The Importance of leading a heavenly Life upon Earth.
§ 1. The reasonableness of delighting in the thoughts of the saint's
rest. § 2. Christians exhorted to it, by considering; § 3. (1.) It will
evidence their sincere piety; § 4. (2.) It is the highest excellence of
the Christian temper; § 5. (3.) It leads to the most comfortable life;
§ 6-9 (4.) It will be the best preservative from temptations to sin;
§ 10. (5.) It will invigorate their graces and duties; § 11. (6.) It
will be their best cordial in all afflictions; § 12. (7.) It will
render them most profitable to others; § 13. (8.) It will honor God;
§ 14. (9.) Without it, we disobey the commands and lose the most
gracious and delightful discoveries of the word of God; § 15. (10.) It
is the more reasonable to have our hearts with God, as his is so much
on us; § 16, 17. and (11.) In heaven, where we have so much interest
and relation; § 18. (12.) Besides, there is nothing but heaven worth
setting our hearts upon. § 19. Transition to the subject of the next
chapter.
§ 1. Is there such a rest remaining for us? Why then are our thoughts no
more upon it? Why are not our hearts continually there? Why dwell we not
there in constant contemplation? What is the cause of this neglect? Are
we reasonable in this, or are we not? Hath the eternal God provided us
such a glory, and promised to take us up to dwell with himself, and is
not this worth thinking of? Should not the strongest desires of our
hearts be after it? Do we believe this, and yet forget and neglect it?
If God will not give us leave to approach this light, what mean all his
earnest invitations? Why doth he so condemn our earthly-mindedness, and
command us to set our affections on things above? Ah vile hearts! If God
were against it, we were likelier to be for it; but when he commands our
hearts to heaven, then they will not stir one inch: Like our
predecessors, the sinful Israelites; when God would have them march for
Canaan, then they mutiny, and will not stir; but when God bids them not
go, then they will be presently marching. If God say, _Love not the
world, nor the things of the world_; we dote upon it. How freely, how
frequently can we think of our pleasures, our friends, our labors, our
flesh and its lusts, yea, our wrongs and miseries, our fears and
sufferings? But where is the Christian, whose heart is on his rest? What
is the matter? Are we so full of joy, that we need no more? Or is there
nothing in heaven for our joyous thoughts? Or rather, are not our hearts
carnal and stupid? Let us humble these sensual hearts that have in them
no more of Christ and glory. If this world was the only subject of our
discourse, all would count us ungodly; why then may we not call our
hearts ungodly, that have so little delight in Christ and heaven?
§ 2. But I am speaking only to those, whose portion is in heaven, whose
hopes are there, and who have forsaken all to enjoy this glory; and
shall I be discouraged from persuading such to be heavenly minded?
Fellow Christians, if you will not hear and obey, who will? Well may we
be discouraged to exhort the blind, ungodly world, and may say, as Moses
did, _Behold the children of Israel have not hearkened unto me, how then
shall Pharaoh hear me?_ I require thee, reader, as ever thou hopest for
a part in this glory, that thou presently take thy heart to task, chide
it for its wilful strangeness to God, turn thy thoughts from the pursuit
of vanity, bend thy soul to study eternity, busy it about the life to
come, habituate thyself to such contemplations, and let not those
thoughts be seldom and cursory, but bathe thy soul in heaven's delights;
and if thy backward soul begin to flag, and thy thoughts to scatter,
call them back, hold them to their work, bear not with their laziness,
nor connive at one neglect. And when thou hast, in obedience to God,
tried this work, got acquainted with it, and kept a guard on thy
thoughts till they are accustomed to obey, thou wilt then find thyself
in the suburbs of heaven, and that there is, indeed, a sweetness in the
work and way of God, and that the life of Christianity is a life of joy.
Thou wilt meet with those abundant consolations which thou hast prayed,
panted, and groaned after, and which so few Christians do ever here
obtain, because they know not this way to them, or else make not
conscience of walking in it. Say not, "We are unable to set our own
hearts on heaven; this must be the work of God only." Though God be the
chief Disposer of your hearts, yet next under him you have the greatest
command of them yourselves. Though without Christ you can do nothing,
yet under him you may do much, and must, or else it will be undone, and
yourselves undone through your neglect. Christians, if your souls were
healthful and vigorous, they would perceive incomparably more delight
and sweetness in the believing joyful thoughts of your future
blessedness, than the soundest stomach finds in its food, or the
strongest senses in the enjoyment of their objects; so little painful
would this work be to you. But because, I know, while we have flesh
about us, and any remains of that _carnal mind, which is enmity to God_,
and to this noble work, that all motives are little enough, I will here
lay down some considerations; which, if you will deliberately weigh,
with an impartial judgment, I doubt not, but they will prove effectual
with your hearts, and make you resolve on this excellent duty. More
particularly consider;—it will evidence your sincere piety;—it is the
highest excellence of the Christian temper;—it is the way to live most
comfortably;—it will be the best preservative from temptations and
sin;—it will enliven your graces and duties;—it will be your best
cordial in all afflictions;—it will render you most profitable to
others;—it will honor God;—without it you will disobey the commands, and
lose the most gracious and delightful discoveries of the word of God;—it
is also the more reasonable to have your hearts with God, as his is so
much on you;—and in heaven where you have so much interest and
relation;—besides, there is nothing, but heaven, worth setting your
hearts upon.
