which are above, conſider, the things which are above, are the moſt durable and permanent things. What folly is it to ſet our hearts upon things which will not laſt always? riches, pleaſures, earthly delights, life it ſelf, will not laſt always; but the things of the other world laſt always: God and Chriſt are always the ſame; the life which we ſhall live above, is a perpetual conſtant life; 2 Theſſ. 4.17.we ſhall ever be with the Lord. Certainly this is true wiſdom, to fix our hearts upon eternal things, to keep our hearts upon thoſe things which will always abide by us. The things of this world are tranſient things, and paſs away: p. 44we may have them ſo long, and n… longer; there is an end of them ove… a few days: but the things which are above are permanent, ſtable, always the ſame. A man ſhall never be deceived in his hope of happineſs, if he fix his heart upon eternal things; and thereaſon is, becauſe theſe things do always remain, and the object of his happineſs is ſtill the ſame: therefore it is a good ſpeech of Auſtin, Junge cor tuum aeternitati, & …ternus eris.Joyn thy heart to eternity, and th… thy ſelf ſhalt be eternal: The way to have an unchangeable happineſs, is to love unchangeable things; it is not poſſible a mans happineſs ſhould laſt any longer then the things he placeth his happineſs in: if he love changeable things, then a man will have but a changeable happineſs; if he love unchangeable things, then he will injoy an unchangeable happineſs: if we love the unchangeable God, we ſhall then never be to ſeek of happineſs, our happineſs ſhall ſtill be the ſame. Theſe be the Motives.

II. We come now to the Directions, to ſhew how we ought to put in practice the great duty of Heavenly-mindedneſs.

p. 451. If we would put in practice this great Duty of Heavenly-mindedneſs, let us contemplate and meditate much of the future life; we ſhould transfer and carry our ſelves in our thoughts out of this world, and by holy contemplation ſet our ſelves down (as it were) in the other world: it were good for us, if now and then we could leave this earth behinde us, and climb up to heaven in our thoughts, and conſider a little, ſo far as we may, what the ſtate and condition of the other world is; we ſhould ſtudy what God is, and what Chriſt is; we ſhould contemplate how it is that God communicates himſelf to the ſouls of his people in the other world; we ſhould contemplate what the actings of the ſoul upon God the chief good are, and what the delights and ſatisfactions of the ſoul are like to be: this is to meditate on the future life: the more we contemplate the future life, and make the things of the other world preſent and familiar to us, the greater alienation of ſpirit ſhall we finde from this world, and the more will our mindes and hearts be carryed forth to the future ſtate.

p. 462. Let us labour as much as may be to get up into the ſpirit and life o… Heaven: labour for an Heaven-like frame; that is, ſuch a frame as is moſt ſuitable to the life and ſpirit of the Saints in Heaven. It is the obſervation of a Learned Divine, when the Apoſtle exhorts the Saints to ſeek the things which are above, his intention is, we ſhould be daily conforming our life to the example and patern of that heavenly life: Ad exemplar illius vitae coeleſtis. Zanch.we ought to ſtudy what the life of Heaven is, what the frame and diſpoſition of the Saints in Heaven are, and to get a frame and ſpirit as ſuitable to their frame and ſpirit as is poſſible. It is a great expreſſion of the Apoſtle, Paul in 2 Cor. 5.9. We labour, that whether preſent or abſent we may be accepted of him. He had ſaid in the verſe before, We are confident, and willing rather to be abſent from the body, and to be preſent with the Lord. Paul was confident, that when his body was diſſolved, he ſhould immediately be with God in his ſpirit, that his ſoul ſhould be taken into glory: this was his confidence; Now, ſaith he, we labour, that whether p. 47preſent or abſent we may be accepted of him; as much as if it had been ſaid, Although we cannot be ſo happy as yet to get into Heaven, although we cannot be preſent there in perſon, yet we would fain have an Heavenlike frame, we would have ſuch a frame of heart here on earth, as ſhould bear proportion to that frame and temper we hope to be of in Heaven: We labour, that whether preſent or abſent we may be accepted of him; we would be ſuch to the Lord in the frame and diſpoſition of our ſpirit, whilſt we are on earth, as we hope to be to him hereafter; whether preſent or abſent, we would be acceptable to him. But here the great Inquiry will be,

Queſt. How may we get more up into the ſpirit and life of Heaven? ſince a great part of our ſeeking the things above, conſiſts in a conformity to the Heavenly life; how may we do to get more up into the ſpirit and frame of the Saints in Heaven? This is a noble Inquiry, and deſerves to be the matter of our ſtudy and contemplation all our days. What is p. 48the great concernment of a Chriſtian, but (after he hath gotten into Chriſt, and hath gotten ſome aſſurance he is in the ſtate of Salvation) to be working up his heart into the ſpirit of the future life? A Chriſtian hath two great Works to intend in this world: firſt, to make ſure his title to Salvation, to pray for a more clear and diſtinct underſtanding of his union with Chriſt, that he may ſee he hath a ſound title to eternal life and glory. Secondly, to pray for Grace, that God would work up his heart into the Spirit of the future life, that ſo he may be adapted and ſuited to that life, and brought to as great a conformity to it, as may be here on earth. Now what Directions may be given us as to this, to bring us more up to the ſpirit and life of heaven here on earth, before we come to be taken thither in perſon? This being the main thing intended in the whole Diſcourſe, I ſhall take liberty to be a little large here; and there are many particulars that muſt be ſpoken unto.

Anſw. 1. If we would get up into p. 49he life and ſpirit of Heaven, let us begin by degrees to withdraw our hearts and affections from preſent ſenſible things. What is the life of Heaven but this? God ſhall be all in all: hereafter we ſhall live upon God purely, and immediately, without all creatures; therefore by degrees we ſhould labour to have our hearts more taken out of the creature, and gathered into God. Miſtake me not, whilſt we are here on earth, we muſt uſe the creatures, and it is the will of God we ſhould uſe them; and not to uſe them to thoſe ends God hath appointed them, were to tempt God, and make our ſelves wiſer then God: But here lyes the skill of a Chriſtian, while we do uſe the creature, converſe with ſenſible things, ſtill to labour to ſee God in every creature, and to paſs from every creature to God: not to ſtick in the creature, but to paſs from the creature to God, and then, to think of ſuch a time when we ſhall live upon God without theſe things. Non te pr… hibet Deus amare iſta, ſed diligere ad beatit… dinem.It is a good ſpeech of Auſtin: God doth not forbid thee to love theſe things (ſpeaking of created p. 50things) but he forbids thee to love them as thy happineſs. We ought to keep our hearts free and reſerved for God in the uſe and preſence of all creature injoyments: we ought to love nothing as our happineſs but God: I ſhould be all one with us as to this, whether we have the creature, or have not the creature; whether we are full or empty; whether we want or abound: we ſhould ſtill be at the ſame point of reſt in God, as in the centre; we ſhould cleave to him as our chief good, and imbrace him as our onelyonly portion: If God gives us creature… comforts and injoyments, we ſhould labour to ſee God in them, and finde out God in them: and when we taſte any ſweetneſs, any delight in the creature; when we finde any ſuitableneſs or conveniencie in the creature, we ſhould ſay, Here is God: This ſweetneſs, this ſuitableneſs, this convenience is but a drop of the Occan; all this is to elevate me to the Fountain: There is nothing more in any creature-comfort or injoyment, then what God hath put into it; therefore muſt my ſoul ſay, I look at God in all theſe p. 51things; I ſtick not in the creature, but I look at God; the creatures are made to ſhew me God. This ſhould be our frame in the preſence and injoyment of the creatures, and then we ſhould think much of that time, when God will communicate himſelf to us immediately. There is a time when I ſhall drink no more from the Ciſtern, but ſhall take in all from the well-head: There is a time when I ſhall have no more need or uſe of theſe things, which are now as ſo many organs or pipes to convey comfort to me by: God ſhall be all himſelf, and ſhall ſupply all by himſelf: God ſhall be inſtead of Sun and Moon to me, inſtead of meat and drink to me, inſtead of all relations; God himſelf ſhall be all things: We ſhould think much of that time and ſtate, when God ſhall be thus to us. This is one way to get up into the ſpirit of the future life, by degrees to begin to withdraw our hearts and affections from preſent ſenſible things.

