Chapter 16: Rules of Duty — Settling the True Notion of Blessedness

The second general head of the improvement or use of the doctrine propounded from the Text, containing certain rules or prescriptions of duty connatural thereto. Rule 1. That we settle in our minds the true notion of this blessedness. Rule 2. That we compare the temper of our own spirits with it, and labor from there to discern whether we may lay claim to it or no.

Thus far we have the account of the truths to be considered, and weighed, that have dependence on the doctrine of the Text.

Next follows the duties to be practiced, and done in reference thereto, which I shall lay down in the ensuing rules or prescriptions.

That we admit, and settle, the distinct notion of this blessedness in our minds, and judgments. That we fix in our own souls apprehensions agreeable to the account this Scripture has given us of it. This is a counsel, leading, and introductive to the rest; and which if it obtain with us, will have a general influence upon the whole course of that practice, which the doctrine already opened, calls for. As our apprehensions of this blessedness are more distinct, and clear; it may be expected more powerfully to command our hearts, and lives. Hence it is in great part, the spirits, and conversations of Christians have so little savor, and appearance of heaven in them. We rest in some general, and confused notion of it; in which there is little either of efficacy, or pleasure; we descend not into a particular inquiry, and consideration what it is. Our thoughts of it, are gloomy, and obscure; and hence is our spirit naturally listless, and indifferent towards it: and rather contents itself to sit still in a region all lightsome round about, and among objects it has some present acquaintance with, than venture itself forth as into a new world which it knows but little of. And hence our lives are low and carnal: they look not as though we were seeking the heavenly country; and indeed, who can be in good earnest in seeking after an unknown state? This is owing to our negligence, an infidelity. The blessed God has not been shy, and reserved; has not hidden, or concealed from us the glory of the other world; nor locked up heaven to us; nor left us to the uncertain guesses of our own imagination: the wild fictions of an unguided fancy; which would have created us a poetical heaven only, and have mocked us with false Elysiums. But, though much be yet within the veil, he has been liberal in his discoveries to us. Life and immortality are brought to light in the Gospel. The future blessedness (though some refined heathens have had near guesses at it) is certainly apprehensible by the measure only of God's revelation of it. For who can determine, with certainty, of the effects of Divine good pleasure (It is your Father's good pleasure to give you a kingdom)? Who can tell, beforehand, what so free and boundless goodness will do; further than as he himself discovers it? The discovery is as free as the donation. The things that eye has not seen, and ear not heard, and which have not entered into the heart of man, God has revealed to us by his Spirit (1 Corinthians 2:9): and it follows (verse 12), we have received the Spirit of God, that we might know the things freely given us of God. The Spirit is both the principle of the external revelation, as having inspired the Scriptures which foreshows this glory, and of the internal revelation, also to enlighten blind minds that would otherwise ([illegible]) never be able to discover things at so great a distance, see afar off. Therefore called the Spirit of wisdom and revelation, by which the eyes of the understanding are enlightened to know the hope of that calling, and the riches of the glory of his inheritance [among] the Saints (as the [illegible] there is most fitly to be rendered) (Ephesians 1:17).

But this internal discovery is made by the mediation, and intermediary of the external: Therefore having that before our eyes we are to apply our minds to the study, and consideration of it; and in that way, to expect the free illumination of the Holy Spirit. In the meantime we must charge our ignorance, and the darkness of our cloudy thoughts, touching these things, upon our carelessness, that we do not attend, or our incredulity, that we will not believe what God has revealed concerning them: it is therefore a dutiful attention, and reverential faith that must settle and fix the notion of this blessedness. If we will not regard, nor give credit to what God has discovered concerning it, we may sit still in a torpid, disconsolate darkness, which we ourselves are the authors of, or (which is no less pernicious) compass ourselves with sparks beaten out of our own forge; walk in the light of our own fire, cheat our souls with the fond dream of an imagined heaven, nowhere to be found, till we at length lie down in sorrow. How perverse are the imaginations of men in this (as in reference to the way, so) in respect of the end also: For, as they take upon them to fancy another way to happiness quite besides, and against the plain word of God; so do they imagine to themselves another kind of happiness; such as shall gratify only the sensual desires; a Mahometan (indeed a fool's) paradise; or, at best, it is but a negative heaven; they many times entertain in their thoughts (of which their sense too is the only measure) a state wherein nothing shall offend, or inconvenience the flesh; in which they shall not hunger, or [reconstructed: thirst], or feel want; and when they have thus stated the matter in their own thoughts; we cannot beat them out of it, but that they desire to go to heaven (namely, the heaven of their own making) when did they conceive it truly, and fully, they would find their hearts to abhor from it, even as hell itself.

