Directions how to lead a heavenly Life upon Earth.
§ 1. (I.) Hinderances to a heavenly life must be avoided; such as § 2.
(1.) Living in any known sin; § 3. (2.) An earthly mind; § 4. (3.)
Ungodly companions; § 5. (4.) A notional religion; § 6. (5.) A haughty
spirit; § 7. (6.) A slothful spirit; § 8. And (7.) resting in
preparatives for a heavenly life, without the thing itself—§ 9. (II.)
The duties which will promote a heavenly life are these; § 10. (1.) Be
convinced that heaven is the only treasure and happiness; § 11, 12.
(2.) Labor to know your interest in it; § 13. (3.) And how near it is;
§ 14. (4.) Frequently and seriously talk of it; § 15. (5.) Endeavor in
every duty to raise your affections nearer to it; § 16. (6.) To the
same purpose improve every object and event; § 17, 18. (7.) Be much in
the angelical work of praise; § 19. (8.) Possess your souls with
believing thoughts of the infinite love of God; § 20. (9.) Carefully
observe and cherish the motions of the Spirit of God; § 21. (10.) Nor
even neglect the due care of your bodily health.
§ 1. As thou valuest the comforts of a heavenly conversation, I must
here charge thee from God,—to avoid carefully some dangerous
hinderances; and then—faithfully and diligently to practise such duties
as will especially assist thee in attaining to a heavenly life. And,
(I.) the hinderances to be avoided with all possible care, are,—living
in any known sin,—an earthly mind,—the company of the ungodly,—a
notional religion,—a proud and lofty spirit,—a slothful spirit,—and
resting in mere preparatives for this heavenly life, without any
acquaintance with the thing itself.
§ 2. (1.) Living in any known sin, is a grand impediment to a heavenly
conversation. What havoc will this make in thy soul! O the joys that
this hath destroyed! The ruin it hath made amongst men's graces! The
soul-strengthening duties it hath hindered! Christian reader, art thou
one that hast used violence with thy conscience? Art thou a wilful
neglecter of known duties, either public, private, or secret? Art thou a
slave to thine appetite, or to any other commanding sense? Art thou a
proud seeker of thine own esteem? Art thou a peevish and passionate
person, ready to take fire at every word, or look, or supposed slight?
Art thou a deceiver of others in thy dealings, or one that _will be
rich_, right or wrong? If this be thy case, I dare say, heaven and thy
soul are very great strangers. These _beams in thine eyes_ will not
suffer thee to look to heaven; they will be _a cloud between thee and
thy God_. When thou dost but attempt to study eternity, and gather
comforts from the life to come, thy sin will presently look thee in the
face, and say, "These things belong not to thee. How shouldst thou take
comfort from heaven, who takest so much pleasure in the lusts of the
flesh?" How will this damp thy joys, and make the thoughts of that day,
and state, become thy trouble, and not thy delight! Every wilful sin
will be to thy comforts, as water to the fire; when thou thinkest to
quicken them, this will quench them. It will utterly indispose and
disable thee, that thou canst no more ascend in Divine meditation, than
a bird can fly when its wings are clipped. Sin cuts the very sinews of
this heavenly life. O man! what a life dost thou lose? What daily
delights dost thou sell for a vile lust? If heaven and hell can meet
together, and God become a lover of sin, then mayest thou live in thy
sin, and in the tastes of glory; and have a conversation in heaven,
though thou cherish thy corruption. And take heed, lest it banish thee
from heaven, as it does thy heart. And though thou be not guilty, and
knowest no reigning sin in thy soul, think what a sad thing it would be,
if ever this should prove thy case. Watch therefore; especially resolve
to keep from the occasions of sin, and out of the way of temptations.
What need have we daily to pray, _Lead us not into temptation, but
deliver us from evil_?
§ 3. (2.) An earthly mind is another hinderance to be carefully avoided.
_God and Mammon_, earth and heaven, cannot both have the delight of thy
heart. When the heavenly believer is blessing himself in his God, and
_rejoicing in hope_ of the glory to come; perhaps thou art blessing
thyself in thy worldly prosperity, and rejoicing in hope of thy thriving
here. When he is comforting his soul in the views of Christ, of angels,
and saints, whom he shall live with for ever; then thou art comforting
thyself with thy wealth, in looking over thy bills and bonds, thy goods,
thy cattle, or thy buildings, and in thinking of the favor of the great,
of the pleasure of a plentiful estate, of larger provision for thy
children after thee, of the advancement of thy family, or the increase
of thy dependants. If Christ pronounced him a fool, that said, _Soul,
take thy ease, thou hast enough laid up for many years_; how much more
so art thou, who knowingly speakest in thy heart the same words? Tell
me, what difference between this fool's expressions, and thy affections?