2. If we would get up into the life and ſpirit of Heaven, let us minde a ſpiritual happineſs, ſeek after a ſpiritual p. 52happineſs, and be taken up in the thoughts and deſire of a ſpiritual happineſs: The happineſs of Heaven is mainly and principally a ſpiritual and an intellectual happineſs: the happineſs of God himſelf is a ſpiritual, an intellectual happineſs: The Being of God is a ſpiritual being, and the happineſs of God is a ſpiritual happineſs ſuitable to his Being: God hath no other happineſs, then to know himſelf, and underſtand himſelf. The happineſs of the Saints and Angels is a ſpiritual intellectual happineſs. The Angels and Souls of glorified Saints are ſpiritual ſubſtances, and therefore their happineſs muſt needs be a ſpiritual happineſs: The Angels and glorified Saints have no groſs material objects to live upon, they have no other happineſs then what they take in by their underſtandings and wills. O conſider it, true happineſs conſiſts mainly and principally in what the ſoul injoys: not but that the body ſhall at laſt participate of happineſs with the ſoul: when the body ſhall be raiſed, the body ſhall participate in its kinde with p. 53the happineſs of the ſoul: but the Eſſence of true happineſs lyes mainly and principally in what the ſoul enjoys; and that appears from thoſe words of our Saviour: John 17.John 17This is life eternal, to know thee the onelyonly true God. It is the ſoul that is capable of knowing and enjoying God; and therefore true happineſs and eternal life conſiſts properly in what the ſoul injoys. Senſual minded men are apt to think there is no happineſs but what the body enjoys, and is taken in by the ſenſes; but true happineſs is an inward thing, and it conſiſts in what the minde injoys: There is more true happineſs which the minde takes in, in one ſingle thought of God, th… the body and outward ſenſes can take in by all the variety of objects that are moſt pleaſing to them: look as the underſtanding or minde in man is a higher principle then ſenſe is in a brute; and as the objects of the minde are higher and more excellent then thoſe of ſenſe; by ſo much the more is the minde or underſtanding capable of taking in a greater happineſs then ſenſe can do. Senſe in a brute p. 54is capable onelyonly of taking in preſent mutable things; the underſtanding is capable of converſing with eternal and immutable things: therefore that which quiets the minde moſt, which is of the greateſt capacity, that muſt needs be the greateſt happineſs. The minde of man covets eternal things, and is ſatisfied with nothing but eternal things; therefore to know that a man is in the love and favour of God, whoſe love or hatred is eternal; to know that a man ſhall be freed from everlaſting miſery and condemnation; to know that a man ſhall be happy in living with God for ever: theſe are eternal things, and ſuch things as will quiet the minde of man. Divines obſerve, that eternal life in the beginning of it, conſiſts in Juſtificatien and Sanctification: and this is truely aſſerted; for what is happineſs, but the inward quiet of the minde? Now when the ſoul is in a juſtified ſtate, when it apprehends it ſelf reconciled to God, this brings in inward quiet, the peace of God that paſſeth all underſtanding. So in Sanctification, when the work p. 55of Sanctification is begun, we are in ſome meaſure brought to a conformity and likeneſs unto God, and there is an harmony and an agreement between our wills and the Divine Will. Now from this conformity unto God, and the agreement and harmony that is between our wills and the Divine Will, there ariſeth peace: This is certain, ſo much holineſs, ſo much peace: we ſhould therefore look after a ſpiritual happineſs, an happineſs conſiſting in peace of conſcience, in the apprehenſion of the ſavour of God, an happineſs conſiſting in holineſs: ſo much true peace of conſcience, ſo much holineſs, ſo much true happineſs: This is the beginning of eternal life: The kingdom of God is not meat and drink, but righteouſneſs and peace, and joy in the holy Ghoſt. The happineſs of Heaven conſiſts in this, that we ſhall be filled with Grace, and the Spirit of God: In Heaven the Spirit of God ſhall act us perfectly and univerſally; therefore the more Grace, and the more of the actings of the Spirit of God we feel in our ſelves here on earth, p. 56the more we have of the beginning of heaven, of the beginning of eterna… life. The happineſs of heaven is a ſpiritual happineſs, becauſe it conſiſt… in the ſpiritual actings and operatitions of the ſoul upon God: whe… the ſoul is full of Grace, and of the Spirit of God, then it knows God perfectly (ſo far as the creature is capable) it loves him and delights in him perfectly, and then it is moſt happy: I ſay, when Grace is perfected and conſummated, and the operations of the ſoul are carried higheſt in the exerciſe of Grace, then is happineſs moſt compleated. This ſhould cauſe us to covet Grace and the Spirit of God in the higheſt manner; we ſhould covet Grace and the Spirit of God more then any temporal thing: Certainly ſo much of Grace, and of the Spirit of God as we feel working in our ſelves, ſo much may we perceive of the dawnings of heaven and eternal life in our ſouls: He that feels much of the preſence of the Spirit of God in his ſoul, and feels the lively ſenſible actings of Grace in his ſoul, may know he hath the beginning of heaven p. 57in himſelf. Let us covet a ſpiritual happineſs, a happineſs conſiſting in the exerciſe of Grace, and in the ſpiritual actings of the ſoul upon God: we ſhould often think with our ſelves, What is it that muſt ſatisfie the ſoul to eternity? ſuppoſe I had the greateſt enjoyment of ſenſible things, would theſe things ſatisfie me? what is it that my ſoul can reſt in ultimately? what is it the minde can be quieted with? If I know I am beloved of God, if I know I ſhall one day certainly injoy God, and live with him for ever; here is ſome ſtay and quiet for the minde; this will quiet the minde more then all ſenſible things can do. Happineſs conſiſts in the higheſt operations of the minde; therefore when the minde is moſt carried out after eternal things, which are moſt ſuitable to the minde, then it injoys moſt happineſs: A great part of the happineſs of heaven conſiſts in this, that the Saints know, what happineſs they do now injoy, they ſhall always enjoy: If it were poſſible that ſuch a thought could be let into their mindes, that p. 58what they now injoy, they ſhould not always injoy; this would rende… their happineſs imperfect: true happineſs conſiſts in the higheſt operations of the minde, when the mind… is moſt carried out after eterna… things; let us minde this happineſs and be taken up in the thoughts o… this happineſs.

3. If we would come more up into the ſpirit and life of heaven, let … think much of the beatifi…il viſion, and breath much after it. The great …rappineſs of heaven is this, that we ſhall ſee God, Matth. 5.8. Bleſſed are the pure in heart, for they ſhall ſee God. Saith Auſtin, Ibi videbis faciem Dei tui.There ſhalt thou ſee the face of thy God. What greater happineſs to the creature, then to ſee the face of the Creator, to ſee him who made heaven and earth? to behold the Glory and Majeſty of the firſt and moſt excellent Being? Deus cum ſit ſimpliciter perfectus, ſuâ perſectione omnes rerum perfectiones comprebendit. Aquinas.God being ſimply and abſolutely perfect, in his perfection comprehends all the perfections of things. In the ſight of God we behold all perfection at once. If all the beauties in the world were contracted into one beauty, what a p. 59rare ſight would that be? in the ſight … God we ſee all beauty, all perfection at once: In the ſight of God we ſee the Centre from whence all …he lines are drawn; whatever is ſweet, …miable, pleaſant, delectable in the …reature, it all iſſued from this Foun…ain: how ſweet, how pleaſant, how …electable then muſt the Fountain it ſelf be? God is the rule and meaſure of all good, Deus eſt omnis boni bonum.God is the good of every good: nothing is good but as it participates of God, and as it hath ſome ſimilitude and reſemblance of the Divine goodneſs; how ſweet then will it be, to ſee the firſt original independent good, who is a ſea and an abyſs of good, who hath all good in himſelf without ſtint and limit? Thoſe ſeveral delights we have from the variety of creatures, God hath all in himſelf, and much more abundantly: all the creatures are too narrow and too ſhort to exhibit and repreſent to us the immenſity and infiniteneſs of the Divine perfection: God is not onelyonly all that perfection that is in the creature, but he is infinitely more; and the reaſon is, becauſe p. 60if all the perfections of th… creature were ſummed up into on… it is but finite perfection: it is … contradiction, to ſuppoſe an infini… creature; but God's perfection is i… finite perfection; what happine… then muſt it be, to be admitted t… ſee him, who hath all this perfectio… in him! This ſhould make us, 1. To think much of the beatifical viſion; ou… thoughts ſhould be much upon it. 2. We ſhould have great and admiring thoughts of it. O let us not thin… it is a light thing to be admitted into the Divine preſence; the more you think of it, the more will you finde your hearts ſwallowed up in the thoughts of it: I ſay, let us not think that it is a light thing to be admitted into the Divine preſence, and to ſtand before him, who made heaven and earth: We ought to think this is the higheſt dignity and honour that can be caſt upon us: if the Queen of Sheba was ſo much taken with the admiration of Solomon's wiſdom, as that ſhe ſaid, Happy are thy men, happy are theſe thy ſervants which ſtand continually before thee, and p. 61that hear thy wiſdom; well may we ſay to our Maker, Happy Lord are they that may be admitted into thy preſence, and may ſtand continually before thee, to behold the glory and beauty of thy Majeſty: let us have great and admiring thoughts of the beatifical viſion: Do not think it a light thing to be admitted to the fight of God. 3. We ſhould pray much that we may be accounted worthy to be admitted to this ſight: It is that which deſerves to be made the great requeſt of our ſouls all our days, that we may be accounted worthy to be admitted into the Divine preſence, and live in the ſight and preſence of God to eternity. And as ever we hope to come to the ſight of God, to the beatifical viſion, be ſure to remember this, that Chriſt muſt be our way: I am the way, the truth, and the life; no man cometh to the Father but by me, Joh. 14.6. It is Chriſt that muſt bring us to the Father whilſt we are here on earth, and it is he that muſt make way for our admiſſion to the ſight of God in heaven: It is Chriſt as Mediator muſt bring us p. 62to this ſight, and let us into th… ſight; his humanity opens the … to the Divinity. Chriſt as man, by … tue of the Hypoſtatical or perſonal … nion, hath a right to the ſight of God and Divines commonly ſay, Th… Chriſt as man, from the moment … his conception, had the ſight of Go… Our nature was alienated from Go… and deprived of communion wi… God by our ſin in Adam: But th… Son of God, the ſecond perſon i… the Trinity, by aſſuming our nature and taking of it into Unity of perſo… with himſelf, hath brought our nature near to God; and our nature, … it ſtands in Union with Chriſt the Head of the Church, hath recovered … right to communion with God; and Chriſt by the merit of his obedience, hath purchaſed a right for us to the ſight of God: ſo that when we have thoughts of the beatifical viſion, and have breathings in our ſouls after it, we muſt keep our eye upon Chriſt, and remember it is by him we muſt be admitted into the preſence of God: …ever think of ſeeing God without Chriſt; never think of being admitted p. 63into the Divine preſence, without Chriſt's being your way and door.