§ 3. (1.) Consider, a heart set upon heaven will be one of the most
unquestionable evidences of your sincerity, and a clear discovery of a
true work of saving grace upon your souls. You are often asking, "How
shall we know that we are truly sanctified?" Here you have a sign,
infallible, from the mouth of Jesus Christ himself; _where your treasure
is, there will your hearts be also_.[304] God is the saint's treasure
and happiness; heaven is the place where they must fully enjoy him. A
heart therefore set upon heaven, is no more but a heart set upon God;
and surely, a heart set upon God through Christ, is the truest evidence
of saving grace. When learning will be no proof of grace; when
knowledge, duties, gifts, will fail; when arguments from thy tongue, or
hand may be confuted; yet then will this from the bent of thy heart
prove thee sincere. Take a poor Christian, of a weak understanding, a
feeble memory, a stammering tongue; yet his heart is set on God, he hath
chosen him for his portion, his thoughts are on eternity, his desires
there, he cries out, "O that I were there!" He takes that day for a time
of imprisonment, in which he hath not had one refreshing view of
eternity; I had rather die in this man's condition, than in the case of
him who hath the most eminent gifts, and is most admired for his
performances, while his heart is not thus taken up with God. The man
that Christ will find out at the last day, and condemn for want of _a
wedding-garment_, will be one that wants this frame of heart. The
question will not then be how much have you _known_, or _professed_, or
_talked_? but, how much have you _loved_, and where was your heart?
Christians, as you would have a proof of your title to glory, labor to
get your hearts above. If sin and Satan keep not your affections from
thence, they will never be able to keep away your persons.
[Footnote 304] Matthew vi, 21.
§ 4. (2.) A heart in heaven, is the highest excellence of your Christian
temper. As there is a common excellence, by which Christians differ from
the world; so there is this peculiar dignity of spirit, by which the
more excellent differ from the rest. As the noblest creatures, so the
noblest of Christians are they, whose faces are set most direct for
heaven. Such an heavenly saint, who hath been wrapt up to God in his
contemplations, and is newly come down from the views of Christ, what
discoveries will he make of those superior regions! how high and sacred
is his discourse! Enough to convince an understanding hearer, that he
hath seen the Lord, and that no man could speak such words, except he
had been with God. This, this is the noble Christian. The most famous
mountains and trees are those that reach nearest to heaven; and he is
the choicest Christian, whose heart is most frequently and most
delightfully there. If a man hath lived near the king, or hath seen the
Sultan of Persia, or the Great Turk, he will be thought a step higher
than his neighbors. What then shall we judge of him that daily travels
as far as heaven, and there hath seen _the King of kings_, hath frequent
admittance into the Divine presence, and feasteth his soul upon the tree
of life? For my part, I value this man before the noblest, the richest,
the most learned in the world.
§ 5. (3.) A heavenly mind is the nearest and truest way to a life of
comfort. The countries far north are cold and frozen because they are
distant from the sun. What makes such frozen uncomfortable Christians,
but their living so far from heaven? And what makes others so warm in
comforts, but their living higher, and having nearer access to God? When
the sun in the spring draws near our path of the earth, how do all
things congratulate its approach? The earth looks green, the trees shoot
forth, the plants revive, the birds sing, and all things smile upon us.
If we should but try this life with God, and keep these hearts above,
what a spring of joy would be within us? How should we forget our winter
sorrows? How early should we rise to sing the praise of our great
Creator? O Christian, get above. Those that have been there, have found
it warmer; and I doubt not but thou hast sometimes tried it thyself.