Remember, thou hast to do with the Searcher of hearts. Certainly, so
much as thou delightest, and takest up thy rest, on earth, so much of
thy delight in God is abated. Thine earthly mind may consist with thy
outward profession and common duties; but it cannot consist with this
heavenly duty. Thou thyself knowest how seldom and cold, how cursory and
reserved, thy thoughts have been of the joys above, ever since thou
didst trade so eagerly for the world. O the cursed madness of many that
seem to be religious! They thrust themselves into a multitude of
employments, till they are loaded with labors, and clogged with cares,
that their souls are as unfit to converse with God, as a man to walk
with a mountain on his back; and as unapt to soar in meditation, as
their bodies to leap above the sun! And when they have lost that heaven
upon earth, which they might have had, they take up with a few rotten
arguments to prove it lawful: though, indeed, they cannot. I advise
thee, Christian, who hast tasted the pleasures of a heavenly life, as
ever thou wouldst taste of them any more, avoid this devouring gulf of
an earthly mind. If once thou come to this, that thou _wilt be rich_,
thou _fallest into temptation, and a snare, and into many foolish and
hurtful lusts_.[315] Keep these things loose about thee, like thy upper
garments, that thou mayest lay them by whenever there is need; but let
God and glory be next thy heart. Ever remember, _that the friendship of
the world is enmity with God. Whosoever therefore will be a friend of
the world, is the enemy of God._[316] _Love not the world, neither the
things that are in the world. If any man love the world, the love of the
Father is not in him._[317] This is plain dealing, and happy he that
faithfully receives it!
[Footnote 315] 1 Timothy vi, 9.
[Footnote 316] James iv, 4.
[Footnote 317] 1 John ii, 15.
§ 4. (3.) Beware of the company of the ungodly. Not that I would
dissuade thee from necessary converse, or from doing them any office of
love; especially, not from endeavoring the good of their souls, as long
as thou hast any opportunity or hope: Nor would I have thee conclude
them to be dogs and swine, in order to evade the duty of reproof: Nor
even to judge them such at all, as long as there is any hope for the
better: Much less can I approve of their practice, who conclude men dogs
or swine, before ever they faithfully and lovingly admonish them, or
perhaps before they have known them, or spoke with them. But it is the
unnecessary society of ungodly men, and too much familiarity with
unprofitable companions, that I dissuade you from. Not only the open
profane, the swearer, the drunkard, and the enemies of godliness, will
prove hurtful companions to us, though these indeed are chiefly to be
avoided; but too frequent society with persons merely civil and moral,
whose conversation is empty and unedifying, may much divert our thoughts
from heaven. Our backwardness is such that we need the most constant and
powerful helps. A stone, or a clod, is as fit to arise and fly in the
air, as our hearts are naturally to move toward heaven. You need not
hinder the rocks from flying up to the sky; it is sufficient that you do
not help them. And surely if our spirits have not great assistance, they
may easily be kept from soaring upward, though they never should meet
with the least impediment. O think of this in the choice of your
company! When your spirits are so disposed for heaven, that you need no
help to lift them up, but, as flames, you are always mounting, and
carrying with you all that is in your way; then you may, indeed, be less
careful of your company; but till then, as you love the delights of a
heavenly life, be careful herein. What will it advantage thee in a
Divine life, to hear how the market goes, or what the weather is, or is
like to be, or what news is stirring? This is the discourse of earthly
men. What will it conduce to the raising thy heart God-ward, to hear
that this is an able minister, or that an eminent Christian, or this an
excellent sermon, or that an excellent book, or to hear some difficult
but unimportant controversy? Yet this for the most part, is the sweetest
discourse thou art like to have from a formal, speculative, dead-hearted
professor. Nay, if thou hadst newly been warming thy heart in the
contemplation of the blessed joys above, would not this discourse benumb
thy affections, and quickly freeze thy heart again? I appeal to the
judgment of any man that hath tried it, and maketh observations on the
frame of his spirit. Men cannot well talk of one thing, and mind
another, especially things of such different natures. You, _young men_,
who are most liable to this temptation, think seriously of what I say;
can you have your hearts in heaven, among your roaring companions in an
ale house, or tavern? Or when you work in your shops with those, whose
common language is oaths, _filthiness, or foolish talking, or jesting_?
Nay, let me tell you, if you choose such company when you might have
better, and find most delight in such, you are so far from a heavenly
conversation, that as yet you have no title to heaven at all, and in
that state shall never come there. If your treasure was there, your
heart could not be on things so distant. In a word, our company will be
part of our happiness in heaven, and it is a singular part of our
furtherance to it, or hinderance from it.
