Heavenly-Mindedness and Earthly-Mindedness, Text

Heavenly-Mindedness and Earthly-Mindedness · Text

p. 209AN APPENDIX Concerning Laying hold of eternal life.

1 Tim. 6.12.

Lay hold on eternal life.

The whole verſe is read thus:

Fight the good fight of faith, lay hold on eternal life, whereunto thou art alſo called, and haſt profeſſed a good profeſſion before many witneſſes.

Lay hold on eternal life.

LIFE is the great thing which we all deſire: there is nothing we fear ſo much as death, nothing we deſire ſo much as life. This Text acquaints us what is the true life: Lay hold on eternal life. Amemus vitam aeternam: Auſtin.O p. 210let us love eternal life. It is eternal life that is onelyonly worth the name of life: therefore ſince we are ſo fond of life, ſince life is moſt pleaſing to us of all other things; let us love that life that is truly ſo. This temporal life which we now live, is not worth the name of life, in compariſon of eternal life.

The Text contains in it a double Goſpel-precept.

1. Fight the good fight of faith.

2. Lay hold on eternal life.

It is the later of theſe precepts that I ſhall a little inſiſt upon: Lay hold on eternal life.

The Doctrine that offers it ſelf to our conſideration from the words, is this:

Doctrine. That it is the duty of Chriſtians t… lay hold of eternal life.

In this Point there are two things to be ſpoken unto.

1. The Object.

2. The Act.

The Object is, eternal life.

The Act is, Lay hold on eternal life.

So that, that which will bound our p. 211diſcourſe as to the Explication of the Point, will be theſe two things.

1. To ſhew what eternal life is.

2. To ſhew what it is to lay hold on eternal life.

1. What is eternal life?

I ſhall not ſpeak to this ſo largely as the ſubject will bear, (that indeed were a noble Argument, to diſcourſe at large of eternal life, and that would afford a long diſcourſe) but I ſhall give ſome few Hints onelyonly concerning eternal life, that we may a little conceive of it. I ſhall endeavour to open a little briefly the nature of eternal life, in ſeven Propoſitions.

I. Eternal life is the ſtate of the bleſſed in the other world. Eternal life is the life which the Saints live in the preſence of God. 2 Cor. 5.8. Abſent from the body, and preſent with the Lord. To underſtand this, we muſt know, that there is a natural life, and there is a ſpiritual life.

1. There is a natural life: and this we may again diſtinguiſh into the animal life, and the rational life. That which we call the animal life, p. 212it is the life which we live in common with the brutes. There is a life which man enjoys in common with the brutes, and this is that which is commonly called the animal life. But then there is the rational life; and this is that life which is proper to men as men. There is an intellectual principle in man, whereby he is diſtinguiſhed from the ſenſitive creatures: and that life which man lives by this intellectual principle that is in him, this is the rational life. But then as there is the natural life, ſo

2. There is the ſpiritual life. This alſo is twofold. The ſpiritual life is either the life of grace, or the life of glory. 1. There is the life of grace. The life of grace is that life which the Saints live here in this world, in Juſtification and in Sanctification. 2. The life of glory, is that life which the Saints live with God in the other world. Now the life of glory, that life which the Saints live with God in the other world, is that which in a ſtrict ſence is called eternal life. It is true, eternal life is inchoate and begun in this world, in the life of p. 213grace, in the life of Juſtification and Sanctification; but eternal life is perfect and conſummate in the life of glory, when we ſhall live with God in heaven. So that eternal life is that life we ſhall live in the heavenly country. It is ſaid of the ancient Saints, that they ſeek for a better country, even a heavenly, Heb. 11.16. Now this is eternal life, that life which we ſhall live with God in the heavenly country.

II. Eternal life is a conſtant uniform life. The life which we live in this world, it is bounded and limited by time; it is a certain ſpace and duration of things, and there is an end: but eternal life knows no end. Eternity is always ſtanding, Semper ſtans, ſemper praeſens.always preſent; thus, and always thus. When we are ſate down to live in eternal life, then we may conclude, As we are now, ſo ſhall we be always: there is no interruption, no ceſſation in … ternal life.

