[364]Psalm cxix, 174.[365]Luke viii, 20, 21.
[364]Psalm cxix, 174.
[365]Luke viii, 20, 21.
§ 14. (3.) Another affection to be exercised in heavenly contemplation, is hope. This helps to support the soul under sufferings, animates it to the greatest difficulties, gives it firmness in the most shaking trials, enlivens it in duties, and is the very spring that sets all the wheels a-going. Who would believe or strive for heaven, if it were not for the hope that he hath to obtain it? Who would pray, but for the hope to prevail with God? If your hope dies, your duties die, your endeavors die, your joys die, and your souls die. And if your hope be not in exercise, but asleep, it is next to dead. Therefore,Christian Reader, when thou art winding up thy affections to heaven, forget not to give one lift to thy hope. Think thus, and reason thus with thy own heart; "Why should I not confidently and comfortably hope, when my soul is in the hands of so compassionate a Savior? And when the kingdom is at the disposal of so bountiful a God? Did he ever discover the least backwardness to my good, or inclination to my ruin? hath he not sworn, thathe delights not in the death of him that dieth, but, rather that he should repent and live? Have not all his dealings witnessed the same? Did he not mind me of my danger, when I never feared it, because he would have me escape it? Did he not mind me of my happiness, when I had no thoughts of it, because he would have me enjoy it? How often hath he drawn me to himself, and his Christ, when I have drawn backward? How hath his Spirit incessantly solicited my heart? And would he have done all this, if he had been willing that I should perish? Should I not hope, If an honest man had promised me something in his power? And shall I not hope, when I have the covenant and oath of God? It is true, the glory is out of sight; we have not beheld the mansions of the saints; but is not the promise of God more certain than our sight?Wemust not besavedby sight, butby hope, and hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.[366]I have been ashamed of my hope in the arm of flesh, buthopein the promise of Godmaketh not ashamed.[367]In my greatest sufferings I will say,The Lord is my portion, therefore will I hope in him; the Lord is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever. But though he cause grief, yet will he have compassion, according to the multitude of his mercies.[368]Though I languish and die, yetwill I hope; forthe righteous hath hope in his death.[369]Though I must lie down in the dust and darkness, yet theremy flesh shall rest in hope.[370]And when my flesh hath nothing to rejoice in, yet will Ihold fast the rejoicing of the hope firm unto the end;[371]forthe hope of the righteous shall be gladness.[372]Indeed, If I was to satisfy Divine justice, then there had been no hope; but Christhath brought in a better hope, by the which we draw nigh unto God.[373]Or, if I had to do with a feeble creature, there were small hope; for how could he raise this body from the dust, and lift me above the sun? But what is this to the Almighty Power, which made the heavens and the earth out of nothing? Cannot that power which raised Christ from the dead, raise me? and that, which hath glorified the head, glorify also the members?Doubtless, by the blood of his covenant, God will send forth his prisoners out of the pit, wherein is no water; therefore will Iturn to the stronghold, asa prisoner of hope."[374]
[366]Romans vii, 24, 25.[367]Romans v, 5.[368]Lamentations iii, 24-26, 31, 32.[369]Proverbs xiv, 32.[370]Psalm xvi, 9.[371]Hebrews iii, 6.[372]Proverbs x, 28.[373]Hebrews vii, 19.[374]Zechariah ix, 11, 12.
[366]Romans vii, 24, 25.
[367]Romans v, 5.
[368]Lamentations iii, 24-26, 31, 32.
[369]Proverbs xiv, 32.
[370]Psalm xvi, 9.
[371]Hebrews iii, 6.
[372]Proverbs x, 28.
[373]Hebrews vii, 19.
[374]Zechariah ix, 11, 12.
§ 15. (4.) Courage or boldness is another affection to be exercised in heavenly contemplation. It leadeth to resolution and concludeth in action. When you have raised your love, desire, and hope, go on, and think thus with yourself; "Will God indeed dwell with men?And is there such a glory within the reach of hope? Why then do I not lay hold upon it? Where is the cheerful vigor of my spirit? Why do I notgird up the loins of my mind?[375]Why do not I set upon my enemies on every side, and valiantly break through all resistance? What should stop me, or intimidate me? Is God with me, or against me in the work? Will Christ stand by me, or will he not?If Godand Christbe for me, who can be against me[376]In the work of sin, almost all things are ready to help us, and only God and his servants are against us, yet how ill doth that work prosper in our hands? But in my course to heaven, almost all things are against me, but God is for me; and therefore how happily doth the work succeed? Do I set uponthis work in my own strength, or rather in the strength of Christ my Lord? andcannot I do all things through him that strengthens me?[377]Was he ever foiled by an enemy? He hath indeed been assaulted, but was he ever conquered? Why then doth my flesh urge me with the difficulties of the work? Is any thing too hard for Omnipotence? May not Peter boldly walk on the sea, if Christ gives the word of command? If he begin to sink, is it from the weakness of Christ, or the smallness of his faith? Do I not well deserve to be turned into hell, if mortal threats can drive me thither? Do I not well deserve to be shut out of heaven, if I will be frighted from thence with the reproach of tongues? What if it were father, or mother, or husband, or wife, or the nearest friend I have in the world, (if they may be called friends that would draw me to damnation) should not I forsake all that would keep me from Christ? Will their friendship countervail the enmity of God, or be any comfort to my condemned soul? Shall I be yielding to the desires of men, and only harden myself against the Lord? Let them beseech me upon their knees, I will scorn to stop my course to behold them; I will shut my ears to their cries: Let them flatter, or frown; let them draw out tongues or swords against me; I am resolved in the strength of Christ to break through, and look upon them as dust: If they would entice me with preferment, even with the kingdoms of the world, I will no more regard them than the dung of the earth. O blessed rest! O glorious state! Who would sell thee for dreams and shadows? Who would be enticed or affrighted from thee? Who would not strive, and fight, and watch, and run, and that with violence, even to the last breath, in order to obtain thee? Surely none but those that know thee not, and believe not thy glory."