§ 5. (4.) Avoid frequent disputes about lesser truths, and a religion
that lies only in opinions. They are usually least acquainted with a
heavenly life, who are violent disputers about the circumstantials of
religion. He, whose religion is all in his opinions, will be most
frequently and zealously speaking his opinions; and he, whose religion
lies in the knowledge and love of God and Christ, will be most
delightfully speaking of that happy time when he shall enjoy them. He is
a rare and precious Christian, who is skilful to improve well known
truths. Therefore let me advise you, who aspire after a heavenly life,
not to spend too much of your thoughts, your time, your zeal, or your
speech, upon disputes that less concern your souls; but when hypocrites
are feeding on husks, or shells, do you feed on the joys above. I wish
you were able to defend every truth of God, and to this end would read
and study; but still I would have the chief truths to be chiefly
studied, and none to cast out your thoughts of eternity. The least
controverted points are usually most weighty, and of most necessary
frequent use to our souls. Therefore study well such Scripture precepts
as these; _him that is weak in the faith receive ye, but not to doubtful
disputations_.[318] _Foolish and unlearned questions, avoid, knowing
that they do gender strifes. And the servant of the Lord must not
strive._[319] _Avoid foolish questions, and genealogies, and
contentions, and strivings about the law; for they are unprofitable and
vain._[320] _If any man teach otherwise, and consent not to wholesome
words, even the words of our Lord Jesus Christ, and to the doctrine
which is according to godliness; he is proud, knowing nothing, but
doting about questions and strifes of words, whereof cometh envy,
strife, railings, evil surmisings, perverse disputings of men of corrupt
minds, and destitute of the truth, supposing that gain is godliness;
from such withdraw thyself._[321]
[Footnote 318] Romans xiv, 1.
[Footnote 319] 2 Timothy ii, 23, 24.
[Footnote 320] Titus iii, 9.
[Footnote 321] 1 Timothy vi, 3-5.
§ 6. (5.) Take heed of a proud and lofty spirit. There is such an
antipathy between this sin and God, that thou wilt never get thy heart
near him, nor get him near thy heart, as long as this prevaileth in it.
If it cast the angels out of heaven, it must needs keep thy heart from
heaven. If it cast our first parents out of paradise, and separated
between the Lord and us, and brought his curse on all the creatures here
below; it will certainly keep our hearts from paradise, and increase the
cursed separation from our God. Intercourse with God will keep men low,
and that lowliness will promote their intercourse. When a man is used to
be much with God, and taken up in the study of his glorious attributes,
he _abhors himself in dust and ashes_; and that self-abhorrence is his
best preparative to obtain admittance to God again. Therefore after a
soul-humbling day, or in times of trouble, when the soul is lowest, it
useth to have free access to God, and savor most of the life above. The
delight of God is in _him that is poor, and of a contrite spirit, and
trembleth at his word_;[322] and the delight of such a soul is in God;
and where there is mutual delight, there will be freest admittance,
heartiest welcome, and most frequent converse. But God is so far from
dwelling in the soul that is proud, that he will not admit it to any
near access; _the proud he knoweth afar off_;[323] _God resisteth the
proud and giveth grace to the humble_.[324] A proud mind is high in
conceit, self-esteem, and carnal aspiring; a humble mind is high,
indeed, in God's esteem, and in holy aspiring. These two sorts of
high-mindedness are most of all opposite to each other, as we see most
wars are between princes and princes, not between a prince and a
ploughman. Well then, art thou a man of worth in thine own eyes? Art
thou delighted when thou hearest of thy esteem with men, and much
dejected when thou hearest that they slight thee? Dost thou love those
best that honor thee, and think meanly of them that do not, though they
be otherwise men of godliness and honesty? Must thou have thy humors
fulfilled, and thy judgment be a rule, and thy word a law to all about
thee? Are thy passions kindled, if thy word or will be crossed? Art thou
ready to judge humility to be sordid baseness, and knowest not how to
submit to humble confession, when thou hast sinned against God; or
injured thy brother? Art thou one that lookest strange at the godly
poor, and art almost ashamed to be their companion? Canst thou not serve
God in a low place, as well as a high? Are thy boastings restrained more
by prudence or artifice than humility? Dost thou desire to have all
men's eyes upon thee, and to hear them say, "_This is he?_" Art thou
unacquainted with the deceitfulness and wickedness of thy heart? Art
thou more ready to defend thy innocence, than accuse thyself, or confess
thy fault? Canst thou hardly bear a close reproof, or digest plain
dealing? If these symptoms be undeniably in thy heart, thou art a proud
person. There is too much of hell abiding in thee, to have any
acquaintance with heaven; thy soul is too like the Devil, to have any
familiarity with God. A proud man makes himself his God, and sets up
himself as his idol; how then can his affections be set on God? How can
he possibly have his heart in heaven? Invention and memory may possibly
furnish his tongue with humble and heavenly expressions, but in his
spirit there is no more heaven than there is humility. I speak the more
of it, because it is the most common and dangerous sin in morality, and
most promotes the great sin of infidelity. O Christian! if thou wouldst
live continually in the presence of thy Lord, lie in the dust, and he
will thence take thee up. _Learn of him to be meek and lowly, and thou
shalt find rest unto thy soul._[325] Otherwise thy soul will be _like
the troubled sea, when it cannot rest, whose waters cast up mire and
dirt_;[326] and instead of these sweet delights in God, thy pride will
fill thee with perpetual disquiet. As he _that humbleth himself as a
little child_, shall hereafter _be greatest in the kingdom of
heaven_;[327] so shall he now be greatest in the foretastes of that
kingdom. God _dwells with a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the contrite
ones_.[328] Therefore _humble yourselves in the sight of the Lord, and
he shall lift you up_.[329] And _when others are cast down, then thou
shalt say, there is lifting up, and he shall save the humble
person_.[330]
[Footnote 322] Isaiah lxvi, 2.
