familiar, and the thing itself more useful unto us. Much better it were, than on such occasions to be exercised with heartless complaints, uncertain hopes, and fruitless contri

vances.

But there is that which unto them who are truly spiritually minded, hath more evil in it than all these things together, and that is sin. Heaven is a state of deliverance from sin, from all sin, in all the causes, concomitants, and effects of it. He is no true believer unto whom sin is not the greatest burden, sorrow, and trouble. Other things, as the loss of dear relations, or extraordinay pains, may make deeper impressions on the mind by its natural affections at some seasons, than ever our sins did at any one time, in any one instance. So a man may have a greater trouble in sense of pain, by a fit of the tooth ache, which will be gone in an hour, than in a hectic fever or consumption, which will assuredly take away his life. But take in the whole course of our lives, and all the actings of our souls in spiritual judgment, as well as natural affection, and I do not understand how a man can be a sincere believer, unto whom sin is not the greatest burden and

sorrow.

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 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 abasement through a sense of his many disappointments, when he hoped 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, which we may dwell upon, unto the great advantage and satisfaction of our souls.

Frequent thoughts and meditations of heaven under this notion, do argue a man to be spiritually minded. For it is a convining evidence 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 spiritually minded.

It is quite otherwise with sincere believers in the exercise of this duty. The considerations 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 remainders 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 absolutely 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 arise in their minds unto fixed and stable thoughts of any other notion of these invisible things, dwell on this consideration of them, wherein they will find no small spiritual advantage and refreshment unto their souls.

2. 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.

1. 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 awhile, they are swallowed up in nothing. Glorious and therefore desirable they take it for granted that it must be. But nothing can be so unto them, but what is suitable unto their present dispositions, 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 wills 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 contemplate 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 our future state. There was a promise of eternal life given unto the saints under the Old Testament: 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.

2. So great a part of mankind as the Mahometans, unto whom God hath given all the principal and most desirable parts of the world to inhabit and possess, do conceive the state of future blessedness to consist in the full satisfaction of their sensual lusts and pleasures. And evidence this is, that the religion which they profess, hath no power or efficacy on their minds to change them from the love of sin, or placing their happiness in fulfilling the desires of the flesh. It doth not at all enlighten their minds to discern a beauty in spiritual things, nor excite their affections unto the love of them, nor free the soul to look after blessedness in such things as alone are suited unto its rational constitution. For if it did, they would place their happiness and blessedness in them. Wherefore, it is nothing but an artifice of the god of this world to blind the eyes of men unto their eternal destruction.

3. Some of the philosophers of old did attain an apprehension that the blessedness of men in another world doth consist in the soul's full satisfaction in the goodness and beauty of the divine nature. And there is a truth in this notion which contemplative men have adorned with excellent and rational discourses. And sundry who have been, and are learned among Christians, have greatly improved this truth, by the light of the Scripture. From reason they take up with thoughts of the goodness, the amiableness, the self-sufficiency, the all-sufficient satisfactoriness of the infinite perfections of the divine nature. These things shine in themselves with such a glorious light, as that there is no more required unto a perception of them, but that men do not wilfully shut their eyes against it, through bestial sensuality and love of sin. From reason also do they frame their conceptions concerning the capacity of the souls of men for the immediate enjoyment of God, and what is suited therein unto their utmost blessedness. No more is required unto these things, but a due consideration of the nature of God and man, with our relation unto him and dependance on him. By the light of the Scripture they frame these things

into that which they call the beatifical vision, whereby they intend all the ways whereby God in the highest and immediate instances, can and doth communicate of himself unto the souls of men, and the utmost elevation of their intellec-. tual capacities to receive those communications. It is such an intellectual apprehension of the divine nature and perfections, with ineffable love, as gives the soul the utmost rest and blessedness which its capacities can extend unto.

These things are so; and they have been by many both piously and elegantly illustrated. Howbeit they are above the capacities of ordinary Christians, they know not how to manage them in their minds, nor exercise their thoughts about them. They cannot reduce them unto present usefulness, nor make them subservient unto the exercise and increase of grace. And the truth is, the Scripture gives us another notion of heaven and glory, not contrary unto this, not inconsistent with it, but more suited unto the faith and experience of believers, and which alone can convey a true and useful sense of these things unto our minds. This therefore is diligently to be inquired into, and firmly stated in our thoughts and affections.

4. The principal notion which the Scripture gives us of the state of heavenly blessedness, and which the meanest believers are capable of improving in daily practice, is, that faith shall be turned into sight, and grace into glory. 'We walk now by faith and not by sight,' saith the apostle; 2 Cor. v. 7. Wherefore this is the difference between our present and our future state, that sight hereafter shall supply the room of faith; 1 John iii. 2. And if sight come into the place of faith, then the object of that sight must be the same with the present object of our faith. So the apostle informs us, 1 Cor. xiii. 9, 10. 12. For we know in part, and we prophecy in part; but when that which is perfect is come, that which is in part shall be done away. For now we see through a glass darkly; but then face to face.' Those things which we now see darkly as in a glass, we shall then have an immediate sight and full comprehension of; for that which is perfect must come and do away that which is in part. What then is the principal present object of faith as it is evangelical, into whose room sight must succeed? Is it not the manifestation of the glory of the infinite wisdom,