Chapter 18: Rule 4 — Growing in Disposedness of Spirit Toward Blessedness

Rule 4. Directing to the endeavor of a gradual improvement in such a disposedness of spirit (as shall be found in any measure already attained) towards this blessedness. That it is blessedness begun which disposes to the consummate state of it. That we are therefore to endeavor the daily increase of our present knowledge of God, conformity to him, and the satisfiedness of our spirits therein.

That when we find ourselves in any disposition towards this blessedness, we endeavor a gradual improvement therein; to get the habitual temper of our spirits made daily more suitable to it.

We must still remember, we have not yet attained, and must therefore continue pressing forward to this mark for the prize of the high calling of God in Christ Jesus. That prize (not price, as we commonly misread it in our Bibles) of which the Apostle here speaks is (as may be seen by looking back to v. 8, 9, etc.) the same with the blessedness in the Text. Such a knowledge of Christ, as should infer at last his participation with him in his state of glory, or of the resurrection of the dead. This is the ultimate term, the scope or end, of that high calling of God in Christ, so it is also stated elsewhere, who has called us into his eternal glory by Christ Jesus.

Now we should therefore frequently recount how far short we are of this glory, and stir up our souls to more vigorous endeavors in order to it.

Our suitableness to this blessedness stands in our having the elements and first principles of it in us; it is glory only that fits for glory, some previous sights, and impressions of it, and a pleasant complacential relish thereof, that frame and attemper us, by degrees, to the full consummate state of it. This is that therefore we must endeavor.

A growing knowledge of God, conformity to him, and satisfiedness of spirit therein. What we expect should be one day perfect, we must labor may be, in the mean time, always growing.

1. Our knowledge of God. The knowledge of him I here principally intend is not notional, and speculative, but (which is more ingredient to our blessedness, both inchoate and perfect) that of converse, that familiar knowledge, which we usually express by the name of acquaintance. See that this knowledge of him be increased daily; let us now use ourselves much with God: our knowledge of him must aim at conformity to him, and how powerful a thing is converse in order hereto? How insensibly is it wont to transform men, and mold anew their spirits, language, garb, deportment? To be removed from the solitude, or rudeness of the country, to a city, or university; what an alteration does it make? How is such a person divested by degrees of his [reconstructed: rusticity], of his more unseemly and agrest manners? Objects we converse with beget their image upon us. They walked after vanity, and became vain, says Jeremiah. And Solomon, he that walks with the wise shall be wise. Walking is a usual expression of converse. So to converse with the holy, is the way to be holy, with heaven the way to be heavenly, with God the way to be God-like.

Let us therefore make this our present business much to acquaint ourselves with God. We count upon seeing him face to face, of being always in his presence, beholding his glory that speaks very intimate acquaintance indeed. How shall we reach that pitch? What, to live now as strangers to him — is that the way? The path of the righteous is as the shining light, that shines more and more to perfect day. The text shows us the righteous man's end, to behold the glory of God's face, etc. It is easy to apprehend, then his way must needs have in it a growing brightness, as he comes still nearer this end. Every nearer approach to a lucid thing infers (to us) an increase of light from it. We should therefore be following on to know the Lord; and we shall see his going forth will [reconstructed: be] before us as the morning. He will be still visiting us with renewed increasing light, (for such is morning light, fresh and growing light) and before long it will be perfect [reconstructed: day]. Labor we to improve our knowledge of God to such a degree of acquaintance, as our present state can admit of. To be as inward with him as we can, to familiarize ourselves to him. His Gospel aims at this to make those that were afar off nigh. Far-distant objects we can have no distinct view of. He can give us little account of a person that has only seen him afar off; so God beholds the proud afar off. That is, he will have no acquaintance with them. Whereas with the humble he will be familiar, he will dwell, (as in a family) with them. So the ungodly behold God till he brings them in, and make them nigh: then they are no longer strangers but of his family, and household, now thoroughly acquainted. Several notes there are of a thorough acquaintance which we should endeavor may concur, in our acquaintance with God, in that analogy which the case will bear.

To know his nature, or (as we would speak of a man) what will please and displease him, so as to be able in the whole course of our daily conversation to approve ourselves to him. To have the skill so to manage our conversation, as to continue a correspondence, not interrupted by [reconstructed: any] of our offensive unpleasing demeanors: to walk worthy of God to all well-pleasing. It concerns us most to study and endeavor this practical knowledge of the nature of God; what trust, and love, and fear, and purity, etc. his faithfulness, and greatness, his goodness, and holiness, etc. do challenge from us; what may in our daily walking be [reconstructed: agreeable], what repugnant to the several attributes of his being.

To know his secrets; to be as it were of the Cabinet-council (the word used by the Psalmist has a peculiar significance to that purpose; to signify, not only counsel, but a council, or the concessus of persons that consult together.) This is his gracious vouchsafement, to humble, reverential souls. The secret of the Lord is with them that fear him; such acquaintance with him is to be sought to know the (communicable) secrets both of his mind and heart. Of his mind, his truths, Gospel-mysteries, that were kept secret from ages, and generations. We have the mind of Christ. This is great inwardness of his heart. His love his good will, his kind bosom-thoughts towards our souls.

To know his methods, and the course of his dispensations towards the world, his church, and specially our own spirits. This is great knowledge of God, to have the skill to trace his footsteps, and observe by comparing times with times, that such a course he more usually holds; and accordingly, with great probability, collect, from what we have seen and observed, what we may expect. What order and succession there is of storms of wrath, to clouds of sin, and again of peaceful, lucid intervals, when such storms have inferred penitential tears. In what exigencies and distresses humble mourners may expect God's visits and consolations. To recount in how great extremities, former experience has taught us not to despair, and from such experiences still to argue ourselves into fresh reviving hopes when the state of things (whether public or private, outward or spiritual) seems forlorn.