Therefore here we should exercise an authority over ourselves; and awaken conscience to its proper work and business; and demand of it, Is it not reasonable these divine discoveries should take place with me? Has not God spoken plainly enough? Why should my heart any longer hang in doubt within me, or look wishly towards future glory, as if it were an uncouth thing? Or is it reasonable to confront my own imaginations to his discoveries? Charge conscience with the duty it owes to God in such a case; and let his revelations be received with the reverence and resignation which they challenge; and in them study and contemplate the blessedness of awakened souls; till you have agreed with yourself fully how to conceive it. Run over every part of it in your thoughts, view the several divine excellencies, which you are, hereafter, to see, and imitate; and think what every thing will contribute to the satisfaction and contentment of your spirits. This is a matter of unspeakable consequence.

Therefore, to be as clear as is possible, you may digest what is recommended to you in this Rule, into these more particular directions.

1. Resolve with yourselves to make the divine revelation of this blessedness the prime measure, and reason of all your apprehensions concerning it; Fix that purpose in your own hearts, so to order all your conceptions about it, that when you demand of yourselves, What do I conceive of the future blessedness? and why do I conceive so? the divine revelation may answer both the questions. I apprehend what God has revealed, and because he has so revealed. The Lord of heaven sure best understands it; and can best help us to the understanding of it. If it be said of the origin of this world [〈 in non-Latin alphabet 〉], it may much more be said of the state of the other, we understand it by faith (Hebrews 11:3). That must inform, and perfect our intellectuals in this matter.

2. Therefore, reject and sever from the notion of this blessedness, whatever is alien to the account Scripture gives us of it. Think not that sensual pleasure, that a liberty of sinning, that an exemption from the divine dominion, distance and estrangedness from God (which by nature you wickedly affect) can have any ingrediency into (or consistency with) this state of blessedness.

3. Gather up into it whatever you can find by the Scripture-discovery to appertain or belong thereto. Let your notion of it be to your uttermost, not only true, but comprehensive, and full; and as particular and positive, as God's revelation will warrant: Especially remember, it is a spiritual blessedness; that consists in the refining, and perfecting of your spirits, by the vision and likeness of the holy God; and the satisfying of them thereby for ever.

4. Get the notion of this blessedness deeply imprinted in your minds; so as to abide with you, that you may not be always at a loss; and change your apprehensions every time you come to think of it: Let a once-well formed Idea, a clear full state of it be preserved entire: and be (as a lively image) always before your eyes; which you may readily view upon all occasions.

2. That having well fixed the notion of this blessedness in your minds, you seriously reflect upon yourself, and compare the temper of your spirit with it: that you may find out how it is affected thereto; and from there judge in what likelihood you are of enjoying it.

The general aversion of men's spirits to this so necessary work of self-reflection is one of the most deplorable symptoms of lapsed, degenerate humanity. The wickedness that has overspread the nature of man, and a secret consciousness, and misgiving, has made men afraid of themselves, and studiously to decline all acquaintance with their own souls; to shun themselves as ghosts and Spectives; they cannot endure to appear to themselves. You can hardly impose a severer task upon a wicked man, than to go retire an hour or two, and commune with himself, he knows not how to face his own thoughts: His own soul is a devil to him (as indeed it will be in hell, the most frightful, tormenting devil). Yet what power is there, in man, more excellent, more appropriate to reasonable nature, than that of reflecting, of turning his thoughts upon himself. Sense must here confess itself out done. The eye that sees other objects cannot see itself. But the mind, a rational sun, can, not only project its beams, but revert them; make its thoughts turn inward. It can see its own face, contemplate itself. And how useful an endowment is this to the nature of man? If he err he might perpetuate his error, and wander infinitely, if he had not this self-reflecting power, and, if he do well never know, without it, the comfort of a rational self-approbation. Which comfort Paganish morality has valued so highly, as to account it did associate a man with the inhabitants of heaven; and make him lead his life as among the gods (as their Pagan language is). Though the name of this reflecting power [Conscience] they were less acquainted with; the thing itself they reckoned as a kind of indwelling Deity, (as may be seen at large in those Discourses of Maximus Tyrius, and Apuleius both upon the same subject concerning the god of Socrates). And another giving this precept, Familiarize yourself with the gods; adds, and this you shall do, if you bear your mind becomingly towards them; being well pleased with the things they give, and doing the things that may please your Daemon or Genius, whom (says he) the most high God (which they mean by Jupiter) has put into every man as a derivation or extraction from himself ([〈 in non-Latin alphabet 〉]) to be his president and guide, namely every one's own mind and reason.