[375]1 Peter i, 13.[376]Romans viii, 31.[377]Philippians iv, 13.
[375]1 Peter i, 13.
[376]Romans viii, 31.
[377]Philippians iv, 13.
§ 16. (5.) The last affection to be exercised in heavenly contemplation is joy. Love, desire, hope, and courage, all tend to raise our joy. This is so desirable to every man by nature, and so essentially necessary to constituteour happiness, that I hope, I need not say much to persuade you to any thing that would make your life delightful. Supposing you therefore already convinced, that the pleasures of the flesh are brutish and perishing, and that your solid and lasting joy must be from heaven, instead of persuading, I will proceed in directing. Reader, if thou hast managed well the former work, thou art got within sight of thy rest; thou believest the truth of it; thou art convinced of its excellency, thou art fallen in love with it; thou longest after it; thou hopest for it; and thou art resolved to venture courageously for obtaining it. But is here any work for joy in this? We delight in the good we possess; it is present good that is the object of joy; and thou wilt say, "Alas! I am yet without it." But think a little farther with thyself. Is it nothing to have a deed of gift from God? Are his infallible promises no ground of joy? Is it nothing to live in daily expectation of entering into the kingdom? Is not my assurance of being hereafter glorified, a sufficient ground for inexpressible joy? Is it not a delight to the heir of a kingdom, to think of what he must soon possess, though at present he little differ from a servant? Have we not both command, and example, forrejoicing in hope of the glory of God.[378]
[378]Romans v, 2. xii, 12.
[378]Romans v, 2. xii, 12.
§ 17. Here, then, Reader, take thy heart once more, and carry it to the top of the highest mount;shew it the kingdom of Christ, and the glory of it, and say to it, "All this will thy Lord give theewho hastbelieved in him, and been aworshipper of him. It is the Father's good pleasure to give thee this kingdom.[379]Seest thou this astonishing glory which is above thee? All this is thy own inheritance. This crown is thine, these pleasures are thine; this company, this beautiful place, all are thine; because thou art Christ's, and Christ is thine; when thou wast united to him, thou hadst all these with him." Thus take thy heart into theland of promise; shew it the pleasant hills and fruitful vallies; shew it the clusters of grapes which thou hast gathered, to convince it that it is a blessed land,flowingwithbetter thanmilk and honey; Enter the gates of theHoly City, walk through the streets of thenew Jerusalem; walk about Sion, and go round about her; tell the towers thereof; mark well her bulwarks; consider her palaces; that thou mayest tell it tothy soul.[380]Hathit notthe glory of God, andis nother light like unto a stone most precious, even like a jasper stone, clear as crystal? See thetwelve foundations of her walls, and in them the names of the twelve apostles of the Lamb. And the building of the walls of it are of jasper; and the city is pure gold, like unto clear glass; and the foundations are garnished with all manner of precious stones. And the twelve gates are twelve pearls, every several gate is of one pearl; and the street of the city is pure gold, as it were transparent glass. There is no temple in it; for the Lord God Almighty, and the Lamb are the temple of it. It hath no need of the sun, neither of the moon in it; for the glory of God doth lighten it, and the Lamb is the light thereof; and the nations of them which are saved, shall walk in the light of it. These sayings are faithful and true: And the Lord God of the holy prophets sent his angelsand his own Son,to shew unto his servants the things which must shortly be done.[381]Say now to all this, "This is thy rest, O my soul! And this must be the place of thy everlasting habitation. Let all the sons ofSion rejoice, let the daughters of Jerusalem be glad; forgreat is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth is Mount Sion. God is known in her palaces for a refuge."[382]
[379]Luke xii, 32.[380]Psalm xlviii, 12, 13.[381]Revelation xxi, 11-24. xxii, 6.[382]Psalm xlviii, 11, 1-3.
[379]Luke xii, 32.
[380]Psalm xlviii, 12, 13.
[381]Revelation xxi, 11-24. xxii, 6.
[382]Psalm xlviii, 11, 1-3.