4. If we would get up into the ſpirit and life of heaven, We muſt labour to adhere to God, and to cleave to him as the chief good. In heaven, as there will be the clear ſight of God, ſo there will be the moſt perfect adherence of the ſoul to him: The glorified ſoul muſt needs ſee God to be its life, its ſtrength, its happineſs, and all good to it, and therefore it muſt needs cleave perfectly to him. Now if we would come up into the ſpirit of heaven, we ſhould labour to have our ſouls cleaving to God here on earth: we ſhould reſt in God as in our Centre: we ſhould labour to cleave to God more then to any created thing: in a ſtrict and proper ſence, our ſelves ſhould cleave to nothing but God; though we may and ought to love the creature in its place, yet we may not love it as we love God: Our ſouls muſt cleave and adhere to nothing as our chief good, as the matter and object of our happineſs, but God: of God onelyonly it is that we muſt ſay, He is my life, my p. 64ſtrength, my ſalvation, my happineſs: this was the Church's Song, The Lord Jehovah is my ſtrength and my ſalvation: Iſa…. 12.We ought to cleave intimately and inſeparably unto God. God ought to be the ſtay and reſt of our ſouls: ſo much as our ſouls come to ſtay and reſt themſelves upon God as our chief good and onelyonly happineſs, ſo near do we come to the life of Heaven. It is a proper and an appoſite expreſſion to help us to underſtand this, that which we have in Iſa. 26.3. Thou ſhalt keep him in perfect peace whoſe minde is ſtayed on thee. This expreſſion ſhews us what the carriage of the ſoul ought to be towards God the chief good; the ſoul ought to cleave to God moſt intimately, and to ſtay it ſelf upon him. The Saints in heaven do thus ſtay themſelves upon God, God is the great baſis they lean upon: they have no ſenſible comforts to live upon, as we have, but they ſee all in God, and therefore he is their ſtay: it is upon him they lean for happineſs: the more we can adhere to God, and eleave to him, and ſtay our ſouls upon p. 65him as our chief good, the more do we come up to the life & ſpirit of heaven.

5. If we would get up into the life and ſpirit of heaven, Let us labour to take complacencie in the glory and bleſſedneſs of God: Here ly…s the quinteſſence and perfection of the heavenly life, ſo far as we are able to conceive of it here on earth. The glorified Saints look off themſelves, and out of themſelves, and take complacencie in the glory and happineſs of God, who is the firſt and moſt perfect Being. It is matter of delight and joy to them, to ſee God ſo holy and ſo happy as he is. The Schoolmen rightly obſerve, that to love God for himſelf, V…lle Deum eſſe Deum.it is to will that God ſhould be God: Then do we love God for himſelf, when we take complacencie in the glory and bleſſedneſs of God; when we are well pleaſed to ſee God to be what he is; that is, to ſee him to be the moſt excellent and moſt perfect being. Our happineſs (as it is in us) it is but a finite thing, the happineſs of ſmite creatures: but God's happineſs is the happineſs of the firſt infinite and eternal Being. Now it becomes p. 66us to be more pleaſed to ſee God happy, then that we are ſo; and to ſee him great and glorious, then that we are ſo. Here lyes the prefection of a created will, to take complacencie in the Divine perfection, as being the higheſt and uttermoſt object that it can acquieſce in. The higheſt ſtrains of grace lye in theſe two things: 1. To deſire the glory of God above all things: 2. To take complacencie in the glory of God above all things. The more we can attain to theſe here on earth, the nearer do we come to the life and ſpirit of heaven.

6. If we would come more up into the life and ſpirit of heaven, Let us labour to have the moſt immediate dependance upon God, and to expect all from God. The Saints in heaven have the moſt immediate dependance upon God for every thing; they ſee all comes from God, and they depend upon him for all. The Saints in heaven do not receive their happineſs, comfort, and ſatisfaction from the organs and pipes of the creature, as we do; but they receive all from God immediately: and as they receive all from God immediately, ſo p. 67they know they receive all from God immediately; and they depend upon God fo…ll, and expect all from God: therefore the more immediate our dependance is upon God, and the more we expect all from God, the nearer do we come to their life. Pſal. 62.5. My ſoul, wait thou onelyonly upon God; for my expectation is from him. The time is coming, when we muſt depend upon God for all: when we come to dye, none can help us but God; friends cannot help us, no creature can help us, and life it ſelf will fail us; all our expectation then muſt be from God; if he fails us, all fails us: when this life fails and ceaſeth, we muſt depend on God to give us eternal life; no creature can give us eternal life; no friends, no not the neareſt Relations can help us when we come to extremity, God then muſt be our onelyonly friend: it is good therefore to have all our dependance upon him, and expectation from him now: If we expect no good, no happineſs, no comfort but what comes through the conduit-pipes of the creature, when p. 68they fail, all our happineſs muſt fail; therefore it is good to expect that God ſhould give us that which no creature can; that God ſhould communicate himſelf to us, when all creatures fail: When we have all creatures round about, they can afford us little help or relief in a time of extremity; therefore it is good to have our expectation raiſed above all creatures, and to expect all from God immediately: And this is to be brought neareſt to the life of the Saints above. OnelyOnly let us take this Caution: When we ſay that we ſhould depend on God immediately, and expect all from God immediately, the meaning is not, as if we might not make uſe of the creatures as helps appointed by God in their proper places: we may and ought to uſe the creatures, in that way, and for thoſe ends unto which God hath appointed them; but take heed you expect not too much from the creature: our expectation ought to be raiſed above the creature; we ought to conſider, no creature can do us good, but as God puts virtue into it, makes uſe of p. 69it for our good, and as God acts it and communicates himſelf by it; our great dependance therefore ought to be upon God himſelf above all creatures.

7. If we would come more up into the life and ſpirit of the Saints in heaven, we ſhould labour to take up our reſt and ſatisfaction in God. The Saints in heaven are perfectly ſatisfied with God, and in God, Pſal. 17.15. When I awake, I ſhall be ſatisfied with thy likeneſs: that is, when I awake in the morning of the reſurrection, I ſhall be ſatisfied with the viſion of thy face. The ſight of God is the moſt ſatisfying ſight, and that will appear from theſe three conſiderations. 1. Becauſe the Saints in ſeeing God, ſee all things in God; there is nothing in the effect, but what is in the cauſe; the Saints by ſeeing God, muſt neceſſarily ſee the perfection of all things in him. 2. The Saints in ſeeing God, are arrived to the uttermoſt perfection, beyond which there is no perfection. That which cauſeth unquietneſs in the minde of man here in this world, p. 70it is, becauſe when he hath found one good, ſtill he thinks yet there is a higher good; and when he hath found that, ſtill he thinks there is a higher to be enjoyed: but when the ſoul once comes to the higheſt good, which is truely ſo, and knows there is no higher, then it reſts and quiets it ſelf here. Now the Saints that are come to the ſight of God, know there is no higher good then God, therefore their mindes are ſatisfied in God. 3. The Saints in beholding God, behold infinite perfection; they ſee that in God, that will fill their capacity brim-full; now then the Saints having their uttermoſt capacity filled, this is that which muſt needs breed perfect ſatisfaction. So then, if the Saints in heaven are perfectly ſatisfied in God, and deſire nothing more then what they have in God, we ſhould labour to come up to this ſpirit, to be ſatisfied in God, and with God: We ſhould reſt in God as in our Centre, Pſal. 116. Return O my ſoul unto thy reſt. Though we deſire many things for our neceſſity, as food, raiment, outward conveniencie, p. 71and the like; yet we ſhould covet nothing as our reſt but God: Here is my reſt, whether I have much or little, want or abound, God is my reſt; we ſhould labour to ſay ſo inwardly, ſenſibly and experimentally, that God is my reſt, I need nothing as my happineſs but God.

8. If we would get more up into the ſpirit and life of heaven, Let us look down upon all the things of this world as poor and mean things. The Saints in heaven, who live with God, and have the ſight of him, ſee that in him, and have that before their eyes, which makes all the things of this world ſeem poor and mean to them. Moſt true is that ſaying; Q…i parum de luce Creatur…s aſpexerit, breve ei e…i … quo… cr…atum eſt.He that hath ſeen a little of the Creators light, every thing that is created ſeems little to ſuch a one. When the Sun appears, the Stars vaniſh and diſappear; a greater glory buries and ſwallows up a leſs: We ſhould labour to have ſuch great thoughts of God, as that the creatures may ſeem but little to us. That which cauſeth admiration, is ſome ſurpaſſing excellencie in the p. 72object: when we finde ſomething to parallel, or to go beyond that which we did admire, we ſhall ceaſe to admire that which at ſome times we did admire. Now we ſhall never finde any thing here below that will parallel that glory that is above: we ought therefore to have our hearts fixed in the admiration of eternal things, and look down with a holy contempt upon temporal things: This made Paul ſay, 2 Cor. 4.18.2 Cor 4:18We look not to the things which are ſeen, but to the things which are not ſeen: the things which are ſeen are temporal, the things which are not ſeen are eternal.

