Especial Objects of Spiritual Thoughts on the Glorious State of Heaven

Especial objects of spiritual thoughts on the glorious state of heaven j and what belongs thereto. First, of Christ himself Thoughts of heavenly glory, in opposition to thoughts of eternal misery. The use of such thoughts. Advantage in sufferings.

It will be to our advantage, having stated right notions of the glory of the blessed state above, in our minds, to fix on some particulars belonging to it, as the especial object of our thoughts and meditations. As, 1. Think much of him, who to us is the life and centre of all the glory of heaven, that is, Christ himself. I shall be very brief in treating hereof, because I have designed a particular treatise on this subject, of beholding the glory of Christ, both here and to eternity. At present, therefore, a few things only shall be mentioned, because on this occasion they are not to be omitted. The whole of the glory of the state above, is expressed by being ever with the Lord; where he is, to behold his glory. For in and through him, is the beatifical manifestation of God and his glory made for evermore: and through him are all communications of inward glory unto us. The present resplendency of heavenly glory consists in his mediatory ministry, as I have at large elsewhere declared:

and he will be the means of all glorious communications between God and the church to eternity. — Wherefore, if we are spiritually minded, we should fix our thoughts on Christ above, as the centre of all heavenly glory. To help us herein we may consider the things that follow.

(1.) Faith hath continual recourse to him on the account of what he did and suffered for us in this world: for thereon, paraxon of sin, justification and peace with God, do depend. This ariseth, in the first place, from a sense of our own wants. But love of him is no less necessary to us than faith in him. And although we have powerful motives to love, from what he did and was in this world, yet the formal reason of our adherence to him thereby, is what he is in himself, as he is now exalted in heaven. If we rejoice not at the remembrance of his present glory, if the thoughts of it be not frequent with us, and refreshing to us, how dwelleth his love in us %

(2.) Our hope is that, ere long, we shall be ever with him and if so, it is certainly our wisdom and duty to be here with him as much as we can. It is a vain thing for any to suppose, that they place their chiefest happiness in being forever in the presence of Christ, who care not at all to be with him here, as they may. And the only wTay of our being present with him here, is by faith and love, acting themselves in spiritual thoughts and affections; and it is an absurd thing for men to esteem themselves Christians, who scarce think of Christ all the day long* Yet some, as one complained of old, scarce ever think or speak of him, but when they swear by his name. I have read of them, who have lived and died in continual contemplation on him, so far as the imperfection of our present state will admit. I have known them, I do know them, who call themselves to a reproof, if at any time he hath been many minutes out of their thoughts. And it is strange that it should be otherwise with them who love him in sincerity; yet I wish I did not know more, who give evidences that it is a rare thing for them to be exercised in serious thoughts and meditations about him. Yea, there are some, who are not averse, upon occasions, to speak of God, of mercy, of pardon, of his power and goodness; who, if you mention Christ to them, with any thing of faith, love, trust in him, they seem to them as a strange thing. Few there are who are sensible of any religion beyond what is natural. The things of the wisdom and power of God in Christ, are foolishness to them. Take some directions for the discharge of this duty. (1.) In your thoughts of Christ, be very careful that they are conceived and directed according to the rule of the word, lest you deceive your own souls, and give up the conduct of your affections to vain imaginations. Spiritual notions, befalling carnal minds, did once, by the means of superstition, ruin the power of religion. A conviction men had that they must think much of Jesus Christ, and that this would make them conformable to him; but having no real evangelical faith, nor the wisdom of faith to exercise it in their thoughts and affections in a due manner 5 nor understanding what it was to be truly like unto him, they gave up themselves to many foolish inventions and imaginations 5 by which they thought to express their love and conformity to him. They would have images of him, which they would embrace, adore, and bedew with their tears. They would have crucifixes, as they called them, which they would carry about them, and wear next to their hearts, as if they resolved to lodge Christ always in their bosoms. They would go in pilgrimage to the place where he died and rose again, through a thousand dangers 5 and purchase a feigned chip of a tree whereon he suffered, at the price of all they had in the world, They would endeavor, by long thought fulness, fastings, and watchings, to cast their souls into raptures and ecstasies, wherein they fancied themselves in his presence. They came at last to make themselves like him, in getting impressions of wounds on their sides, their hands and feet. Unto all these things, and sundry others of a like nature and tendency, did superstition abuse and corrupt the minds of men, from a pretence of a principle of truth, for there is no more certain gospel truth than this, that believers ought continually to contemplate on Christ, by the actings of faith in their thoughts and affections; and that thereby they are changed and transformed into his image. 2 Cor. iii. 18. And we are not to forego our duty, because other men have been mistaken in theirs; nor part with practical fundamental principles of religion, because they have been abused by superstition* But we may see herein, how dangerous it is to