§ 18. Yet proceed on. The soul that loves, ascends frequently, and runs familiarly through the streets of theheavenly Jerusalem, visiting the Patriarchs and prophets, saluting the apostles, and admiring the armies of martyrs: So do thou lead on thy heart as from street to street; bring it into the palace of the Great King; lead it, as it were, from chamber to chamber. Say to it;"Here must I lodge; here must I live; here must I praise; here must I love, and be beloved. I must shortly be one of this heavenly choir, and be better skilled in the music. Among this blessed company must I take up my place, my voice must join to make up the melody. My tears will then be wiped away; my groans be turned to another tune; my cottage of clay be changed to this palace; my prison-rags to these splendid robes; and my sordid flesh shall be put off, and such a sun-like spiritual body be put on:For the former things areherepassed away.[383]Glorious things are spoken of thee, O city of God![384]When I look upon this glorious place, what a dunghill and dungeon, methinks is earth? O what difference betwixt a man feeble, pained, groaning, dying, rotting in the grave, and one of these triumphant, shining saints? Here shall Idrink of the river of pleasures, the streams whereof make glad the city of God.[385]Must Israel, under the bondage of the law,serve the Lord with joyfulness, and with gladness of heart, for the abundance of all things.[386]Surely I shall serve him with joyfulness and gladness of heart, for the abundance of glory. Did persecuted saintstake joyfully the spoiling of their goods?[387]And shall not I take joyfully such a full reparation of all my losses? Was it a celebratedday wherein the Jews rested from their enemies, because itwas turned unto them from sorrow to joy, and from mourning into a good day?[388]What a day then will that be to my soul, whose rest and change will be unconceivably greater?When the wise men saw the starthat led to Christ,they rejoiced with exceeding great joy.[389]But I shall shortly see him, who is himselfthe bright and morning star.[390]If the disciplesdeparted from the sepulchre with great joy, when they had but heard that their Lordwas risen from the dead;[391]what will be my joy, when I see him reigning in glory, and myself raised to a blessed communion with him? Thenshall I indeed havebeauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness; andSionshall bemade an eternal excellency, a joy of many generations.[392]Why then do I not rise from the dust, and cease my complaints? Why do I not trample on vain delights, and feed on the foreseen delights of glory? Why is not my life a continual joy, and the savor of heaven perpetually upon my spirit?"
[383]Revelation xxi, 4.[384]Psalm lxxxvii, 3.[385]Psalm xxxvi, 8. xlvi, 4.[386]Deuteronomy xxviii, 47.[387]Hebrews x, 34.[388]Esther ix, 22.[389]Matthew ii, 10.[390]Revelation, xxii, 16.[391]Matthew xxviii, 7, 8.[392]Isaiah lxi, 3. lx, 15.
[383]Revelation xxi, 4.
[384]Psalm lxxxvii, 3.
[385]Psalm xxxvi, 8. xlvi, 4.
[386]Deuteronomy xxviii, 47.
[387]Hebrews x, 34.
[388]Esther ix, 22.
[389]Matthew ii, 10.
[390]Revelation, xxii, 16.
[391]Matthew xxviii, 7, 8.
[392]Isaiah lxi, 3. lx, 15.
§ 19. Let me here observe, that there is no necessity to exercise these affections, either exactly in this order, or all at one time. Sometimes one of thy affections may need more exciting, or may be more lively than the rest; or, if thy time be short, one may be exercised one day, and another upon the next; all which must be left to thy prudence to determine. Thou hast also an opportunity, if inclined to make use of it, to exercise opposite and more mixed affections; such as—hatred of sin, which would deprive thy soul of these immortal joys;—godly fear, lest thou shouldst abuse thy mercy;—godly shame and grief, for having abused it;—unfeigned repentance;—self-indignation;—jealousy over thy heart;—and pity for those who are in danger of losing these immortal joys.
§ 20. (III.) We are also to take notice, how heavenly contemplation is promoted by soliloquy and prayer. Though consideration be the chief instrument in this work, yet, by itself, it is not so likely to affect the heart. In this respect contemplation is like preaching, where the mere explaining of truths and duties is seldom attended with such success, as the lively application of them to the conscience; and especially when a Divine blessing is earnestly sought to accompany such application.
§ 21. (1.) By soliloquy, or a pleading the case with thyself, thou must in thy meditation quicken thy own heart. Enter into a serious debate with it. Plead with it in the most moving and affecting language, and urge it with the most powerful and weighty arguments. It iswhat holy men of God have practised in all ages. Thus David,Why art thou cast down, O my soul! And why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.[393]And again,Bless the Lord, O my soul! and all that is within me, bless his holy name. Bless the Lord, O my soul! and forget not all his benefits,[394]&c. This soliloquy is to be made use of according to the several affections of the soul, and according to its several necessities. It is a preaching to one's self: For as every good master or father of a family is a good preacher to his own family; so every good Christian is a good preacher to his own soul. Therefore the very same method which a minister should use in his preaching to others, every Christian, should endeavor after in speaking to himself. Observe the matter and manner of the most heart-affecting minister; let him be as a pattern for your imitation; and the same way that he takes with the hearts of his people, do thou also take with thy own heart. Do this in thy heavenly contemplation; explain to thyself the things on which thou dost meditate; confirm thy faith in them from Scripture; and then apply them to thyself, according to their nature, and thy own necessity. There is no need to object against this, from a sense of thy own inability. Doth not God command thee toteach the Scriptures diligently unto thy children, and talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up?[395]And if thou must have some ability to teach thy children, much more to teach thyself; and if thou canst talk of Divine things to others, why not also to thine own heart?