[Footnote 323] Psalm cxxxviii, 6.
[Footnote 324] 1 Peter v, 5.
[Footnote 325] Matthew xi, 29.
[Footnote 326] Isaiah lvii, 20.
[Footnote 327] Matthew xviii, 4.
[Footnote 328] Isaiah lvii, 15.
[Footnote 329] James iv, 10.
[Footnote 330] Job xvii, 29.
§ 7. (6.) A slothful spirit is another impediment to this heavenly life.
And I verily think there is nothing hinders it more than this in men of
a good understanding. If it were only the exercise of the body, the
moving of the lips, the bending of the knee; men would as commonly step
to heaven, as they go to visit a friend. But to separate our thoughts
and affections from the world, to draw forth all our graces, and
increase each in its proper object, and hold them to it till the work
prospers in our hands; this, this is the difficulty. Reader, heaven is
above thee, and dost thou think to travel this steep ascent without
labor and resolution? Canst thou get that earthly heart to heaven, and
bring that backward mind to God, while thou liest still, and takest
thine ease? If lying down at the foot of a hill, and looking toward the
top, and wishing we were there, would serve the turn, then we should
have daily travellers for heaven. _But the kingdom of heaven suffereth
violence, and the violent take it by force._[331] There must be violence
used to get these first fruits, as well as to get the full possession.
Dost thou not feel it so, though I should not tell thee? Will thy heart
get upwards, except thou drive it? Thou knowest that heaven is all thy
hopes, that nothing below can yield thee rest, that a heart seldom
thinking of heaven, can fetch but little comfort thence; and yet dost
thou not lose thy opportunities, and lie below, when thou shouldst walk
above, and live with God? Dost thou not commend the sweetness of a
heavenly life, and judge those the best Christians that use it, and yet
never try it thyself? As the sluggard that stretches himself on his bed,
and cries, O that this were working! So dost thou talk, and trifle, and
live at thy ease, and say, O that I could get my heart to heaven! How
many read books, and hear sermons, expecting to hear of some easier way,
or to meet with a shorter course to comfort, than they are ever like to
find in Scripture? Or they ask for directions for a heavenly life, and
if the hearing them will serve, they will be heavenly Christians; but if
we shew them their work, and tell them, they cannot have these delights
on easier terms, then they leave us, as _the young man_ left Christ
_sorrowful_. If thou art convinced, reader, that this work is necessary
to thy comfort, set upon it resolutely: If thy heart draw back, force it
on with the command of reason: If thy reason begin to dispute, produce
the command of God, and urge thy own necessity, with the other
considerations suggested in the former chapter. Let not such an
incomparable treasure lie before thee, with thy hand in thy bosom; nor
thy life be a continual vexation, when it might be a continual feast,
only because thou wilt not exert thyself. Sit not still with a
disconsolate spirit, while comforts grow before thine eyes, like a man
in the midst of a garden of flowers, that will not rise to get them, and
partake of their sweetness. This I know, Christ is the fountain; but the
well is deep, and thou must get forth this water before thou canst be
refreshed with it. I know, so far as you are spiritual, you need not all
this striving and violence; but in part you are carnal, and as long as
it is so, there is need of labor. It was a custom of the Parthians, not
to give their children any meat in the morning, before they saw the
sweat on their faces with some labor. And you shall find this to be
God's usual course, not to give his children the taste of his delights,
till they begin to sweat in seeking after them. Judge therefore whether
a heavenly life, or thy carnal ease, be better; and as a wise man, make
thy choice accordingly. Yet let me add for thy encouragement, _Thou
needest not employ thy thoughts more than thou now dost; it is only to
fix them upon better and more pleasant objects_. Employ but as many
serious thoughts every day upon the excellent glory of the life to come,
as thou now dost on worldly affairs, yea, on vanities and
impertinencies, and thy heart will soon be at heaven. On the whole, it
is _the field of the slothful_, that is _all grown over with thorns and
nettles_; and _the desire of the slothful killeth his_ joys, _for his
hands refuse to labor_; and it is _the slothful man saith, there is a
lion in the way, a lion in the streets. As the door turneth upon its
hinges, so doth the slothful upon his bed. The slothful hideth his hand
in his bosom, it grieveth him to bring it again to his mouth_,[332]
though it be to feed himself with the food of life. What is this but
throwing away our own consolations, and consequently the precious blood
that bought them? For _he that is slothful in his work, is brother to
him that is a great waster_.[333] Apply this to thy spiritual work, and
study well the meaning of it.
[Footnote 331] Matthew xi, 12.
[Footnote 332] Proverbs xxvi, 30. 31. xxi, 25. xxvi, 13-15.
[Footnote 333] Proverbs xviii, 9.
