0A.29. Chapter 12.
Chapter 12. A Steadfast Belief in Unseen Eternal Things A steadfast belief of unseen eternal things is necessary to direct our choice.
Faith realizes things future, and controls the efficacy of present temptations. The neglect of the great salvation proceeds from infidelity. The most that are believers in title, are infidels in their hearts.
Consideration is necessary in order to a wise choice.
It must be serious and deliberate; frequent, and with application to the soul.
Motives to consideration.
It is the noblest exercise of the mind, and most profitable. iii. I shall proceed to show further what is necessary to direct us in our choice, that we may not fall into the double misery, of being deceived with a false happiness, for a little time, and deprived of true happiness forever.
First, A sound and steadfast belief of unseen eternal things.
Secondly, Serious consideration of the vast difference between things that are the objects of sight, and that are the objects of faith.
First. The sound and steadfast belief of eternal things is requisite to direct our choice aright. "Faith is the substance of things hoped for, the evidence of things not seen." Heb 11:1. It assures us of their reality and worth, as if they were before our eyes, and in our actual possession. This divine light governs and conducts the will to choose wisely, and excites all the practical powers for the preventing the greatest evils, and the obtaining the greatest felicity. When the devil, the deadly flatterer, by inviting representations of the world, entices the heart, the serious belief of the future reward so glorious and eternal, disgraces the most splendid temptations, and makes them ineffectual. "This is the victory that overcomes the world, even our faith." If tempted to lasciviousness by the allurements of an earthly beauty, faith represents the angelical luster of the saints, when they shall come with the unspotted Lamb in his glorious second coming; and this unbinds the charm, and makes the tempting person an object not of desire, but repugnance. If tempted with honor to a sinful compliance, faith represents so convincingly the glory which all those who preserve their conscience and integrity inviolable, shall receive at the universal judgment, in the presence of God, and the holy angels, (as our Savior has promised, "He who serves me, him will my Father honor") and the confusion wherein the most honorable sinners shall then be covered—that with a disdain all secular honors will be despised.
Faith is as powerful to enervate the temptation of temporal profit. We read of Moses, "who by faith, when he was come to years," (and therefore more capable to understand and enjoy what felicity the brightest honors and greatest riches could afford) "refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect to the recompense of reward."
All the evils which a wicked world, inspired with rage from Satan, can threaten to frighten us from our duty—poverty, disgrace, banishment, nay torments and death, those terribles, so heightened by the carnal imagination—are easily overcome by a sincere and strong believer. Thus some who were urged by such motives to renounce their religion, told the persecutors, that life was not sweet to them if they might not live Christians, nor death bitter, if they must die for Christ. A lively firm persuasion of the excellence and eternity of the reward, what miraculous effects would it produce! Nothing would be impossible within the compass of our duty, either to do or suffer in order to gain a glorious immortality.
Faith has a celestial power, a magnetic virtue to draw up the heart from the earth, and fasten it to things above. It is not imaginable that a clear-sighted soul, who sees a good infinitely great, should reject it for base things to please the lower desires. We may as probably imagine, that a skillful jeweler would part with the richest diamonds, for cherry stones to play with children. From hence we may discover the true cause of the neglect of the great salvation offered in the gospel, "the word preached does not profit, not being mixed with faith in them that hear it." It is astonishing to consider that earth should contend with Heaven for our affections, and prevail against it; that vanity should turn the scale against the "exceeding and eternal weight of glory;" that men should pursue fleeting shadows, and neglect the most excellent realities, as if they could be happy here, and continue here forever, and hereafter there were neither happiness nor eternity. But this reveals the mystery, that "all men have not faith." Eternal things are not of conspicuous importance in the carnal balance. Some are infidels in profession, openly declaring themselves to be without religion, without God, and have the same belief in the Heaven and Hell revealed in the gospel, as of the Elisian fields, and Stygian lake, the fables of the poets. These live as if they would never die, and die as if they would never live in the other world; as if death caused so deep a sleep, that the voice of the Son of God could not awaken them at the last day. Their unbelief is not from reason, but wicked affections; for the truth of the eternal state as so clearly revealed, and strongly established in the gospel, that the sincere mind must readily assent to it. But the wicked cannot delight in the discovery of that for which they are unprepared, and therefore try all ways to elude the force of the most satisfying arguments. Their infidelity is obstinate and incurable. An instance whereof we have in the pharisees, who rejected our Savior. Though all the characters of the Messiah were conspicuous in his person, though his doctrines were confirmed by miracles—yet they would not yield up themselves to that omnipotent conviction; so strong were their carnal prejudices against his humble state and holy doctrines. That reproach is more justly due to infidels under the gospel, than to Israel in the prophet, "Who is as blind as my servant?" The heathen who are blind from their birth, and have only some glimmering apprehension that eternity follows time, are less culpable than those who have infinitely more reason to believe it, and yet believe it less. The plea for them will be a terrible accusation against such unbelievers.