[393]Psalm xliii, 11.[394]Psalm ciii, 1-5.[395]Deuteronomy vi, 7.
[393]Psalm xliii, 11.
[394]Psalm ciii, 1-5.
[395]Deuteronomy vi, 7.
§ 22. (2.) Heavenly contemplation is also promoted, by speaking to God in prayer; as well as by speaking to ourselves in soliloquy. Ejaculatory prayer may very properly be intermixed with meditation, as a part of the duty. How often do we find David, in the same Psalm, sometimes pleading with his soul, and sometimes with God? The apostle bids usspeak to ourselves in psalms,and hymns, and spiritual songs;[396]and no doubt we may also speak to God in them. This keeps the soul sensible of the Divine presence, and tends greatly to quicken and raise it. As God is the highest object of our thoughts, so our viewing of him, speaking to him, and pleading with him, more elevates the soul, and excites the affections, than any other part of meditation. Though we remain unaffected, while we plead the case with ourselves; yet, when we turn our speech to God, it may strike us with awe; and the holiness and majesty of Him whom we speak to, may cause both the matter and words to pierce the deeper. When we read, thatIsaac went out to meditate in the field, the margin says,to pray; for the Hebrew word signifies both. Thus in our meditations, to intermix soliloquy and prayer; sometimes speaking to our own hearts, and sometimes to God, is, I apprehend, the highest step we can advance to in this heavenly work. Nor should we imagine, it will be as well to take up with prayer alone, and lay aside meditation. For they are distinct duties, and must both of them be performed. We need one as well as the other, and therefore shall wrong ourselves by neglecting either. Besides the mixture of them, like music, will be more engaging; as the one serves to put life into the other. And our speaking to ourselves in meditation, should go before our speaking to God in prayer. For want of attending to this due order, men speak to God with far less reverence and affection than they would speak to an angel, if he should appear to them; or to a judge, if they were speaking for their lives. Speaking to the God of heaven in prayer, is a weightier duty than most are aware of.
[396]Ephesians v, 19.
[396]Ephesians v, 19.
§ 1. As it is difficult to maintain a lively impression of heavenly things, therefore, § 2. (I.) Heavenly contemplation may be assisted by sensible objects; § 3. (1.) If we draw strong suppositions from sense; and, § 4-11. (2.) If we compare the objects of sense with the objects of faith, several instances of which are produced. § 12. (II.) Heavenly contemplation may also be guarded against a treacherous heart, by considering, § 13, 14. (1.) The great backwardness of the heart to this duty; § 15. (2.) Its trifling in it; § 16. (3.) Its wandering from it; and, § 17. (4.) Its too abruptly putting an end to it.
§ 1. Themost difficult part of heavenly contemplation, is to maintain a lively sense of heavenly things upon our hearts. It is easier, merely to think of heaven a whole day, than to be lively and affectionate in those thoughts a quarter of an hour. Faith is imperfect, for we are renewed but in part; and goes against a world of resistance; and, being supernatural, is prone to decline and languish, unless it be continually excited. Sense is strong, according to the strength of the flesh; and being natural, continues while nature continues. The objects of faith are far off; but those of sense are nigh. We must go as far as heaven for our joys. To rejoice in what we never saw, nor ever knew the man that did see, and this upon a mere promise in the Bible; is not so easy, as to rejoice in what we see and possess. It must therefore be a point of spiritual prudence, to call in sense to the assistance of faith. It will be a good work, if we can make friends of these usual enemies, and make them instruments for raising us to God, which are so often the means of drawing us from him. Why hath God given us either our senses, or their common objects, if they might not be serviceable to his praise? Why doth the Holy Spirit describe the glory of the New Jerusalem, in expressions that are grateful to the flesh? Is it that we might think heaven to be made ofgold and pearl? or that saints and angels eat and drink? No, but to help us to conceive of them as we are able, and to use these borrowed phrases as a glass, in which we must see the things themselves imperfectly represented, till we come to an immediate and perfect sight. And besides shewing how heavenly contemplation may be assisted by sensible objects,—this chapter will also shew how it may be preserved from a wandering heart.
§ 2. (I.) In order that heavenly contemplation may be assisted by sensible objects, let me only advise—to draw strong suppositions from sense,—and to compare the objects of sense with objects of faith.