depart in any thing from the conduct of scripture light and rule, when for want thereof, the best and most noble endeavors of the minds of men, even to love Christ, and to be like unto him, do issue in provocations of the highest nature.

Pray, therefore, that you may be kept unto the truth in all things, by a diligent attention to the only rule thereof, and conscientious subjection of soul to the authority of God in it. For we ought not to suffer our affections to be entangled with the paint or artificial beauty of any way or means of giving our love to Christ, which are not warranted by the word of truth. Yet I must say, that I had rather be among them, who, in the actings of their love and affections to Christ, fall into some irregularities and excesses in their manner of expressing it (provided their worship of him be neither superstitious nor idolatrous,) than among those who, professing themselves to be Christians, do almost disavow their having any thoughts of, or affection to, the person of Christ: but there is no need that we should foolishly run into either of these extremes. God hath, in the scripture, sufficiently provided against them both. He hath both showed us the necessity of our diligent acting of faith and love on the person of Christ; and hath limited out ways and means whereby we may so do. And let our designs be what they will, where in any thing we depart from his prescriptions, we are not under the conduct of his spirit, and so are sure to lose all that we do.

Wherefore, two things are required that we may thus think of Christ and meditate on him, according to the mind and will of God. (1.) That the means of bringing him to mind, be what God hath promised and appointed. (2.) That the continued proposal of him, as the object of our thoughts and meditations, be of the same kind. For both these ends, the superstitious minds of men invented the ways of images and crucifixes, with their appurtenances before mentioned. And this rendered all their devotion an abomination. That which tends to these ends among believers, is the promise of the spirit, and the institutions of the word. Would you then think of Christ as you ought, take these two directions. (1.) Pray that the holy spirit may abide with you continually, to mind you of him, which he will do in all in whom he doth abide; for it belongs to his office. (2.) For more fixed thoughts and meditations, take some express place of scripture, wherein he is set forth and proposed either in his person, office, or grace, to you. Gal. iii. 1.