And this mind or reason in that notion of it, as we approve ourselves to it, and study to please it; is the same thing we intend by the name of Conscience.

And how high account they had of this work of self-reflection, may appear in that they entitled the Oracle to that document Know yourself, esteeming it above human discovery, and that it could have no lower than a divine Original; therefore consecrating and writing it up in golden characters in their Delphic Temple (as Pliny informs us) for a heavenly-inspired dictate.

Among Christians that enjoy the benefit of the Gospel-revelation, in which men may behold themselves, as one may his natural face in a glass, how highly should this self-knowledge be prized, and how fully attained? The Gospel discovers, at the same time, the ugly deformities of a man's soul, and the means of attaining a true spiritual comeliness; indeed it is itself the instrument of impressing the divine image, and glory upon men's spirits; which when it is in any measure done they become most sociable, and conversable with themselves; and when it is but in doing, it so convincingly and with so piercing energy, lays open the very thoughts of men's hearts, so thoroughly rips up and dissects the soul, so directly turns and strictly holds a man's eye, intent upon himself; so powerfully urges, and obliges the sinner to mind and study his own soul; that, where it has affected anything, been any way operative upon men's spirits, they are certainly supposed to be in a good measure acquainted with themselves, whatever others are. Therefore the Apostle bids the Corinthians if they desire a proof of the power and truth of his ministry; to consult themselves, [examine yourselves] and presently subjoins know you not your own selves? Intimating it was an unsupposable thing they should be ignorant; What? Christians, and not know yourselves? Can you have been under the Gospel so long, and be strangers to yourselves? None can think it. Sure it is a most reproachful thing; a thing full of ignominy, and scandal, that a man should name himself a Christian; and yet be under gross ignorance touching the temper, and bent of his own soul. It signifies that such a one understands little of the design and tendency of the very religion he pretends to be of; yet he was a Christian by mere chance, that he took up, and continues his profession in a dream. Christianity aims at nothing; it gets a man nothing; if it does not procure him a better spirit — it is an empty insignificant thing, it has no design in it at all, if it does not design this. It pretends to nothing else. It does not offer men secular advantages, emoluments, honors, it has no such aim to make men in that sense, rich, or great, or honorable, but to make them holy, and fit them for God. He therefore loses all his labor, and reward, and shows himself a vain trifler in the matters of religion, that makes not this the scope and mark of his Christian profession, and practice, and herein he can do nothing without a constant self-inspection. As it therefore highly concerns, it well becomes a Christian under the Gospel, to be in a continual observation, and study of himself; that he may know to what purpose he is a Christian; and take notice what (or whether any) good impressions be yet made upon his spirit; whether he gains anything by his religion. And if a man enter upon an inquiry into himself; what more important question can he put than this; In what posture am I as to my last and chief end? How is my spirit framed towards it? This is the intention and business of the Gospel, to fit souls for blessedness: and therefore if I would inquire, what am I the better for the Gospel? This is the sense and meaning of that very question, is my soul wrought by it to any better disposition for blessedness? Upon which the resolution of this depends; am I ever likely to enjoy it, yes or no? That which may make any heart, not deplorably stupid, shake, and tremble; that such a thing should be drawn into question; but the case, with the most, requires it, and it must be so. It is that therefore, I would fain here, awaken souls to, and assist them in; that is, propound something (in pursuance of the present direction) which might both awaken them to move this great question, and help them in discussing it. Both which will be done in showing the importance of this latter ultimate question in itself, and then the subserviency of the former subordinate one, towards the deciding it. These two things therefore I shall a little stay upon.

