0A.31. Chapter 14.

Chapter 14. Other Motives to Seek the Kingdom of Heaven God is very willing men should partake of his glory.

All who sincerely and earnestly seek, shall obtain it.

Heaven is promised upon gracious terms. An answer to the carnal allegation, that we are commanded to pluck out the right eye, and cut off the right hand, and to submit to the sharpest sufferings.

Fervent and constant prayer for divine grace, that we may fix our aims upon eternal happiness, and be diligent in the use of the means to obtain it. The grace of the Spirit requisite to convince the mind thoroughly of the reality and greatness of an invisible and future happiness.

It is requisite to purify the will and affections, that with full consent the soul may desire and prosecute its blessed end. To encourage us to seek the kingdom of Heaven, I shall propound other motives to consideration.

1. God is very willing that men should be saved and partake of his glory. For this end, "he has brought life and immortality to light in the gospel." The Lord Jesus, the Sun of Righteousness, has dispelled the darkness of the Gentiles, and the shadows of the Jews, and rendered the blessed and eternal state so clear and so visible, that every eye may see it. Our assurance of it is upon infallible principles. And though the excellent glory of it is inexpressible—yet it is represented under variety of fair and lovely types to invite our affections. Besides, God makes an earnest offer of life to us in his word; he commands, counsels, excites, urges, nay entreats and beseeches with infinite tenderness, that men will accept of it. Thus the apostle declares, "now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ’s stead be reconciled to God." Is it not evident then beyond the most jealous suspicion, God is desirous of our happiness? Can we imagine any design, any insincerity in his words? Why should Heaven court a worm? It is his love to souls that expresses itself in that condescending compassionate manner, to melt and overcome the perverse and hardened in sin. And as his words, so his works are a convincing argument of his will; his most gracious sustaining and supporting of sinful men, his innumerable benefits conferred upon them, in the provision of good, and preservation from evil, are for this end, that by the conduct of his merciful providence they may be led to repentance, and received into his favor. And the temporal judgments inflicted on sinners, are medicinal in their nature, and in his design to bring them to a sight and abhorrence of sin, to prevent their final ruin; if they prove mortal to any, it is from their obstinate corruption. The time allowed to those who are obnoxious to his justice every hour, is not a mere reprieve from torment, but a space of repentance to sue out a pardon; they are spared in order to salvation. "The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance." 2Pe 3:9.

But, above all his other works, the giving of his Son to be a sacrifice for sin, is an incomparable demonstration how much he delights in the salvation of men. Since God has been at such cost to put them into a capacity of obtaining the kingdom of unchangeable glory, far transcending the earthly paradise that was forfeited by sin, we have the strongest assurance that he desires their felicity. And how guilty and miserable will those sinners be, that when Christ has opened Heaven to us by his blood, refuse to enter into it? When Brutus, the most noble Roman, propounded to a philosopher his design to restore Rome to liberty, he replied, that the action would be glorious indeed, but that so many servile spirits that tamely stooped under tyranny, were not worthy that a man of virtue and courage should hazard himself so recover that for them, which they did so lightly esteem. The redemption of mankind is without controversy the master-piece of God’s works, wherein his principal attributes appear in their excellent glory. But how astonishing is the unworthiness of men, who wretchedly neglect salvation, which the Son of God purchased by a life full of sorrows, and a death of infinite sufferings? Blessed Redeemer! May it be spoken with the humble, affectionate, and thankful sense of your dying love, why did you give yourself a ransom for those who are charmed with their misery, and with the most foul ingratitude disvalue so precious a redemption? How justly shall they be forever deprived of it? "Behold, you despisers, and wonder and perish."