To know the proper seasons of address to him; and how to behave ourselves most acceptably in his presence. In what dispositions and postures of spirit we are fittest for his converse, so as to be able to come to him in a good hour, in a time when he may be found (Psalm 32:6).

To know his voice: this discovers acquaintance. The ear tries words, as the mouth tastes meats. God's righteous ones that are filled with the fruits of righteousness, do proportionably abound in knowledge and in all sense. They have quick, naked, unvitiated senses to discern between good and evil; indeed and can have the suffrage of several senses concerning the same object. They have a kind of taste in their ear. They taste the good word of God even in his previous workings on them. Being born they are intimated to have tasted in the word how gracious the Lord is. As they grow up thereby they have still a more judicious sense, and can more certainly distinguish, when God speaks to them, and when a stranger goes about to counterfeit his voice. They can tell, at first hearing, what is grateful and nutritive, what offensive and hurtful to the divine life: what is harmonious and agreeable, what dissonant to the gospel already received, so that an angel from heaven must expect no welcome if he bring another.

To know his inward [reconstructed: intimations] and impulses; when his hand touches our hearts, to be able to say, this is the [reconstructed: image] of God, there is something divine in this touch. My beloved put in his hand by the hole of the door, and my bowels were moved. This speaks acquaintance when the soul can say, I know his very touch, the least impression from him, I can distinguish it from thousands of objects that daily beat upon my heart.

To understand his looks; to know the meaning of his aspects and glances, of the various casts, as it were, of his eye. Such things intimate friends can, in a sort, talk by with one another; I will guide you by my eye; that implies an intelligent teachable subject. We have now no full-eyed appearances of God; he shows himself, looks in upon us through the lattices, through a veil, or shadow, or a glass. That measure of acquaintance with him to be able to discern and own him in his appearances, is a great participation of heaven. Utter unacquaintance with God is expressed by the denial of these two, you have neither heard his voice, nor seen his shape (John 5).

Finally, which brings us home to the text, to keep our eye intentively fixed on him — not to understand his looks only as before but to return our own intimate acquaintance; when such friends meet, it is much expressed and improved by the eye, by a reciprocation of glances, or (which speaks more inwardness) more fixed views; when their eyes do even feed and feast upon each other. This we should endeavor to be as in a continual interview with God.

How frequent mention have we of the fixed posture of his eye towards saints. To this man will I look; I have found out — that is, that which shall be ever the delight of my eye, do not divert me. Towards him I will look. What he speaks of the material temple is ultimately to be referred to that which is typified, his church, his saints, united with his Christ, my eyes and my heart shall be there perpetually, and elsewhere, He withdraws not his eyes from the righteous. He cannot — admirable grace — allow himself to look off, to turn aside his eye. And he seems impatient of the aversion of theirs, Let me see your countenance (says he) for it is comely.

Is it not much more reasonable it should be thus with us towards him? That we should be more delighted to behold real comeliness than he with what is so only by his gracious vouchsafement and estimation? How careful should we be that our eye may at every turn meet his? That he never look towards us, and find it in the ends of the earth, carelessly wandering from him? How well does it become us to set the Lord always before us? To have our eye ever towards the Lord (Psalm 16:8; Psalm 25)?

This you see is the initial leading thing in this blessedness of heaven. So it must have also a prime ingrediency into our heaven on earth. It is a part of celestial blessedness; but it is not peculiar to it. The present blessedness the righteous enjoy here is a participation of heaven. It has something in it of every thing that is ingredient into that perfect blessedness. Our present knowledge of God is often expressed by vision, or sight, as we have had occasion to observe in many passages of Scripture. He has given us such a visual power and made it co-natural to that heavenly creature begotten of him in all the true subjects of this blessedness. We know that we are of God, and presently it follows, he has [reconstructed: given] us an understanding to know him, that is true. This new man is not born blind. The blessed God himself has become liable to the view of his regenerate intellectual eye, clarified and filled with vigor and Spirit from himself. He therefore that has made (that has new formed) this eye — shall not he be seen by it? Shall not we turn it upon him? Why do we not more frequently bless our eye, with that sight? This Object (though of so high excellency and glory) will not hurt but perfect, and strengthen it. They are refreshing vital beams that issue from it. Sure we have no excuse that we eye God so little, that is, that we mind him no more. Why have we so few thoughts of him in a day? What, to let so much time pass, and not spare him a look? A thought? Do we intend to employ ourselves on eternity in the visions of God, and is our present aversion from him, and intention upon vanity, our best preparation thereto? This loudly calls for redress. Shall God be waiting all the day as on purpose to catch our eye? To intercept a look? And we studiously decline him, and still look another way, as of choice? And what is it but choice? Can we pretend a necessity to forget him all the day? How cheap is the expense of a look? How little would it cost us, and yet how much of duty might it express, how much of comfort and joy might it bring into us?

How great is our offence and loss that we live not in such more constant views of God? Herein we sin and suffer both at once (things both very unsuitable to heaven.) Mindfulness of God is the living spring of all holy and pleasant affections and deportments towards him; sets all the wheels agoing, makes the soul as the Chariots of Aminadab. These wheels have their eyes also, are guided by a mind, by an intellectual principle. Knowing intelligent beings (as we also are by participation, and according to our measure) so act mutually towards one another. We cannot move towards God but with an open eye seeing him, and our way towards him. If we close our eyes, we stand still, or blindly run another course, we know not where. All sin is darkness, whether it be neglect of good, or doing of evil. Its way is a way of darkness; as a course of holy motion is walking in the light. Our shutting our eyes towards God creates that darkness; surrounds us with a darkness comprehensive of all sin. Now is every thing of enjoined duty waived, and any evil done, that sinful nature prompts us to. Well might it be said, he who sins has not seen God. When we have made ourselves this darkness, we fall of course under Satan's empire, and are presently within his dominions. He is the Prince of darkness; and can rule us now at his will. Perishing lost souls are such as in them the God of this world has blinded their minds. To open their eyes and turn them from darkness to light, is to turn them also from the power of Satan to God. What a hell of wickedness are we brought into in the twinkling of an eye! We are without God in the world, as if a man wink, though at noon-day, he has as it were put out the Sun — it is with him as if there were no such thing. When we have banished God out of our sight, and forgotten him, it is with us as if there were no God. If such a state grow habitual to us, (as we know every sinful aversion of our eye from God tends thereto) what wickedness is there that will not lurk in this darkness? How often in Scripture is forgetting God used as a character, yes as paraphrase, a full (though summary) expression of sin in general? As if the wickedness, the malignity, the very hell itself of sin, were wholly included (and not merely connoted) here. Now consider this (after so dreadful an enumeration, so black a catalog) — all that forget God. And (as deep calls to deep, one hell to another) the wicked shall be turned into hell, and all the people that forget God. That keep that mass of wickedness, of pride, of persecution, cursing, blasphemy, deceit, and mischief, all meet with one that has not God in all his thoughts.