III. Eternal life is a life free from ſorrow and trouble. Iſai. 57.2. He ſhall enter into peace. It is ſpoken of a godly man, how it ſhall be with him p. 214after this life, He ſhall enter into peace. So again, God ſhall wipe away all tears from the eyes of his people, and ſorrow and ſighing ſhall flee away. This life it is a life of affliction, a life of temptation, a life of grief and ſorrow, a life of trouble and perturbation: but in eternal life there ſhall be none of theſe things: eternal life is a ſerene tranquil eſtate.

IV. Eternal life is a life free from ſin, and all the relicts and remainders of it. 1 Cor. 13.10. When that which is perfect is come, then that which is imperfect ſhall be done away. Heb. 12.23. The ſpirits of juſt men made perfect. When we come to live with God in eternal life, ſin ſhall be perfectly raſed out of our nature; thoſe relicts of ſin, Reliquiae peccati (as Luther calls them) in the Saints, which are as thorns in their eyes, and goads in their ſides, ſhall be done away; and they ſhall be made like to God, holy in their meaſure as God is holy.

V. Eternal life is a life of perfect joy. Pſal. 16.11. In his preſence there is fulneſs of joy, at his right hand there are pleaſures for evermore. In eternal p. 215life the Saints poſſeſs God, who is the chief good, and all good; and having God, who is the chief good, and all good, they muſt needs have all joy. The joys of this life are falſe, deceitful joys; they are far from ſatisfying, quieting, and contenting the heart: the joys of this life are bitter-ſwe…t joys, foreign.the beſt joys here on earth are allayed with many bitterneſſes. O but the joys of eternal life are pure, ſincere joys; there is all joy, no ſorrow; all pleaſure, no grief. And then as they are pure ſincere joys, ſo they are ſoul-ſati…fying joys: he that hath all the good that he would have, and can deſire no more, muſt needs be ſatisfied: the Saints in eternal life have all the good they would have, and can deſire no more: whatever various good things we ſought after among the creatures; in eternal life, one God ſhall ſupply all. Qui…quid hî… quaerehas, quicquid …i… pro mag…o habeb…, i…ſe tibi crit.Whatſoever (ſays Auſtin) thou ſoughteſt after here on earth, whatſoever thou accountedſt for great here in this life, God ſhall be all that unto thee. God ſhall be the comfort of meat and drink, of Sun and Moon, of friends and relations. p. 216God ſhall ſupply all things to his Saints. Eternal life is a life of perfect joy.

VI. Eternal life is a life free from changes. This life is made up of Changes: we change from health to ſickneſs, from ſettlement to unſettlement, from proſperity to adverſity; yea, we change from one affliction to another, and at laſt we change from life to death. So that we may ſay, Nunquid non humana vita tentatio ſuper terram?Is not the whole life of man a temptation upon earth? Oh but in eternal life there are none of theſe changes; in eternal life there is one conſtant, uniform ſtate of peace, joy, bleſſedneſs, and ſatisfaction. Oh do you not finde your ſelves weary of changes? Is not this the ſecret language of your ſouls, When will theſe changes have an end? O lift up your eyes on high, caſt a look to the heavenly country; there ſhall you finde that which you ſo much deſire; there is perfect ſerenity, perfect tranquillity; there is no trouble or perturbation, nor fear of trouble; no death, nor fear of death; no changes, nor fear of changes: there is an even p. 217ſerene ſtate of things. And the Lord in his infinite wiſdom cauſes us to paſs through ſo many changes here on earth, that ſo we may long after that unchangeable ſtate above.