§ 3. (1.) For the helping of thy affections in heavenly contemplation, draw as strong suppositions as possible from thy senses. Think on the joys above, as boldly as Scripture hath expressed them. Bring down thy conceptions to the reach of sense. Both love and joy are promoted by familiar acquaintance. When we attempt to think of God and glory, without the Scripture-manner of representing them, we are lost, and have nothing to fix our thoughts upon; we set them so far from us, that our thoughts are strange, and we are ready to say, what is above us, is nothing to us. To conceive of God and glory, only as above our conception, will beget but little love; or as above our love, will produce little joy. Therefore put Christ no farther from you, than he hath put himself, lest the Divine nature be again inaccessible. Think of Christ, as in our own glorified nature. Think of glorified saints, as men made perfect. Suppose thyself a companion with John in his survey of the new Jerusalem, and viewing the thrones, the Majesty, the heavenly hosts, the shining splendor, which he saw. Suppose thyself his fellow-traveller into the celestial kingdom, and that thou hadst seen all the saints in theirwhite robes, withpalms in their hands; and that thou hadst heard thoseSongs of Moses, and of the Lamb. If thou hadst really seen and heard these things, in what a rapture wouldst thou have been? and the more seriously thou puttest this supposition to thyself, the more will thy meditation elevate thy heart. Do not, like the papists, draw them in pictures; but get the liveliest pictureof them in thy mind that thou possibly canst, by contemplating the Scripture-account of them, till thou canst say, "Methinks I see a glimpse of glory! methinks I hear the shouts of joy and praise, and even stand by Abraham and David, Peter and Paul, and other triumphant souls! Methinks I even see the Son of God appearing in the clouds, and the world standing at his bar to receive their doom; and hear him sayCome ye blessed of my Father; and see them go rejoicing into the joy of their Lord! My very dreams of these things have sometimes greatly affected me, and should not these just suppositions much more affect me? What if I had seen, with Paul, thoseunutterable things! Or, with Stephen, had seenheaven opened, and Christ sitting at the right hand of God? Surely that one sight was worth his storm of stones. What if I had seen, as Isaiah did,the Lord sitting upon his throne, and all the host of heaven standing on his right hand and on his left? Such things did these men of God see; and I shall shortly see far more than ever they saw, till they were loosed from flesh, as I must be." Thus you see how it excites our affections in this heavenly work, if we make strong and familiar suppositions from our bodily senses, concerning the state of blessedness, as the Spirit hath in condescending language expressed it.
§ 4. (2.) The other way in which our senses may promote this heavenly work, is by comparing the objects of sense with the objects of faith. As for instance:—You may strongly argue with your hearts from the corrupt delights of sensual men, to the joys above. Think with yourselves; "Is it such a delight to a sinner to do wickedly? And will it not be delightful indeed to live with God? Hath the drunkard such delight in his cups, that the fears of damnation will not make him forsake them? Will the whore-master rather part with his credit, estate, and salvation, than with his brutish delight? If the way to hell can afford such pleasure, what then are the pleasures of the saints in heaven? if the covetous man hath so much pleasure in his wealth, and the ambitious man in places of power and titles of honor; what then have the saints in everlasting treasures, andin heavenly honors, where we shall be set above principalities and powers, and be made the glorious spouse of Christ? How delightfully will the voluptuous follow their recreations from morning to night, or sit at their cards and dice, nights and days together? O the delight we shall have, when we come to our rest, in beholding the face of the living God, and in singing forth praises to him and the Lamb!"—Compare also the delights above, with the lawful and moderate delights of sense. Think with thyself, "How sweet is food to my taste when I am hungry; especially if it be, as Isaac said,such as I love, which my temperance and appetite incline to? What delight then must my soul have in feeding uponChrist, the living bread, and ineating with him at his table in his kingdom? Was amess of pottageso sweet to Esau in his hunger, that he would buy it at so dear a rate as hisbirth-right? How highly then should I value this never-perishing food? How pleasant is drink in the extremity of thirst, scarcely to be expressed; enough to make thestrength of Sampson revive? O how delightful will it be to my soul to drink of thatfountain of living water, which whoso drinketh it shall thirst no more? How delightful are grateful odors to the smell; or music to the ear; or beautiful sights to the eye? What fragrance then haththe precious ointment which is poured on the headof our glorified Savior, and which must be poured on the head of all his saints, and will fill all heaven with its odor? How delightful is the musicof the heavenly host? How pleasing will be those real beauties above? How glorious thebuilding not made with hands, the house that God himself dwells in, the walks and prospects inthe city of God; and the celestial paradise!"
§ 5. Compare also the delights above, with those we find in natural knowledge. These are far beyond the delights of sense; but how much farther are the delights of heaven? Think then, "Can an Archimedes be so taken up with his mathematical invention, that the threats of death cannot disengage him, but he will die in the midst of his contemplations? Should I not be much more taken up with the delights of glory, and die withthese contemplations fresh upon my soul; especially when my death will perfect my delights, while those of Archimedes die with him? What exquisite pleasure is it to dive into the secrets of nature, and find out the mystery of arts and sciences; especially if we make a new discovery in any one of them? What high delights are there then in the knowledge of God and Christ? If the face of human learning be so beautiful, as to make sensual pleasures appear base and brutish; how beautiful then is the face of God? When we meet with some choice book, how could we read it day and night, almost forgetful of meat, drink, or sleep? What delights are there then at God's right hand, where we shall know in a moment all that is to be known?"—Compare also the delights above, with the delights of morality, and of the natural affections. What delight had many sober heathens in the rules and practice of moral duties, so that they took him alone for an honest man, who did well through the love of virtue, and not merely for fear of punishment; yea, so much valued was this moral virtue, that they thought man's chief happiness consisted in it? Think then "What excellency will there be in our heavenly perfection and in that uncreated perfection of God which we shall behold? What sweetness is there in the exercise of natural love, whether to children, parents, yoke-fellows, or intimate friends? Does David say of Jonathan,thy love to me was wonderful, passing the love of women? Didthe soul of Jonathan cleave to David? Had Christ himself onedisciple whom he especially loved, and who was wont to lean on his breast? If then the delights of close and cordial friendship be so great, what delight shall we have in the friendship of the Most High, and in our mutual intimacy with Jesus Christ, and in the dearest love of the saints? Surely this will be a stricter friendship, and these more lovely and desirable friends, than ever the sun beheld; and both our affections to our Father and Savior, and especially theirs to us, will be such as we never knew here. If one angel could destroy an host, the affections of spirits must also be proportionably stronger, so that we shall then love a thousand timesmore ardently than we can now. As all the attributes and works of God are incomprehensible, so is this of love: He will love us infinitely beyond our most perfect love to him. What then will there be in this mutual love?"