When have you largest comforts? Is it not, when thou hast conversed with
God, and talked with the inhabitants of the higher world, and viewed
their mansions, and filled thy soul with the forethoughts of glory? If
thou knowest by experience what this practice is, I dare say thou
knowest what spiritual joy is. If, as David professes, _the light of
God's countenance more gladdens the heart than corn and wine_; then
surely they that draw nearest, and most behold it, must be fullest of
these joys. Whom should we blame then, that we are so void of
consolation, but our own negligent hearts? God hath provided us a crown
of glory, and promised to set it shortly on our heads, and we will not
so much as think of it; He bids us behold and rejoice, and we will not
so much as look at it; and yet we complain for want of comfort. It is by
_believing_ that we are _filled with joy and peace_, and no longer than
we continue our believing. It is _in hope_ the saints _rejoice_, and no
longer than they continue hoping. God's Spirit worketh our comforts, by
setting our spirits on work upon the promises, and raising our thoughts
to the place of our comforts. As you would delight a covetous man by
shewing him gold; so God delights his people by leading them, as it
were, into heaven, and shewing them himself, and their rest with him. He
does not cast in our joys while we are idle, or taken up with other
things. He gives the fruits of the earth while we plough, and sow, and
weed, and water, and dung, and dress, and with patience expect his
blessing; so doth he give the joys of the soul. I entreat thee, reader,
in the name of the Lord, and as thou valuest the life of constant joy,
and that good conscience, which is a continual feast, to set upon this
work seriously, and learn the art of heavenly-mindedness, and thou shalt
find the increase an hundred fold, and the benefit abundantly exceed thy
labor. But this is the misery of man's nature; though every man
naturally hates sorrow, and loves the most merry and joyful life, yet
few love the way to joy, or will endure the pains by which it is
obtained; they will take the next that comes to hand, and content
themselves with earthly pleasures, rather than they will ascend to
heaven to seek it; and yet when all is done, they must have it there, or
be without it.
§ 6. (4.) A heart in heaven will be a most excellent preservative
against temptation to sin. It will keep the heart well employed. When we
are idle, we tempt the Devil to tempt us; as careless persons make
thieves. A heart in heaven can reply to the tempter, as Nehemiah did, _I
am doing a great work, so that I cannot come_. It hath no leisure to be
lustful or wanton, ambitious, or worldly. If you were but busy in your
lawful callings, you would not be so ready to hearken to temptations;
much less if you were also busy above with God. Would a judge be
persuaded to rise from the bench, when he is sitting upon life and
death, to go and play with children in the streets? No more will a
Christian, when he is taking a survey of his eternal rest, give ear to
the alluring charms of Satan. The children of the kingdom should never
have time for trifles, especially when they are employed in the affairs
of the kingdom; and this employment is one of the saint's chief
preservatives from temptations.
§ 7. A heavenly mind is the freest from sin, because it hath truer and
livelier apprehensions of spiritual things. He hath so deep an insight
into the evil of sin, the vanity of the creature, the brutishness of
fleshly, sensual delights, that temptations have little power over him.
_In vain the net is spread_, says Solomon, _in the sight of any bird_.
And usually in vain doth Satan lay his snares to entrap the soul that
plainly sees them. Earth is the place for his temptations, and earth the
ordinary bait; and how shall these ensnare the Christian, who hath left
the earth, and walks with God? Is converse with wise and learned men,
the way to make one wise? Much more is converse with God. If travellers
return home with wisdom and experience, how much more he that travels to
heaven? If our bodies are suited to the air and climate we must live in;
his understanding must be fuller of light, who lives with the Father of
lights. The men of the world, that dwell below, and know no other
conversation but earthly, no wonder if their _understanding be
darkened_, and Satan _takes them captive at his will_. How can worms and
moles see, whose dwelling is always in the earth? While this dust is in
their eyes, no wonder they mistake gain for godliness, sin for grace,
the world for God, their own wills for the law of Christ, and, in the
issue, hell for heaven. But when a Christian withdraws himself from his
worldly thoughts, and begins to converse with God in heaven, methinks he
is, as Nebuchadnezzar, taken from the beast of the field to the throne,
and _his reason returneth unto him_. When he hath had a glimpse of
eternity, and looks down on the world again, how doth he charge with
folly his neglects of Christ, his fleshly pleasures, his earthly cares?
How doth he say of his _laughter it is mad_; and of his vain _mirth,
what doth it_? How doth he verily think there is no man in bedlam so
truly mad, as wilful sinners, and unworthy slighters of Christ and
glory? This makes a dying man usually wiser than others, because he
looks on eternity as near, and hath more heart-piercing thoughts of it,
than he ever had in health and prosperity. Then many of the most bitter
enemies of the saints have their eyes opened, and, like Balaam, cry out
_O that I might die the death of the righteous, and that my last end
might be like his_! Yet let the same men recover, and lose their
apprehensions of the life to come, and how quickly do they lose their
understandings with it? Tell a dying sinner of the riches, honors, or
pleasures of the world, and would he not answer, "What is all this to
me, who must presently appear before God, and give account of all my
life?" Christian, if the apprehended nearness of eternity will work such
strange effects upon the ungodly, and make them so much wiser than
before; O what rare effects would it produce in thee, if thou couldst
always dwell in the views of God, and in lively thoughts of thy
everlasting state! Surely a believer, if he improve his faith, may
ordinarily have more quickening apprehensions of the life to come, in
the time of his health, than an unbeliever hath at the hour of his death.