VII. Laſtly, as that which is the complement and perfection of all, eternal life is to know God and enjoy him, Joh. 17 3. This is life eternal, to know thee the onelyonly true God. To know God in a way of Grace, this is the beginning of eternal life here on earth; to know God as reconciled in Chriſt, to know him as a Father in Chriſt; this is the beginning of eternal life: and to know God in the way of the beatifical viſion, to ſee him face to face; this is the perfection and conſummation of eternal life in heaven. Praemium eſt videre Deum, vivere cum Deo, &c.This is, ſays Bernard, the Saints reward, to ſee God, to live with God, to be in God, who ſhall be all in all, and to have God who is the chiefeſt good. And Auſtin ſpeaks to the ſame purpoſe: This is the full bleſſedneſs of a man, to ſee the face of his God, to ſee him that made heaven and earth; to ſee him that hath made him, that bath ſaved him, and that hath glorified him. O p. 218what an inconceivable happineſs muſt it be, to have the Divine Majeſty always preſent to the eye of the minde? to ſee and behold the face of God, who is an infinite good; and not onelyonly to ſee and behold God who is an infinite good in himſelf, but alſo to ſee God who is this infinite good, willing to communicate himſelf to the ſoul, and to become an happineſs to it. The happineſs of heaven doth not onelyonly conſiſt in this, to be admitted to the ſight of God, who is an infinite good: but alſo in this, that we ſhall ſee the bleſſed God, willing to communicate himſelf to us, and to become a happineſs to us Gen. 15.1. Fear not, Abraham, I am thy ſhield, and thy exceeding great reward: As much as if God ſhould ſay, Whatever I am, whatever I have, ſhall be all thine, ſo far as it is neceſſary to make thee happy. God himſelf communicates himſelf to his people, and he is their reward. With thee (ſaith the Pſalmiſt) is the fountain of life; in thy light ſhall we ſee light, Pſal. 36.9. With thee is the fountain of life. How is it poſſible that the Saints and p. 219Angels ſhould want life, that ſee the fountain of life, and are united to him? they ſee the living God, who is life, and the cauſe of all life; and by adhering to him, who is immortal, who is an indeficient never-failing ſpring of life; they themſelves are immortal in their happineſs, and derive a conſtant life and happineſs from him, who is the Fountain of life. We may not wonder that eternal life ſhould conſiſt in the knowledge and injoyment of God: God is the Fountain of life; therefore they that adhere to the Fountain of life, cannot be ſuppoſed to want life.

Thus have we given ſome brief touches concerning eternal life; but alas, who can ſpeak of this as it is? Eye hath not ſeen, nor ear beard, neither hath it entred into the heart of man to conceive what the things are, that God hath prepared for them that love him, 1 Cor. 2.9.

2. But what is it to Lay hold on eternal life? Here lyes the ſtreſs of the Text, Lay hold on eternal life. This brings us to the ſecond thing, and that is the act, What it is to lay hold on eternal life.

p. 220I ſhall open this in ſeven Propoſitions, as I did the former.

1. To lay hold on eternal life, is to make ſure our title to eternal life. Joh. 6.27. Labour not for the meat which periſheth, but for the meat which indureth unto eternal life; as much as is our Saviour ſhould have ſaid, Labour to make eternal life ſure, and labour to get a part in my Righteouſneſs, as that onelyonly which can give you an intereſt in eternal life. We ſee by experience, this natural life which we live here on earth continues but a few days; we ſee we cannot live always here on earth; nay, we ſee we can live but a ſhort ſp…ce of time here on earth: therefore this is out great intereſt, to look after an induring life, to lay hold on eternal life, and to make that ſure: Certainly that is true wiſdom, to conſider how things will end at laſt; and theſe are thoughts proper for a reaſonable creature, What muſt be my happineſs after this ſhort life is at an end? To have no hope or expectation of any thing hereafter, but onelyonly to caſt upon what is to be injoyed in this life; p. 221this is to level my ſelf with the brutes; this is to forget of what ſpecies and kinde of creatures I am, and that I was created to injoy a bleſſed immortality: For wherein doth man differ from the brutes, but that he is capable of an immortal ſtate and condition of happineſs, which the brutes are not capable of? We ought therefore to make ſure our title to eternal life; this is the ultimate end and perfection of our being. Man was not created to injoy an earthly happineſs, conſiſting meerly in the injoyment of earthly comforts; but man was created to a bleſſed immortality, in the preſence of his Maker. Conſider what the Apoſtle ſpeaks, 1 Pet. 1.4. To an inheritance incorruptible and undefiled, and that fadeth not away, reſerved in heaven for you: Our laſt happineſs is reſerved in heaven. To expect our utmoſt happineſs here on earth, this is to forget the great and ultimate end, for which we were created, and to which we were deſtinated. We were not made to have our happineſs in this world, we were created p. 222for an higher happineſs; our la… happineſs is to live with God in th… Heavens: This is the happineſs w… are capable of, and therefore this … the happineſs we ſhould make ſu… of; Lay hold of eternal life; tha… is, make ſure thy title to etern… life.