But who is so hardy to look the holy God in the face and sin against him? What an astonishment is it when he watches over present sin; or brings forth former sins out of secret darkness and sets them in the light of his countenance? Who that understands anything of the nature, and majesty of God, dare call him for a witness of his sinning? The worst of men would find themselves under some restraint, could they but [reconstructed: obtain] of themselves to sit down sometimes and solemnly think of God. Much more would it prove an advantage, (them whom I most intend) to such as sin within the nearer call, and reach of mercy; that sin not to the utmost latitude. Even such as lead the strictest lives, and are seldom found to transgress, are not their sins found to begin with forgetting God? Did they eye God more, would they not sin less frequently and with greater regret? You his saints that have made a covenant with him by sacrifice, that profess the greatest love and devotedness to him, and seem willing yourselves to become sacrifices, and lay down your lives for his sake; what is it a harder thing to give him a look, a thought? Or is it not too common a thing, without necessity (and then not without injury) to withhold these from him? Let us bethink ourselves, are not the principal distempers of our spirits, and disorders yet observable in our lives to be referred here? As to enjoined services, what; should we venture on omissions, if we had God in our eye? Or serve him with so declining backward hearts? Should we dare to let pass a day, in the evening of which we might write down nothing done for God this day? Or should we serve him as a hard master, with sluggish, despondent spirits? The Apostle forbids servants to serve with eye-service, as men-pleasers, meaning they should eye men less, and God more. Sure, as to him, our service is not enough eye-service. We probably eye men more than we should, but we do not eye Him enough. Hence such hanging of hands, such feebleness of knees, such laziness, and indifference, so little of an active zeal, and laborious diligence, so little fervency of spirit in serving the Lord. Hence also such an aversion to hazardous services, such fear of attempting anything (though never so apparent important duty) that may prove costly, or has danger in it. We look not to him that is invisible.

And as to forbidden things, should we be so proud, so passionate, so earthly, so sensual, if we had God more in view? Should we so much seek ourselves, and indulge our own wills, and humors, drive a design with such solicitude, and intention of mind, for our private interests? Should we walk at such a latitude, and more consult our own inclination than our rule, allow ourselves in so much vanity of conversation, did we mind God as we ought?

And do we not sensibly punish ourselves in this neglect? What a dismal chaos is this world while we see not God in it. To live destitute of a divine presence, to discern no beam of the heavenly glory. To go up and down day by day, and perceive nothing of God, no glimmering, no appearance; this is disconsolate, as well as sinful darkness. What can we make of creatures, what of the daily events of Providence, if we see not in them the glory of a deity; if we do not contemplate, and adore the divine wisdom, power, and goodness, diffused every where. Our practical atheism, and inobservance of God makes the world become to us the region and shadow of death, states us as among ghosts, and specters, makes all things look with a ghastly face, imprints death upon every thing we see, encircles us with gloomy dreadful shades, and with uncomfortable apparitions. To behold the tragical spectacles always in view, the violent lusts, the rapine and rage of some, the calamitous sufferings, the miseries, and ruins of others, to hear every corner resounding with the insultations of the oppressor, and the mournful groans of the oppressed, what a painful continuing death were it to be in the world without God! At the best all things were but a vanishing scheme, an image seen in the dark. The creation, a thing, the fashion of which were passing away. The whole contexture, and system of Providence were mere confusion, without the least concinnity or order. Religion an acknowledged trifle, a mere mockery? What, to wink ourselves into so much darkness, and desolation? And by sealing up our eyes against the divine light and glory, to confirm so formidable miseries upon our own souls? How dreadfully, shall we, herein, revenge our own folly in nullifying him to ourselves, who is the All in All? Sure there is little of Heaven in all this?

But if now we open our eyes upon that all-comprehending glory, apply them to a steady intuition of God; how heavenly a life shall we then live in the world! To have God always in view as the director and end of all our actions. To make our eye crave leave of God; to consult him before we venture upon anything, and implore his guidance, and blessing. Upon all occasions to direct our prayers to him and look up. To make our eye await his commanding look, ready to receive all intimations of his will; this is an angelic life. To be as those ministers of his that are always ready to do his pleasure. To make our eye do him homage and express our dependence, and trust. To approve ourselves in every thing to him, and act as always in his presence, observing still how his eye observes us; and exposing ourselves willingly to its inspection and search; contented always he should see through and through us. Surely there is much of Heaven in this life, so we should endeavour to live here: (I cannot omit to give you this instruction in the words of a heathen) we ought (says he) so to live as always within view, order our cogitations as if some one might, or can look into the very inwards of our breast. For, to what purpose is it to hide anything from man? From God nothing can be hid, he is continually present to our spirits, and comes amidst our inmost thoughts, etc.

This is to walk in the light amidst a serene placid mild light, that infuses no unquiet thoughts, amidst no guilty fears, nothing that can disturb or annoy us.