2. Consider, this glorious blessedness shall be the portion of all that sincerely choose it, and earnestly seek it. This motive was inclosed in the first, but deserves a separate consideration. And of this we have infallible assurance from the word of God, "who cannot lie. Godliness has the promise of the life to come. This is a faithful saying, and worthy of all acceptance." The hope of a Christian is so certain, that it is compared to "an anchor fastened in Heaven." And besides the fidelity of his word, God has given us security of the reward, the life of his Son. This methinks should turn the current of our desires and endeavors to Heaven. For notwithstanding all our toil and sweat, the labor of the day and the watchings of the night for the obtaining earthly things—yet we many times fall short of our aims and hopes. It was the observation of the wisest man, "I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to all." Indeed such is the order of divine providence in the world, there must be different conditions of men here; some rich, others poor; some noble, others mean; some in command, others in subjection. And from hence it is also evident, that neither dignity, nor riches, nor pleasures are the happiness of man. For it is not befitting the wisdom and goodness of God to make that the last end of the reasonable creature, which though sought with sincerity and diligence, may not be obtained, or of which without his own consent he may be deprived. But civil distinctions and qualities are of no value and consideration with respect to the obtaining or excluding from Heaven. The rich and honorable that are in an exalted state, have not a more easy ascent and entrance into the kingdom of God than those who are in the lowest degree. The stare appear with the same bigness to him that stands in the deepest valley as on the highest hill. Is there any difference between the souls of the rich and great in the world, and the souls of the poor and despised? Are they not equally the offspring of God, and equally ransomed by the most precious blood of his Son? Are they not equally capable of eternal rewards? Are not the promises of the heavenly kingdom, equally addressed to every one that has an immortal soul, that is faithful to his duty and covenant with God? This should inspire all with flaming desires, and draw forth their utmost industry, "and make them steadfast and unmovable, always to abound in the work of the Lord, knowing our labor shall not be in vain in the Lord."

I knew the carnal will is impetuous and impatient of delay; and earnest for what is present, with the neglect of the future glory. But the unreasonableness of this is evident to all; for it is not a new and strange thing to sow in hopes of reaping a harvest, for men to be industrious and active on land and sea for future advantage. Nay, it is the constant practice of the world; the merchant, the gardener, the student, the soldier, and every man in the circle of his calling are visible instances of this; and though many times the most flourishing hopes are blasted, they are not discouraged. And is it not a sight full of wonder, to observe men cheerful in labors and hardships in the service of the world, to carry it so lightly as if they had wings, and all for a poor and uncertain recompense, and to be slow and languid in their endeavors for a reward as great and as sure as God is glorious and true? How many ambitiously strive to please a prince, and wait long in his service, who is but a man, and therefore variable in his temper and state, sometimes is not willing to do what he can, and sometimes cannot do what he would to reward his servants? And is there not infinitely more reason we should labor to please God, who is the most liberal, and rich, and "certain rewarder of all that seek him?" Our Savior’s laws are so holy, just, and in their own nature so good to men, even in their present performance, that their own excellence, and equity, and sweetness, is sufficient to recommend them without a respect to the glorious reward of obedience. For what can be more desirable than conformity to the nature of the blessed God? What pleasure is comparable to that which springs from a pure conscience; from a godly, righteous and sober conduct? How joyful is the performance of that service which more immediately is directed to the honor of the divine majesty? In prayer, and other sacred actions, we draw near to the fountain of felicity, and receive from his fullness. In the affectionate praises of God, we are companions of the angels. And are not integrity and honesty in our dealings with men more easy and comfortable than fraud and oppression? Is it not troublesome to be always under a mask, to use arts and disguises to avoid the reproach and revenge that attend unjust actions when discovered? Are temperance and chastity as hurtful to the body, as luxury and lasciviousness, the essential parts of carnal felicity? How miserable is man when the heart is rent with numberless vanities, and the affections distracted between various objects! How quiet and composed is he, when the heart is united to God as the supreme good, and the affections joyfully conspire in his service! Can it then be pretended that the yoke of Christ is heavy, and his law is hard? Or are his promises uncertain, and his reward small? No, "his commands are not grievous; in the keeping them there is a great reward"—a present paradise. True religion will make us happy hereafter in the enjoyment of God, and happy here in obedience to his holy will. Such is his goodness, that our duty and happiness are the same. But it will be said, that the gospel requires "us to pluck out the right eye, and to cut off the right hand, and to take up the cross of Christ; that is, to mortify the dearest lusts, and to submit to the sharpest sufferings for his honor, that we may be eternally happy. To this I answer:

It is true that human nature in this present depraved state only relishes such objects as pleasantly insinuate with the carnal senses, and it is as bitter as death to withhold the affections from them. But grace gives a "new divine nature to the soul," and makes it easy to abstain from fleshly lusts. To make this more clear by a sensible instance; suppose a diseased person, whose stomach is oppressed with corrupt humours, and his throat and mouth so heated with continual thirst, that he thinks it impossible, though for his life, to abstain from immoderate drinking. If a physician by some powerful medicine cleanses the stomach, and tempers the internal heat, he then can easily restrain himself from excess.