9. If we would come up more into the ſpirit and life of heaven, Let us labour for the moſt perfect acquieſcence in the Divine Will. The Saints in heaven do think that is always beſt which God doth; their wills fall in with Gods Will, and they have a perfect acquieſcence in the Divine Will. The Saints in heaven do know that what God wills is always beſt; therefore there is not any hard thought, any contradicting thought, the leaſt reluctancie in them p. 73againſt the Divine Will; but their will doth preſently fall in with the Divine Will. Hence is that of our Saviour, Thy will be done on earth as it is done in heaven. In heaven there is a perfect compliance with and ſatisfaction in the Divine Will, now we ſhould labour after this frame here on earth, that our wills might perfectly fall in with the Divine Will. It was an expreſſion I once heard from a holy man: I have obtained that grace from God, to acquieſce in the Will of God, when once it is manifeſted. This is the very ſpirit of heaven, to acquieſce and take complacencie in the Will of God, when once it is mafeſted: there is not any the leaſt murmuring thought in the hearts of any of the Saints or Angels in heaven againſt that which God doth, but they think all is well done that God doth, and their wills reſt in his. This is a great piece of heaven, when we make the Will of God the ground of our acquieſcence and ſatisfaction: God hath willed it, and therefore we acquieſce. It is one thing to be ſatisfied with a mans condition from ſome moral conſiderations, and another p. 74thing to make the Will of God the ground of our ſatisfaction and acquieſcence: the ground of our ſatisfaction ought to be, God hath willed ſuch a thing, therefore I acquieſce: the perfection of a created will, is to follow the Divine and increated Will.

10. If we would get up into the life and ſpirit of heaven, Let us lahour to be more deeply ſenſible of the infinite diſtance that is between God and us. In heaven, the Saints and Angels are moſt ſenſible of the diſtance between God and them: the more perfect our knowledge of God is, the more clearly ſhall we diſcern the diſtance that is between God and us: the more clearly we underſtand the Divine perfection, the more clearly ſhall we ſee our infinite diſtance from God. This is certain, The clearer our knowledge of God is, the greater foundation there is for humility: Never ſo humble a creature as the humane ſoul of Jeſus Chriſt; and the reaſon is, becauſe Chriſt as man had the moſt perfect knowledge of God; and Chriſt knowing God moſt perfectly, he underſtood the diſtance p. 75that was between his Humanity and the Divinity: therefore this is certain, The clearer our knowledge is of God, the more humble-ſhall we be. When the Lord ſate upon the Throne, the Seraphims covered their faces, Iſai. 6.1, 2. and what did that ſpeak, but the deep ſenſe that they had of the infinite diſtance that was between God and them? The moſt perfect creature in its kinde, a glorified creature, is but a creature: now between the creature and the Creator, there is an infinite diſtance: the more we are reduced and ſunk down into nothingneſs in our ſelves, in the apprehenſion of the infinite diſtance that is between God and us, the nearer do we come to the ſpirit of heaven. In heaven we ſhall moſt perfectly underſtand our dependance upon God, that the creature is a meer dependent thing; and if God abſtract and withdraw from the creature what he hath given to the creature, the creature vaniſhes into nothing: the creature is nothing, hath nothing, but what it hath received; if God abſtract what he hath given, p. 76the creature returns to nothing. O labour to keep up a deep ſenſe of the infinite diſtance that is between God and us.

11. If we would come more up into the ſpirit of heaven, Let us labour to hate ſin, not onelyonly becauſe of the effects and conſequents of it (as that it is damning, and the like) but becauſe it is an uncomely thing in its ſelf, and becauſe it is contrary to the purity and perfection of God, who is the firſt and moſt perfect being, and the rule and meaſure of all good. This is certainly the ſpirit of heaven; the Saints in heaven having the ſight of God, muſt needs ſee and know how contrary ſin is to God; they ſee clearly that ſin is contrary to the being of God, to the purity of God, to the life of God, to the will of God, and to the glory of God: and therefore they muſt needs hate it as ſuch. The Saints alſo in heaven ſee how contrary ſin is to their own beings, and to that rectitude that is put upon them, they being made of God to be ſuch creatures as they are; the principles of their own being, as they are p. 77made and framed of God to be new creatures, being ſet in a direct contrariety unto ſin, and therefore they hate it upon that account, ſo that the bent and poize of their wills is ſet againſt ſin, as it is ſin, as it is contrary to the Divine Being, Purity, Life and Glory; and as it is contrary to that rectitude which God by the work of the new creature hath put upon them. Now we ſhould labour and pray that we may come up as much as may be into this ſpirit; we ſhould labour to hate ſin as it is an uncomely thing in it ſelf, as it is moſt contrary to God, contrary to the Divine purity and perfection, and contrary to the Divine ſtamp, make, and frame of the new creature in us; and the more we can hate ſin upon this account, and under this notion, the nearer do we come to the life and ſpirit of heaven.

12. If we would come up more to the life and ſpirit of heaven, Let us value and prize the knowledge of God and Chriſt above all earthly things. You know what our Saviour ſaith, This is life eternal to know thee: John 17.John 17Eternal p. 78life, the happineſs of heaven, conſiſts in this, to know God; the perfection and conſummation of eternal life conſiſts in this, to know God in a way of viſion: and the beginning of eternal life, it is to know God in a way of faith; that is, to know God as he hath revealed himſelf to us here in the way of his Word. It hath been ſhewed before, how we ought to breath after the beatifical viſion: that which now we are ſpeaking of, is to ſhew that we ought to covet after the knowledge of God in a way of Faith; we ſhould covet after the knowledge of God, which is to be had from the Word, and is poſſible to be attained unto here on earth. Here we walk by faith, not by ſight, 2 Cor. 5.17. although we cannot know God in a way of viſion, as we ſhall know him hereafter, yet we may know him in a way of Faith: Now we ſhould covet to know God in a way of Faith, as he hath revealed himſelf in his Word; we ought to prize and covet after the knowledge of every truth of God, but eſpecially we ought p. 79to covet after the knowledge of God himſelf, who is prima Veritas, the firſt original Truth. The Scripture doth every where commend to us the knowledge of God: Col. 1.10. Increaſing in the knowledge of God. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord Jeſus Chriſt. Then ſhall we know the Lord, if we follow on to know the Lord, Hoſea 6.3. Jer. 9.23, 24Jer 9:23Jer 9:24Let not the wiſe man glory in his wiſdom, nor the ſtrong man glory in his ſtrength; but let him that glorieth glory in this, that he knoweth me, ſaith the Lord. I have often thought that it is the great ſin of Profeſſors, that they do no more preſs after the knowledge of God and Chriſt here on earth, and that they are no more taken with the diſcoveries of God and Chriſt that are made to them: we hear often of the great things of God and of Chriſt; but alas, theſe things are little valued and eſteemed by us: but it ought not to be thus with us. Certainly, if our ultimate and laſt happineſs be to know God in the way of the beatiſical viſion, the next happineſs to this, it is to know God p. 80as he may be known here on earth: and this will be found in experience to be true, that there is more true ſweetneſs to be taken in from the knowledge of God that is attainable here on earth, then there is from the enjoyment of any temporal thing: And therefore holy ſouls are wont to bleſs God more, for revealing himſelf and his Son to them, then for the greateſt temporal thing he ever gave them. God is the higheſt and moſt Supream Object that the minde of man can converſe with: and the more the minde of man is taken up in the contemplation of this Supream Object, the greater amplitude, liberty and inlargement will it finde in it ſelf. Inferiour things do but limit, narrow, and confine the ſoul: for this is certain, that the ſoul it takes in liberty, amplitude, inlargement, greatneſs; I ſay, the ſoul takes in amplitude or confinement according to the nature of the objects it doth converſe withal: Lower and inferiour objects do but narrow and confine the ſoul, becauſe they are beneath the capacity of the ſoul: but p. 81if the ſoul did riſe up to the knowledge and contemplation of God, who is the firſt eternal Truth, then it would finde liberty, amplitude and inlargement; then it would ſee it had a broad and ſpacious field to walk in. Certainly, if the greateſt happineſs of heaven be to know God, ſo far as we are capable to know him, our greateſt happineſs here on earth is to attain as great a meaſure of the knowledge of God as it is poſſible.