To eye God in all our comforts and observe the smiling aspect of his face, when he dispenses them to us.

To eye Him in all our afflictions, and consider the paternal wisdom that instructs us in them; how would this increase our mercies, and mitigate our troubles?

To eye Him in all his creatures, and observe the various prints of the Creator's glory imprinted upon them. With how lively a luster would it clothe the world, and make every thing look with a pleasant face! What a heaven were it to look upon God, as filling all in all, and how sweetly would it, ere-while, raise our souls into some such sweet seraphic strains — holy, holy — the whole earth is full of his glory (Isaiah 6:2-3).

To eye Him in his providences, and consider how all events are with infinite wisdom disposed into an apt subserviency to his holy will and ends. What difficulties would hence be solved? What seeming inconsistencies reconciled? And how much would it contribute to the ease and quiet of our minds?

To eye Him in his Christ, the express image of his person, the brightness of his glory, and in the Christian economy the Gospel-revelation and ordinances through which he manifests himself.

To behold Him in the posture wherein he saves souls, clad with the garments of salvation, girt with power and appareled with love, traveling in the greatness of his strength, mighty to save.

To view Him addressing himself to allure and win to him the hearts of sinners, when he discovers himself in Christ, upon that reconciling design, making grace that brings salvation appear, teaching to deny ungodliness, etc.

To behold Him entering into human flesh, pitching his tabernacle among men, hanging out his ensigns of peace, laying his trains, spreading his nets, the cords of a man, the bands of love.

To see Him in his Christ ascending the cross, lifted up to draw all men to him; and consider that mighty love, of justice and of souls, both so eminently conspicuous in that stupendous sacrifice. Here to fix our eyes looking to Jesus and behold him whom we have pierced.

To see His power and glory, as they are wont to be seen in his sanctuaries; to observe him in the solemnities of his worship, and the gracefully postures, wherein he holds communion with his saints, when he seats himself amidst them on the throne of grace, receives their addresses, dispenses the tokens and pledges of his love. Into what transports might these visions put us every day!

Let us then stir up our drowsy souls, open our heavy eyes, and turn them upon God, inure and habituate them to a constant view of his (yet veiled) face, that we may not see him only by casual glances, but as those that see his face, and make it our business to gain a thorough knowledge of him.

But let us remember that all our present visions of God must aim at a further conformity to him; they must design imitation, not the satisfying of curiosity, our looking must not therefore be an inquisitive busy prying into the unrevealed things of God. Carefully abstain from such over-bold, presumptuous looks. But remember we are to eye God as our pattern. Wherein he is to be so, he has plainly enough revealed and proposed himself to us. And consider this in the pattern both to which we ought, and to which we shall be conformed (if we make it our business) — so will sense of duty, and hope of success concur to fix our eye and keep it steady.

Especially let us endeavor to manage and guide our eye aright, in beholding him, that our sight of him may most effectually subserve this design of being like him, and herein nothing will be more conducive than that our looks be qualified with reverence and love.

1. Let them be reverential looks. We shall never be careful to imitate a despised pattern; or that we think meanly of, when this is the intimate sense of our souls: Who is a God like you, glorious in holiness! There is none holy as the Lord; this will set all our powers on work, such sights will command, and overawe our souls into a conformity to him. Subjects have sometimes affected to imitate the very imperfections and deformities of their adored prince. Let us enlarge our thoughts of God. Look to him with a submissive adoring eye. Let every look import worship and subjection. Who can stand before apprehended sovereign Majesty, with such a temper of soul as shall signify an affront to it? This will make every thing in us unsuitable to God yield, and vanish, and render our souls susceptible of all divine and holy impressions.

2. Let them be friendly, and (as far as may consist with that reverence) amorous looks. It is natural to affect and endeavor likeness to them we love. Let love always sit in our eye and inspirit it; this will represent God always amiable, will infinitely commend to us his nature, and attributes, and even ravish us into his likeness. The loving spouse often glories to wear her beloved husband's picture on her breast. The love of God will much more make us affect to bear his image in our hearts. His law is a true representation of him, and love is the fulfilling of that law, an exemplification of it in ourselves. Love will never enter a quarrel, nor admit of any disagreement with God. His more terrible appearances will be commendable in the eye of love. It thinks no evil. But so interprets and comments upon his severer aspects, whether through his law or providence, as to judge all amiable, and frame the soul to an answerable deportment.

2. In this way then let us endeavor a growing conformity to God. It has been much (and not unnecessarily) inculcated already, that the blessedness of the righteous hereafter, does not consist merely in beholding an external objective glory, but in being also glorified. They are happy by a participated glory, by being made like God, as well as seeing his glorious likeness, whereby the constitution of their spirits is changed, and reduced to that excellent harmonious agreeable temper, that holy composure, and peaceful state from which blessedness is inseparable.