2. To lay hold of eternal life, is … ſee that the bent and tendencie of o… ſouls be carried out after eternal lif… Lay hold of eternal life; it is as mu… as if the Apoſtle ſhould have ſaid, L… eternal life be the great thing in th… eye, let the bent and tendencie of th… ſpirit be carried out after et…rnal li… Every one hath the bent and tenden… of his ſpirit lying towards ſomethin… or other. Obſerve the pulſe of you own hearts, and you will finde th… bent and tendencie of your own ſp… rits carried forth towards ſomethin… or other. Some have their hear… carried out after the riches and profits of the world; ſome after pleaſures, ſome after honours: The g… nerality of men have the bent an… tendencie of their ſpirits carried ou… after ſomething in this world. Now p. 223God would have the ſpirits of his people carried higher then ſo; God would have his people look beyond this world, and beyond this life; he would have the bent and tendencie of their ſpirits to lye towards eternal life. Lay hold on eternal life. Contemto mundo, illuc enitere. Calv.Calvin expounds it thus; Contemn this world, and raiſe thy thoughts higher. This is the force of this expreſſion, Lay hold on eternal life; contemn this world, and raiſe thy thoughts to ſomething higher: Let this world ſeem a little thing in thy eye; and let eternal life be the mark and white in thy eye; let thy deſires and longings be carried out after life. We ought to lay hold on eternal life; that is, we ought to ſet eternal things as the faireſt things in our eye: the main of our deſires, inclinations and affections ſhould be carryed out that way: Our hearts ſhould be carried above this world, and our affections ſhould be ſoaring up aloft to the injoyment of God in the next world. It is an emphatical expreſſion of the Apoſtle Paul, Phil. 3.14. I preſs towards the mark for the price p. 224of the high calling of God in Chriſt Jeſus. foreign.The words in the Original are very emphatical, as much as if he had ſaid, I preſs towards eternal glory, as making that my uttermoſt end and ſcope. Eternal life ſhould be our ſcope, the great thing that we ſhould breath and aſpire after: whatſoever is ſhort of the injoyment of God in heaven, ſhould ſeem but a little thing to us. It is a ſpeech of Luther: We ought with a great ſoul to contemn this world, and with a full gale of affection breath after the glory of the future life.

3. To lay hold on eternal life, is to have our thoughts fixt and intent upon eternal life. 2 Pet. 3.12. Looking for and haſtening unto the coming of the day of God. 2 Cor. 4.18. We look not to the things which are ſeen, but to the things which are not ſeen. We ought to have our hearts taken up much with the contemplation of the things of the inviſible world. Though it be but a little of the glory of heaven and the bleſſedneſs of eternal life that we can apprehend, yet ſomething we may underſtand of it, as p. 225the Word hath revealed it. The Word gives us ſome glimpſes of the heavenly ſtate: the Word tells us, that we ſhall be preſent with the Lord. 2 Cor. 5. Abſent from the body, and preſent with the Lord. The Word tells us, that we ſhall be ever with the Lord, 1 Theſſ. 4.17. The Word tells us, we ſhall ſee God, Matth. 5.8. Bleſſed are the pure in heart, for they ſhall ſee God. The Word tells us, we ſhall be like him, 1 Joh. 3.2. The Word tells us, that our vile bodies ſhall be made like unto his glorious body, Phil. 3.21. The Word tells us, that all tears ſhall be wiped away from our eyes, Rev. 21.4. and that everlaſting joy ſhall be upon our heads, Iſai. 35.10. Theſe things, and much more, doth the Scripture ſpeak of the glory of the future life. Now our thoughts and meditations ſhould work on theſe things. He that hath a fair inheritance left him, will be willing ſome time or other to go to ſee it: we have the heavenly inheritance given to us, an inheritance incorruptible, undefiled, 1 Pet. 1.4.1 Pet 1:4and that fadeth not away, reſerved in the heavens for us. Now ſince there is ſo p. 226great an inheritance reſerved for us, we ſhould not ſlight it, but be willing, as often as may be, to take a proſpect of it by faith. Nothing is ſo ſweet as the contemplation of eternal things: the contemplation of eternal things is much more ſweet then the higheſt enjoyment of preſent ſenſible things. Eternal things ſatiſfie and quiet the minde; no temporal thing can do it: let us then lay hold on eternal life in this ſence: let us keep our thoughts fixt and intent upon it.