1. To show and urge the requisiteness of debating with ourselves, the likelihood, or hopefulness of our enjoying this blessedness.

2. To discover that the present habitude, or disposedness of our spirits to it, is a very proper apt medium, whereby to judge thereof.

First, as to the former of these; methinks our business should do itself, and that the very mention of such a blessedness, should naturally prompt souls to bethink themselves, does it belong to me? Have I anything to do with it? Methinks every one that hears of it should be beforehand with me; and prevent me here. Where is that stupid soul that reckons it an indifferent thing to attain this blessed state, or fall short of it? When you hear this is the common expectation of saints, to behold the face of God, and be satisfied with his likeness, when they awake; can you forbear to say with yourself, and what shall become of me when I awake! What kind of awaking shall I have! Shall I awake amidst the beams of glory, or flames of wrath? If you can be persuaded to think this no matter of indifference; then stir up your drowsy soul to a serious inquiry, how it is likely to fare with you for ever; and to that purpose put your conscience to it, to give a free, sincere answer to these few queries.

1. Can you say, you are already certain of your eternal blessedness? Are you so sure, that you need not inquire? I know not who you are that now read these lines, and therefore cannot judge of your confidence, whether it be right or wrong; only that you may not answer too hastily, consider a little; that certainty of salvation is no common thing: not among (I speak you see of subjective certainty) the heirs of salvation themselves. How many of God's holy ones, that cannot say they are certain, indeed how few, that can say they are? That exhortation to a church of saints, "Work out your salvation with fear and trembling" (Philippians 2:12) (they of whom he expresses such confidence (chapter 1:6), over whom he so glories (chapter 4:1)) implies this to be no common thing. So does Christ's advice to his disciples, "Strive to enter in at the strait gate"; and Saint Peter's to the scattered Jews (that he says had obtained like precious faith, etc.) "give diligence to make your calling and election sure," with many more passages of like import. Indeed, how full is the Scripture of the complaints of such crying out of broken bones, of festering wounds, of distraction by divine terrors. Now what shall we say in this case, when so eminent saints have left us records of the distresses and agonies of their spirits, under the apprehended displeasure of God; may it not occasion us to suspend a while, and consider; have we much more reason to be confident than they? And do we know none that lead stricter, and more holy lives than we, that are yet in the dark, and at a loss in judging their spiritual states? I will not say that we must therefore think ourselves bound to doubt, because another possibly [reconstructed: better than we] does so. Unknown accidents may much vary the cases. But, who would not think that reason, and modesty had quite forsaken the world, to hear (where the odds is so vastly great) the vain boasts of the loose generality, compared with the humble, solicitous doubts of many serious knowing Christians? To see such trembling about their soul concerns, who have walked with God, and served him long in prayers, and tears; when multitudes that have nothing whereon to bottom a confidence, but pride, and ignorance; shall pretend themselves certain! If, drawing breath a while, you will suspect you have reason not to be peremptory in your confidence; you will sure think yourself concerned to inquire further. Urge your soul then with this question again and again, are you yet certain, yes or no.

2. Is it a comfortable state to be uncertain, or to have before you apparent grounds of a rational, and just doubt? For causeless doubts may sooner vanish, when their causelessness is once discovered; and so they are less likely to keep a person that is capable of understanding his own case, under a stated discomfort. But I suppose you, in order to the answering the foregoing query, to have in some measure considered your case; and that, with a preponderating apprehension of danger in it, you return it uncertain. Uncertain man! and what, will you remain uncertain? Will you sit still so, till you perish? Shall your life hang in doubt, and your soul be in jeopardy every hour, till the everlasting flames resolve the doubt; and put the matter out of question with you? What course can you apply yourself to, but to inquire, and search further into your own state, to avoid the torture of your own fears, the pangs, and dreadful expectations of a palpitating misgiving heart; it is true, that inquisitive, diligent doubtfulness, has hope, and comfort in it. But doubtfulness, joined with a resolution of casting off all further care, is utterly desperate, and disconsolate; what remains to you in that case, but a fearful, looking for a fiery indignation? How can you pass an hour in peace, while you apprehend it unlikely, you see the face, and be satisfied with the image of God, do not your own thoughts represent to you the amazing sights, the horrid images which shall for ever entertain, and possess your soul? Are you not daily haunted with divine horrors? When you say at night, your bed shall refresh you, are you not terrified with dreams, and affrighted with visions? Do you not say in the morning, would to God it were evening, and in the evening say, would to God it were morning: and while you know not what else to do, meditate only changes instead of remedies. Or if you find no such trouble invading your mind, let me further ask.