If a blind person falls, it moves compassion; but if one voluntarily shuts his eyes and falls from a precipice, his ruin is the just consequence of his folly. Simple ignorance excuses as to the degrees of the fault, but willful ignorance, now reason and revelation with united beams give so clear a prospect into the eternal world, aggravates the guilt and sentence of such unbelievers.
Besides, the most who are believers in title, are infidels in heart. Our Savior tells the Jews, who pretended the highest veneration of the writings of Moses, "That if they had believed Moses, they would have believed him, for Moses wrote of him." If men did seriously believe such an excellent reward as the gospel propounds, would it be a cold unpersuasive motive to them? The depravity of the will argues a correspondent defect in the mind; though not absolute total infidelity—yet such a weakness and wavering in the assent, that when temptations are present and urgent, and it comes to actual choice, sense prevails over faith. This will be clear by universal experience in temporal things. The probable hope of gain will make those who are greedy of gold, prodigal of their lives, and venture through tempestuous seas to accomplish their greedy desires. And if the belief were equal, would not men do or suffer as much for obtaining what is infinitely more valuable? A firm assent would produce adherence, and faith in the promises, and fidelity in obeying the commands of Christ. Who would not joyfully, sacrifice life and all its endearments, to obtain true and eternal blessedness, which others do for the vain appearance of it? Men may be as truly subjects without subjection, as believers without a heavenly conduct, which is inseparable from the reality of faith. Many in the bosom of the church are as truly, though not so notoriously, infidels—as Turks and heathen. Indeed even in true believers, the apprehension of eternal things has such great allays, that temporal things are overvalued and over-feared. A strong faith in the truth and power of God, would make the glorious world so sure and near in our thoughts, that with indifferent affections we would receive good or evil things here, "Rejoice as if we rejoiced not, and mourn as if we mourned not." Our lives would be so regular and pure, as if the Judge were to come the next hour, as if the sun did now begin to be darkened, and the trumpet of the archangel were sounding, and the noise of the dissolving world were universally heard. Infidelity deadens the impression, and suppresses the power of eternal things in our hearts. In short men are heavenly or earthly in their choice and conduct, as they are directed by the sincere light of faith, or misled by the false beams of sense.
Secondly. The second thing requisite in order to a wise choice, is consideration. For as by faith the virtue of the reward is diffused through all the faculties, and the powers of the world to come are felt in the soul; so by consideration faith is exercised, and becomes effectual. This unites and reinforces the beams of eternal truth, and inflames the affections. As the psalmist expresses himself, "My heart was hot within me; while I was musing, the fire burned." Heaven is a felicity so glorious and attractive, that if duly considered, no man could possibly refuse it. Just so, Hell is a misery so extreme and fearful, that if seriously laid to heart, none could possibly choose it. The last end is to be conceived under the notion of an infinite good, without the least mixture of evil, to which the human will swayed by the invincible impression of nature has a tendency. The liberty of indifference is with respect to some particular good things, which may be variously represented, so as to cause inclination or aversion. That men who believe eternal life is the reward of holiness—yet with a careless inadvertency neglect their duty; and that eternal death is the wages of sin—yet securely continue in it, is more astonishing than to see martyrs sing in the flames; and the great cause of it is the neglect of consideration. This is assigned to be the cause of that unnatural and astonishing rebellion of Israel against God their Father and sovereign, "Hear, O heavens, and give ear, O earth; for the Lord has spoken, I have nourished and brought up children, and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel does not know, my people does not consider." Isa 1:2-3. This duty of consideration, as it is of admirable advantage, so it is universally necessary; for all are equally concerned, and it is within the power of all to perform. Though men cannot convert themselves—yet they may consider what is preparatory to conversion. For the will may turn the thoughts of the mind to any sort of objects.
I will briefly show the nature of this duty, and how to manage is for spiritual profit, and those objects from whence our thoughts derive vigor for the swaying of the will, and the conduct of the life.