§ 6. Compare also the excellencies of heaven, with those glorious works of creation which our eyes now behold. What wisdom, power, and goodness, are manifested therein? How does the majesty of the Creator shine in this fabric of the world?His works are great, sought out of all them that have pleasure therein.What Divine skill in forming the bodies of men or beasts? What excellency in every plant? What beauty in flowers? What variety and usefulness in herbs, fruits, and minerals? What wonders are contained in the earth and its inhabitants; the ocean of waters, with its motions and dimensions; and the constant succession of spring and autumn, of summer and winter? Think then, "If these things, which are but servants to sinful man, are so full of mysterious worth, what is that place where God himself dwells, and which is prepared forjust men made perfectwith Christ? What glory is there in the least of yonder stars? What a vast resplendent body is yonder moon, and every planet? What an inconceivable glory hath the sun? But all this is nothing to the glory of heaven. Yonder sun must there be laid aside as useless. Yonder is but darkness to the lustre of my Father's house. I shall myself be as glorious as that sun. This whole earth is but my Father's footstool. This thunder is nothing to his dreadful voice. These winds are nothing to the breath of his mouth. If thesending rain, and making the sun to rise on the just, and on the unjust, be so wonderful; how much more wonderful and glorious will that sun be, which must shine on none but saints and angels?"—Compare also the enjoyments above, with the wonders of Providence in the church and world. Would it not be an astonishing sight to seethe sea stand as a wall on the right hand and on the left, and the dry land appear in the midst, and the people of Israel pass safely through, andPharaoh and his host drowned? or to have seen the tenplagues of Egypt? orthe rock gushing forth streams? ormanna and quails rained from heaven? orthe earth opening and swallowing up the wicked? But we shall see far greater things than these; not only sights more wonderful, but more delightful: There shall be no blood, nor wrath, intermingled; nor shall we cry out, asthe men of Bethshemesh, Who is able to stand before this holy Lord God?How astonishing, to see thesun stand stillin the firmament; orthe dial of Ahaz go back ten degrees? But we shall see whenthere shall be no sun; or rather shall behold forever a sun of infinitely greater brightness. What a life should we live, if we could havedrought or rainat our prayers; or havefire from heavento destroy our enemies, as Elijah had; or raise the dead, as Elisha; or miraculouslycure diseases, andspeak all languages, as the Apostles? Alas, these are nothing to the wonders we shall see and possess with God; and all of them wonders of goodness and love? We shall ourselves be the subjects of more wonderful mercies than any of these. Jonah was raised but from a three day's burialin the belly of a fish; but we shall be raised from many years rottenness and dust; and that dust exalted to the glory of the sun; and that glory perpetuated through eternity. Surely, if we observe but common providences; as, the motion of the sun; the tides of the sea; the standing of the earth; the watering it with rain, as a garden; the keeping in order a wicked confused world; with many others; they are all admirable. But what are these to the Sion of God, the vision of the Divine Majesty, and the order of the heavenly hosts?—Add to these those particular providences which thou hast thyself enjoyed and recorded through thy life, and compare them with the mercies thou shalt have above. Look over the mercies of thy youth and riper age, of thy prosperity and adversity, of thy several places and relations; are they not excellent and innumerable, rich and engaging? How sweet was it to thee, when God resolved thy doubts; scattered thy fears; prevented the inconveniences into which thy own counsel would have cast thee; eased thy pains; healed thysickness; and raised thee up, as from death and the grave? Think then, "Are all these so sweet and precious, that without them my life would have been a perpetual misery? Hath his providence on earth lifted me so high,and his gentleness made me great? How sweet then will his glorious presence be? How high will his eternal love exalt me? and how great shall I be made in communion with his greatness? If my pilgrimage and warfare have such mercies, what shall I find in my home, and in my triumph? If God communicates so much to me while I remain a sinner; what will he bestow when I am a perfected saint? If I have had so much at such a distance from him; what shall I have in his immediate presence, where I shall ever stand before his throne?"