4. To lay hold on eternal life, it is to purſue after it in our endeavours. As the bent and tendencie of our affections ſhould lie towards eternal life, ſo we ſhould purſue after it in our endeavours. Lay hold on eternal life. foreign.The Greek word ſignifies to purſue after a thing, and in purſuing after it, to apprehend and take hold of it. The main ſcope of our endeavours ſhould be to attain eternal life: all our endeavours ſhould run out that way, that we may attain eternal life. We ſhould never think that we can pray too much, that we can believe p. 227in Chriſt too much, that we can love God too much, that we can be too much in obedience and holy walking, ſo we may but attain eternal life in the end. Rom. 2.7. To them who by patient continuance in well doing ſeek for glory, and honour, and immortality, eternal life. The meaning is: God will certainly give and beſtow eternal life on them who by a patient continuance in well doing ſeek for it. But we may not miſtake here; we ought not to think that God gives us eternal life upon the account of the merit of any thing that we do; it is the righteouſneſs and obedience of Chriſt onelyonly, that gives us a right and a title to eternal life. But thus we are to conceive of it: This is the race and courſe that God hath appointed us to run; God hath appointed us to run this courſe and race of faith and obedience here on earth, that ſo we may come to eternal life in the end. Hence is that of Paul, 2 Tim. 4.7, 8. I have fought a good fight, I have finiſhed my courſe, I have kept the faith. What then? Henceforth there is laid p. 228up for me a crown of righteouſneſs, which the Lord the righteous Judge ſhall give me at that day; and not to me onelyonly, but unto all them alſo that love his appearing. Certainly Paul did not expect eternal life upon the merit of his obedience, or of his ſervices; but Paul knew that God had appointed him ſuch a courſe of obedience to run here on earth; and his courſe being finiſhed, he knew that God would be faithful to give him the Crown. God hath propounded and ſet before us the Crown of eternal life: it becomes us to purſue after this Crown with our uttermoſt endeavours, that we may attain it. Rev. 2.10. Be thou faithful to the death, and I will give thee the crown of life. O how ſweet, how unexpreſſibly ſweet will it be, to be ſure of eternal life when this natural life fails! If we b… faithful to the death, we ſhall then have the crown of life: that is, If we perſevere in a way of faith and obedience to the end, we ſhall have the crown of eternal life and immortality ſet upon our heads, when this ſhort life doth expire. Be thou faithful unto p. 229death, and I will give thee the crown of life: it is as much as if Chriſt had ſaid, I will give thee eternal life, when this natural life is at end.

5. To lay hold on eternal life, it is to live much in the hope and expectation of eternal life. Titus 1.2. In hope of eternal life, which God that cannot lie promiſed before the world began. Rom. 5.2. We rejoyce in the hope of the glory of God. The main of our hopes ſhould not lie in this world, we ſhould not fancie to our ſelves, and expect an happineſs here on earth: but our great hope ſhould be above; we ſhould caſt anchor within the veil, Heb. 6.19.Heb 6:19expect happineſs in what is to be enjoyed on the other ſide of time. If the main of our hopes and expectation be in this life, we and our hopes are like to periſh together: for we our ſelves muſt die, and the things we hope for, and make account of as our happineſs, they muſt die and periſh: it is good therefore to have ſuch an hope as will not fail us, nor deceive us. If we look for the main of our happineſs, yea our onelyonly true happineſs in the next world, not in this world; this is ſuch p. 230a hope as will never deceive us. A man that hath fixt his hopes in eternal things, when he hath loſt any temporal thing, the main of his happineſs is ſtill where it was: his hopes and expectations were carried above this world, and therefore whatſoever his loſſes and diſappointments were here on earth, this doth not ſhake his happineſs: his happineſs was placed elſewhere before, and he is at the ſame point ſtill.