13. If we would come up into the ſpirit and life of heaven, Let us keep the eye of the minde, as much as may be, fixt upon God. It is ſaid of the holy Angels, that they always behold the face of their Father which is in heaven. The Saints and Angels are never weary of beholding the face of God. The Saints in heaven, as they do ſee God, ſo they do always ſee him, and they are never weary of ſeeing of him: Nihil quod cum admiratione conſideratur poteſt…eſſe ſaſſidioſum. Aquin.when we have beheld God never ſo long, we may ſtill ſee that in God which may draw forth our admiration. It is a true obſervation, Nothing which is beheld p. 82with admiration can be nauſeous and weariſome to us: and the reaſon is, becauſe, as long as we are under the admiration of a thing, ſo long our deſire remains to that thing. Now the Saints in heaven do always behold God with admiration, and therefore they are never weary of the ſight of him. God is an infinite object, and therefore cannot be comprehended by a finite underſtanding; therefore the Saints in heaven when they behold God, being never able to come to the bottom of his perfections, are ſtill detained in the admiration of him; as they always ſee him, ſo they always deſire to ſee him. The Saints in heaven are never weary of their happineſs; as they ſee God, ſo they always deſire to ſee him. Now in imitation of the Saints above, we ſhould keep the eye of our mindes, as much as may be, fixt upon God: When the eye of the ſoul is off from God, it is off from its centre; and when things are off from their centre, they are never quiet and at reſt: if we conſider it well, we ſhall finde that the cauſe of all our trouble and diſquietment p. 83is, when our hearts are unhinged, and when they are taken off from God: when the eye of the minde is turned upon God, then the ſoul is in its proper place, and there it findes reſt: we ſhould therefore keep our minde as much as may be at a point of reſt in God: if we keep the eye of the ſoul fixt and intent upon God, we ſhall always finde that in God which will give reſt and contentment to the ſoul. It is ſaid of Moſes, That he ſaw him who was inviſible, Heb. 11.27. Moſes kept the eye of his minde fixt and intent upon God. And David ſaith, Mine eyes are ever towards thee, Pſal. 25.15. So much as the Divine excellencie draws the eye of the ſoul towards it with admiration, ſo much do we come up to the ſpirit of heaven: an heavenlyminded ſoul thinks it much to have its eye taken off from God, not but that there will be many things that will interpoſe to divert us while we are in our preſent ſtate: but then we ought to remember, ſo far as we are grown up to Heavenly-mindedneſs, we ſhall never think it well with us, till p. 84we are returned and brought back again to the admiration of God. The ſenſe that is of God's excellencie in holy ſouls, makes them thus to pray: O, that our ſouls may be eternally raviſhed with thine eternal excellencies.

14. If we would get up into the ſpirit of heaven, Let us deſire nothing ſo much as God. Iſai. 26. 9. With my ſoul have I deſired thee in the night, yea with my ſpirit within me will I ſeek thee early. This is the language of the Church: the Church needed many things, and ſhe deſired many things; ſhe needed liberty and deliverance, and ſhe deſired liberty and deliverance, (for this Song, as is conceived by judicious Divines, is penned with relation to the Church in Babylon) yea, but when the Church was in the greateſt trouble and diſtreſs, ſhe deſired nothing ſo much as God himſelf: With my ſoul have I deſired thee in the night: as much as if the Church ſhould ſay, Though I need many things, yet it is thee that I deſire, thyſelf, Lord, thy ſelf, rather then liberty and temporal deliverance, p. 85Pſal. 73.27. Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee. It is the property of the Saints to deſire nothing ſo much as God. Whom have I in heaven but thee? The Saints look at nothing greater or more excellent in heaven it ſelf then God: All the glory, bleſſedneſs, joy and delight that is in heaven, is nothing in compariſon of God himſelf; nay, all the joy, happineſs, and felicity that they have in heaven, it is from what God is to them: This is certainly the ſpirit of heaven; as the Saints in heaven have all their happineſs in God, ſo they deſire to have it no where elſe but in God. It is truely ſo, ſaith Auſtin, that God himſelf would not ſatisfie me, unleſs he promiſed me himſelf: Whatſoever God promiſeth thee, is worth nothing beſides God himſelf: Ipſum fontom vitae ſitio eſu…io.It is the Fountain of Life that I thirſt after. I take it, that a great part of the holineſs of heaven lyes in this, that the Saints in heaven would not have their happineſs in any thing but God: they are ſo pleaſed with God, as that they would not exchange p. 86their happineſs in him for any thing elſe: ſo ſweet ſhall the face of God be to them, ſo beautiful, that his face being once ſeen, nothing elſe can delight them: If we would come up into the ſpirit and life of heaven, we ſhould labour to be of this frame and temper, not to be willing to exchange our happineſs in God for any thing elſe that can be preſented to us. Now this ought to be underſtood aright, when it is ſaid that the Saints ſhould deſire nothing ſo much as God, the meaning is not but we may deſire other things in their place, and in ſubordination to God the chief good: but when God and the creatures come in competition, when God and the creatures are compared together, then ſhould we ſay, Thy ſelf, Lord, and no created thing, thy ſelf, Lord, without all things, rather then all things without thy ſelf. It is a ſpeech of Bernard; Ipſe per ſe placet.God is pleaſing by himſelf; and we ſhould ſay, his gifts are not ſo pleaſing, but that himſelf is more pleaſing: We ſhould not defire ſo much any thing that God can give us, as himſelf: God himſelf p. 87ſhould be more pleaſing to us then all his gifts.

15. If we would come up into the life and ſpirit of heaven, Let us labour for affections and diſpoſitions moſt like to God: The happineſs of heaven is deſcribed by th…;▪ That we ſhall be like him, 1 Joh. 3.2. We ſhall be like him; that is, we ſhall be like him in holineſs, like him in happineſs; we ſhall be holy as he is holy, happy as he is happy, according to the capacity of creatures: It is the greateſt happineſs of the creature, to be aſſimilated to the Creator: It is the greateſt happineſs of the creature, to have his life brought as much as may be to an agreement and ſimilitude to the Divine Life. The Saints in heaven have the ſame judgement and eſtimation of things that God hath; they will what God wills, they love what he loves, they delight in what God delights, they a in at the ſame ends that God aims at. The Divine underſtanding is the meaſure of Truth, and the Divine will is the meaſure of Good: what God judges to be beſt, the Saints in heaven judge p. 88to be ſo; what God wills to be beſt, the Saints will it as ſuch. God values holineſs and ſpiritual excellencies above external things, Pſal. 147.10. He delights not in the ſtrength of the horſe, he takes not pleaſure in the legs of a man. The Lord takes pleaſure in them that fear him, in thoſe that hope in his mercy. God values grace and ſpiritual excellencies above all external things, and therefore the Saints in heaven do ſo. God knows that he doth moſt for a man, beſtows moſt favour upon him, when he gives him moſt grace, and not when he gives him any temporal thing; and therefore holy ſouls think ſo too. God wills holineſs, loves holineſs, and delights in holineſs; and therefore the Saints in heaven muſt needs will it, love it, and delight in it. The Life of God is to know himſelf, to behold his own excellencies, and to refer all things to himſelf; and the life of the Saints in heaven is to contemplate God, and to refer themſelves wholly to God: we ſhould labour and pray to be brought to as great a conformity to God here p. 89on earth, as it is poſſible. Be ye holy, for I the Lord your God am holy: be ye perfect as your heavenly father is perfect. We would labour to have the ſame thoughts and apprehenſions of things as God hath: we ſhould have the ſame value and eſtimation of holineſs as God hath: we ſhould labour to have the ſame hatred of ſin as God, the ſame love and delight as God hath. God loves himſelf, and delights in himſelf above all things; and we ſhould love God, and delight in God above all things. God wills his own glory infinitely, and we ſhould will it to the uttermoſt of our poſſibility. This is to come up to the life and ſpirit of heaven, when we labour for affections and diſpoſitions moſt like to God, when we are brought up to as near a ſimilitude to the Divine life, as it is poſſible.

16. If we would come up to the ſpirit and life of heaven, Let us value all our comforts by what we ſee of God in them: the ſtate of heaven is deſcribed by this; That God ſhall be all in all. What is that? among other things, this is certainly one thing comprehended p. 90in that expreſſion: the Saints in heaven ſee God in all things, and all things in God; and every thing is amiable to them, as they ſee God in it, and no farther. It is a memorable paſſage of a Modern Divine; We ſhall, ſaith he, in heaven ſee God, and imbrace him in our ſelves, out of our ſelves, and in all things; ſo that though we ſhall ſee all the holy Prophets, Patriarchs, Martyrs, alſo our own kindred and acquaintance, yet all our affections ſhall reſt in one God by Chriſt. Nothing is ſweet to the Saints in heaven, but as they ſee God in it; and nothing ſhould be ſweet to us, but as we ſee God in it: we ſhould labour to ſee God in every thing, finde out God in every thing, and paſs from every thing to God: The beſt injoyments, the beſt comforts, the beſt conditions in this world are pitiful things, poor, dry, ſapleſs things, any further then we ſee God in them. God is the good of every good; and if God be the good of every good, then nothing is truely good but as we ſee God in it. Abſtract and take God out of any creature, p. 91any condition, any injoyment; that creature, that condition, that injoyment, is but a dry husk, a ſhell without ſubſtance. Our great miſery and infelicity in this world, is, that we ſtick in the creature, and forget God; we do not riſe up in our thoughts to God: all particular and inferiour goods, are ſubordinate to the univerſal and ſupream good; and they were given us on purpoſe to lead us by the hand to the chief good, and when we ſtick and reſt in any lower and inferiour good, we forget the true end for which theſe things were given us by him, and that was to bring us to the chief good. They are memorable paſſages which Auſtin hath: Ʋnhappy man is he, which knows all theſe things, (meaning created things) and knows not thee; but bleſſed is he that knows thee, although he knows not thoſe things: and he that knows thee and them too, is not the happier becauſe of them, but it is by thee onelyonly that he is happy. And it is a memorable compariſon which that holy man uſeth: If (ſaith he) the bridegroom ſhould make a ring for his p. 92ſpouſe, and ſhe when ſhe had received that ring, ſhould love the ring more then her husband who had made her that ring; would there not an adulterous minde appear in her, towards the gift of her husband, although ſhe loved nothing but what her husband had giver her? For this certainly did the bridegroom beſtow that pledge of his love upon her, that he himſelf might be beloved in his own love-token: Therefore hath God given thee all thoſe things, that thou mighteſt love him, who gave thee thoſe things: It is more that he would give thee, to wit, himſelf, who gave thee thoſe things. This is Auſtin's compariſon. O let us not ſtick in the gifts of God, but let us labour to ſee God in his gifts, and paſs from the gifts to the Giver.