§ 7. Compare the joys above, with the comforts thou hast here received in ordinances. Hath not the Bible been to thee as an open fountain, flowing with comforts day and night? What suitable promises have come into thy mind; so that with David, thou mayest say,Unless thy law had been my delight, I should then have perished in mine affliction? Think then, "If his word be so full of consolations, what overflowing springs shall we find in God himself? If his letters are so comfortable, what will the glories of his presence be? If the promise is so sweet, what will the performance be? If the testament of our Lord, and our charter for the kingdom, be so comfortable, what will be our possession of the kingdom itself?"—Think farther, "What delights have I also found in theword preached? When I have sat under a heavenly, heart-searching teacher, how hath my heart been warmed? Methinks I have felt myself almost in heaven. How often have I gone to the congregation troubled in spirit, and returned joyful? How often have I gone doubting, and God hath sent me home persuaded of his love in Christ? What cordials have I met with to animate me in every conflict? If but the face of Moses shine so gloriously, what glory is there in the face of God? Ifthe feet of them that publish peace, that bring good tidings of salvation, be beautiful; how beautiful is the face ofthe Prince of Peace? Ifthis treasurebe so preciousin earthen vessels; what is that treasure laid up in heaven?Blessed are the eyes that seewhat is seen there,and the ears that hear the thingsthat are heard there. There shall I hear Elijah, Isaiah, Jeremiah, John, Peter, Paul; not preaching to gainsayers, in imprisonment, persecution, and reproach; but triumphing in the praises of him that hath raised them to honor and glory." Think also, "What joy is it to have access and acceptance in prayer; that I may always go to God, and open my case, and unbosom my soul to him, as to my most faithful friend? But it will be a more unspeakable joy, when I shall receive all blessings without asking, and all my necessities and miseries will be removed, and when God himself will be the portion and inheritance of my soul." As for the Lord's supper, "What a privilege is it to be admitted to sit at his table, to have his covenant sealed to me there? But all the life and comfort there, is to assure me of the comforts hereafter. O the difference between the last supper of Christ on earth, and the marriage-supper of the Lamb at the great day! Then his room will be the glorious heavens; his attendants, all the hosts of angels and saints; no Judas, no unfurnished guest, comes there; but the humble believers must sit down by him, and their feast will be their mutual loving and rejoicing." Concerning the communion of saints, think with thyself, "What a pleasure is it to live with intelligent and heavenly Christians? David says of such,they were all his delight. O what a delightful society then shall I have above? Had I but seen Job on the dunghill, what a mirror of patience? and what will it be to see him in glory? How delightful to have heard Paul and Silas singing in the stocks? How much more to hear them sing praises in heaven? What melody did David make on his harp? But how much more melodious to hear that sweet singer in the heavenly choir? What would I have given for an hour's free converse with Paul, when he was just come down from the third heaven? But I must shortly see those things myself, and possess what I see." Oncemore, think of praising God in concert with his saints. "What if I had been in the place of those shepherds, who saw, and heard the heavenly host singing,Glory to God in the highest, and on earth peace, good will towards men? But I shall see and hear more glorious things. How blessed should I have thought myself, had I heard Christ in histhanksgivings to his Father? How much more, when I shall hear him pronounce me blessed? If there was such joy atbringing back the ark, or atrebuilding the temple; what will there be in theNew Jerusalem? If theearth rent, when the people rejoiced at Solomon's coronation; what a joyful shout will there be at the appearing of the King of the church? If,when the foundations of the earth were laid, the morning stars sang together, and all the sons of God shouted for joy; what a joyful song will there be, when the world of glory is both founded and finished, when the top-stone is laid, and whenthe holy city is adorned as the bride, the Lamb's wife?"
§ 8. Compare the joy thou shalt have in heaven, with what the saints have found in the way to it, and in the foretastes of it. When did God ever reveal the least of himself to any of his saints, but the joy of their hearts was answerable to the revelation? In what an ecstacy was Peter on the mount of transfiguration?Master, says he,it is good for us to be here; let us make three tabernacles! one for thee, and one for Moses, and one for Elias. As if he had said, "O let us not go down again to yonder persecuting rabble; let us not return to our mean and suffering state. Is it not better to stay here now we are here? Is not here better company, and sweeter pleasure?" How was Paul lifted up with what he saw? How did the face of Moses shine, when he had been talking with God? These were all extraordinary foretastes; but little to the full beatifical vision. How often have we read and heard of dying saints, who have been as full of joy as their hearts could hold; and when their bodies have felt the extremity of sickness and pain, have had much of heaven in their spirits, and their joy hath far exceeded their sorrows? If a spark of this fire be so glorious, even amidst the sea of adversity; what then is gloryitself? O the joy that the martyrs have felt in the flames! They were flesh and blood, as well as we; it must therefore be some excellent thing that filled their spirits with joy while their bodies were burning. Think, reader, in thy meditations, "Sure it must be some wonderful foretaste of glory that made the flames of fire easy, and the king of terrors welcome. What then is glory itself. What a blessed rest, when the thoughts of it madePaul desire to depart and be with Christ; and makes the saints never think themselves well, till they are dead? Shall Saunders embrace the stake, and cryWelcome cross? And shall not I more delightfully embrace my blessedness, and cry,Welcome crown? Shall Bradford kiss the faggot? And shall not I kiss the Savior? Shall another poor martyr rejoice to have her foot in the same hole of the stocks, in which Mr. Philpot's had been before her? And shall not I rejoice, that my soul shall live in the same place of glory, where Christ and his apostles are gone before me? Shall fire and faggot, prisons and banishment, cruel mockings and scourgings, be more welcome to others, than Christ and glory to me? God forbid."