1. The nature of consideration is revealed by its end, which is this; that the mind being satisfied in the just reasons upon which the choice of Heaven is to be made, the will and affections may be engaged in an earnest, joyful and constant pursuit of it. And in this respect it differs from simple knowledge, and naked speculation, which inform the mind, without influence and efficacy upon the heart; like a garland of flowers that adorns the head, without any benefit and refreshing to him who wears it. And practical meditation differs from the study of divine things in order to the instructing of others.
2. That the consideration of eternal things may be effectual, it must be,
(1.) Serious and deliberate. For the affair is great in reality above all possible conception or comparison. All other things, however considerable in themselves—yet respectively and in comparison with this, are of no account. Our Savior told Martha, "One thing is necessary; Mary has chosen the better part which shall not be taken from her." What instance can be of equal importance with that of entertaining the Son of God? Yet a serious attention to the words of eternal life dropping from his lips, was more necessary than making provision for him. The greatest and most weighty affairs in the world are but a vain employment, but irregularity and impertinence; in comparison with eternal salvation. And the greatast solemnity of thoughts is requisite to undeceive the mind, and engage the will for Heaven.
It is very observable that errors in judgment and choice spring from the same causes—the not sincere and due weighing of things. In the decisions of questions, truth is discovered by comparing, with an equal stayed attention, the reasons of the one and the other part. But when some wicked affection contradicts the truth, it fills the mind with prejudices, that it cannot impartially search into things, and is deceived with specious fallacies with the image of truth. For according to the present application of the mind it is determined, and passion strongly applies it to consider that which is for the carnal interest, and consequently inclination, not reason, is the principle of the persuasion. This is more evident in men’s foolish choice; as the eye cannot see but what is visible, nor the understanding conceive what is not intelligible, the will cannot love and choose what is repulsive. If the devil did appear without a disguise, he would have no power to persuade, but in all his temptations there is the mixture of a lie to make it pleasant. He presents a false perspective, to make what is but superficial, appear solid and substantial. And the carnal heart turns the thoughts to what is pleasing, without seriously considering what is infinitely better, and accordingly chooses by the eye of sense, the happiness of this world. Therefore until eternal things are opened in the view of conscience, and the mind calmly considers by the light of faith their reality and greatness, no right valuation nor wise choice can be made.
Besides, the most clear and rational enforcements by the actings of the thoughts, are necessary to make a strong impression on the affections, and rescue them from the captivity of the flesh. In other things as soon as the mind is enlightened, the will resolves, and the inferior faculties obey. But such is the resistance of the carnal heart, that although it is evident from infallible principles there is an everlasting glory infinitely to be preferred above the base appearances of beauty and pleasure here—yet the most piercing reasons enter heavily without earnest inculcation. Slight or sudden thoughts may produce vanishing affections of delight, or distaste, and fickle resolutions, that like sick feathers drop away, and leave the soul naked to the next temptation. But solemn and fixed thoughts are powerful on the heart, in making a thorough and lasting change. When the clouds dissolve in a gentle shower, the earth drinks in all, and is made fruitful; but a few sprinkling drops, or a short storm of rain which wets only the surface, without sinking to the root, is little beneficial. In short, there may be some excitations to good, and retractions from evil; some imperfect faint attempts toward Heaven, from an impulse on the mind; but solid conversion is produced by deliberate discourse, by the due consideration and estimation of things which is rational and perpetual.
(2.) Consideration must be frequent, to keep eternal objects present, and powerful upon us. Such are the natural levity and inconstancy, sloth and carnality of the mind, that the notions of heavenly things quickly pass through, but earthly lusts abide there. If a stone is thrown upwards, it remains no longer in the air, than the impression of the force by which it was thrown continues; but if it falls on the earth, it rests there by nature. When the soul is raised in contemplation to Heaven, how apt is it to fall from that height, and lose the lively remembrance and affections of eternal things? But when the thoughts are excited by the presence of what is pleasing to sense, the withdrawing the object does not deface the idea of it in the memory, nor lessen the conceit, nor cool the desires of it, because the heart is naturally inclined to it.
Therefore it is necessary every day to refresh and renew the conceptions of eternal things, that their efficacy may be always felt in the heart and life. The soul habituated to such thoughts will not easily yield to temptations which surprise and overcome others who are strangers in their minds to the eternal world; nay the presence of temptations will reinforce the resolutions for Heaven. It is therefore of great advantage frequently to sequester ourselves from the world, to redeem time from secular affairs, for the recollecting of our thoughts, and their solemn exercise upon the eternal world.