§ 8. A heavenly mind is also fortified against temptations, because the
affections are thoroughly prepossessed with the high delights of another
world. He that loves most, and not he that only knows most, will most
easily resist the motions of sin. The will doth as sweetly relish
goodness, as the understanding doth truth; and here lies much of a
Christian's strength. When thou hast had a fresh delightful taste of
heaven, thou wilt not be so easily persuaded from it. You cannot
persuade a child to part with his sweetmeats, while he hath the taste in
his mouth. O that you would be much in feeding on _the hidden manna_,
and be frequently tasting the delights of heaven! How would this confirm
thy resolutions, and make thee despise the fooleries of the world, and
scorn to be cheated with such childish toys? If the Devil had set upon
Peter in the mount of transfiguration, when he saw Moses and Elias
talking with Christ, would he so easily have been drawn to deny his
Lord? What, with all that glory in his eye? No. So if he should set upon
a believing soul, when he is taken up in the mount with Christ, what
would such a soul say? "Get thee behind me, Satan; wouldst thou persuade
me hence with trifling pleasures, and steal my heart from this my rest?
Wouldst thou have me sell these joys for nothing? Is there any honor or
delight like this? or can that be profit, for which I must lose this?"
But Satan stays till we are come down, and the taste of heaven is out of
our mouths, and the glory we saw is even forgotten, and then he easily
deceives our hearts. Though the Israelites below, eat and drink, and
rise up to play before their idol, Moses in the mount will not do so. O
if we could keep the taste of our souls continually delighted with the
sweetness above, with what disdain should we spit out the baits of sin?
§ 9. Besides, whilst the heart is set on heaven, a man is under God's
protection. If Satan then assault us, God is more engaged for our
defence, and will doubtless stand by us, and say, _My grace is
sufficient for thee_. When a man is in the way of God's blessing, he is
in the less danger of sin's enticing. Amidst thy temptations, Christian
reader, use much this powerful remedy; keep close with God by a
_heavenly mind_; follow your business above with Christ, and you will
find this a surer help than any other. _The way of life is above to the
wise, that he may depart from hell beneath._[305] Remember that _Noah
was a just man, and perfect in his generation_; for he _walked with
God_: And that God said to Abraham, _Walk before me, and be thou
perfect_.
[Footnote 305] Proverbs xv, 24.
§ 10. (5.) The diligent keeping your hearts in heaven, will maintain the
vigor of all your graces, and put life into all your duties. The
heavenly Christian is the lively Christian. 'Tis our strangeness to
heaven that makes us so dull. How will the soldier hazard his life, and
the mariner pass through storms and waves, and no difficulty keep them
back, when they think of an uncertain, perishing treasure? What life
then would it put into a Christian's endeavors, if he would frequently
think of his everlasting treasure? We run so slowly, and strive so
lazily, because we so little mind the prize. Observe but the man who is
much in heaven, and you shall see he is not like other Christians; there
is something of what he hath seen above, appeareth in all his duty and
conversation. If a preacher, how heavenly are his sermons! If a private
Christian, what heavenly converse, prayers, and deportment! Set upon
this employment, and others will see _the face_ of your conversation
_shine_, and say, surely he hath been _with God in the mount_. But if
you lie complaining of deadness and dulness, that you cannot love
Christ, nor rejoice in his love, that you have no life in prayer, nor
any other duty; and yet neglect this quickening employment; you are the
cause of your own complaints. Is not thy life hid with Christ in God?
Where must thou go, but to Christ for it? And where is that, but to
heaven, _where Christ is_? _Thou wilt not come to Christ, that thou
mayest have life._ If thou wouldst have light and heat why art thou no
more in the sunshine? For want of this recourse to heaven, thy soul is
as a lamp that is not lighted, and thy duties as a sacrifice which hath
no fire. Fetch one coal daily from this altar, and see if thy offering
will not burn. Light thy lamp at this flame, and feed it daily with oil
from hence, and see if it will not gloriously shine. Keep close to this
reviving fire, and see if thy affections will not be warm. In thy want
of love to God, lift up thy eye of faith to heaven, behold his beauty,
contemplate his excellencies, and see whether his amiableness and
perfect goodness will not ravish thy heart. As exercise maintaineth
appetite, strength, and vigor to the body; so these heavenly exercises
will quickly cause the increase of grace and spiritual life. Besides, it
is not false or strange fire, which you fetch from heaven for your
sacrifices. The zeal which is kindled by your meditations on heaven, is
most likely to be a heavenly zeal. Some men's fervency is only drawn
from their books, and some from the sharpness of affliction, and some
from the mouth of a moving minister, and some from the attention of an
auditory; but he that knows this way to heaven, and derives it daily
from the true fountain, shall have his soul revived with the water of
life, and enjoy that quickening which is peculiar to the saints. _By
this faith_ thou mayest _offer Abel's sacrifice, more excellent than_
that of common men, and _by it obtain witness, that thou art righteous,
God testifying of thy gifts_, that they are sincere. When others are
ready, like Baal's priests, to _cut themselves_, because their sacrifice
will not burn; thou mayest breathe the spirit of Elijah, and in the
chariot of contemplation soar aloft, till thy soul and sacrifice
gloriously flame, though the flesh and the world should cast upon them
all the water of their opposing enmity. Say not, how can mortals ascend
to heaven? Faith hath wings, and meditation is its chariot. Faith is as
a burning glass to thy sacrifice, and meditation sets it to the face of
the sun; only take it not away too soon, but hold it there a while, and
thy soul will feel the happy effect. Reader, art thou not thinking, when
thou seest a lively Christian, and hearest his lively, fervent prayers,
and edifying discourse, "O how happy a man is this! O that my soul were
in this blessed condition!" Why, I here advise thee from God, set thy
soul conscientiously to this work, _wash thee_ frequently _in_ this
Jordan, and thy leprous, dead soul will revive, _and thou shalt know
that there is a God in Israel_, and that thou mayest live a vigorous and
joyful life, if thou dost not wilfully neglect thy own mercies.