17. If we would come up into the life and ſpirit of heaven, Let us be much in acts of praiſe and adoration. That which we call praiſe, is nothing elſe but the declaring and ſetting forth of anothers excellencie; and adoration is the giving of honour, reverence, and reſpect to another, ſuitable to the excellencie that is in him: p. 93Praiſe may be given to the creature, but Adoration is to be given to God onelyonly: Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. Adoration is due to God onelyonly; and the reaſon is, becauſe in God onelyonly is the Supreme Excellencie: and the moſt Supreme Honour is due to the Supreme Excellencie. Now the life of heaven is the life of praiſe and adoration: the Seraphims ſay, Holy, holy, holy, is the Lord of hoſts, Iſai. 6. and the heavenly hoſt, Luk. 2. cry, Glory to God in the higheſt. Praiſe and adoration is the proper work of heaven. In heaven there will be no room for prayer, becauſe in heaven there will be no wants, no imperfection, and there is no good the Saints can deſire, but they will be ſure to have; but praiſe will ſtill remain. The Divine Excellencie is ſtill the ſame; and whilſt the excellencie of God remains to be the ſame, there will be ſtill matter for praiſe and adoration: It will be matter of wonder to Saints and Angels, to behold the glory of the Divine Majeſty. Saints and Angels will wonder at the infinite p. 94perfection of the Divine being: they will not wonder at the being of God ſimply conſidered; that is, they will not wonder that there ſhould be ſuch a one as God; for then they will know and underſtand moſt clearly, that the being of God is moſt neceſſary; that God always was, is, and ſhall be; and that he could not but be: but that which they will wonder at is this, they will wonder at the greatneſs of Gods Majeſtie, when they ſee the divine excellencie to be ſo much above their comprehenſion; they will wonder to ſee ſo glorious a being as God; and they will wonder at the divine goodneſs, that he ſhould make ſuch creatures as they are, to behold his perfections. We ſhould therefore inure our ſelves to acts of praiſe and adoration here on earth: let us be much in admiring and adoring the divine perfection; this will bring us neereſt the life of heaven.

Laſtly, If we would come up to the life and ſpirit of heaven, Let us labour for the moſt perfect love one to another. The Saints in heaven, as they have the moſt perfect love to p. 95God, ſo they have the moſt perfect love each to other: the Saints in heaven do not grudge one at another; they do not envie each others happineſs: the Saints in heaven take complacencie in the good and happineſs of each other, as well as in their own good and happineſs. It was an Expreſſion I once heard from an holy man; I am (ſaith he) come to that piece of heaven, that I do not envie any one that is above me. Certainly it is a great piece of heaven, that we ſhall not envie the gifts and graces of others: nay, if we are come into the ſpirit of heaven, we ſhall heartily rejoyce in the gifts and graces of others. A ſpirit of envie is moſt contrary to the ſpirit of heaven: for, in heaven we ſhall rejoyce in what God hath done for others, as well as in what he hath done for our ſelves: and the reaſon is, becauſe in heaven we ſhall not look ſo much at our own private happineſs, but we ſhall look at the glory of God. Now becauſe God is glorified in doing good to others, as well as to our ſelves; therefore we ſhall rejoyce that God is glorified in p. 96what he hath done for others, as well as in what he hath done for us.

Thus have I ſhewed, according to the meaſure that I have attained, how we may get a little up into the life and ſpirit of heaven. I am very ſenſible how far ſhort the beſt of the Saints come, as to the full attaining unto theſe things: yet theſe are the things we ſhould be aſpiring and reaching after; and ſo far as we can in any meaſure and degree attain to theſe things, ſo far ſhall we feel the buddings, and perceive the dawnings of eternal life in our own ſouls: and how ſweet is it to have experience of ſuch a life began in our ſouls here on earth, as ſhall never expire or have an end? This natural life which now we live, is but a poor dying thing at beſt; O but this ſpiritual life which hath been diſcourſed of, if ſo be we can but feel the beginning of it in our ſouls, O then we have that life ſet up in us that ſhall never end. So far as we finde theſe holy diſpoſitions growing up in us, we ſhall evidently perceive the dawnings of eternal life in p. 97our own ſouls: wherefore let us make it our ſtudy and buſineſs all our days, to be growing up more into the ſpirit of heaven: the more we ſtudy theſe things, and meditate on them, the more reaſon ſhall we ſee, why we ſhould prize ſuch a life, and labour to get up into it.

It remains onelyonly now, that I ſhould ſhew you what the principal Impediments of Heavenly-mindedneſs are, and ſo I ſhall put an end to this Doctrine. There are ſeveral Impediments of Heavenly-mindedneſs.

1. The firſt grand impediment of Heavenly-mindedneſs is Ʋnbelief. Faith is the ſubſtance of things not ſeen, the evidence of things hoped for, Heb. 11.1. It is the property of faith, to make abſent things preſent; to give things that are abſent to ſenſe, a ſubſiſtence by faith in the ſoul. Now if a man want that faith that ſhould realize future things, and give them a ſubſiſtence in his minde; it is no wonder that his heart is not carried forth in deſire after them. The affections follow the apprehenſions of the mind: p. 98if a man do not apprehend future things to be real or certain, it is no wonder if he do not affect them. Now the greateſt part of men look upon nothing as real or certain, but what is obvious and preſent to ſenſe: they doubt and ſuſpect the truth of all that which is ſpoken concerning a future life, and a future ſtate: a man will never part with or forgo a certain good for an uncertain: Riches, honours, pleaſures, the comforts of this life, men look upon as preſent and certain; but the joys of heaven, the bleſſedneſs that is above, the pleaſures that are at Gods right hand, they look upon as things at a diſtance, and uncertain; and therefore they will not quit their intereſt in preſent things, for the hope of future things. This evil heart of unbelief in men, is that which cauſeth them to depart from the living God: and this unbelief is too prevalent in the hearts of the godly themſelves. The holyeſt men, and thoſe that have moſt grace, are moſt ſenſible of the buddings and puttings forth of unbelief within them: although they do not queſtion p. 99the truth of the future life, and of the future ſtate, as other men do; yet they complain that they do too often finde ſecret doubts ariſing in their hearts about theſe things: and although there be a ſeed of faith, yet it is not ſo actuated as it ought to be: for if we had ſuch a firm and deep belief about future things as we ought, it is not poſſible that we ſhould be ſo much captivated by preſent things as we are. Certainly, the deep, rooted, ſtedfaſt belief of eternal things, would produce other effects, and another kinde of change then what is found in the moſt of our hearts. It were not poſſible we ſhould live as we do, had we a clear proſpect by faith of eternal things. Therefore as ever we deſire to be heavenly-minded, we muſt pray that this evil root of unbelief might be eradicated and taken out of us: and we ſhould pray, 1. That God would clear up the eye of our faith, that we may more clearly diſcern and apprehend the things contained in the promiſes. 2. We ſhould pray that we may give a more p. 100firm aſſent to the truth of the promiſes concerning future things, and may not ſtagger at the promiſes through unbelief. 3. We ſhould pray that we may live much in the hope and expectation of the accompliſhment of the things contained in the promiſes. It is a proper Scripture to illuſtrate this, Rom. 8.25. We are ſaved by hope. The meaning of that Scripture I take to be, The grace of hope doth gradually bring us into the poſſeſſion of Salvation: Therefore doth the Apoſtle ſay, If we hope for that we ſee not, then we do with patience wait for it: It is as much as if it had been ſaid, By a patient expectation of the things God hath promiſed to us, we are gradually brought into the poſſeſſion of the things we hope for: If our hope do not ſlack or fail, but we are ſtill kept up in the expectation of what God hath promiſed, our hope ſhall at laſt be turned into fruition and poſſeſſion.