6. To lay hold on eternal life, it is, not to ſuffer the comfort of eternal life to be wreſted from us. As we ought to live much in the hope and expectation of eternal life; ſo we ought to take comfort in the hope and expectation of eternal life. Rom. 12.12. Rejoycing in hope. As we ought to hope for eternal life; ſo we ought to rejoyce in the hope of eternal life. I conceive that much of the force of the Text lies here: Lay hold on eternal life unto which thou art called, and haſt made a good profeſſion before many witneſſes. It is as much as if the Apoſtle had ſaid, Thou haſt a true and an undoubted title to eternal life, thou p. 231haſt a firm ſure title to eternal life; thy vocation and calling as a Chriſtian, …ntitles thee to eternal life: Lay hold on eternal life, unto which thou art called: that eminent profeſſion of faith which thou haſt made as a Chriſtian, and as a Miniſter, both in thy life and doctrine; this gives an evidence and proof of thy right and title to eternal life. Now this is the force of the Apoſtles argument: Since thou haſt ſo firm a title to eternal life, lay claim to it as thy own; live in the hope and comfort of it, and do not ſuffer the comfort of eternal life to be wreſted from thee. Much of the meaning of the Text ſeems to be contained in this. The Greek word, as it ſignifies to purſue after a thing, ſo alſo to hold it faſt, and retain it when once we have gotten it. So that the deſigne of the Apoſtle is to perſwade Timothy to hold firm and faſt the hope of eternal life; not to part with the hope of ſalvation upon any terms. Lay hold on eternal life: it is as much as if it had been ſaid, Do not part with thy hopes of ſalvation and eternal life upon any p. 232terms. The ſtedfaſt aſſured hope of ſalvation, is the great thing that muſt carry us thorow the difficulties, ſufferings, and afflictions of our pilgrimage here on earth. Therefore doth the Apoſtle exhort the Theſſalonians that they would take for an helmet the hope of ſalvation, 1 Theſſ. 5.8. Putting on the breſtplate of faith and love, and for an helmet the hope of ſalvation. Intimating thus much, that if they had a well-grounded hope of ſalvation, this would fortifie them againſt all the afflictions they were to meet with here by the way. Whatever afflictions, ſufferings and troubles we meet with here in this world, if we can caſt an eye to the heavenly country, and ſee that we have a part there, all is well above: there is none of thoſe troubles, fears, ſorrows, where the main of our hope, happineſs, and expectation lies. Therefore let us not part with or let go the comfort of eternal life: if we part with the comfort of eternal life, we loſe that which muſt be the ſtanding comfort of our life: nothing can bear us up under the afflictions of this p. 233life, but the ſolid well-grounded aſſurance of eternal life.

Laſtly, To lay holy of eternal life, it is to look after the firſt fruits of the ſpirit, and to labour after an inchoate poſſeſſion of eternal life in our ſouls here on earth. Our Saviour teacheth us, He that eateth his fleſh and drinketh his bloud hath eternal life. Joh. 6.54. He hath it, that is, he hath it in the beginning of it. And concerning his Sheep, he ſaith, I give them eternal life, Joh. 10. He ſpeaks in the preſent tenſe, what he doth do for the preſent: I give unto them eternal life. Chriſt hath already made over eternal life to his people, he hath given them a right and a title to it, and he hath given them the beginning of it in their ſouls here on earth: it is a great Text, Joh. 4.14. The water that I ſhall give, ſhall be a well of water ſpringing up into everlaſting life. The plain meaning ſeems to be, that Grace, and that of the Spirit of God which Chriſt hath given to his people here on earth, ſhall never leave them till it hath brought them to eternal life. The Spirit of God that p. 234is in the hearts of the Saints, and the Grace of Godwhich is wrought in them, ſhall nover leave them till it hath brought them to eternal life. Hence it is that the Spirit of God is called the earneſt of our inheritance, Eph. 1.14. an earneſt is part of the bargain: the Spirit of God that dwells in the hearts of Believers, is an earnoſt of eternal glory: for what is heaven, but a fuller manifeſtation of the Spirit of God in us, which manifeſts and puts it ſelf forth in part in us here on earth? So that ſo far as we are ſenſible of the indwelling of the Spirit of God, and the operation of it in our ſouls; ſo far we have an carneſt of eternal glory. This is that water which ſhall be a well of water ſpringing up into everlaſting life. We ſhould labour therefore to be ſenſible of the indwelling of the Spirit, and of the operation of the Spirit of God in us, in a way of grace and of comfort. In this ſenſe we ſhould lay hold of eternal life; that is, we ſhould be earneſtly preſſing and making after it in our own ſouls: we ſhould pray carneſtly p. 235that God would let down more of eternal life into our ſouls here on earth: As he once ſaid, Lord come down to me, or take me up to thee. We ſhould pray that eternal life may come down more into our ſouls here on earth: This ſhould be the higheſt ambition of a Chriſtian, to perceive and feel more of the dawnings & puttings forth of eternal life in his ſoul here on earth. It is not impoſſible for us to perceive and feel the dawnings and puttings forth of eternal life in our ſouls here on earth; and this is that we ſhould earneſtly pray for. Someof the laſt words of Mr. Rutherford were theſe: Glory, glory, dwells in Emmanuels land. We ſhould pray for the cleareſt ſights and proſpects that may be of the heavenly glory: The clearer ſights we can get of eternal things, the more ſhall we finde our hearts crucified to the things of time, and the more ſhall we finde our hearts carried up aloft to thoſe things that are above, even whilſt we are fain to uſe theſe other things for our preſent neceſſitie.