§ 8. (7.) Contentment with the mere preparatives to this heavenly life,
while we are utter strangers to the life itself, is also a dangerous and
secret hinderance. When we take up with the mere study of heavenly
things, and the notions of them, or the talking with one another about
them; as if this were enough to make us heavenly. None are in more
danger of this snare, than those that are employed in leading the
devotions of others, especially preachers of the gospel. O how easily
may such be deceived! while they do nothing so much as read and study of
heaven; preach, and pray, and talk of heaven; is not this the heavenly
life? Alas! all this is but mere preparation: This is but collecting the
materials, not erecting the building itself: It is but gathering the
manna for others, and not eating and digesting it ourselves. As he that
sits at home may draw exact maps of countries, and yet never see them,
nor travel toward them; so may you describe to others the joys of
heaven, and yet never come near it in your own hearts. A blind man, by
learning, may dispute of light and colors; so may you set forth to
others that heavenly light, which never enlightened your own souls, and
bring that fire for the hearts of your people, which never warmed your
own hearts. What heavenly passages had Balaam in his prophecies, yet how
little of it in his spirit? Nay, we are under a more subtle temptation,
than any other men, to draw us from this heavenly life. Studying and
preaching of heaven more resembles a heavenly life, than thinking and
talking of the world does; and the resemblance is apt to deceive us.
This is to die the most miserable death, even to famish ourselves,
because we have bread on our tables; and to die for thirst, while we
draw water for others, thinking it enough that we have daily to do with
it, though we never drink for the refreshment of our own souls.
§ 9. (II.) Having thus shewed thee what hinderances will resist thee in
the work, I expect that thou resolve against them, consider them
seriously, and avoid them faithfully, or else thy labor will be in vain.
I must also tell thee, that I here expect thy promise, as thou valuest
the delights of these foretastes of heaven, to make conscience of
performing the following duties: the reading of which, without their
constant practice, will not bring heaven into thy heart. Particularly,
be convinced that heaven is the only treasure and happiness;—labor to
know that it is thy own—and how near it is;—frequently and seriously
talk of it;—endeavor to raise thy affections nearer to it in every
duty;—to the same purpose improve every object and event;—be much in the
angelical work of praise; possess thy soul with believing thoughts of
the infinite love of God; carefully observe and cherish the motions of
the Spirit of God;—nor even neglect the due care of thy bodily health.
§ 10. (1.) Be convinced that heaven is the only treasure and happiness,
and labor to know what a treasure and happiness it is. If thou do not
believe it to be the chief good, thou wilt never set thy heart upon it;
and this conviction must sink into thy affections; for if it be only a
notion, it will have little efficacy. If Eve once supposes she sees more
worth in the forbidden fruit, than in the love and enjoyment of God, no
wonder if it have more of her heart than God. If your judgment once
prefers the delights of the flesh, before the delights in the presence
of God, it is impossible your heart should be in heaven. As it is
ignorance of the emptiness of things below, that makes men so over-value
them; so it is ignorance of the high delights above, which is the cause
that men so little mind them. If you see a purse of gold, and believe it
to be but counters, it will not entice your affections to it. It is not
the real excellence of a thing itself, but its known excellence, that
excites desire. If an ignorant man see a book, containing the secrets of
arts or sciences, he values it no more than a common piece, because he
knows not what is in it; but he that knows it, highly values it, and can
even forbear his meat, drink, and sleep to read it. As the Jews killed
the Messiah, while they waited for him, because they did not know him;
so the world cries out for rest, and busily seeks for delight and
happiness, because they know it not; for did they thoroughly know what
it is, they could not so slight the everlasting treasure.
§ 11. (2.) Labor also to know that heaven is thy own happiness. We may
confess heaven to be the best condition, though we despair of enjoying
it; and we may desire and seek it, if we see the attainment but
probable; but we can never delightfully rejoice in it, till we are in
some measure persuaded of our title to it. What comfort is it to a man
that is naked, to see the rich attire of others? What delight is it for
a man that hath not a house to put his head in, to see the sumptuous
buildings of others? Would not all this rather increase his anguish, and
make him more sensible of his own misery? So for a man to know the
excellencies of heaven, and not know whether ever he shall enjoy them,
may raise desire, and urge pursuit, but he will have little joy. Who
will set his heart on another man's possessions? If your houses, your
goods, your cattle, your children, were not your own, you would less
mind them, and less delight in them. O Christian! rest not therefore,
till you can call this rest your own: Bring thy heart to the bar of
trial: Set the qualifications of the saints on one side, and of thy soul
on the other, and then judge how near they resemble. Thou hast the same
word to judge thyself by now, as thou must be judged by at the great
day. Mistake not the Scripture's description of a saint, that thou
neither acquit, nor condemn thyself upon mistakes. For as groundless
hopes tend to confusion, and are the greatest cause of most men's
damnation; so groundless doubts tend to, and are the great cause of the
saints perplexity and distress. Therefore lay thy foundation for trial
safely, and proceed in the work deliberately, and resolutely, nor give
over till thou canst say, either thou hast, or hast not yet, a title to
this rest. O! if men did truly know, that God is their own Father, and
Christ their own Redeemer and Head, and that those are their own
everlasting habitations, and that there they must abide and be happy for
ever; how could they choose but be transported with the forethoughts
thereof? If a Christian could but look upon sun, moon, and stars, and
reckon all his own in Christ, and say, "These are the blessings that my
Lord hath procured me, and things incomparably greater than these;" what
holy raptures would his spirit feel?