2. A ſecond impediment of Heavenly-mindedneſs, is want of more experience in divine and heavenly conſolations. He that hath taſted of the p. 101ſweetneſs of Gods preſence here on earth, cannot but be meditating and longing after the full enjoyment of that preſence hereafter. It is reported of Auſtin in his life, That his deſire was not ſo much of any thing here on earth, not of gold, or ſilver, or precious ſtones; not of honours, or dignities, or of the pleaſures of the fleſh; nay, not ſo much of thoſe things as were neceſſary to the preſent life: but all his deſire it was of the Lord himſelf, whoſe name was a refreſhment to him, and the memory of whom was his conſolation: They are expreſſions that he himſelf uſeth: Lord (ſaith he) ſince I have learned thee, thou abideſt in my memory, there do I finde thee; when I remember thee, I am delighted in thee; theſe are the delights which thou haſt given me. The ſweetneſs which the Saints finde in God, keeps their hearts fixt and intent in the thoughts of him; and the more they taſte of the ſweetneſs of his preſence here on earth, the more ſweet is it to them to think what God will be to them hereafter. How great is thy goodneſs p. 102which thou haſt laid up for them that fear thee? Pſal. 31.19. The Saints taſte a little here, but they know there is much more laid up then ever yet they took in, or can take in here on earth: It is but a ſip, a taſte they have here, but the full draughts are reſerved till hereafter. Now want of more experience of the ſweetneſs of God's love and preſence here on earth, is one cauſe why we are no more taken up in the meditation of what we ſhall injoy hereafter: we think there are no higner delights then what are to be injoyed in ſenſible things; but we ought to remember, that his loving kindeneſs is better then life, and one day in his houſe is better then a thouſand. It is an expreſſion that Auſtin hath, So great is the bleſſedneſs that is to be found in Gods preſence, that if we could abide no longer in it then one days ſpace, innumerable days in this life, filled up with the confluence of all earthly goods, were to be deſpiſed in compariſon of it: for, ſaith he, this was not ſpoken out of miſtaken affection, when that holy man ſaid, One day in thy houſe is better p. 103then a thouſand. Now we taſte but little of this preſence here on earth, and therefore we deſire and long no more, and are looking no more into what we ſhall injoy hereafter. The Apoſtle prayes for the Philippians, that they might abound more and more in knowledge and in all judgement, Phil. 1.9. In all judgement, foreign.or in all ſenſe, or in all experience, we ought to abound in ſpiritual ſenſe and experience, as well as in knowledge: we content our ſelves with a notional knowledge of God and of Chriſt, but we ſhould pray for ſpiritual ſenſe and experience, as well as knowledge. O taſte and ſee that the Lord is gracious: the more experimental ſenſe we have of the ſweetneſs of God and Chriſt in our own ſouls here on earth, the more ardent will our defires be after the full injoyment of him in heaven; and the more ſhall our hearts be fixt and ſet upon the contemplation of what we ſhall there injoy.

3. Another great impediment of Heavenly-mindedneſs is ſenſuality, and too much addictedneſs to preſent things: p. 104It is the property of ſenſuality to be converſant about preſent things. The Schools obſerve, the motions of ſenſuality do tend to ſuch things onelyonly as are delectable to the outward ſenſes; ſenſuality mindes nothing but the delights of the body. Now this principle of ſenſuality pulls us down ſo much to theſe inferiour things which are preſent, and occur to ſenſe, that we cannot riſe up in our thoughts to things that are abſent, and out of ſight: Senſuality is like a plummet of lead that hangs upon the ſoul, and preſſeth it down, and hindereth it from riſing up unto its proper object: it hinders the ſoul from aſcending unto the contemplation of God and eternal things. Auſtin.If the minde have that from whence it may be delighted from without, it will remain without delight from within. Senſuality is a ſtrong and forcible principle; it carries us with a great force and violence, and with a great impetuouſneſs, to thoſe things that delight the ſenſes; and ſo ſtrong is the power of ſenſuality, that it oftentimes captivates the will and underſtanding, p. 105and draws thoſe ſuperiour faculties of the ſoul after it: ſo ſtrongly is ſenſe bent and ſet upon its object, that it violently hurries the underſtanding and will, and cauſes the minde to think of nothing elſe, and the will to purſue nothing elſe, but what ſenſe is inclined unto. When the ſoul is in this hurry, it cannot be free for the contemplation of heavenly things: holy contemplation requires a free, ſedate, ſerene, and wellcompoſed ſoul. When the ſoul is bent downward to temporal and earthly things, it cannot riſe up to the contemplation of eternal things.

4. Another impediment of Heavenly-mindedneſs is unmortified luſt. When the Apoſtle had exhorted us here in the Text, To ſeek the things which are above, he bids us in the next place, to mortifie our members which are upon the earth: Intimating this, that without the mortification of our luſts, we ſhall never be fit to practice the great duty of Heavenly-mindedneſs. Mortifie your members which are upon the earth. Why members on the earth? becauſe corrupt luſts, p. 106they do always tend to earthly things, and they do detain and keep the minde to earthly things onelyonly. Now theſe fleſhly luſts, they are ſaid to war againſt the ſoul, 1 Pet. 2.11. One unmortified luſt draws the ſtrength of the ſoul after it, and therefore they are ſaid to war againſt the ſoul. Fleſhly luſts hinder the ſoul in the purſuit of its great intereſt: the great intereſt of the ſoul is to injoy God, and maintain communion with God: Now unmortified luſt carries the ſtrength of the ſoul another way, and ſo it hinders the ſoul in its aſcent to the chief good.

5. Another impediment of Heavenly - mindedneſs is multiplicity of worldly buſineſs, and immoderate cares about the things of this life, Luk. 21.34. Take heed leſt at any time your hearts be overcharged with ſurfeiting and drunkenneſs, and cares of this life, and ſo that day come upon you unawares. Here are two impediments of Heavenly-mindedneſs, ſpoken of by our Saviour: The firſt is ſenſuality, comprehended in thoſe words: Take heed leſt your hearts be p. 107overcharged with ſurfeiting and drunkenneſs. A man that is given up to thoſe luſts, ſurfeiting and drunkenneſs, is a ſenſual-minded man, he is drowned in ſenſuality. The other impediment is the cares of this life. When a man is oppreſt with worldly care, this hinders him in his preparation for death and judgement. A man that is involved in multiplicity of worldly buſineſs, and oppreſt with earthly cares, hath no time or leaſure to think of his ſoul, to meditate on eternity, and to contemplate the things of the other world: His head and heart is ſo full of other things, that he hath no time or leaſure to minde eternal things: It is the wiſdom of a man that would keep his ſpirit free for God, not to thruſt himſelf into more worldly incumbrances then needs he muſt. It is true, if God call a man to more then ordinary work or buſineſs, if his call be clear, he may expect ſo much the more grace and aſſiſtance; for God is not wont to be wanting to us, when he gives us a call: but when a man out of a covetous humour p. 108graſps at more then he is able to manage without prejudice to his ſpiritual ſtate and calling as a Chriſtian; this oftentimes proves a great ſnare, and a great impediment to Heavenlymindedneſs. It is true, there is a double extreme, Too much buſineſs, or too little: it is the will of God we ſhould walk in a particular Calling, and be diligent in it: Chriſtianity is no patron to idleneſs. But then as the neglect of a lawful Calling is one extreme, ſo too much worldly buſineſs, too much incumbrance about earthly things more then we are called to, is another extreme, and oftentimes proves a great impediment to Heavenly-mindedneſs. How is it poſſible a man ſhould be free for God, and heavenly things, that is wholly drunk up and immers'd in the cares of the world?

6. Another impediment of heavenly-mindedneſs, is inordinate affection to lawful things. When a man loves lawful things inordinately, and too much, this is a great impediment to heavenly-mindedneſs. If any thing have more of the heart then God and p. 109Chriſt, that muſt needs hinder the aſcent of the ſoul to its proper object. Where a mans treaſure is, there will his beart be: if a mans treaſure be above, if he account it his great happineſs to live with God, and to enjoy him for ever; ſuch a man will keep his heart free for God. A man who is heavenlyminded, whoſe treaſure and happineſs is in heaven, is moſt careful to keep his heart free for God: he is moſt curious and jealous over his affections, fearing leſt any thing ſhould have that room and place in his affection, that ſhould be reſerved for God and Chriſt. When we let out our affection inordinately, beyond due bounds and meaſure; when we over-love the creature, and over-delight in the creature; this is a great impediment to heavenly-mindedneſs. Nothing can be that to us, which God and Chriſt is; nothing ought to be that to us, which God and Chriſt is. Holy and experienced ſouls are wont to ſay as Auſtin doth, There is no reward more ſweet to be had from God, then God himſelf: whatever God gives thee beſide himſelf, is leſs then himſelf. Now p. 110when we ſet up the creature in the place of God, and give that to the creature which is due to God onelyonly; this muſt needs be a great impediment to heavenly-mindedneſs. A man that would be heavenly-minded whilſt he is uſing lawful things, ought to think with himſelf, Theſe things are good for preſent uſe, theſe things are ſuitable to my preſent ſtate, theſe things are good ſo far as I ſee God in them; but theſe things are not my happineſs; my happineſs is a ſuperiour happineſs; my happineſs is to live with God and Chriſt in the other world: therefore though I uſe theſe things, I ought not to think them to be my chief good, nor to take up my reſt in them.