Just so, a carnal man that is full of false estimations, and irregular desires, while there are pleasures without, and passions unsubdued within, though his salvation depends on it, thinks it impossible to restrain the exorbitant appetites of flesh and blood. The "Gentiles thought it strange that Christians did not run with them to the same excess of riot." But divine grace so clarifies and enlightens the mind, so purifies and elevates the affections, that it is not only possible, but easy to abstain from unlawful pleasures.

Augustine before his conversion was astonished that many in the vigor of youth, and in a sinful world lived chastely. But after conversion and upon serious trial, by the prosperous influence of Heaven, he was a conqueror over all carnal temptations. Nay after his holy change, the withholding his heart from wicked delights, was inexpressibly more sweet than his former enjoying of them. And are there not many visible examples of holy heavenly Christians, to whom grosser sensual pleasures are unsavory and contemptible? You may as well count the number of the stars, as of those who have practiced religion in its strictness and purity, and by their enlightened conduct have directed us in the way to Heaven. And are their bodies taken from the vein of a rock, and not composed of flesh and blood as well as others? Are their passions like Solomon’s brazen sea, unmovable by any winds of temptations? Are they entirely exempted from the impression of objects, and the baser affections? No, they are alive, and sensible of those things that ravish the affections of carnal men, but by the power of divine grace, despise and overcome them. And this grace is offered in the gospel to all that sincerely desire it, so that it is a vain wretched pretense that religion binds to hard service. To the other part of the objection, that sometimes religion exposes the professors of it to heavy sufferings, I answer:

Indeed the gospel is plain and peremptory in this, "if we will reign with Christ, we must suffer with him," when we are called forth to give a noble testimony to his truth. It is no extraordinary elevation, no point of perfection, but the duty of every Christian to be always ready in the disposition and resolution of his mind, to sacrifice his life when the honor of Christ requires it. But it is no hard condition to suffer transient afflictions for the obtaining a happy immortality; to be conformable to the image of our suffering Redeemer, that we may be crowned with his glory. How many Christians esteemed themselves honored in the disgrace, and blessed in the injuries they suffered for Christ, and with an invincible patience, and astonishing joy, endured the most cruel persecutions, though yet the human nature in them was as tender, and sensible of pains as in others? But the natural aversion and repugnance to suffering was overruled by the determination of the rational will, upon the account of their duty, and the reward attending it. They gave a most convincing sensible testimony how much more valuable Heaven is, than this present world, willingly exposing themselves to all evil here, "and rejoicing in hope" of a glorious outcome. In short: the reward of obedience is a triumphal crown; and where there is no victory, there can be no triumph; and where there is no combat, there can be no victory; and where there is no enemy, there can be no combat. Therefore we are commanded to fight against our internal enemies, our corrupt affections, to kill the lusts of the flesh, and to encounter and overcome, by humility and meek submission, the cruelty of malicious enemies within and without us, in order to obtain the crown of life. And a believer that has Heaven in taste and expectation, will easily renounce the most pleasant, and willingly endure the sharpest temptations, for the blessed reward of his obedience.

Lastly, fervent and constant prayer is requisite for the grace of God, that we may fix our aims aright upon eternal happiness, and use those sure means that with divine advantage are proposed in the Scriptures, that can make us wise to salvation. Such is the depravity of man since his fall, the mind is diverted by vain thoughts, and the heart prepossessed with sensual desires, that until "the spirit of his mind be renewed," and his original affections to the supreme good are revived and restored by divine grace, he is regardless of it, and only applies himself to what is pleasing to sense. There may be some transient glances and wishes for Heaven in carnal men, but they are miserably weak and ineffectual. Therefore a most necessary duty incumbent upon us, is by humble and fervent prayer to address ourselves to God for his spirit, to enlighten our minds, that we may believe the reality and greatness of the eternal reward; and to reform our wills, that we may feel its attractive force. Both of these acts of the Spirit are requisite, that the love of God, as our chief felicity, may be the regent principle of our hearts and lives.

1. For this end the Holy Spirit convinces men thoroughly of the reality and greatness of an invisible and future happiness. In the light of the gospel, how many of eminent intellectual faculties are stupid as to their great interest, and spend themselves about trifles, and are equally enticed to eternal ruin, as the ox to the slaughter? He who is destitute of the illuminating grace of the Spirit, "is blind, and cannot see afar off."

Now by the analogy between the corporeal and intellectual faculties, we may understand in some measure how the mind is illuminated by the Spirit of God. For as to the act of seeing, two things are requisite:

1. External light in the air, without which the colors, figures and beauties of objects are not visible to the sharpest eye, but lie obscured under impenetrable darkness.