3. Is it reasonable to be secure in such a state of uncertainty! Debate this matter a little while with yourself. Is it your reason, or your sloth that makes you sit still, and forbear to look into your spiritual affairs? Is it any rational consideration, or not rather the mere indisposition of a soul, afraid to know its own state, that suspends you from inquiring? What do you have to say that looks like a reason? Is it that it will disturb your thoughts, interrupt your pleasures, fill you with anxious cares and fears, which you are as loath to admit as burning coals into your bosom? Is it that you cannot endure to look upon so dreadful an object as the appearing danger, or possibility of your being miserable to eternity? And are you therefore resolved to shut your eyes, and cry peace, peace? This is to avoid a present inconvenience by an eternal mischief (a gross overstraining of the paradox! for avoiding the present fear of Hell, to run into it; as if because a man cannot bear the thoughts of dying, he should presently cut his own throat. Vain man! can you not bear the thoughts of eternal misery — how will you bear the thing? And how long-lived do you think that peace shall be that you purchase upon so dear and hard terms? Can you promise yourself an hour? May you not lose your purchase, and price together the next moment? Can you defer your misery by forgetting it? Or will your judgment linger, and your damnation slumber, while you securely linger and slumber? Can you wink Hell into nothing, and put it out of being by putting it out of your thoughts? Alas man! open your eyes — when you will, you shall find you have not bettered your case by having kept them [reconstructed: fast] closed. The bitterness of death is not yet past. The horrid image is still before you. This is not a fancied evil, which a man may dream himself into, and (eadem operâ) with as little difficulty dream himself out of it again: no, your case is miserable and dangerous when you compose yourself to sleep; if you awaken, you will find it still the same; only you did not apprehend it before, for then you would not have slept. As the drunkard that kills a man, and after falls asleep in his drunken fit; he awakes and understands his wretched case. Would his sleeping on, till the officers' arrest had awakened him, have mended the matter with him?

But you will possibly say, is it not better, here, to have a little quiet now, than to be miserable by sad thoughts here, and miserable by actual suffering hereafter too? Is not one death enough? Why should one kill himself so often over? And hasten misery as if it came on too slowly?

Better, man? — a hard choice. Supposing you are to be eternally miserable; if you understand that word eternity, the good or evil of this little inch of time will signify so little with you, as hardly to weigh anything in the scale of a rational judgment. But what, are you now dreaming, while you thus reason? Do you yet no better understand your case? Are you not under the Gospel? Is it not the day of your hope, and of the Lord's grace and patience towards you? It was said that sleeping would not better your case; but it was not said that awakening would not; but all that is here said is designed to the awakening of you, that you may know your case, and endeavor a redress. Do you think any man in his sober wits would take all this pains thus to reason with you, if that were the acknowledged and agreed state of your case; that it were already taken for granted you must perish? We might as well go preach to devils, and carry down the Gospel into Hell. But do you think the holy merciful God sent his Son, and his ministers to mock men; and to treat with them about their eternal concerns, when there is no hope? Were that your case, you had as good a pretense as the Devil had, to complain of being tormented before your [reconstructed: time]; but if you be not wilfully perverse in mistaking the matter we are reasoning about, you may understand, your reason is here appealed to in this; whether having so fair hopes before you, as the Gospel gives of this blessedness we are discoursing of; it be not reasonable from the apprehension of a mere possibility of miscarrying, (which can only be through your wilful security and neglect) to give up yourself to a supine negligence, and indulge that security, which is so sure to ruin you, and exchange possible hoped-for heaven for a certain Hell; or whether rather it be not reasonable to stir up your soul to consider in what posture you are, towards the attainment of this blessedness; that you may accordingly steer your course in order to it? If an accusation, or a disease do threaten your life; or a suspected [reconstructed: flaw], your title to your estate — would you not think it reasonable to inquire into your case? And is it not much more desirable, in a matter of this consequence, to be at some certainty? And prudent to endeavor it, if it may possibly be attained? From which let me further ask.