4. This duty lies at the foundation of all that blessed communion and intercourse, that is between Jesus Christ and the souls of believers. This, I confess, is despised by some, and the very notion of it esteemed ridiculous. But they do therein no less than renounce Christianity, and turn the Lord Christ into an idol, that neither knoweth, seeth, nor heareth. But I speak to them who are not utter strangers to the life of faith, who know not what religion is, unless they have real, spiritual intercourse and communion with the Lord Christ thereby. Consider this, therefore, as it is in particular exemplified in the book of Canticles. There is not one instance of it to be found, which doth not suppose a continual thoughtfulness of him. And in answer to them, as they are actings of faith and love wherein he is delighted, doth he, by his spirit, insinuate into our minds and hearts, a gracious sense of his own love, kindness, and relation to us. The great variety wherein these things are mutually carried on between him and the church, the singular endearments which ensue thereon, and blessed estate in rest and complacency, make up the substance of that holy discourse. No thoughts, then, of Christ, proceeding from faith, accompanied with love and delight, shall be lost: they that sow this seed shall return with their sheaves; Christ will meet them with gracious intimations of his acceptance of them, delight in them, and return a sense of his own love to them. He never will be, he never was, behind with any poor soul in returns of love. Those gracious and blessed promises which he hath made, of coming to them that believe in him, of making his abode with them, and of supping with them, all expressions of a gracious presence and intimate communion, all depend on this duty. Wherefore, we may consider three things concerning these thoughts of Christ. (1.) That they are exceeding acceptable to him, as the best pledge of our cordial affection. Cant. ii. 14. “O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.” When a soul, through manifold discouragements and despondencies, withdraws, and as it were hides itself from him, he calleth to see a poor, weeping, blubbered face, and to hear a broken voice, that scarce goes beyond sighs and groans. (2.) These thoughts are the only means, whereby we comply with the gracious intimations of his love mentioned before. By them do we hear his knocking, know his voice, and open the door of our hearts to give him entrance, that he may abide and sup with us. Sometimes, indeed, the soul is surprised into acts of gracious communion with Christ. Cant. vi. 11. But they are not to be expected, unless we abide in those ways and means which prepare and make our souls meet for the reception and entertainment of him. Wherefore, (3.) our want of experience in the power of this holy intercourse and communion with Christ, ariseth principally from our defect in this duty. I have known one, who, after a long profession of faith and holiness, fell into great darkness and distress, merely on this account, that he did not experience in himself the sweetness, life, and power of the testimonies given concerning the real communications of the love of Christ unto, and the intimation of his presence with, believers, He knew well enough the doctrine of it, but did not feel the power of it $ at least he understood there was more in it, than he had experience of. God carried him by faith through that darkness but taught him withal, that no sense of these things was to be let into the soul, but by constant thoughtfulness and contemplation on Christ. How many blessed visits do we lose, by not being

exercised to this duty? See Cant. v. 1, 2, 3. Sometimes we are busy, sometimes careless and negligent, sometimes slothful, sometimes under the power of temptations, so that we neither inquire after, nor are ready to receive, them. This is not the way to have our joys abound.

Again: I speak now with especial respect to him in heaven. The glory of his presence, as God and man eternally united; the discharge of his mediatory office, as he is at the right hand of God; the glory of his present acting for the church, as he is the minister of the sanctuary, and the true tabernacle which God hath fixed, and not man; the love, power, and efficacy of his intercession, whereby he takes care for the accomplishment of the salvation of the church; the approach of his glorious coming to judgment; are to be the objects of our daily thoughts and meditations.: Let us not mistake ourselves. To be spiritually minded, is not to have the notions and knowledge of spiritual things in our minds $ it is not to be constant, no, not to abound, in the performance of duties, both which may be where there is no grace in the heart at all. It is to have our minds really exercised with delight about heavenly things, the things that are above, especially Christ himself, as at the right hand of God. Again: So think of eternal things, as continually to lay them in the balance against all the sufferings of this life. This use of it I have spoken to somewhat before 5 and it is necessary it should be pressed upon all occasions. It is very probable that we shall yet suffer more than we have done. Those who have gone before us, have done so 5 it is foretold in the scripture, that if we will live godly in Christ Jesus, we must do so; we stand in need of it, and the world is prepared to bring it on us. And as we must suffer, so it is necessary to the glory of God and our own salvation, that we suffer in due manner. Mere sufferings, will neither commend us to God, nor any way advantage our own souls. When Ave suffer according to the will of God, it is an eminent grace, gift, and privilege. Phil. i. 29. But many things are required hereto. It is not enough that men suppose themselves to suffer’for conscience’ sake, though if we do not so, all our sufferings are in vain. Nor is it enough that we suffer for this or that way of profession in religion, which we esteem to be true, and according to the mind of God in opposition to what is not so. The glory of sufferings on these accounts solely, hath been much sullied in the days wherein we live. It is evident that persons, out of a natural courage, accompanied with deep radical persuasions, and having their minds influenced with some sinister ends, may undergo things hard and difficult, in giving testimony to what is not according to the mind of God. Examples we have had hereof in all ages, and in that wherein we live in an especial manner. See 1 Pet, iv. 14 — 16. We have had enough to take off all paint and appearance of honor from them, who, in their sufferings, are deceived in what they profess. But men may, for the same principles, suffer for what is indeed according to the mind of God; yea, may give their bodies to be burned therein, and yet not to his glory; nor their own eternal advantage. Wherefore, we are duly to consider all things that are requisite to make our sufferings acceptable to God, and honorable to the gospel.