As far as we are capable of blessedness in this world, it must be so with us here. Glory without us will not make us happy in Heaven, much less will anything without us make us happy on earth. It is an idle dream of sickly crazy minds, that their blessedness consists in some external good, that is separable, and distant from them; which therefore as they blindly guess, they uncertainly pursue; never aiming to become good, without which they can never know what it is to be blessed. What felicity are men wont to imagine to themselves in this or that change of their outward condition? Were their state such, or such, then they were happy, and should desire no more. As the child's fancy suggests to it, if it were on the top of such a hill, it could touch the heavens, but when with much toil it has got there, it finds itself as far off as before. We have a shorter, and more compendious way to it, would we allow ourselves to understand it. A right temper of mind involves blessedness in itself; it is this only change we need to endeavor. We wear out our days in vanity, and misery, while we neglect this work, and busy ourselves to catch a fugitive shadow, that hovers about us. It can never be well till our own souls be a Heaven to us, and blessedness be a domestic, a home-dwelling inhabitant there. Until we get a settled principle of holy quietude into our own breasts, and become the sons of peace, with whom the peace of God may find entrance and abode: until we have that treasure within us, that may render us insensible of any dependence on a foreign good, or fear of a foreign evil. Shall that be the boast and glory of a philosopher only? I carry all my goods with me wherever I go. And that a virtuous good man is liable to no hurt? Seneca thinks they discover a low spirit, that say, externals can add anything (though but a very little) to the felicity of an honest mind, as if (says he) men could not be content with the light of the Sun without the help of a candle, or a spark. And speaking of the constancy of the virtuous man (says he) They do ill that say, such an evil is tolerable to him, such a one intolerable, and that confine the greatness of his mind within certain bounds and limits. Adversity (he tells us) overcomes us, if it be not wholly overcome. Epicurus (says he) the very patron of your sloth, acknowledges yet, this unhappy events can seldom disturb the mind of a virtuous person (and he adds) how has he almost uttered the voice of a man! Pray, says he, speak out a little more boldly, and say he is above them altogether. Such apprehensions the more virtuous Heathen have had of the efficacy and defensive power of moral goodness (however defective their notion might be of the thing itself.) Hence Socrates the Pagan martyr is reported to have cried out (when those persons were persecuting him to death) Anytus and Meletus can kill me, but they cannot hurt me. And Anaxarchus the philosopher having sharply reproved Nicoerean, and being by him ordered to be beaten to death with iron mallets, bids strike on, strike on, you may (says he) break in pieces this vessel of Anaxarchus, but Anaxarchus himself you cannot touch.

Shall Christianity here confess itself outdone? Shall we to the reproach of our religion yield the day to pagan morality, and renew the occasion of the ancient complaint, that the faith of Christians is outdone by the Heathen infidelity? It is, I remember, the challenge of Cecilius in Minucius: there is Socrates (says he) the Prince of Wisdom, whoever of you Christians is great enough to attempt it, let him imitate him if he can. Methinks we should be ambitious to tell the world in our lives (for Christians should live great things, not speak them) that a greater than Socrates is here; to let them see in us, our represented pattern; to show forth higher virtues than those of Socrates; even his, who has called us out of darkness, into his glorious and marvelous light.

Certain it is, that the sacred oracles of the Gospel set before us a more excellent pattern, and speak things not less magnificent, but much more modest, and perspicuous. With less pomp of words, they give us a much clearer account of a far more excellent temper of mind, and prescribe the direct, and certain way of attaining it (Do but view over the many passages of Scripture occasionally glanced at Chapter 7.)

But we grope as in the dark for blessedness, we stumble at noon day, as in the night, and wander as if we had no eyes; we mistake our business, and lay the scene of a happy state at a great distance from us, in things which we cannot reach, and which if we could, it were to little purpose.

Not to speak of grosser sensualists (whom at present I have less in my eye.) Is there not a more refined sort of persons, that neglecting the great business of inspecting, and laboring to better, and improve their spirits; are wholly taken up about the affairs of another sphere? That are more solicitous for better times, for a better world, than better spirits. That seem to think all the happiness they are capable of on earth, is bound up in this, or that external state of things. Not that the care of all public concernments should be laid aside. Least of all a just solicitude for the church's welfare; but that should not be pretended, when our own interest is the one thing with us. And when we are really solicitous about the church's interests, we should state them aright. God designs the afflictions of his people for their spiritual good, therefore that is a much greater good, than their exemption from suffering these evils; otherwise, his means should eat up his end, and be more expensive than that will countervail; which were an imprudence, no man of tolerable discretion would be guilty of. We should desire the outward prosperity of Zion for, it is a real good; but inasmuch as it has in it the goodness, not of an end, but only (and that but sometimes neither) of a means; not a constant, but a mutable goodness; not a principal, but a lesser subordinate goodness; we must not desire it absolutely, nor chiefly, but with submissive, limited desires. If our hearts are grieved to hear of the sufferings of the Church of God in the world, but not of their sins; if we more sensibly regret at any time, the persecutions, and oppressions they undergo, than their spiritual distempers, their earthliness, pride, cold love to God, fervent animosities towards each other; it speaks an uninstructed carnal mind. We take no right measure of the interests of religion, or the church's welfare, and do most probably mistake ourselves, as much in judging of our own; and measure theirs by our own mistaken model.

And this is the mischievous cheat many put upon their own souls, and would obtrude (too often) upon others too; that overlooking the great design of the Gospel to transform men's spirits, and change them into the divine likeness, they think it is religion enough to espouse a party, and adopt an opinion; and then vogue themselves friends to religion, according to the measure of their zeal for their own party or opinion. And give a very pregnant proof of that zeal by magnifying, or inveighing against the times, according as they favor, or frown upon their empty, unspirited religion. It being indeed such (a secret consciousness of which they herein reveal) as has no other life in it, than what it owes to external favor, and countenance. And therefore all public rebukes are justly apprehended mortal to it: whereas that substantial religion that adequately answers the design, and is animated by the Spirit of the Gospel, possesses the souls of them that own it, with a secure confidence that it can live in any times, and hold their souls in life also. Hence they go on their way with a free, unsolicitous cheerfulness; enjoying silently in their own bosoms that repose, and rest which naturally results from a sound, and well composed temper of spirit. They know their happiness depends upon nothing without them. That they hold it by a better tenure than that of the world's courtesy. They can be quiet in the midst of storms, and abound in the want of all things. They can, in patience possess their own souls, and in them a vital spring of true pleasure, when they are driven out of all other possessions. They know the living sense of these words; that the good man is satisfied from himself; that to be spiritually minded is life and peace; that nothing can harm them that are followers of the good. That the way to see good days, is to keep their tongue from evil, and their lips from speaking [reconstructed: guile], to depart from evil, and do good, to seek peace, and pursue it.