7. Another impediment of heavenly-mindedneſs, is too much addictedneſs to the love of this life. We are exceeding loth to think of going hence; we would fain live a little longer here on earth, that we might ſolace our ſelves in outward comforts and enjoyments. This addictedneſs to the preſent life, is a great impediment to heavenly mindedneſs. He that would p. 111be heavenly minded, ought to ſit looſe from this world, and the preſent life: he ſhould be able to think with contentment of going hence, and entring into the future ſtate: the thoughts of the divine preſence into which we are to enter, ſhould wean us from this world, and the love of this preſent life. We ſhould labour to have ſuch great thoughts of the Divine preſence into which we are to enter, that it ſhould not be grievous to us to part with this world, and all creatures, and to part with this life to go into that preſence: 2 Cor. 5.8. Abſent from the body, and preſent with the Lord. No ſooner do we leave the body, but preſently and immediately (if we be the Lords) we enter into the Divine preſence. Now the thoughts of that preſence ſhould ſo over-power our ſouls, that we ſhould be willing to quit our ſtation here, to enter into that preſence. It is a ſpeech which one of the Ancients hath: There are ſome, ſaith he, Solo leternitatis amore p… cuntur.that are fed onelyonly with the love of eternity. O theſe are bleſſed ſouls indeed! but how few ſuch ſouls as theſe are there to be found? p. 112We are ſo much wedded to the preſent life, ſo much addicted to preſent things, that we cannot riſe up to the contemplation of eternal things: we cannot be willing to forgo this life, and preſent things, to go to God, and live with him in his eternity. This fondneſs of the preſent life, is a great impediment to Heavenly-mindedneſs.

8. Another impediment of heavenly-mindedneſs, is preſumption of long life. The generality of men are apt to think it is ſoon enough to think of eternity and the future life when they are grown old, or brought into ſome great ſickneſs, ſo that they have no hope of a longer life: and we are apt to think of a long life here on earth: we are too apt to preſume there are ſome more years we may live, and this inclines us to think how we may make the beſt of this world while we live in it; and ſo we put off the thoughts of the future ſtate. But we ought to be of another frame and temper; we ought to pray as Moſes did, Pſal. 90.Ps 90Teach us ſo to number our days, that we may apply our hearts to wiſdom. And what is it ſo p. 113to number our days, as to apply our hearts to wiſdom? but this; So to conſider that our preſent life is ſhort and uncertain here on earth, as to think of another life and ſtate that is more laſting and permanent, and to prepare for it. Death may ſurpriſe us before we are aware; and to be ſure, we cannot live long, much leſs always here on earth: this therefore is true wiſdom, to conſider how we are like to ſpend the days of eternity, and what the life is we are like to live in the other world. A wiſe man will conſider the end of things; he will conſider how things are like to be with him at laſt. True wiſdom reſpects the longeſt ſtate and duration of things. To preſume of a long life here on earth, which if it were the longeſt, is not ſo much as a moment to eternity, and to forget the future ſtate, which is everlaſting, this is the greateſt folly.

9. Another impediment of heavenly mindedneſs, is a falſe opinion of the world, and of earthly things. Men think there is more good, more happineſs, more ſatisfaction in the world, p. 114then indeed there is to be found in it. No man will minde and look after an abſent and an unſeen happineſs, when there is an happineſs, as he imagines, that is preſent, and lies before him. The world lies before men as a fair and a pleaſant field, and there are variety of flowers appear in it, this and the other pleaſure, this and the other contentment, that preſents it ſelf: Surely, think men, if I am in ſuch a condition, I ſhall finde ſomething there; if I have this enjoyment, I ſhall finde happineſs there: but the world is not that which men take it for: when they have tried the variety of pleaſures and conditions they expected happineſs in, they do not finde that happineſs and ſatisfaction in them they expected. All earthly pleaſures have an emptineſs in them, and leave the ſoul under a greater thirſt after the enjoyment of them then it was in before. It was the ſpeech of a Philoſopher that Plutarch mentions: What gluttonous perſon is there that ſaith, foreign.Now I have eaten, and it is enough? and what amorous perſon ſaith, Now I have loved, foreignand it is enough? p. 115Carnal pleaſures are ſo far from quenching the thirſt of the ſoul, that they do increaſe it; and though it commonly falls out that ſenſual men are ſoon ſurfeited and cloyed with one pleaſure, yet not finding that which they expect in one pleaſure, that doth beget in them a thirſt after ſome new pleaſures. Theſe golden dreams of finding happineſs in earthly delights, makes men forget the true pleaſures, the pleaſures that are at Gods right hand. This imaginary happineſs which men pleaſe themſelves with, in earthly things, takes them off from minding that which is ſolid, ſubſtantial happineſs indeed.

10. Another impediment of Heavenly-mindedneſs, is want of a due conſideration of the glory and eternity of the future ſtate. The reaſon why men deſire no more, and long no more, after future things, it is becauſe they do not duely conſider the glory and eternity of future things. The Scripture tells us, Eye hath not ſeen, nor ear heard, nor hath it entred into the heart of man to conceive the p. 116things which God hath prepared for them that love him. In his preſence there is fulneſs of joy, at his right hand there are pleaſures for evermore: and they ſhall drink abundantly of the river of his pleaſure. The glory which thou haſt given to me, I have given to them. All theſe things, and much more, doth the Scripture ſpeak concerning the future ſtate. Now want of a due conſideration of theſe things, is the cauſe that men are no more heavenly-minded. Things that are not known, are not deſired, are not loved, are not longed after: Had we a due conſideration of the glory and eternity of the future ſtate, we ſhould be more affected with it. If we conſider the glory of the future ſtate, either as to the privative, or poſitive part of it, we ſhall finde it a glorious and bleſſed ſtate indeed. 1. If we conſider it as to the privative part, to live in a ſtate without ſin, without ſorrow, without grief or perturbation: to live in ſuch a ſtate, where there ſhall be no more wants, no more infirmities, no more imperfections: to live in ſuch a ſtate, p. 117where we ſhall be under no more temptations, where we ſhall be free from death, yea, from the fear or poſſibility of death or miſery: to live in ſuch a ſtate, where there ſhall be no more eclipſes of the Light of Gods countenance, where we ſhall be no more in danger of looſing the ſight and ſenſe of Gods love: This is a glorious ſtate, if you conſider it as to the privative part of it. But then, 2. If we conſider the poſitive part of this ſtate, to live in ſuch a ſtate, when we ſhall ſee God always; when we ſhall always love him, always delight in him; to live in ſuch a ſtate, where there ſhall be a full and perfect communication of God to the ſoul, where there ſhall be perfect reſt, perfect ſatisfaction; this is a bleſſed ſtate indeed: and then to think that there ſhall be no ceſſation, no not the leaſt interruption of this peace, this joy, this ſolace, this ſatisfaction; this muſt needs be a bleſſed and glorious ſtate indeed. Now want of the due conſideration of theſe things, is the cauſe why we are no more heavenly-minded. Fools and ſlow of heart p. 118that we are, we think there is no happineſs, no joy, no comfort, no life to be had, but what is in this world, and to be found within the confines of time: whereas, if we could get our hearts a little out of this world, and get them up into the other world; we ſhould ſee, there is the true life, there is the true happineſs, there is the true conſolation to be found, there and there onelyonly are theſe things to be found. What are all the pleaſures, and delights, and injoyments of this world, in compariſon of what the glorified Saints injoy in the preſence of God, in the ſight of him, and in the communication of him to their ſouls? want of a deep, ſolemn conſideration of what is to be had and injoyed in the future life and ſtate, is a great cauſe why we have our hearts no more taken up with this life and ſtate.

11. Laſtly, the laſt impediment of Heavenly-mindedneſs, that we ſhall mention, is want of a due conſideration what is our ultimate and laſt end. We were not born to live always here on earth, neither to injoy our laſt p. 119happineſs here on earth; but we were created to a bleſſed immortality, to live in the preſence of God and the holy Angels, and to converſe with God to all eternity. Now want of a due conſideration of this, is that which makes us ſo little heavenly-minded. Every wiſe man will minde his laſt end; the acquiring and attaining of his laſt end, is his uttermoſt perfection. If man were not capable of an higher happineſs, nor deſtinated to a higher happineſs then what the brutes and ſenſitive creatures are capable of, and are deſtinated unto, then it were his intereſt to minde ſenſible things onelyonly: but mans laſt end is higher then ſo, mans laſt end is to attain the uttermoſt perfection his being is capable of. Now man is indowed with an intellectual and an immortal principle which God hath put within him; therefore mans laſt and ultimate end is to have a happineſs ſuitable to this intellectual and immortal principle which God hath put within him. Now want of a due conſideration what that is by which our p. 120beings are perfected, and in which we injoy our laſt happineſs and perfection, is one cauſe that we are no more heavenly-minded. O, do we think that there is no other happineſs then what is to be taken in from ſenſible things, and what is to be injoyed in this life? This is a thought beneath the dignity and excellencie of our own ſouls: this is to forget the principles of our own being, and the great end we were created for. Certainly our ultimate perfection is to injoy a bleſſed ſtate of immortality, an unchangeable ſtate of happineſs; and if we obſerve the pulſe of our own ſouls, which way they beat, and what we do naturally long for, we ſhall finde, that which we do moſt long for is immortality, and an unchangeable ſtate of happineſs: It is to be happy, and unchangeably happy, we naturally deſire. Now it is a vain thing to expect either of theſe in this world: whilſt we are here on earth, neither is immortality, nor an unchangeable ſtate of happineſs to be expected: No, this is reſerved for the other world; therefore there p. 121ſhould our thoughts and deſires lye. If we would be heavenly-minded, we ſhould ſay within our ſelves, We never expect happineſs till we come into our own Country, where we muſt ſpend the days of eternity: we never expect happineſs till we come where God and Chriſt is, untill we come to ſee him, be with him, and enjoy him to eternity. This is the laſt happineſs God hath deſtinated his elect unto: And this is the great happineſs our ſouls ſhould be ſuſpiring and breathing after.