Fourthly, can you pretend it to be impossible? Has God left you under a necessitated ignorance in this matter? Or denied you sufficient means of knowing how it is with you in respect of your spiritual estate? Though he has not given you a list, or told you the number, or names of his sanctified ones; yet has he not sufficiently described the persons, and given you characters by which they may be known? And has he not furnished you with a self-reflecting power, by which you are enabled to look into yourself, and discern whether you be of them or no? Does he not offer, and afford to serious, diligent souls, the assisting light of his blessed Spirit to guide, and succeed the inquiry? And if you find it difficult to come to a speedy, clear issue, to make a present, certain judgment of your case; ought not that to engage you to a patient, continued diligence, rather than a rash, despairing madness, to desist and cast off all? Inasmuch as the difficulty, though great, is not insuperable, and the necessity and advantage incomparably greater? And (though various other things do confessedly fall in) the principal difficulty lies in your aversion and unwillingness. You are not put to traverse the creation, to climb Heaven, or dig through the earth; but your work lies near you, in your own heart and spirit, and what is so near, or should be so familiar to you, as yourself? It is but casting your eye upon your own soul, to discern which way it is inclined and bent, that you are urged to. Which is that we proposed next to discover, namely.

2. That we are to judge of the hopefulness of our enjoying this blessedness, by the present habitude, or disposedness of our spirits thereto. For what is that righteousness which qualifies for it, but the impress of the Gospel upon the minds and hearts of men? The Gospel-revelation is the only rule, and measure of that righteousness. It must therefore consist in conformity thereto. And look to the frame, and design of the Gospel-revelation; and what does so directly correspond to it, as that very habitude, and disposedness of spirit for this blessedness whereof we speak? Nothing so answers the Gospel, as a propension of heart towards God (gratified in part, now, and increasing, till it find a full satisfaction) a desire of knowing him, and of being like him. It is the whole design of the Gospel, which reveals his glory in the face of Jesus Christ, to work and form the spirits of men to this. They therefore whose spirits are thus wrought, and framed, are righteous by the Gospel-measure, and by that righteousness are evidently entitled, and fitted for this blessedness. Indeed that righteousness has in it (or rather is) the elements, the first principles, the seed of this blessedness. There can therefore be no surer rule, or mark, whereby to judge our states, whether we have to do with this blessedness, may expect it yes or no, than this.

How stand we affected towards it, in what disposition are our hearts thereto? Those fruits of righteousness, by which the soul is qualified to appear without offence in the day of Christ; the several graces of the Sanctifying Spirit; are nothing else but so many holy principles, all disposing the soul towards this blessedness, and the way to it. Mortification, self-denial, and godly sorrow, take it off from other objects, the world, self, and sin. Repentance (that part of it which respects God) turns the course of its motion towards God, the end. Faith directs it, through Christ the way. Love makes it more freely; desire, earnestly; joy, pleasantly; hope, confidently; humility, evenly; fear, circumspectly; patience, constantly, and perseveringly. All conspire to give the soul a right disposition towards this blessedness. The result of them all is heavenliness; a heavenly temper of spirit. For they all (one way, or other) as so many lines, and rays, have respect to a blessedness in God (which is heaven) as the point, at which they aim; and (the cuspis) the point in which they meet, in order to the touching of that objective point is heavenliness. This is the ultimate, and immediate disposition of heart, for this blessedness; the result (the terminus productus) of the whole work of righteousness, in the soul; by which it is said to be as it were, gnota ad gloriam, begotten to the eternal inheritance. Concerning this therefore, chiefly institute your inquiry. Demand of yourself, is my soul yet made heavenly? Bent upon eternal blessedness or no? And here you may easily apprehend of how great concern it is, to have the right notion of heaven; or future blessedness, as was urged under the foregoing rule. For if you take for it, another thing; you miss your mark, and are quite beside your business. But if you retain a right, and scriptural state and notion of it; the rule you are to judge by, is sure; they shall have heaven whose hearts are intent upon it, and framed to it. Scripture is every where pregnant, and full of this.