They cannot live in bad times. They carry that about them that will make the worst days good to them. Surely they can never be happy in the best times, that cannot be so in any. Outward prosperity is quite besides the purpose to a distempered soul, when nothing else troubles, it will torment itself. Besides, we cannot command at pleasure, the benign aspects of the world, the smiles of the times; we may wait a life's time, and still find the same adverse posture of things towards us from without. What dotage is it to place our blessedness in something to us impossible, that lies wholly out of our power: [reconstructed: and] in order to which we have nothing to do, but sit down and wish; and either faintly hope, or ragingly despair! We cannot change times, and seasons; nor alter the course of the world, create new heavens, and new earth. Would we not think ourselves mocked, if God should command us these things, in order to our being happy? It is not our business, these are not the affairs of our own province (blessed be God it is not so large) further than as our bettering ourselves may conduce thereto; and this is that which we may do, and ought — it is our proper work, in obedience, and subordination to God, as his instruments, to govern, and cultivate our own spirits, to intend the affairs of that his kingdom in us (where we are his authorized viceroys) that consists in righteousness, and peace, and joy in the Holy Ghost. We can be benign to ourselves, if the world be not so to us; cherish, and adorn our inward man; that though the outward man be exposed daily to perish (which we cannot help, and therefore it concerns us not to take thought about it) the inward may be renewed day by day. We can take care that our souls may prosper, that, through our [reconstructed: negligent] neglect, they be not left to languish, and pine away in their own iniquities. They may be daily fed with the heavenly hidden manna, and with the fruits of the paradise of God, they may enjoy at home a continual feast, and with a holy freedom luxuriate in divine pleasures, the joys of which the stranger intermingles not, if we be not unpropitious, and unkind to ourselves.

And would we know wherein that sound, and happy complexion of spirit lies, that has so much of Heaven in it. 'Tis a present gradual participation of the Divine likeness. It consists in being conformed to God; 'tis (as the moralists tell us) if one would give a short compendious model of it, such a temper of mind as becomes God; or to give an account of it, in his own words, who prescribes it, and who is himself the highest pattern of this blessed frame. 'Tis to be transformed in the renewing of our minds, so as to be able to prove what is the good, and perfect, and acceptable will of God; that is experimentally to find it in ourselves, impressed, and worked into our own spirits, so as to have the complacential relish, and savor of its goodness, excellency, and pleasantness diffused through our souls. Where, remember, this was written to such as were supposed saints; from which it must be understood of a continued, progressive transformation, a renewing of the inward man day by day (as is the Apostle's expression elsewhere). 'Tis a more perfect reception of the impress of God, revealing himself in the Gospel; the growth and tendency of the new creature, begotten to the eternal blessedness, towards its mature, and most perfect state, and stature in the fruition thereof.

And 'tis this I am now pressing, in as much as some account has been already given (according as we can now imperfectly guess at it, and spell it out) what the constitution of the holy soul is, in its glorified state, when it perfectly partakes the Divine likeness; that when we find in ourselves any principles, and first elements of that blessed frame, we would endeavor the gradual improvement thereof; and be making towards that perfection. This therefore being our present work; let it be remembered wherein that participated likeness of God has been said to consist; and labor now the nearest approach to that pitch and state. Your measures must be taken from what is most perfect, come now as near it as you can, and as that pagan's advice is: if yet you are not Socrates, however, live as one that would fain be Socrates. Though yet you are not perfect, live as one that aims at it, and would be so.

Only, it must be considered, that the conformity to God, of our present state, is in extent larger, and more comprehensive, than that of our future; though it be unspeakably less perfect in degree. For there is no moral excellency (that we have any present knowledge of) belonging to our glorified state, which is not in some degree, necessarily, to be found in saints on earth; but there are some things which the exigency of our present state makes necessary to us, here, which will not be so in the state of glory. Repentance, faith, as it respects the Mediator; patience of injuries, pity to the distressed, etc. These things, and whatever else, whose objects cease, must be understood to cease with them. In short, here is requisite all that moral good, which concerns both our end, and way; there, what concerns our end only.

Yet is the whole compass of that gracious frame of spirit, requisite in this our present state, all comprehended in conformity to God. Partly, in as much as some of these graces which will cease hereafter, in their exercise, as not having objects to draw them forth into act; have their pattern in some communicable attributes of God, which will cease also, as to their denomination and exercise; their objects then ceasing too; as his patience towards sinners; his mercy to the miserable. Partly, in as much as other of those graces now required in us, though they correspond to nothing in God that is capable of the same name, as faith in a Savior, repentance of sin (which can have no place in God), they yet answer to something in his nature, that goes under other names; and is the reason why he requires such things in us. He has in his nature that faithfulness, and all-sufficient fullness that challenges our faith; and that hatred of sin, which challenges our repentance for it, having been guilty of it. His very nature obliges him to require those things from us, the state of our case being considered. So that the sum even of our present duty lies in receiving this entire impression of the Divine likeness (in some part invariably, and eternally necessary to us, in some part necessary with respect to our present state) and herein is our present blessedness also involved. If therefore we have any design to better our condition in point of blessedness, it must be our business to endeavor after a fuller participation of all that likeness, in all the particulars it comprehends. You can pitch your thoughts upon no part of it, which has not an evident, direct tendency to the repose and rest of your spirits. I shall recommend only some few instances; that you may see how little reason, or inducement a soul conformed to the holy will of God, has to seek its comforts and content elsewhere.

Faith corresponds to the truth of God; as it respects Divine revelations: how pleasant it is to give up our understandings to the conduct of so safe a guide! to the view of so admirable things as he reveals.

It corresponds to his goodness; as it respects his offers: how delectable it is to be filling an empty soul from the Divine fullness! What pleasure attends the exercise of this faith towards the person of the Mediator, viewing him in all his glorious excellencies, receiving him in all his gracious communications by this eye, and hand.

How pleasant it is to exercise it in reference to another world! living, by it, in a daily prospect of eternity; in reference to this world, to live without care in a cheerful dependence on him, that has undertaken to care for us!