§ 12. The more do they sin against their own comforts, as well as
against the grace of the gospel, who plead for their unbelief, and
cherish distrustful thoughts of God, and injurious thoughts of their
Redeemer; who represent the covenant, as if it were of works, and not of
grace; and Christ as an enemy, rather than a Savior; as if he were
willing they should die in their unbelief, when he hath invited them so
often, and so affectionately, and suffered the agonies that they should
suffer. Wretches that we are! to be keeping up jealousies of our Lord,
when we should be rejoicing in his love. As if any man could choose
Christ, before Christ hath chosen him, or any man were more willing to
be happy, than Christ is to make him happy. Away with these injurious,
if not blasphemous thoughts! if ever thou hast harbored such thoughts in
thy breast, cast them from thee, and take heed how thou ever
entertainest them more. God hath written the names of his people in
heaven, as you use to write your names, or marks, on your goods; and
shall we be attempting to raze them out, and to write our names on the
doors of hell? But blessed be _God, whose foundation standeth
sure_;[334] and who _keepeth us by his power through faith unto
salvation_.[335]
[Footnote 334] 2 Timothy ii, 19.
[Footnote 335] 1 Peter i, 5.
§ 13. (3.) Labor to apprehend how near thy rest is. What we think near
at hand, we are more sensible of, than that which we behold at a
distance. When judgments or mercies are far off, we talk of them with
little concern; but when they draw close to us, we tremble at, or
rejoice in them. This makes men think on heaven so insensibly, because
they conceit it at too great a distance; they look on it as twenty,
thirty, or forty, years off. How much better were it to receive _the
sentence of death in ourselves_,[336] and to look on eternity as near at
hand? While I am thinking, and writing of it, it hasteth near, and I am
even entering into it before I am aware. While thou art reading this,
whoever thou art, time posteth on, and thy life will be gone, _as a tale
that is told_. If you verily believed you should die to-morrow, how
seriously would you think of heaven to-night? When Samuel had told Saul,
_To-morrow shalt thou be with me_; this struck him to the heart. And if
Christ should say to a believing soul, To-morrow shalt thou be with me;
this would bring him in spirit to heaven beforehand. Do but suppose that
you are still entering into heaven, and it will greatly help you more
seriously to mind it.
[Footnote 336] 2 Corinthians i, 9.
§ 14. (4.) Let thy eternal rest be the subject of thy frequent serious
discourse; especially with those that can speak from their hearts, and
are seasoned themselves with a heavenly nature. It is pity Christians
should ever meet together, without some talk of their meeting in heaven,
or of the way to it, before they part: It is pity so much time is spent
in vain conversation, and useless disputes, and not a serious word of
heaven among them. Methinks we should meet together on purpose, to warm
our spirits with discoursing of our rest. To hear a Christian set forth
that blessed, glorious state, with life and power, from the promises of
the gospel; methinks should make us say, _Did not our hearts burn within
us, while he opened to us the Scriptures?_[337] If a Felix will
_tremble_, when he hears his judgment powerfully represented, why should
not the believer be revived, when he hears his eternal rest described?
Wicked men can be delighted in talking together of their wickedness; and
should not Christians then be delighted in talking of Christ? and the
heirs of heaven in talking of their inheritance? This may make our
hearts revive, as it did Jacob's to hear the message that called him to
Goshen, and to see the chariots that should bring him to Joseph. O that
we were furnished with skill and resolution, to turn the stream of men's
common discourse to these more sublime and precious things! And when men
begin to talk of things unprofitable, that we could tell how to put in a
word for heaven, and say, as Peter of his bodily food, _Not so, for I
have never eaten any thing that is common or unclean!_ O the good that
we might both do and receive by this course! Had it not been to deter us
from unprofitable conversation, Christ would not have talked of our
_giving an account of every idle word in the day of judgment_.[338] Say
then, as the Psalmist, when you are in company, _Let my tongue cleave to
the roof of my mouth, if I prefer not Jerusalem above my chief
joy_.[339] Then you shall find it true, that _a wholesome tongue is a
tree of life_.[340]
[Footnote 337] Luke xxiv, 32.
[Footnote 338] Matthew xii, 36.
[Footnote 339] Psalm cxxxvii, 6.
[Footnote 340] Proverbs xv, 4.
