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ing, and persuasion, so much as by the Holy Ghost in his apostles and disciples, when he has gone from them into heaven.
Sect. 41. But how are we sure that these three men tell us nothing but the truth? Answ. This is oft answered elsewhere. The Spirit which they spake and worked by, was Christ's witness and theirs. They healed the sick, raised the dead, spake various languages which they never learned; and preached and recorded that holy doctrine committed to them by Christ, which itself contained the evidence of its divinity, and of their truth; and Christ then and to this day hath owned it, by the sanctifying efficacy of the same Spirit, upon millions of souls.
How holy a doctrine hath Peter himself delivered, as confirmed by his apparition! “We have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Je sus Christ, but were eye-witnesses of his majesty ; for he received from God the Father, honor and glory, when there came such a voice to him from the excellent glory, This is my beloved son, in whom I am well pleased; and this voice which came from heaven, we heard when we were with him in the holy mount.” (2 Peter i. 16—18.) The words “ in whom I am well pleased,” are only here and in Matthew ; Mark and Luke omitting them, tell us, that the evangelists undertook not to recite all that was said and done, but each one so much as seemed necessary for him to say.
Sect. 42. And now what remaineth, O my soul, but that thou take in the due impression of this apparition of the glory of Jesus and bis saints; and that thou joyfully obey this heavenly voice, and hear the beloved Son of God, in whom the Father is well pleased?
1. As we that are born in another age and land must know what Christ said, by the transmission and certain testimony of them that heard him, infallible tradition, by act, word, and record, being our way of notice, as immediate sensation was theirs, so even the glorious apparition itself may, by the mediation of their infallible record, be partly transmitted to our imagination. An incorporate soul is so used to a mixed way of knowing by imagined ideas received by sense, that it would fain have such a sort of knowledge of separated souls, and other spirits, and of their glorious state and place, and work, and is hardly fully satisfied without it. Seeeing Christ hath partly condescended to this our culpable weakness, lose not the help of his condescension. Let this clear description of the heavenly sight, make it to thee partly as if thou hadst been one of the three spectators; till thou canst say, “Methinks I almost see the face of Christ shine as the sun, and his raiment whiter than the snow; and Moses and Elias (no doubt, in some degree of glory) standing with bim ;' methinks I almost hear them discoursing of Christ's death, and man's redemption : and by this sight I partly conceive of the unseen heavenly company and state; methinks I see the cloud receive them, when Peter had been transported with the sight; and I almost feel his pleasant raptures, and am ready to say, as if I had been with hin, “ It is good for us to be here;" methinks I almost hear the heavenly voice, "This is my beloved Son, hear him.” And shall I yet doubt of the celestial society and glory? Had I once seen that, what a sense would it have left upon my heart, of the difference between earth and heaven, man and God, fesh and spirit, sin and duty! How thankfully should I have thought of the work of redemption and sanctification.
And why may I not accordingly put myself as into the case of them who saw all Christ's miracles, and saw him risen, and ascend towards heaven? or, at least, of all those ordinary Christians who saw all the wonders done by the reporters of these things? I can easily receive a pleasing idea of some foreign, happy country, which a traveller describeth to me, though I never saw it; and my reason can partly gather what great things are, if I see but lesser of the same kind, or somewhat like them. A candle showeth somewhat by which we may conceive of the greatest flame. Even grace and gracious actions do somewhat notify to us the state of glory ; but the sight on the mount did more sensibly notify it.
Think not, then, that heavenly contemplation is an impossible thing, or a mere dream, as if it had no conceivable subject-maiter to work upon : the visible things of earth are the shadows, the cobwebs, the bubbles, the shows, mummeries, and masks: and it is loving them, and rejoicing and trusting in them, that is the dream and dotage. Our heavenly thoughts, and hopes, and business, are more in com
parison of these than the sun is to a glow-worm, or the world to a mole-hill, or governing an empire to the motions of a fly. And can I make somewhat, yea, too much, of these almost nothings; and yet shall I make almost nothing of the active, glorious, unseen world; and doubt and grope in my meditations of it, as if I had no substance to apprehend? If invisibility to mortals were a cause of doubting, or of unaffecting, unsatisfying thoughts, God himself, who is all to men and angels, would be as no God to us, and heaven as no heaven, and Christ as no Christ, and our souls, which are ourselves, would seem as nothing to themselves; and all men would be as no men to us, and we should converse only with carcasses and clothes.