Repentance is that by which we become like the holy God; to whom our sin had made us most unlike before: how sweet are kindly relentings? penitential tears? and the return of the soul to its God? and to a right mind!

And who can conceive the ravishing pleasures of love to God! wherein we not only imitate, but intimately unite with him, who is love itself. How pleasant to let our souls dissolve here! and flow into the ocean, the element of love!

Our fear corresponds to his excellent greatness; and is not (as it is a part of the new creature in us) a tormenting servile passion; but a due respectfulness, and observance of God; and there is no mean pleasure in that holy, awful seriousness, to which it composes, and forms our spirits.

Our humility, as it respects him, answers his high excellency, as it respects our own inferiors, his gracious condescension. How pleasant it is to fall before him! And how connatural, and agreeable to a good spirit to stoop low, upon any occasion, to do good!

Sincerity is a most Godlike excellency; an imitation of his truth, as grounded in his all-sufficiency; which sets him above the necessity, or possibility of any advantage by collusion, or deceit; and corresponds to his omniscience, and heart-searching eye. It heightens a man's spirit to a holy, and generous boldness; makes him apprehend it beneath him to do an unworthy, dishonest action that should need a palliation, or a concealment. And gives him the continual pleasure of self-approbation before God, whom he chiefly studies, and desires to please.

Patience, a prime glory of the divine majesty, continues a man's possession of his own soul, his liberty, his dominion of himself. He is (if he can suffer nothing) a slave to his vilest and most sordid passions at home; his own base fear, and brutish anger, and effeminate grief, and to any man's lusts, and humors besides, that he apprehends can do him hurt. It keeps a man's soul in a peaceful calm, delivers him from (that most unnatural) self-torment, defeats the impotent malice of his most implacable enemy, who would fain vex him but cannot.

Justice, the great attribute of the Judge of all the earth, as such; so far as the impression of it takes place among men, preserves the common peace of [illegible] world, and the private peace of each [illegible] in his own bosom, so that the former be not disturbed by doing of mutual injuries, nor the latter by the conscience of having done them.

The brotherly love of fellow Christians, the impression of that special love which God bears to them all, admits them into one another's bosoms, and to all the endearments, and pleasures of a mutual communion.

Love to enemies, the express image of our heavenly Father, by which we appear his children, begotten of him, overcomes evil by goodness, blunts the double edge of revenge; at least, the sharper edge (which is always towards the author of it), secures ourselves from wounding impressions, and resentments; turns keen anger, into gentle pity; and substitutes mild, pleasant forgiveness, in the room of the much uneasier thoughts, and study of retaliation.

Mercifulness towards the distressed, as our Father in Heaven is merciful, heaps blessings upon our souls, and evidences our title to what we are to live by the divine mercy.

A universal benignity, and propension to [reconstructed: do] good to all; in imitation of the immense, diffusive goodness of God; is but kindness to ourselves: it rewards itself by that greater pleasure that is in giving, than in receiving; and associates us with God in the blessedness of this work, as well as in the disposition to it; who exercises loving kindness in the earth, because he delights therein.

Here are some of (the [illegible], or) the things wherein consists that conformity to the divine nature and will which is proper to our present state. And now, who can estimate the blessedness of such a soul? Can (in a word) the state of that soul be unhappy, that is full of the Holy Ghost, full of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, those blessed fruits of that blessed Spirit? Blessedness is connaturalized to this soul: every thing does its part, and all conspire to make it happy. This soul is a temple, a habitation of holiness: here dwells a Deity in his glory. It is a paradise, a garden of God. Here he walks and converses daily, delighted with its fragrant fruitfulness. He that has those things and abounds is not barren or unfruitful in the knowledge of our Lord and Savior Jesus: he is the Sun, and the knowledge of him, the quickening beams that cherish and ripen these fruits.

But the soul that lacks these things is a desert, a habitation of devils. Here is stupid, disconsolate infidelity, inflexible obstinacy, and resoluteness for Hell; hatred and contempt of the sovereign Majesty; whom yet, its secret misgiving thoughts tell it, will be too hard for it at last. Here is swollen pride, and giddy vainglory, disguised hypocrisy, and pining envy, raging wrath, and ravenous avarice, with what you can imagine besides, leading to misery and desolation.

You have then some prospect of a happy temper of spirit. It can now be no difficulty to you, to frame an idea of it in your thoughts, to get a notional image, (or this likeness, in the notion of it) into your minds: but that will avail you little, if you have not the real image also: that is, your spirits really fashioned and formed according thereto. If having the knowledge of these things (as the pagan moralists' expression before mentioned is of virtuous rules and precepts) they become not habitual to you, and your spirits be not transfigured into them.

But now, I treat with such as are supposed to have some such real impressions, that they may be stirred up to endeavor a further perfecting of them. In order to which I shall add but this two-fold advice.

1. Be very careful that this living image (such you have been formerly told it is) may grow equally, in every part. See that the impression of this likeness be entire; that it be not a maimed thing, if it be, God will never own it as his production. Integrity is the glory of a Christian: to be entire lacking nothing. This is the soundness of heart that excludes a blushing consciousness, and misgiving; exempts it from the fear of a shameful discovery. "Let my heart be sound in your statutes" is explained as having respect to all God's commandments (Psalm 119:6, 80); to which is opposite, that being partial in the law spoken of by the prophet by way of complaint concerning the priests of that time (Malachi 2:9). A thing hateful in the eye of God; and as uncomfortable to ourselves, as to be without a leg, or an arm.