We come now to the Reaſons of the Doctrine, why we ought to lay hold on eternal life.

p. 236Reaſon 1 1. This life is a ſhort tranſient thing it ſoon glides and ſlips away. How ſoon do we paſs from one ſtate to another? from infancie to childhood, from thence to youth, thence to grown age, and from thence to old age and death? My days are ſwifter then a weavers ſhuttle, Job 7.6. Swifter then a poſt they go away, Job 9.25. This life is a vaniſhing thing: it is an eaſie proſpect to ſee to the end of it: the longeſt life here on earth is nothing to eternity: Therefore, ſince this life is ſo ſhppery, ſhort and uncertain, it is our great wiſdom to ſet our hearts upon that life that is ſolid, durable, permanent: What wiſdom is it to ſet our hearts upon that which is not perminent? We have here no continuing city, Heb. 13.14. Thsi life is madeup of changes and viciſſitudes, and abides in no conſiſtency; it is our great concernment to minde that life which is ſtable and enduring.

Reaſon 2 2. Eternal life is that ſtate that we muſt reſt and abide in. That life which we ſhall live in the other world, will always ſtick and abide p. 237by us; as we are then, we ſhall ever be. It is not ſo with us now; we are not now, as we ſhall ever be: we are ſtill changing from one ſtate to another. But eternal life is that ſtate we ſhall always reſt and abide in. When once we are entred into eternal life, we may ſay, It ſhall never be otherwiſe with me, then now it is: this is the ſtate I muſt take up with, and thus it ſhall be for ever. Now doth it not become us to be reaching out in our ſouls after this ſtate? Certainly we ought to overlook this life, and the whole of our time, as a little ſhort thing; and faſten our eyes upon the unchangeable ſtate above, where we muſt ſix and abide for ever. We look not to the things that are ſeen, for they are temporal; but to the things which are not ſeen, for they are eternal, 2 Cor. 4.18.

Reaſon 3 3. Eternal life is the onelyonly true life, it is the moſt noble and excellent life. What a poor life is this life, to converſe with this world, and the things of it, in compariſon of eternal life, in which we ſhall converſe with God and the holy Angels? p. 238What a poor life is this life, which is made up of wants, of ſorrows, of complaints, of miſeries, of diſtreſſes, of he conſtant fear and expection of death; in compariſon of that life, where there is all joy, no ſorrow; all fulneſs, no want; all ſatisfaction, no complaint; all happineſs, no miſery; all life, no death, nor fear of death? Oh this is the life that we ſhould be ſuſpiring and breathing after.

