Chapter 7. Spiritual Thoughts Of Heaven.
CHAPTER 7. SPIRITUAL THOUGHTS OF HEAVEN.
Especial objects of spiritual thoughts on the glorious state of heaven, and what belongs to it — 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 objects of our thoughts and meditations. [The first is considered here (I.), the second (II.) in Chapter 8.] Such as, I. Think much about the One who is the life and center of all the glory of heaven to us; that is, Christ himself. I will be very brief in treating this, because I have designed a peculiar treatise on this subject, of beholding the glory of Christ, both here and unto eternity.
43 At present, therefore, only a few things will be mentioned, because they are not to be omitted on this occasion. 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, the beatific manifestation of God and his glory is made forevermore; and through him are all communications of inward glory made to us. The present resplendence of heavenly glory consists in his mediatory ministry, as I have declared at large elsewhere; 44 and he will be the means of all-glorious communications between God and the church unto eternity. Therefore, if we are spiritually minded, we should fix our thoughts on Christ above, as the center of all heavenly glory. To help us in this, we may consider the things that follow:
1. Faith has continual recourse to him, on account of what he did and suffered for us in this world; for upon that, depend pardon of sin, justification, and peace with God. This arises, 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 what he was in this world, yet the formal reason for our adherence to him by this, is what he is in himself, as he is now exalted in heaven. If we don't rejoice at the remembrance of his present glory, if thoughts of it are not frequent with us and refreshing to us, how does his love dwell in us?
2. Our hope is that before long, we will be with him forever; and if so, it is certainly our wisdom and duty to be with him here as much as we can. It is a vain thing for any to suppose that they place their chief happiness in being forever in the presence of Christ, who don't care at all to be with him here, as they may. And the only way of our being present with him here, is by faith and love acting themselves in spiritual thoughts and affections. It is an absurd thing for men to esteem themselves Christians, who scarcely think of Christ all day long. Yet some, as one complained of old, scarcely ever think or speak of Him except when they swear by his name. I have read of those who have lived and died in continual contemplation of him, so far as the imperfection of our present state will allow. I have known and do know those who call themselves to reproof, if at any time He has been out of their thoughts for many minutes; and it is strange that it should be otherwise with those 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. Yes, there are some who, on occasion, are not averse to speak of God, of mercy, of pardon, of his power and goodness; but if you mention Christ to them with anything of faith, love, and trust in him, these seem a strange thing to them. There are few who are sensible of any religion beyond what is natural. Things about the wisdom and power of God in Christ are foolishness to them.
Take some directions for the discharge of this duty: 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 surrender the conduct of your affections to vain imaginations.
Spiritual notions befalling carnal minds, once ruined the power of religion by superstition. Men had a conviction that they must think much about Jesus Christ, and this alone would make them conformable to him. But having no real evangelical faith, nor the wisdom of faith to duly exercise it in their thoughts and affections, nor understanding what it meant to be truly like him, they gave themselves up to many foolish inventions and imaginations 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, and purchase a feigned chip of a tree on which he suffered, at the price of all they had in the world. They would endeavor, by long thoughtfulness, lastings, and watchings, to cast their souls into raptures and ecstasies, in which 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. Superstition abused and corrupted the minds of men, leading them from a pretense of a principle of truth, to all these things, and many others of a like nature and tendency. For there is no more certain gospel truth than this, that believers should continually contemplate Christ by the actings of faith in their thoughts and affections, that thereby they might be changed and transformed into his image, 2Cor 3.18. 45 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 in this how dangerous it is to depart in anything from the conduct of Scripture light and rule.
For want of this, the best and most noble endeavors of the minds of men, even to love Christ and be like him, result in provocations of the highest nature.