The Apostle plainly intimates; this will be the rule of God's final judgment. Certainly it cannot be unsafe for us, to judge ourselves by the same rule. He tells us, when God shall judge every one according to his works (the great business of the judgment day) eternal life, shall be the portion of them, who, by patient continuance in well doing, sought glory, and honor, and immortality, (which are but other expressions of the same thing) what can be more plain. They shall have eternal life, and glory that seek it; whose hearts are towards it. Again, speaking of true Christians, [illegible] (that is, in a way of contradiction from Pseudo-Christians, such, as, he says, were enemies of the Cross) he gives us (among other) this brand of these latter; that they did mind earthly things, and tells us their end would be destruction, but gives us this opposite character of the other; our conversation is in heaven; our trade and business, our daily negotiations (as well as the privileges of our citizenship) lie there (as his expression imports) and from there intimates the opposite end of such; from where we look for a [Savior] not destruction, but salvation. And in the same context of Scripture where they that are risen with Christ, and who shall appear with him in glory, are required to set their [mind] on things above, not on things on the earth. That we may understand this, not to be their duty only; but their character; we are immediately told; they who do not so mortify, not their earthly members (those lusts that dispose men towards the earth, and to grovel in the dust, as the graces of the Spirit dispose them heaven-ward, and to converse with glory) are the children of disobedience, upon whom the wrath of God comes. The faith the just live by, is the substance of things hoped for, etc. Such believers, are confessed, avowed strangers on earth, and seekers of the better, the heavenly country, from where it is said, God will not be ashamed to be called their God: plainly implying, that as for low, earthly spirits; that love to creep on the earth, and embrace dunghills, God will be ashamed of them; he will for ever disdain a relation to them, while, and as such. And if we will be determined by the express word of our great Redeemer, to whom we owe all the hopes of this blessedness. When he had been advising not to lay up treasure on earth, but in heaven; he presently adds, where your treasure is, there will your hearts be also. If your treasure, your great interests, your precious, and most valuable good, be above; that will attract your heart, it will certainly be disposed toward it.

Yet here it must carefully be considered; that, in as much as this blessedness is your end, that is, your supreme good (as the notion of treasure, also imports) your heart must be set upon it above any other enjoyment; else all is to no purpose. It is not a faint, slight, overmastered inclination that will serve the turn; but (as all the aforementioned Scriptures import) such as will bespeak it a man's business to seek heaven, his main work; and give ground to say of him, his heart is there. If two lovers solicit the same person, and, speaking of them in comparisons she say, this has my heart; is it tolerable to understand her, as meaning him she loves less? So absurd would it be to understand Scriptures, that speak of such an intention of heart heavenward; as if the faintest desire, or coldest wish, or most lazy, inconstant endeavor were all they meant. No, it is a steady prevalent, victorious direction of heart towards the future glory, in comparison of which, you despise all things else (all temporal, earthly things) that must be the (evidential) ground of your hope to enjoy it. And therefore in this, deal faithfully with your own soul, and demand of it; Do you esteem this blessedness above all things else? Do the thoughts of it continually return upon you? And your mind and heart, as it were naturally, run out to it? Are your greatest solicitudes, and cares taken up about it, lest you should fall short, and suffer a disappointment? Do you savor it with pleasure? Has it a sweet and grateful relish to your soul? Do you bend all your powers to pursue, and press on towards it? Urge yourself to give answer truly to such inquiries; and to consider them seriously, that you may do so.

Such whose spirits are either most highly raised, and lifted up to heaven, or most deeply depressed, and sunk into the earth, may make the clearest judgment of themselves. With them that are of a middle temper, the trial will be more difficult; yet, not fruitless, if it be managed with serious diligence; though no certain conclusion or judgment be made thereupon.

For the true design, and use of all such inquiries, and reflections upon ourselves (which let it be duly considered) is, not to bring us into a state of cessation from further endeavors; as if we had nothing more to do, (suppose we judge the best of our state that can be thought) but to keep us in a wakeful temper of spirit; that we may not forget ourselves in the great business we have yet before us; but go on with renewed vigor, through the whole course of renewed endeavors, wherein we are to be still conversant, till we have attained our utmost mark, and end. Therefore is this present inquiry directed, as introductory to the further duty, that, in the following rules, is yet to be recommended.