§ 11. (6.) The frequent believing views of glory are the most precious
cordials in all afflictions. These cordials, by cheering our spirits,
render our sufferings far more easy; enable us to bear them with
patience and joy; and so strengthen our resolutions, that we forsake not
Christ for fear of trouble. If the way be ever so rough, can it be
tedious, if it lead to heaven? O sweet sickness, reproaches,
imprisonments, or death, accompanied with these tastes of our future
rest! This keeps the suffering from the soul, so that it can only touch
the flesh. Had it not been for that little (alas, too little) taste
which I had of rest, my sufferings would have been grievous, and death
more terrible. I may say, _I had fainted, unless I had believed to see
the goodness of the Lord in the land of the living_. _Unless_ this
promised rest _had been my delight, I should then have perished in mine
affliction. One thing have I desired of the Lord, that will I seek
after, that I may dwell in the house of the Lord all the days of my
life, to behold the beauty of the Lord, and to inquire in his temple.
For in the time of trouble he shall hide me in his pavilion; in the
secret of his tabernacle shall he hide me; he shall set me upon a rock.
And now shall mine head be lifted up above mine enemies round about me.
Therefore will I offer in his tabernacle sacrifices if joy; I will sing,
yea, I will sing praises unto the Lord._[306] All sufferings are nothing
to us, so far as we have these supporting joys. When persecution and
fear hath _shut the doors, Christ_ can _come in, and stand in the midst,
and say to his disciples, Peace be unto you_. Paul and Silas can be in
heaven, even when they are _thrust into the inner prison_, their bodies
scourged with _many stripes, and their feet fast in the stocks_. The
martyrs find more rest in their flames, than their persecutors in their
pomp and tyranny; because they foresee the flames they escape, and the
rest which their fiery chariot is conveying them to. If _the Son of God_
will _walk with us_, we are safe _in the midst of those flames_, which
shall devour them that cast us in. _Abraham went out_ of his country,
_not knowing whither he went_; because _he looked for a city which hath
foundations, whose builder and maker is God. Moses esteemed the reproach
of Christ greater riches than the treasures in Egypt_, because _he had
respect unto the recompense of reward. He forsook Egypt, not fearing the
wrath of the king_; because _he endured as seeing Him who is invisible.
Others were tortured, not accepting deliverance, that they might obtain
a better resurrection._ Even _Jesus, the author and finisher of our
faith, for the joy that was set before him, endured the cross, despising
the shame, and is set down at the right hand of the throne of God_. This
is the noble advantage of faith, it can look on the means and end
together. This is the great reason of our impatience, and censuring of
God, because we gaze on the evil itself, but fix not our thoughts on
what is beyond it. They that saw Christ only on the cross, or in the
grave, _do shake their heads_, and think him lost; but God saw him
dying, buried, rising, glorified, and all this at one view. Faith will
in this imitate God, so far as it hath the glass of a promise to help
it. We see God burying us under ground, but we foresee not the spring,
when we shall all revive. Could we but clearly see heaven, as the end of
all God's dealings with us, surely none of his dealings could be so
grievous. If God would once raise us to this life, we should find, that
though heaven and sin are at a great distance; yet heaven and a prison,
or banishment, heaven and the _belly of a whale_, or a _den of lions_,
heaven and consuming sickness, or invading death, are at no such
distance. But as _Abraham saw Christ's day, and rejoiced_; so we, in our
most forlorn state, might see that day when Christ shall give us rest,
and therein rejoice. I beseech thee, Christian, for the honor of the
gospel, and for thy soul's comfort, be not to learn this heavenly art,
when in thy greatest extremity thou hast most need to use it. He that,
with Stephen, _sees the glory of God, and Jesus standing on the right
hand of God_, will comfortably bear the shower of stones. _The joy of
the Lord is our strength_, and that joy must be fetched from the place
of our joy! and if we walk without our strength, how long are we like to
endure?
[Footnote 306] Psalm xxvii, 13. cxix, 92. xxvii, 4-6.