Therefore pray that you may be kept to the truth in all things, by a diligent attendance to the only rule of it, and by conscientious subjection of the soul to the authority of God in it. For we should not allow 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 prefer to be among those who, in the actings of their love and affection for Christ, fall into some irregularities and excesses in the manner of expressing it (provided their worship of him is neither superstitious nor idolatrous), rather than be among those who, professing themselves to be Christians, almost disavow having any thoughts of or affection for the person of Christ. But there is no need for us to foolishly run into either of these extremes. In the Scripture God has sufficiently provided against them both. He has both shown us the necessity of our diligent acting of faith and love on the person of Christ, and He has limited the way and means by which we may so do. Let our
designs be what they will, wherever we depart from his prescriptions, we are not under the conduct of his Spirit, and so we are sure to lose all that we do.
Therefore, 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 has 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 additions mentioned before; and this rendered all their devotion an abomination. That alone which tends to these ends among believers, is the promise of the Spirit and the institutions of the word. If then, you would think of Christ as you should, take these two directions:
(1.) Pray that the Holy Spirit may abide with you continually, to remind you of him; which he will do in all those in whom He abides, for it belongs to his office.
(2.) For more fixed thoughts and meditations, take for yourself some express place of Scripture in which He is set forth and proposed, either in his person, office, or grace, e.g., Gal 3.1. 46
3. 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 in this they do no less than renounce
Christianity, and turn the Lord Christ into an idol that neither knows, sees, nor hears. But I speak to those who are not utter strangers to the life of faith, who don't know what religion is unless they have real spiritual intercourse and communion with the Lord
Christ by it. Consider this, therefore, as it is in particular exemplified in the book of Canticles.47 There is not one instance of it to be found which does not suppose a continued thoughtfulness of Him. And in answer to them, because they are actings of faith and love, in which he is delighted, he insinuates into our minds and hearts, by his
Spirit, a gracious sense of his own love, kindness, and relation to us.
The great variety in which these things are mutually carried on
between him and the church, the singular endearments which ensue from that, and the blessed estate in rest and complacency, make up the substance of that holy discourse. No thoughts of Christ, then, shall be lost, which proceed from faith, accompanied with love and delight. Those who sow this seed will return with their sheaves. Psa
126.6 Christ will meet them with gracious intimations of his acceptance of them and delight in them, and return a sense of his own love to them. He will never be, he never was, behind with any poor soul in His returns of love. Those gracious and blessed promises which he has made of "coming to those" who 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. Therefore, we may consider three things concerning these thoughts of Christ:
(1.) That they are exceedingly acceptable to Him, as the best pledges of our cordial affection: Song 2.14, "O my dove, who are in the clefts of the rock, in the secret places of the stairs, let me see your countenance, let me hear your voice; for sweet is your voice, and your countenance is attractive." When a soul withdraws, through manifold discouragements and despondencies, and as it were hides itself from him, He calls to see a poor, weeping, blubbered face, and to hear a broken voice, that scarcely goes beyond sighs and groans.
(2.) These thoughts are the only means by which we comply with the gracious invitations of His love, as mentioned before. By them 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, Song 6.12; but they are not to be expected unless we abide in those ways and means which prepare and make our souls fit to receive and entertain him. Therefore,
(3.) Our lack of experience in the power of this holy intercourse and communion with Christ arises principally from our defect in this duty. I have known one 48 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, and the intimacy of his presence with believers. He knew the doctrine of it well enough, but didn't feel the power of it. At least he understood there was more in it than he experienced. God carried him by faith through that darkness, but taught him with it, that no sense of these things was to be let into the soul except by constant thoughtfulness and contemplations of Christ. How many blessed visits we lose by not being exercised in this duty! (See Song 5.1-3). Sometimes we are busy, sometimes careless and negligent, sometimes slothful, sometimes under the power of temptations, so that we neither inquire after nor are we ready to receive them. This is not the way to have our joys abound.
4. Again (I speak now with special 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 has fixed, and not man; the love, power, and efficacy of his intercession, by which he takes care to accomplish the salvation of the church; the approach of his glorious coming for Judgment — these 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 notion and knowledge of spiritual things in our minds; it is not to be constant, nor even to abound in the performance of duties — both of which may exist 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 at the right hand of God.