§ 9. Compare the glory of the heavenly kingdom, with the glory of the church on earth, and of Christ in his state of humiliation. If Christ suffering in the room of sinners had such excellency, what is Christ at his Father's right hand? If the church under her sins and enemies have so much beauty, what will she have at the marriage of the Lamb? How wonderful was the Son of God in the form of a servant? When he is born, a new star must appear, and conduct the strangers to worship him in a manger; heavenly hosts with their songs must celebrate his nativity; while a child, he must dispute with doctors; when he enters upon his office, he turns water into wine; feeds thousands with a few loaves and fishes; cleanses the lepers, heals the sick, restores the lame, gives sight to the blind, and raises the dead. How wonderful then is his celestial glory? If there be suchcutting down of boughs, and spreading of garments, and crying Hosanna, for one thatcomes into Jerusalem riding on an ass; what will there be when he comes with his angels in his glory? If they that heard himpreach the gospel ofthe kingdom, confess,Never man spake like this man; they then that behold his majesty in his kingdom, will say,There was never glory like this glory. If, when his enemies came to apprehend him,they fell to the ground; if when he is dying,the earth quakes, the veil of the temple is rent, the sun eclipsed, the dead bodies of the saints arise, and the standers-by acknowledge, Verily this was the Son of God? O what a day will it be, when the dead must all arise, and stand before him; when he will once moreshake, not the earth only, but the heavens also; when this sun shall be taken out of the firmament, and be everlastingly darkened with his glory; and when every tongue shall confess him to be Lord and King! If, when he rose again, death and the grave lost their power; if angels mustroll away the stone, terrifythe keeperstill they areas dead men, and send the tidings to his disciples; if he ascend to heaven in their sight; what power, dominion, and glory, is he now possessed of, and which we must for ever possess with him! When he is gone, can a few poor fishermen and tent-makers cure the lame, blind, and sick, open prisons, destroy the disobedient, raise the dead, and astonish their adversaries? What a world will that be, where every one can do greater works than these! If the preaching of the gospel be accompanied with such power as to discover the secrets of the heart; humble the proud sinner, and make the most obdurate tremble; if it can make menburn their books, sell their lands, bring in the price and lay it down at the preacher's feet; if it can convert thousands, andturn the world upside down; if its doctrine, from the prisoner at the bar, can make the judge on the bench tremble; if Christ and his saints have this power and honor in the day of their abasement, and in the time appointed for their suffering and disgrace; what then will they have in their absolute dominion, and full advancement in their kingdom of glory?
§ 10. Compare the glorious change thou shalt have at last, with the gracious change which the Spirit hath here wrought on thy heart. There is not the smallest sincere grace in thee, but is of greater worth than the riches of the Indies; not a hearty desire and groan afterChrist, but is more to be valued than the kingdoms of the world. A renewed nature is thevery image of God; Christ dwelling in us; andthe Spirit of God abiding in us: It is a beam from the face of God;the seed of God remaining us; the only inherent beauty of the rational soul: It ennobles man above all nobility; fits him to understand his Maker's pleasure, do his will, and receive his glory. If thisgrain of mustard seedbe so precious, what isthe tree of life in the midst of the paradise of God? If a spark of life, which will but strive against corruptions, and flame out a few desires and groans, be of so much worth; how glorious then is the fountain of this life? If we are said to belike God, when we are pressed down with a body of sin; sure we shall be much more like God, when we have no such thing as sin within us. Is the desire after, and love of heaven so excellent; what then is the thing itself? Is our joy in foreseeing and believing so sweet; what will be the joy of full possession! How glad is a Christian when he feels his heart begin to melt and be dissolved with the thoughts of sinful unkindness? Even this sorrow yields him joy. O what then will it be, when we shall know, and love, and rejoice, and praise in the highest perfection? Think with thyself, "What a change was it, to be taken from that state wherein I was born, and in which I was rivetted by custom, when thousands of sins lay upon my score, and if I had so died, I had been damned forever? What an astonishing change, to be justified from all these enormous crimes, and freed from all these fearful plagues, and made an heir of heaven? How often, when I have thought of my regeneration, have I cried out, O blessed day! and blessed be the Lord that ever I saw it! How then shall I cry out in heaven, O blessed eternity! and blessed be the Lord that brought me to it! Did the angels of God rejoice to see my conversion? Surely they will congratulate my felicity in my salvation. Grace is but a spark raked up in the ashes, covered with flesh from the sight of the world, and sometimes covered with corruption from my own sight; but my everlasting glory will not be so clouded, nor my light beunder a bushel, but on a hill, even upon Mount Sion, the Mount of God."