I have observed, in many, a frame of spirit with respect to sufferings, that I never saw good event of when it was tried to the uttermost. Boldness, confidence, a pretended contempt of hardships, and scorning other men, whom they suppose defective in these things, are the garment or livery they wear on this occasion. Such principles may carry men out in a bad cause, but they will never do so in a good one. Evangelical truth will not be honorably witnessed to, but by evangelical graces. Distrust of ourselves, a due apprehension of the nature of the evils to be undergone, and of our own frailty, with continual prayers to be delivered from them, or supported under them, and prudent care to avoid them without an inroad on conscience, or neglect of duty, are much better preparations for an entrance into a state of suffering. Many things belong to our learning aright this first and last lesson of the gospel, namely, of bearing the cross, or undergoing all sorts of sufferings for the profession of it, But they belong not to our present occasion. This only is that which we now press, as an evidence of our sincerity in our sufferings, and an effectual means to enable us cheerfully to undergo them, which is, to have such a continual prospect of the future state of glory, as to lay it in the balance against all that we may undergo. For, (1.) To have our minds filled and possessed with thoughts thereof, will give us an alacrity in our entrance into sufferings in away of duty. Other considerations will offer themselves to our relief, which will quickly fade and disappear. They are like a cordial water, which gives a little relief for a season, and then leaves the spirits to sink beneath what they were before it was taken. Some relieve themselves from the consideration of the nature of their sufferings; they are not so great but that they may conflict with them, and come off with safety. But there is nothing of that kind so small, but it will prove too hard and strong for us, unless we have especial assistance. Some do the same from their duration; they are but for ten days or six months, and then they shall be free. Some from the compassion and esteem of men. These and the like considerations are apt to occur to the minds of all sorts of persons, whether they are spiritually minded or not. But when our minds are accustomed to thoughts of the glory that shall be revealed, we shall cheerfully entertain every way and path that leads thereunto, as suffering for the truth doth in a peculiar manner. Through this medium we may look cheerfully and comfortably on the loss of name, reputation, goods, liberty, life itself, as “knowing in ourselves that we have better and more abiding comforts” to betake ourselves to. And we can no other way glorify God by our alacrity in the entrance on sufferings, than when it ariseth from a prospect iato, and valuation of those invisible things which he hath promised, as an abundant recompense for all we can lose in this world.

(2.) The great aggravation of sufferings is their long continuance, without any rational appearance or hopes of relief. Many who have entered into sufferings with much courage and resolution, have been wearied and worn out with their continuance. Elijah himself was hereby reduced to pray that God would take away his life, to put an end to his ministry and calamities. And not a few in all ages have been hereby so broken in their natural spirits, and so shaken in the exercise of faith, as that they have lost the glory of their confession, in seeking deliverance by sinful compliances in the denial of the trutho And although this maybe done out of mere weariness (as it is the design of Satan to wear out the saints of the Most High,) with reluctance of mind, and a love yet remaining to the truth in their hearts, yet hath it constantly one of these two effects. Some by the overwhelming sorrow that befals them on the account of their failure in profession, and out of a deep sense of their unkindness to the Lord Jesus, are stirred up immediately to higher acts of confession than ever they were before engaged in, and to an higher provocation of their adversaries, until their former troubles are doubled upon them, which they frequently undergo with great satisfaction. Instances of this nature occur in all histories of great persecutions. Others being cowed and discouraged in their profession, and perhaps neglected by them whose duty it was rather to restore them, have, by the craft of Satan, given place to their declensions, and become vile apostates. To prevent these evils arising from the duration of sufferings, without a prospect of deliverance, nothing is more prevalent than a constant contemplation on the future reward and glory. So the apostle declares it, Heb. xi. 35. When the mind is filled with the thoughts of the unseen glories of eternity, it hath in readiness what to lay in the balance against the longest continuance and duration of sufferings, which in comparison thereunto at their utmost extent are but for a moment.

I have insisted the longer on these things, because they are the peculiar object of the thoughts of them that are indeed spiritually minded.