5. Again, we are to so think of eternal things as to continually lay them in the balance against all the sufferings of this life. I have somewhat spoken of the use of this before, and it is necessary that it be pressed on all occasions. It is very probable that we will yet suffer more than we have done. Those who have gone before us have done so. It is foretold in the Scripture, that if we live godly in Christ Jesus, we must do so.2Tim 3.12 We stand in need of it, and the world is prepared to bring it upon us. As we must suffer, so it is necessary, to the glory of God and our own salvation, that we suffer in a due manner. Mere sufferings will neither commend us to God, nor in any
way advantage our own souls. When we suffer according to the will of God, it is an eminent grace, gift, and privilege, Phi 1.29. 49 But many things are required for this. It is not enough that men suppose they suffer for conscience' sake — though if we don't so suffer, then 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, has been greatly sullied in the days in which we live.50 It is evident that persons, out of a natural courage, accompanied with deep-rooted persuasions, and having their minds influenced with some sinister ends, may undergo hard and difficult things in giving testimony to what is not according to the mind of God. We have had examples of this in all ages, and especially the age in which we live. See 1Pet 4.14-16.51 We have had enough to remove all paint and appearance of honor from those who, in their sufferings, are deceived in what they profess. But men may, from the same principles, suffer for what is indeed according to the mind of God. Yes, they may give their bodies to be burned in this, and yet it is not to His glory nor to their own eternal advantage.
Therefore, we are to duly 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, what I never saw a good event of when it was tried to the uttermost.
Boldness, confidence, a pretended contempt of hardships, and scorning other men whom they suppose are defective in these things, are the garments or livery they wear on this occasion. Such principles may carry men out in a bad cause; they will never do so in a good cause. Evangelical truth will not be honorably witnessed to, except by evangelical grace. 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 rightly learning this first and last lesson of the gospel; namely, bearing the cross, or undergoing all sorts of sufferings for the profession of it; but they don't belong to our present occasion. This alone is what 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 this: 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 of it will give us an alacrity (eagerness) in our entrance into sufferings in a way of duty. Other considerations will offer themselves for our relief, but they will quickly fade and disappear. They are like a cordial water, which gives a little relief for a time, and then leaves the spirits to sink beneath what they were before it was taken. Some relieve themselves by considering the nature of their sufferings — they are not so great that they may not conflict with them, and yet come away safely. But there is nothing of that kind which is so small that it won't prove too hard and strong for us, unless we have especial assistance. Some do the same from their duration; they are only for ten days or six months, and then they will be free; some are relieved by the compassion and esteem of men. These and like considerations are apt to occur to the minds of all sorts of persons, whether spiritually minded or not. But when our minds are accustomed to thoughts of the "glory that shall be revealed," Rom 8.18 we will cheerfully entertain every way and path that leads to it, as suffering for the truth does in a unique way. Through this medium, we may look cheerfully and comfortably at the loss of name, reputation, goods, liberty, even life itself, knowing that we have better and more abiding comforts to take ourselves to. And we can in no other way glorify God by our alacrity in the entrance of sufferings, than when it arises from a prospect into, and a valuation of those invisible things which He has 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 hope 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. 1Kng 19.4 And by this, not a few in all ages have been so broken in their natural spirits, and so shaken in the exercise of faith, that they have lost the glory of their confession, in seeking deliverance by sinful compliances in the denial of truth.
Although this may be done out of mere weariness (as it is the design
of Satan to "wear out the saints of the Most High" Dan 7.25), with reluctance of mind, and a love for the truth remaining in their hearts
— yet it constantly has one of two effects. (1) Some, by the overwhelming sorrow that befalls them on 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 they were ever engaged in before, and to a 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 stories of great persecutions. (2) Others being cowed and discouraged in their profession, and perhaps neglected by those whose duty it was to rather restore them, have by the craft of Satan given way 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 in Heb 11.35.52 When the mind is filled with thoughts of the unseen glories of eternity, it has in readiness what it needs to lay in the balance, against the longest continuance and duration of sufferings which, by comparison, at their utmost extent, are "but for a moment." 2Cor 4.17
I have insisted longer on these things, because they are the peculiar objects of the thoughts of those who are indeed, spiritually minded.