Lord shine into this soul with such an heavenly, potent, quickening light, as may give me rnore lively and powerful conceptions of that which is all my hope and life! Leave me not to the exercise of art alone, in barren notions; but make it as natural to me to love thee, and breathe after thee: thou teachest the young ones both of men and brutes to seek to the dam for food and shelter : and though grace be not a brutish principle, but works by reason, it hath its nature and inclining force; and tendeth towards its original, as its end. Let not my soul be destitute of that holy sense and appetite, which the divine and heavenly nature doth contain. Let me not lay more stress and trust upon my own sight and sense, than on the sight and fidelity
my God, and my Redeemer. I am not so foolish as to live, as if this earth were no bigger than the little of it which I see: let me not be so much more foolish as to think of the vast and glorious regions, and the blessed inhabitants thereof, and the receptacles of justified souls, as if they wanted either substantiality or certainty, to exercise a heavenly conversation here, and to feast believing souls with joy, and draw forth well-grounded and earnest desire 10 “depart and be with Christ.”
Sect. 43. II. Hear then, and hear with trust and joy, the tidings and promises of him whom the voice from heaven commanded man to hear. He is the glorified Lord of heaven and earth : all is in his power. He hath told us nothing but what he knew, and promised nothing but what he is able and willing to give. Two sorts of things he hath required us to trust him for: things notified by express,
particular promises, and things only generally promised and known to us.
We may know particularly that he will receive our departing souls, and justify them in judgment, and raise the dead, and all the rest particularly promised. And we know, in general, that we have a heavenly city and inheritance, and shall see God, and be with Christ in everlasting happiness, loving and praising God with joy in the perfected, glorious church of Christ. All this, therefore, we must explicitly believe. But it is little that we know distinctly of the consistence and operations of spirits and separated souls, as to a formal or modal conception ; a great deal about the place, state, and mode, their acting, and fruition, is dark to us; but none of it is dark to Christ : here, therefore, an implicit trust should not only bind and stop our selfish and over-bold inquiries, but also quiet and comfort the soul, as well as if ourselves knew all.
O my soul, abhor and mortify thy selfish trust, and unbelieving thirst to have that knowledge of good and evil thyself, which is the prerogative of thy Lord and Savior. This was the sin that first defiled human nature, and brought calamity on the world. God hath set thee enough to learn ; know that, and thou knowest enough. If more were possible, it would be a perplexity and a snare, and he that increaseth such knowledge would increase sorrow: but when it is both unprofitable and impossible, what a sin and folly it is to waste our time, and tire and deceive our minds, in long and troublesome searches after it; and then disquietly to murmur at God, and the holy Scripture, and die with sad, distrustful fears, because we attain it not: when all this while we should have understood, that this part of knowledge belongs to Christ, and the heavenly society, and not to sinful mortals here; and that we have without it as much as may cause us to live and die in holiness, safety, peace, and joy, if we can but trust him who knoweth for us. Christ perfectly knoweth what spirits are, and how they act, and whether they have any corporeal organ, or vehicle, or none; and what is the difference between Enoch and Elias, and those that left their bodies here, and what a resurecLion will add to souls, and how it will be wrought, and when; and what is meant by the thousand years' previous reign; and who they
be that shall dwell in the new earth, and how it will be renewed. All the dark passages of Scripture and providence he can perfectly resolve : he knoweth why God leaveth the far greatest part of the world in Satan's slavery, darkness, and wickedness, and chooseth so few to real holiness: and why he maketh not men such as he commandeth them to be: and why he leaveth serious Christians to so much weakness, error, scandal, and division. These, and all other difficulties, are fully known to Christ. And it is not the child, but the father, that must know what food and clothing he should have, and the physician that must know what are the ingredients of his medicines, and why.
Lord, open my eyes, then, to see what thou hast revealed; and help me willingly to shut them to the rest; and to believe and trust in thee for both : not to stagger at thy sealed promises, nor selfishly to desire particular knowledge, which belongs not to me, as if I could trust myself, and my own knowledge, and not thine. Lord teach me to follow thee, even in the dark, as quietly and confidently as in the light (having the general light of thy promise of felicity). I knew not the mystery of thy conception, incarnation, or the way of the workings of thy Spirit on souls. No wonder if much of the resurrection and unseen world be above my reach; much more that thy infinite majesty is incomprehensible to me: how little do the brutes that see me know of my thoughts or me! I have no adequate knowledge of any one thing in the world, but somewhat of it is unknown. O blessed be that love and grace that has given me a glorified Head in heaven, to know all for me which I know not: hear and trust him, living and departing, O my soul! who hath told thee that we shall be with him where he is, and shall behold his glory; and that a crown of salvation is laid up for us, and we shall reign with him, when we have conquered and suffered with him, and hath bid us live in joyful hope of our exceeding, eternal, heavenly reward, and at our death to commend our spirits into his hand : receive us, Lord, according to thy promises. Amen.