Wherefore, in the first place, it belongs unto the true notion of heaven, that it is a state wherein we shall be eternally freed from sin and all the concernments of it; but only [through] the exaltation of the glory of God’s grace in Christ by the pardon of it. He that truly hates sin and abhors it, whose principal desire and design of life is to be freed from it so far as it is possible, who walks in self-abase- ment through a sense of his many disappointments, when he hoped
834 OF SPIRITUAL MINDEDNESS. [PART I.
it should act in him no more, cannot, as I judge, but frequently betake himself for refreshment unto thoughts of that state wherein he shall be freed from it, and triumph over it unto eternity. This is a notion of heaven that is easily apprehended and fixed on the mind, and which we may dwell upon unto the great advantage and satisfaction of our souls.
Frequent thoughts and meditations on heaven under this notion do argue a man to be spiritually minded; for it is a convincing evi- dence that sin is a burden unto him, that he longs to be delivered from it and all its consequents, that no thoughts are more welcome unto him than those of that state wherein sin shall be no more. And although men are troubled about their sins, and would desirously be freed from them, so far as they perplex their minds and make their consciences uneasy, yet if they are not much in the prospect of this relief, if they find not refreshment in it, I fear their trouble is not such as it ought to be. Wherefore, when men can so wrangle and wrestle with their convictions of sin, and yet take up the best of their relief in hopes that it will be better with them at some time or other in this world, without longing desires after that state wherein sin shall be no more, they can give no evidence that they are spiri- tually minded.
It is quite otherwise with sincere believers in the exercise of this duty. The consideration of the grace and love of God, of the blood of Christ, of the purity and holiness of that good Spirit that dwelleth in them, of the light, grace, and mercy, which they have attained through the promises of the gospel, are those which make the re- mainders of sin most grievous and burdensome unto them. This is that which even breaks their hearts, and makes some of them go mourning all the day long,—namely, that any thing of that which alone God hates should be found in them or be remaining with them. It is, in this condition, an evidence that they are spiritually minded, if, together with watchful endeavours for the universal mortification of sin, and utter excision of it, both root and branch, they constantly add these thoughts of that blessed state wherein they shall be abso- lutely and eternally freed from all sin, with refreshment, delight, and complacency.
These things belong unto our direction for the fixing of our thoughts and meditations on things above. This the meanest and weakest person who hath the least spark of sincerity and grace is capable of apprehending and able to practise; and it is that which the sense they have of the evil of sin will put them on every day, if they shut not their eyes against the light of the refreshment that is in it. Let them who cannot rise in their minds unto fixed and stable thoughts of any other notion of these invisible things dwell on
CHAP. VI.] DIRECTIONS FOR OUR THOUGHTS ON THINGS ABOVE. 335
this consideration of them, wherein they will find no small spiritual advantage and refreshment unto their souls.
2dly. As unto the positive part of this glorious future state, the thoughts and apprehensions of men are very various; and that we may know as well what to avoid as what to embrace, we shall a little reflect on some of them:—
(1st.) Many are able to entertain no rational conceptions about a future state of blessedness and glory, no notions wherein either faith or reason is concerned. Imagination they have of something that is great and glorious, but what it is they know not. No wonder if such persons have no delight in, no use of, thoughts of heaven. When their imaginations have fluctuated up and down in all uncertainties for a while, they are swallowed up in nothing. Glorious, and there- fore desirable, they take it for granted that it must be. But nothing can be so unto them but what is suitable unto their present disposi- tions, inclinations, and principles; and hereof there is nothing in the true spiritual glory of heaven or in the eternal enjoyment of God. These things are not suited unto the will of their minds and of the flesh ; and therefore they cannot rise up unto any constant desires of them. Hence, to please themselves, they begin to imagine what is not; but whereas what is truly heaven pleaseth them not, and _ what doth please them is not heaven, nor there to be found, they seldom or never endeavour in good earnest to exercise their thoughts about it.
It were well if darkness and ignorance of the true nature of the future state and eternal glory did not exceedingly prejudice believers themselves as unto their delight in them and meditations about them. They have nothing fixed or stated in their minds, which they can betake themselves unto in their thoughts when they would con- template about them. And, by the way, whatever doth divert the minds of men from the power and life of spiritual worship, as do all pompous solemnities in the performance of it, doth greatly hinder them as unto right conceptions of a future state. There was a promise of eternal life given unto the saints under the old testa- ment; but whereas they were obliged unto a worship that was carnal and outwardly pompous, they never had clear and distinct apprehensions of the future state of glory, for “life and immortality were brought to light by the gospel.” Wherefore, although no man living can see or find out the infinite riches of eternal glory, yet it is the duty of all to be acquainted with the nature of it in general, so as that they may have fixed thoughts of it, love unto it, earnest desires after it; all under its own true and proper notion.