And see that it be preserved entire by a proportional, and uniform growth, that fresh life and motion may daily appear in every limb of this heavenly new creature. How odious a deformity is it, when a show of moral virtues excludes Godliness? And how much more odious (in as much as there is more impudent falsehood in it, and more of dishonorable reflection upon God) when under a high pretence of Godliness, any shall allow themselves in visible immorality? What, to be oppressive, envious, contentious, deceitful, proud, turbulent, wrathful, morose, malicious, fretful, and peevish, and yet a Christian? What serious person, that shall have no fairer representation of Christianity, than such do give, would not be ready to say rather, Sit anima mea cum Philosophis; If this be Christian Religion, give me honest Paganism. A Christian that has received the proper, uniform, entire impression of the Gospel of Christ, is the most meek, mild, calm, harmless, quiet thing in the world. Never mention so venerable a name, if you will not be very jealous of the honor of it; will you give God occasion to charge you? Wretch, I never would have had this dishonor, if you had never been called a Christian; you are a Christian to no purpose, or to very bad; it does you no good, and it injures me.

But (which is more directly considerable as to our present purpose) the neglect and consequent decay, of any gracious principle, infers a languor, a consumption, and enfeeblement of all. Any such perverse disposition does not affect that part only; is not only an impairment to the contrary gracious principle, but (as a cancer in some exterior part of the body) it gradually creeps up till it invade vitals. Can the love of God live and grow in an unquiet, angry, uncharitable breast? Consider (James 1:26; 1 John 3:17).

2. Be constantly intent upon this business of spiritual growth. Mind it as a design, make a solemn purposed business of it, your great daily business; you do not till your ground by chance, as a casual thing; but you do it industriously, and of set purpose. The Apostle speaking of his own method of pursuing conformity to Christ, tells us, he did first, in comparison, count all things else loss and dogs' meat; he threw every thing else aside. Then next he recounts with himself how far short he was. Not as if I had already attained, etc. (where, by the way he intimates, that to stand still and give over further endeavors, implies that gross absurdity, as if we thought ourselves to have attained already, to be already perfect; are we not ashamed to seem so conceited of ourselves?) And then still, as he did attain in this pursuit, he forgot it not; but held on his course with fresh and constant vigor, still reaching forth, and pressing onwards towards his designed mark (Philippians 3:8-10; verse 12-13).

In this great business we (alas) seem to dream. He that has been observed ten or twenty years ago to be proud, and covetous, or passionate, still remains so, and we apprehend not the incongruity of it. What, always learning, and yet never come to the knowledge of the truth? As it is in Jesus to the putting off the old man, and putting on the new? Who would meddle with any profession upon such terms to be always doing, and yet to do nothing? Surely it must be imputed to this, we design not; we do not seriously intend the perfecting of holiness, to make a real progress in our way and work, and to get still nearer heaven, as we draw nearer to the end of our days here on earth. We too contentedly confine ourselves within certain limits, and aim not as we should, at a spiritual excellency. This is the temper of many that have long trodden the path of (at least an external) religion; they will go but their own pace, and that within a self-prescribed round or circle. They perform their stated task of religious exercises, and shun the grosser vices of the time: and resolve never to go higher. Much like the character that was once given of a great man that he followed not the more eminent virtues, and yet that he hated vice. And it is a true censure that a barbarian is said to have given of that middle temper, that dull indifferency. What is equally distant from being the matter, either of praise or punishment, is upon no terms to be accounted virtue.

At least we drive not on a design of growth, and self-improvement in our spiritual states with that constancy we ought; we are off, and on; our spirits are not steadily intent. We are unstable as water, how can we excel? God has not put us, surely, upon so fruitless a task, wherein our utmost labor and diligence shall profit nothing. Therefore strive more vigorously, and pray with more earnest importunity. Consider, and plead it with God, that he has set before you the hope of such a state, when you are to be perfectly like him; and shall you (that must hereafter be like God) be now like a clod of earth (Genesis 49:4). You are now a child begotten of him, and though you are yet in your minority, yet may not somewhat be spared out of so fair an estate, hereafter designed for you; as that you may now live worthy of such a Father, and suitably to your expected inheritance?

3. And now, a contented satisfied temper of spirit, as I have told you, results from the other two; and will therefore follow of course, upon growing knowledge of God, and conformity to him, as the latter of these also does, upon the former. Indeed, it is a part of our conformity to God; but a part consequent to the impression of the things mentioned under the former head (as knowledge also is a part previous and antecedent thereto). It is in the state of glory, we see something superadded. The likeness impressed is presupposed; satisfaction follows thereupon. The case is so too in our present state, contentment is spoken of as a thing consequent and superadded. Godliness with contentment; a satisfied, contented spirit, when it is the result of Godliness (of the divine image impressed) is indeed great gain. Yet —

As to this I shall only say these two things.

1. Be distinct and explicit in the proposal of it as an end. Religion does not brutify men but make them more rational. Its business is to guide them to blessedness. It must therefore pitch their eyes upon it, as the mark and [illegible] they are to aim at, and hold them intent there. It is ingenuous, and honorable to God that we should expressly avow it, we come to him for satisfaction to our spirits, not knowing whether else to apply ourselves. We turn our eyes upon him, we lay open our souls to receive impressions from him, for this very end. This is an explicit acknowledgment of him as God; our highest, sovereign good.

2. Actually apply and accommodate divine visions and communications to this purpose. Say, O my Soul; now come solace yourself in this appearance of God; come take your allowed pleasure in such exertions of God as you do now experience in yourself. Recount your happiness; think how great it is; how rich you are, on purpose that your spirit may grow more, daily, into a satisfied contented frame. Often bethink yourself, What is the great God doing for me! That he thus reveals, and imparts himself to my soul; O how great things do those present pledges presignify to me! That you may still more and more like your portion, and account it fallen in pleasant places, so as never to seek satisfaction in things of another kind; though you must still continue expecting and desiring more of the same kind.

And remember to this purpose there cannot be a greater participation of the misery of hell beforehand, than a discontented spirit perpetually restless, and weary of itself; nor of the blessedness of heaven, than in a well-pleased, satisfied, contented frame of spirit.