2. Internal light in the eye, in which the seeing power consists; if this is extinguished, the clearest light of Heaven is of no use for the discovery of things.

Thus the understanding is enabled to see spiritual things.

1. By the revelation of the object; in this respect "life and immortality are brought to light by the gospel." Until that bright discovery was made of eternal blessedness, it was above the desires and hopes of sinful man.

2. By the inward enlightening "from the Spirit of wisdom," that removes the ignorance, prejudice, and foolishness of the mind, which as scales darkened its sight, and disposes it to perceive the verity and excellency of spiritual and future things, though not with comprehensive evidence—yet with that assurance, that no doubtfulness or suspense remains concerning them.

It is observable that faith is expressed in Scripture, by "prudence, wisdom, and knowledge," whereby a man knows the grounds and motives of his judgment and actions. And sin is called folly. For as when the understanding faculty, either from the indisposedness of the organs, as in idiots, or from the disorder of imagination, by inflammation of the humours, as in insane people, cannot weigh and compare, and therefore makes a perverse judgment of things; so the carnal mind, by not due measuring and pondering, judges falsely of spiritual things. If something no bigger than the hand were put before the eye, it would intercept the sight of the heavens; and he who not considering the properties of things near and distant, would conclude that piece to be bigger than the heavens, were justly reputed a fool. And the folly of carnal men is more gross, who prefer things present to sense, before what is future and of everlasting consequence to the soul. But there are some actions which would be counted folly; yet being done by those who in the reputation of the world are wise, are esteemed prudent, but they are the most deplorable folly. Now as the restoring the broken mind to its sound state, whereby it is able to consider, discern and conclude of things according to their nature, such is the action of God’s Spirit upon the corrupt mind, clarifying and enlightening it, so that it receives full conviction by the clearest marks of divine authority shining in the gospel, of the truth of all the great and precious promises therein contained, and causing it, by a steady application of the thoughts, to see the vast difference between what is temporal, and eternal. It sees how despicably light all the vanities of this world are found, when put in the balance against the infinite inestimable happiness of eternity. In short, the renewed mind knows spiritual things according to their nature and qualities; it believes, esteems, and determines that they are of eternal importance, and absolutely necessary for the happiness of man. And as when the natural faculty of seeing is destroyed, it is irreparable by human skill, and without a miracle can never be restored; so the intellectual faculty, when darkened by sinful lusts, without the renewing power of the Spirit, "can never know spiritual things as they ought to be known."

Therefore as the blind men in the gospel, who despaired of help from the physicians, hearing of the miraculous power of Christ, importunately begged his healing mercy—so let us pray to the Light and Savior of the world, but in a more noble and higher sense, "Lord, that we may receive our sight!" Let us with the most zealous affections call upon "the God of our Lord Jesus Christ, the Father of glory, that he would give unto us the Spirit of wisdom and revelation in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.

(2.) The efficacious influence of the Holy Spirit is requisite to change the will, that with a free and full consent it may desire and seek the spiritual eternal good. Without this, the conviction of the mind is not powerful enough to convert the soul from the love of the world, to choose Heaven. There may be an enlightened conscience without a renewed heart. Though the judgment assents that God is the supreme good, "yet until the heart be circumcised," the sensuality of the affections taken away, divine love that directs the life to God as our blessed end, can never possess it.

Suppose that men had a sensible and strong assurance of the eternal state hereafter.

Suppose if all who lived godly in a visible manner ascended with Elijah to Heaven—and if all who continued in their sins visibly descended into Hell, as Korah and his company were swallowed alive by the earth before the Israelites.

Suppose men could hear the joyful exultations of the saints above, their high praises of God—and hear the desperate cries and deep wailings of the damned.

Suppose one were sent from Hell, and with his fiery tongue relate what he had seen and suffered, and exhibit a sensible demonstration in himself of those torments—yet this alone were not sufficient to draw off their hearts from the deceitful happiness of this world, and fasten them on the perfect and eternal happiness in the next.

Indeed they could not then indulge their lusts so securely, but they "would be strangers to the life of God," such an inveterate alienation of heart is in men from real holiness. Until the sanctifying Spirit by a effective persuasive light, that represents the truth and goodness of spiritual things, transforms the soul, and makes it spiritual in its valuations and affections—it will forever remain inwardly averse from grace and glory. May the Lord direct our hearts into the love of God, and into the patient waiting for Christ, when he shall come to be glorified in his saints, and admired in all them that believe.