§ 12. (7.) He that hath his conversation in heaven, is the profitable
Christian to all about him. When a man is in a strange country, how glad
is he of the company of one of his own nation? How delightful is it to
talk of their own country, their acquaintance, and affairs at home? With
what pleasure did Joseph talk with his brethren, and inquire after his
father, and his brother Benjamin? Is it not so to a Christian, to talk
with his brethren that have been above, and inquire after his Father,
and Christ his Lord? When a worldly man will talk of nothing but the
world, and a politician of state affairs, and a mere scholar of human
learning, and a common professor of his duties; the heavenly man will be
speaking of heaven, and the strange glory his faith hath seen, and our
speedy and blessed meeting there. O how refreshing and useful are his
expressions! How his words pierce and melt the heart, and transform the
hearers into other men! How doth his _doctrine drop as the rain_, and
his _speech distil as the dew, as the small rain upon the tender herb,
and as the showers upon the grass_, while his _lips publish the name of
the Lord_, and _ascribe greatness unto his God_! Is not his sweet
discourse of heaven, like the _box of precious ointment_, which, being
_poured on the head of Christ, filled the house with the odor_? All that
are near may be refreshed by it! Happy the people that have a heavenly
minister! Happy the children and servants that have a heavenly father or
master! Happy the man that hath a heavenly companion, who will watch
over thy ways, strengthen thee when thou art weak, cheer thee when thou
art drooping, and _comfort thee with the comfort wherewith he himself_
hath been so often _comforted of God_! This is he that will be always
blowing at the spark of thy spiritual life, and drawing thy soul to God,
and will say to thee, as the Samaritan woman, "_Come and see one that
hath told me all that ever I did_; one that hath loved our souls to the
death. _Is not this the Christ?_ Is not _the knowledge of God and him,
eternal life_? Is it not the glory of the saints, to _see his glory_?"
Come to this man's house and sit at his table, and he will feast thy
soul with the dainties of heaven: Travel with him by the way, and he
will direct and quicken thee in thy journey to heaven: Trade with him in
the world, and he will counsel thee to buy _the pearl of great price_.
If thou wrong him, he can pardon thee, remembering that Christ hath
pardoned his greater offences: If thou be angry, he is meek, considering
the meekness of his heavenly Pattern: Or if he fall out with you, he is
soon reconciled, when he recollects that in heaven you must be
everlasting friends. This is the Christian of the right stamp, and all
about him are the better for him. How unprofitable is the society of all
other sorts of Christians in comparison with this! If a man should come
from heaven, how would men long to hear what reports he would make of
the other world, and what he had seen, and what the blessed there enjoy?
Would they not think this man the best companion, and his discourse the
most profitable? Why then do you value the company of saints no more,
and inquire no more of them, and relish their discourse no better? For
every saint shall go to heaven in person, and is frequently there in
spirit, and hath often viewed it in the glass of the gospel. For my
part, I had rather have the company of a heavenly minded Christian, than
of the most learned disputants, or princely commanders.
§ 13. (8.) No man so highly honoreth God, as he whose conversation is in
heaven. Is not a parent disgraced, when children feed on husks, are
clothed in rags, and keep company with none but rogues and beggars? Is
it not so to our heavenly Father, when we, who call ourselves his
children, feed on earth, and the garb of our souls is like that of the
naked world; and our hearts familiarly converse with, and _cleave to the
dust_, rather than stand continually in our Father's presence? Surely we
live below the children of a king, not according to the height of our
hopes, nor the provision of our Father's house, and the great
preparations made for his saints. It is well we have a Father of tender
bowels, who will own his children in rags. If he did not first challenge
his interest in us, neither ourselves, nor others could know us to be
his people. But when a Christian can live above, and rejoice his soul
with the things that are unseen; how is God honored by such a one! The
Lord will testify for him, "This man believes me, and takes me at my
word; he rejoiceth in my promise, before he hath possession; he can be
thankful for what his bodily eyes never saw; his rejoicing is not in the
flesh; his heart is with me; he loves my presence; and he shall surely
enjoy it in my kingdom for ever. _Blessed are they that have not seen,
and yet have believed. Them that honor me, I will honor._" How did God
esteem himself honored by Caleb and Joshua, when they went into the
promised land, and brought back to their brethren a taste of the fruits,
and spake well of the good land, and encouraged the people? What a
promise and recompense did they receive?