§ 15. (5.) Endeavor, in every duty, to raise thy affections nearer to
heaven. God's end in the institution of his ordinances was, that they
should be as so many steps to advance us to our rest, and by which, in
subordination to Christ, we might daily ascend in our affections. Let
this be thy end in using them, and doubtless they will not be
unsuccessful. How have you been rejoiced by a few lines from a friend,
when you could not see him face to face? And may we not have intercourse
with God in his ordinances, though our persons be yet so far remote? May
not our spirits rejoice in reading those lines, which contain our legacy
and charter for heaven? With what gladness and triumph may we read the
expressions of Divine love, and hear of our celestial country, though we
have not yet the happiness to behold it? Men that are separated by sea
and land, can by letters carry on great and gainful trades; and may not
a Christian, in the wise improvement of duties, drive on this happy
trade for rest? Come then, renounce formality, custom, and applause, and
kneel down in secret or public prayer, with hope to get thy heart nearer
to God before thou risest up. When thou openest the Bible, or other
book, hope to meet with some passage of Divine truth, and such blessing
of the Spirit with it, as will give thee a fuller taste of heaven. When
thou art going to the house of God, say, "I hope to meet with somewhat
from God to raise my affections, before I return; I hope the Spirit will
give me the meeting, and sweeten my heart with those celestial delights;
I hope Christ will _appear to me in that way, and shine about me with
light from heaven_, let me hear his instructing and reviving voice, and
cause the _scales to fall from my eyes_, that I may see more of the
glory than I ever yet saw. I hope, before I return, my Lord will bring
my heart within the view of rest, and set it before his Father's
presence, that I may return, as _the shepherds_, from the heavenly
vision, _glorifying and praising God for all the things I have heard and
seen_." When the Indians first saw that the English could converse
together by letters, they thought there was some spirit enclosed in
them. So would by-standers admire, when Christians have communion with
God in duties, what there is in those Scriptures, in that sermon, in
this prayer, that fills their hearts so full of joy, and so transports
them above themselves. Certainly God would not fail us in our duties, if
we did not fail ourselves. Remember, therefore, always to pray for your
minister, that God would put some Divine message into his mouth, which
may leave a heavenly relish on your spirit.
§ 16. (6.) Improve every object and every event, to mind thy soul of its
approaching rest. As all providences and creatures are means to our
rest, so they point us to that, as their end. God's sweetest dealings
with us at the present, would not be half so sweet as they are, if they
did not intimate some further sweetness. Thou takest but the bare
earnest, and overlookest the main sum, when thou receivest thy mercies,
and forgettest thy crown. O that Christians were skilful in this art!
You can open your Bibles; learn to open the volumes of creatures and
providences, to read there also of God and glory. Thus we might have a
fuller taste of Christ and heaven in every common meal, than most men
have in a sacrament. If thou prosper in the world, let it make thee more
sensible of thy perpetual prosperity. If thou art weary with labor, let
it make the thoughts of thy eternal rest more sweet. If things go cross,
let thy desires be more earnest to have sorrows and sufferings for ever
cease. Is thy body refreshed with food, or sleep? remember the
unconceivable refreshment with Christ. Dost thou hear any good news?
remember what glad tidings it will be, to hear _the trump of God_, and
the applauding sentence of Christ. Art thou delighted with the society
of the saints? remember what the perfect society in heaven will be. Is
God communicating himself to thy spirit? remember the time of thy
highest advancement, when both thy communion and joy shall be full. Dost
thou hear the raging noise of the wicked, and the confusions of the
world? think of the blessed harmony in heaven. Dost thou hear the
tempest of war? remember the day when thou shalt be in perfect peace,
under the wings of the Prince of peace for ever. Thus, every condition,
and creature, affords us advantages for a heavenly life, if we had but
hearts to improve them.
§ 17. (7.) Be much in the angelical work of praise. The more heavenly
the employment, the more will it make the spirit heavenly. Praising God
is the work of angels and saints in heaven, and will be our own
everlasting work; and if we were more in it now, we should be liker to
what we shall be then. As desire, faith, and hope, are of shorter
continuance than love and joy; so also preaching, prayer, and
sacraments, and all means for expressing and confirming our faith and
hope, shall cease, when our triumphant expressions of love and joy shall
abide for ever. The liveliest emblem of heaven that I know upon earth,
is, when the people of God, in the deep sense of his excellency and
bounty, from hearts abounding with love and joy, join together both in
heart and voice, in the cheerful and melodious singing of his praises.
These delights, like the testimony of the Spirit, witness themselves to
be of God, and bring the evidences of their heavenly parentage along
with them.
§ 18. Little do we know how we wrong ourselves by shutting out of our
prayers the praises of God, or allowing them so narrow a room as we
usually do, while we are copious enough in our confessions and
petitions. Reader, I entreat thee, remember this, let praises have a
larger room in thy duties; keep matter ready at hand to feed thy praise,
as well as matter for confession and petition. To this end, study the
excellencies and goodness of the Lord, as frequently as thy own wants
and unworthiness; the mercies thou hast received, and those which are
promised, as often as the sins thou hast committed. _Praise is comely
for the upright. Whoso offereth praise, glorifieth God. Praise ye the
Lord, for the Lord is good; sing praises unto his name, for it is
pleasant._[341] _Let us offer the sacrifice of praise to God
continually, that is, the fruit of our lips, giving thanks to his
name._[342] Had not David a most heavenly spirit, who was so much in
this heavenly work? Doth it not sometimes raise our hearts, when we only
read the Song of Moses, and the Psalms of David? How much more would it
raise and refresh us, to be skilful and frequent in the work ourselves?