Sense, which reveals natural things, darkens spiritual things. How can the thoughts be fixed on invisible things so distant from sense, if always conversant with secular objects that draw them down? In the silence of the night a small voice is more distinctly heard, and a little distant light more clearly seen. Just so, when the soul is withdrawn from the noisy throng of the world, and outward things are darkened, the voice of conscience is better heard, and the light of Heaven is more perfectly received.
(3.) Consideration of eternal things must be with present application to the soul. It is not the mere conviction of the mind, but the decree of the will which turns men from sin to holiness, from the creatures to God. The heart is very deceitful, and by variety of shifts and palliations is disposed to irresolutions and delays in spiritual concerns. How often does the miserable sinner contend with himself, and while conscience urges him to seek the kingdom of Heaven, and the affections draw down to the earth, the carnal part prevailing over the rational, he is overcome; he is convinced and condemned by his own mind. Until consideration issues in this, that with settled judgment and affections the soul determines for God and Heaven, it is without profit. Therefore in the managing this duty, it is our wisdom not to be curious and inquisitive after subtle conceptions, and exalted notions of the future state, and to think seriously on what is plain and evident, and most useful to produce a present lasting change. That meditation is profitable which produces not new thoughts, but holy and firm resolutions of obeying God in order to the full enjoying of him forever. To persuade us to the serious practice of this duty, there are many enforcements. Is any man so foolish, so regardless of his own good, to purchase a house wherein he must live all his days, and will not first see whether it will be convenient and secure for his habitation? Shall we not then consider Heaven the mansion of blessedness, and Hell the seat of misery and horror? for according as we choose here, we shall be in the one or other place forever. I shall in the fourth part of this treatise, endeavor to represent something of the inexpressible misery of the wicked hereafter, and show how congruous and powerful the thoughts of it are to restrain men from sin; but at present shall briefly excite to the meditation of the heavenly glory, as the most noble, delightful and fruitful work of the soul, while confined to the body of flesh. It is the most exalted exercise of the mind, the purest converse with God, the flower of consecrated reason. It is most like the life of glorified spirits above, who are in continual contemplation of the divine excellencies; and it is most raised above the life of carnal men, who are sunk into sensuality and brutishness. It is the most joyful life, in that it sheds abroad in the soul delights that neither satiate, nor corrupt, nor weaken the faculties, as the delights of sense do; but afford perfection as well as pleasure.
It is the most profitable life. The lively and vigorous exercise of the thoughts upon the heavenly glory, will produce heavenly affections, heavenly discourses, and a heavenly shining conversation. This will make us live like the blessed society above, imitating their innocence and purity, their joyful, entire and constant obedience to God. This confirms the holy soul in its choice, with an invincible efficacy against the temptations and lusts of the world. The serious considering believer is filled with ravishing wonder of the glory that shall be revealed, and looks down with contempt upon the earth, and all that has the name of felicity here. All the invitations, nay terrors of the world, are as unable to check his pursuit of his blessed end, as the breath of an infant to stop the high flight of an eagle. But how rare and unused a duty is this? How hardly are men induced to set about it? Business and pleasures are powerful diversions. Some pretend business as a just cause, but in vain, "for the one thing necessary" challenges our principal thoughts and care. Besides, there are intervals of leisure, and the thoughts are always streaming, and often run waste, which directed aright, would be very fruitful to the soul. The true cause of this neglect is from the inward temper of men. Carnal pleasures alienate the mind, and make it unfit for the deep serious actings of the thoughts upon eternal things. "I have said of laughter, you are mad." It is light, and vain, and desultory. As a distracted person by every motion of imagination flies from one thing to another without coherence. The heart filled with cloudy and smoky fires, with thoughts and desires about worldly things, is unprepared for such a clear, calm, and sedate work. A carnal person can taste no sweetness, nor feel any relish in the meditation of Heaven, nor any spiritual duty. It is as if one should put some delicious fruit into his mouth, such as a peach, without breaking the skin; it would be rather a trouble, than pleasant. Nay, the gospel expressly declaring, "that without holiness no man shall see God:" those who by wicked affections are engaged in any sinful way, being conscious of their guilt and unpreparedness, add that while such, they are under a peremptory exclusion from celestial glory, cannot endure the thoughts of Heaven. The divine presence is their torment, and the serious consideration of it is to bring them before God’s holy and just tribunal, to accuse and condemn them.