§ 14. (9.) A soul that doth not set its affections on things above,
disobeys the commands, and loses the most gracious and delightful
discoveries of the Word of God. The same God that hath commanded thee to
believe, and to be a Christian, hath commanded thee to _seek those
things which are above, where Christ sitteth on the right hand of God_,
and to _set your affection on things above, not on things on the
earth_.[307] The same God that hath forbidden thee to murder, steal, or
commit adultery, hath forbidden thee the neglect of this great duty; and
darest thou wilfully disobey him? Why not make conscience of one, as
well as the other? He hath made it thy duty, as well as the means of thy
comfort, that a double bond may engage thee not to forsake thy own
mercies. Besides, what are all the most glorious descriptions of heaven,
all those discoveries of our future blessedness, and precious promises
of our rest, but lost to thee? Are not these the stars in the firmament
of Scripture, and the golden lines in that book of God? Methinks thou
shouldst not part with one of those promises, no not for a world. As
heaven is the perfection of all our mercies, so the promises of it in
the gospel, are the very soul of the gospel. Is a comfortable word from
the mouth of God of such worth, that all the comforts in the world are
nothing to it? And dost thou neglect and overlook so many of them? Why
should God reveal so much of his counsel, and tell us beforehand of the
joys we shall possess, but to make us know it for our joy? If it had not
been to fill us with the delights of our foreknown blessedness, he might
have kept his purpose to himself, and never have let us know it till we
come to enjoy it. Yea, when we had got possession of our rest, he might
still have concealed its eternity from us, and then the fears of losing
it would have much diminished the sweetness of our joys. But it hath
pleased our Father to open his counsel, and let us know the very intent
of his heart, that our joy might be full, and that we might live as the
heirs of such a kingdom. And shall we now overlook all? Shall we live in
earthly cares and sorrows, and rejoice no more in these discoveries,
than if the Lord had never wrote them? If thy prince had but sealed thee
a patent of some lordship, how oft wouldst thou cast thine eye upon it,
and make it thy delightful study, till thou shouldst come to possess the
dignify itself? And hath God sealed thee a patent of heaven, and dost
thou let it lie by thee, as if thou hadst forgot it? O that our hearts
were as high as our hopes, and our hopes as high as these infallible
promises!
[Footnote 307] Colossians iii, 1, 2.
§ 15. (10.) It is but equal that our hearts should be on God, when the
heart of God is so much on us. If the Lord of glory can stoop so low, as
to set his heart on sinful dust, methinks we should easily be persuaded
to set our hearts on Christ and glory, and ascend to him, in our daily
affections, who so much condescends to us. Christian, dost thou not
perceive, that the heart of God is set upon thee, and that he is still
minding thee with tender love, even when thou forgettest both thyself
and him? Is he not following thee with daily mercies, moving upon thy
soul, providing for thy body, preserving both? Doth he not bear thee
continually in the arms of love, and promise that _all shall work
together for thy good_, and suit all his dealings to thy greatest
advantage, and _give his angels charge over thee_? And canst thou be
taken up with the joys below, and forget thy Lord, who forgets not thee!
Unkind ingratitude! When he speaks of his own kindness for us, hear what
he says: _Zion said, The Lord hath forsaken me, and my Lord hath
forgotten me. Can a woman forget her sucking child, that she should not
have compassion on the son of her womb? Yea, they may forget, yet will I
not forget thee. Behold, I have graven thee upon the palms of my hands;
thy walls are continually before me._[308] But when he speaks of our
regards to him, the case is otherwise. _Can a maid forget her ornaments,
or a bride her attire? Yet my people have forgotten me days without
number._[309] As if he should say, "You will not rise one morning, but
you will remember to cover your nakedness, nor forget your vanity of
dress; and are these of more worth than your God; of more importance
than your eternal life? And yet you can forget these day after day."
Give not God cause thus to expostulate with us. Rather let our souls get
up to God, and visit him every morning, and our hearts be towards him
every moment.
[Footnote 308] Isaiah xlix, 14-16.
[Footnote 309] Jeremiah ii, 32.
§ 16. (11.) Should not our interest in heaven, and our relation to it,
continually keep our hearts upon it? There our Father keeps his court.
We call him, _Our Father which art in heaven_. Unworthy children! that
can be so taken up in their play, as to be mindless of such a Father.
There also is Christ, our _Head_, our _Husband_, our _Life_; and shall
we not look towards him, and send to him, as oft as we can, till we come
to see him face to face? Since _the heavens must receive him, until the
times of restitution of all things_; let them also receive our hearts
with him. There also is _New Jerusalem, which is the mother of us
all_.[310] And there are multitudes of our elder brethren. There are our
friends and old acquaintance, whose society, in the flesh, we so much
delighted in, and whose departure hence we so much lamented; and is this
no attractive to thy thoughts? If they were within thy reach on earth,
thou wouldst go and visit them, and why not oftener visit them in
spirit, and rejoice beforehand to think of meeting them there? "Socrates
rejoiced that he should die, because he believed he should see Homer,
Hesiod, and other eminent persons. How much more do I rejoice, said a
pious old minister, who am sure to see Christ my Savior, the eternal Son
of God, in his assumed flesh; besides so many wise, holy, and renowned
patriarchs, prophets, apostles," &c. A believer should look to heaven,
and contemplate the blessed state of the saints, and think with himself,
"Though I am not yet so happy as to be with you, yet this is my daily
comfort, you are my brethren and fellow-members in Christ, and therefore
your joys are my joys, and your glory by this near relation is my glory;
especially while I believe in the same Christ, and hold fast the same
faith and obedience, by which you were thus dignified, and rejoice in
spirit with you, and congratulate your happiness in my daily
meditations."