O the madness of youth, that lay out their vigor of body and mind upon
vain delights and fleshly lusts, which is so fit for the noblest work of
man! And O the sinful folly of many of the saints, who drench their
spirits in continual sadness, and waste their days in complaints and
groans, and so make themselves, both in body and mind, unfit for this
sweet and heavenly work! Instead of joining with the people of God in
his praises, they are questioning their worthiness, and studying their
miseries; and so rob God of his glory, and themselves of their
consolation. But the greatest destroyer of our comfort in this duty, is
our taking up with the tune and melody, and suffering the heart to be
idle, which ought to perform the principal part of the work, and use the
melody to revive and exhilarate itself.
[Footnote 341] Psalm xxxiii, 1. l, 23. cxxxv, 3.
[Footnote 342] Hebrews xiii, 15.
§ 19. (8.) Ever keep thy soul possessed with believing thoughts of the
infinite love of God. Love is the attractive of love. Few so vile, but
will love those that love them. No doubt it is the death of our heavenly
life, to have hard thoughts of God, to conceive of him as one that would
rather damn, than save us. This is to put the blessed God into the
similitude of Satan. When our ignorance and unbelief have drawn the most
deformed picture of God in our imaginations, then we complain, that we
cannot love him, nor delight in him. This is the case of many thousand
Christians. Alas, that we should thus blaspheme God, and blast our own
joys! Scripture assures us, that _God is love_;[343] that _fury is not
in him_;[344] that _he hath no pleasure in the death of the wicked, but
that the wicked turn from his way and live_.[345] Much more hath he
testified his love to his chosen, and his full resolution effectually to
save them. O that we could always think of God, as we do of a friend; as
of one that unfeignedly loves us, even more than we do ourselves; whose
very heart is set upon us to do us good, and hath therefore provided for
us an everlasting dwelling with himself; it would not then be so hard to
have our hearts ever with him! Where we love most heartily, we shall
think most sweetly, and most freely. I fear most Christians think higher
of the love of a hearty friend, than of the love of God; and what wonder
then if they love their friends better than God, and trust them more
confidently than God, and had rather live with them than with God?
[Footnote 343] 1 John iv, 16.
[Footnote 344] Isaiah xxvii, 4.
[Footnote 345] Ezekiel xxxiii, 11.
§ 20. (9.) Carefully observe and cherish the motions of the Spirit of
God. If ever thy soul get above this earth, and get acquainted with this
heavenly life, the Spirit of God must be to thee, as the chariot to
Elijah; yea, the very living principle by which thou must move and
ascend. O then, grieve not thy guide, quench not thy life, knock not off
thy chariot wheels! You little think how much the life of all your
graces, and the happiness of your souls, depend upon your ready and
cordial obedience to the Spirit. When the Spirit urges thee to secret
prayer; or forbids thee thy known transgressions; or points out to thee
the way in which thou shouldst go: and thou wilt not regard, no wonder
if heaven and thy soul be strange. If thou wilt not follow the Spirit,
while it would draw thee to Christ and thy duty; how should it lead thee
to heaven, and bring thy heart into the presence of God? What
supernatural help, what bold access, shall the soul find in its
approaches to the Almighty, that constantly obeys the Spirit? And how
backward, how dull, how ashamed, will he be in these addresses, who hath
often broke away from the Spirit that would have guided him? Christian
reader, dost thou not feel sometimes a strong impression to retire from
the world, and draw near to God? Do not disobey, but take the offer, and
hoist up thy sails while this blessed gale may be had. The more of the
Spirit we resist, the deeper will it wound; and the more we obey, the
speedier will be our pace.
§ 21. (10.) I advise thee as a farther help to this heavenly life, not
to neglect the due care of thy bodily health. Thy body is an useful
servant, if thou give it its due, and no more than its due; but it is a
most devouring tyrant, if thou suffer it to have what it unreasonably
desires; and it is as a blunted knife, if thou unjustly deny it what is
necessary to its support. When we consider, how frequently men offend on
both extremes, and how few use their bodies aright, we cannot wonder if
they be much hindered in their converse with heaven. Most men are slaves
to their appetite, and can scarce deny any thing to the flesh, and are
therefore willingly carried by it to their sports, or profits, or vain
companions, when they should raise their minds to God and heaven. As you
love your souls, _make not provision for the flesh, to fulfil the lusts
thereof_;[346] but remember, _to be carnally minded, is death; because
the carnal mind is enmity against God, for it is not subject to the law
of God, neither indeed can be. So then they that are in the flesh cannot
please God. Therefore, brethren, we are debtors, not to the flesh, to
live after the flesh. For if ye live after the flesh, ye shall die; but
if ye through the Spirit do mortify the deeds of the body, ye shall
live._[347] There are a few, who much hinder their heavenly joy, by
denying the body its necessaries, and so making it unable to serve them:
If such wronged their flesh only, it would be no great matter; but they
wrong their souls also; as he that spoils the house, injures the
inhabitants. When the body is sick, and the spirits languish, how
heavily do we move in the thoughts and joys of heaven.
[Footnote 346] Romans xiii, 14.
[Footnote 347] Romans viii, 6-8, 12, 13.