[Footnote 310] Galatians iv, 26.
§ 17. Moreover, our house and home is above. _For we know, that if our
earthly house of this tabernacle were dissolved, we have a building of
God, an house not made with hands, eternal in the heavens._ Why do we
then look no oftener towards it, and _groan earnestly, desiring to be
clothed upon with our house which is from heaven_?[311] If our home were
far meaner, sure we should remember it, because it is our home. If you
were but banished into a strange land, how frequently would your
thoughts be at home. And why is it not thus with us in respect of
heaven? Is not that more truly and properly our home, where we must take
up our everlasting abode, than this, which we are every hour expecting
to be separated from, and to see no more? We are strangers, and that is
our country. We are heirs, and that is our inheritance; even _an
inheritance incorruptible, and undefiled, and that fadeth not away,
reserved in heaven for us_.[312] We are here in continual distress and
want, and there lies our substance; even _a better and an enduring
substance_.[313] Yea, the very hope of our souls is there; all our hope
of relief from our distresses; all our hope of happiness, when here we
are miserable; all this _hope is laid up for us in heaven_.[314] Why,
beloved Christians, have we so much interest, and so few thoughts there?
So near relation, and so little affection! Doth it become us to be
delighted in the company of strangers, so as to forget our Father, and
our Lord! Or to be so well pleased with those that hate and grieve us,
as to forget our best and dearest friends? Or to be so fond of borrowed
trifles, as to forget our own possession and treasure? Or to be so much
impressed with tears and wants, as to forget our eternal joy and rest?
God usually pleads his propriety in us; and thence concludes he will do
us good, even because we are his own people whom he hath chosen out of
all the world: Why then do we not plead our interest in him, and so
raise our hearts above; even because he is our own God, and because the
place is our own possession? Men commonly over-love and over-value their
own things, and mind them too much. O that we could mind our own
inheritance, and value it half as much as it deserves!
[Footnote 311] 2 Corinthians v, 1, 2.
[Footnote 312] 1 Peter i, 4.
[Footnote 313] Hebrews x, 34.
[Footnote 314] Colossians i, 5.
§ 18. (12.) Once more consider, there is nothing, but heaven, worth
setting our hearts upon. If God have them not, who shall? If thou mind
not thy rest, what wilt thou mind? Hast thou found out some other god?
Or something that will serve thee instead of rest? Hast thou found on
earth an eternal happiness? Where is it? What is it made of? Who was the
man that found it out? Who was he that last enjoyed it? Where dwelt he?
What was his name? Or art thou the first that ever discovered heaven on
earth? Ah wretch! trust not to thy discoveries, boast not of thy gain,
till experience bid thee boast. Disquiet not thyself, in looking for
that which is not on earth; lest thou learn thy experience with the loss
of thy soul, which thou mightest have learned on easier terms; even by
the warnings of God in his Word, and the loss of thousands of souls
before thee. If Satan should _take thee up to the mountain_ of
temptation, _and shew thee all the kingdoms of the world, and the glory
of them_; he could shew thee nothing that is worthy thy thoughts, much
less to be preferred before thy rest. Indeed, so far as duty and
necessity require it, we must be content to mind the things below; but
who is he that contains himself within the compass of those limits? And
yet if we ever so diligently contract our cares and thoughts, we shall
find the least to be bitter and burdensome. Christian, see the emptiness
of all these things, and the preciousness of the things above. If thy
thoughts should, like the laborious bee, go over the world from flower
to flower, from creature to creature, they would bring no honey or
sweetness home, save what they gathered from their relations to
eternity. Though every truth of God is precious, and ought to be
defended; yet even all our study of truth should be still in reference
to our rest: For the observation is too true, "that the lovers of
controversies in religion, have never been warmed with one spark of the
love of God. And as for minding the affairs of church and state;" so far
as they illustrate the providence of God, and tend to the settling of
the gospel, and the government of Christ, and consequently to the saving
our own souls, and those of our posterity, they are well worth our
diligent observation; but these are only their relations to eternity.
Even all our dealings in the world, our buying and selling, our eating
and drinking, our building and marrying, our peace and war, so far as
they relate not to the life to come, but tend only to the pleasing of
the flesh, are not worthy the frequent thoughts of a Christian. And now
doth not thy conscience say, that there is nothing but heaven, and the
way to it, that is worth thy minding?
§ 19. Now, reader, are these considerations weighty, or not? Have I
proved it thy duty to keep thy heart on things above, or have I not? If
thou say, not; I am confident thou contradictest thy own conscience. If
thou acknowledge thyself convinced of the duty; that very tongue of
thine shall condemn thee, and that confession be pleaded against thee,
if thou wilfully neglectest such a confessed duty. Be thoroughly
willing, and the work is more than half done. I have now a few plain
directions to give you for your help in this great work; but, alas! it
is in vain to mention them, except you be willing to put them in
practice. However, I will propose them to thee, and may the Lord
persuade thy heart to the work!