Reaſon 4 4. We ought to lay hold on eternal life, becauſe the thoughts and expection of eternal life will carry us up above the difficulties, troubles and afflictions of this life. He that ſeeth the Port before him, though he be out at Sea, and is toſſed with waves and tmepeſts, yet he knows, if he can get ſafe to the Port, all is quiet, placid, and ſerene there. He that hatha proſpect (by the eye of Faith) of eternal life, and the heavenly Country, though he be toſſed up and down with many afflictions, tryals and diſtreſſes here, yet he knows all is tranquil and ſerene above. Ibi nulla mors, nulla aegritudo. There is no p. 239ſickneſs, no death. The thoughts of eternal life may well ſwallow up all our afflictions: This life is but for a moment, in eternal life there ſhall be none of theſe things to trouble or diſquiet us. Let us wait patiently for the bleſſed hope, and the revelation of eternal life, and we ſhall know theſe ſorrows no more.

Reaſon 5 5. If we lay hold on eternal life, death will be no ſurpriſe or terror to us: when this life fails, we ſhall have another life in view; nay, we ſhall feel the beginningso f another life in us. This is eternal life; to know thee, &c. Joh. 7.3. So much as we know God, adhere to him, reſt in him, live upon him, and are ſatisfied with him; we have the beginning of eternal life, and this is ſuch a life as ſhall never end. That natural life which is in a Saint fails, and muſt have anend. Oh! but there is in his ſoul the ſeed of eternal life. Joh. 4.14. The water that I ſhall give, ſhall be in him a well of water ſpringing up to everlaſting life. A true Believer hath the Spirit of God, an the grace of the Spirit dwelling in him; and this p. 224is the ſeed o eternal life: The Spirit of God which hath beg… the knowledge of God and love to God in the ſoul of a Saint here on earth, will continue that knowledge of God and love to God in the ſoul to eternity; yea, in eternal life, this knowledge, this love ſhall be perfected and conſummated. Hence is that of the Apoſtle, Rom. 8.10. The body is dead becauſe of ſin, but the ſpirit is life becauſe of righteouſneſs. The body dies, and the life of it periſheth and vaniſheth away; but the ſpirit, the ſoul of a Saint, which is the ſeat of Grace, and the habitation of the Spirit of God, continueth and lives when the life of the body ceaſeth. If the ſoul ſhould dye with the body, then grace it ſelf muſt be extinct and periſh: But (ſaith the Apoſtle) the ſpirit is life becauſe of righteouſneſs. The ſpirit of a godly man having a principle of righteouſneſs in it, continues in being; and the ſpiritual life of it remains, when the body dyes. It is true, the ſoul of a wicked man is immortal, and continues to live when his body dyeth; but the p. 241life which remains to a wicked man after this life, being a life of miſery and torment, the Scripture chooſeth to call it by the name of death rather then of life: But a godly man enjoys an happy and a bleſſed life in his ſoul when this life ceaſeth: Hence is it that we read of the ſpirits of juſt men made perfect, Heb. 12.23. And Paul deſired to be diſſolved, and to be with chriſt, which was far better, Phil. 1.23. Now when we feel ſuch a life in us as cannot expire, neither can be taken away from us, why ſhould we fear death? Luther obſerves, that the great cauſe why men fear death, is a ſecret ſuſpition that lyes at the bottom of their hearts, Quaſi non ſemper victuri; as if they ſhould not live always. If I am ſure to live, why do I fear death? If we lay hold on eternal life, and finde the beginnings of that life in our ſouls, we have that life ſet up in us which cannot expire. Joh. 6.44. He that eats my fleſh, and drinks my bloud; hath eternal life. How can that be loſt which is eternal? that which is eternal cannot be loſt. It is a great skill p. 242to be able to diſtinguiſh between this natural life which we live in common with other men, and that ſpiritual life which we live as Chriſtians. The natural life of a Saint is ſubject to death as other mens is, although the curſe of it be taken away; but there is a life in a Saint, and that is the life which he lives in, and by the Spirit of God: and this is ſuch a life as cannot be extinguiſhed. We ſhould labour for that ſpiritual skill, as to be able to diſtinguiſh between theſe two kindes of life; and not be without hope as other men, when this natural life ceaſeth; we ſhould remember there is a life in us that cannot dye. If we have begun to know God, to love God, to live upon him, and to live to him here on earth; we ſhall not ceaſe to know him, to love him, to live upon him, to live to him in eternity, and to eternity.

Ʋſe 1 1. We come now to the Uſes of this Doctrine; and there are onelyonly two that we ſhall make of it. The firſt Uſe ſhall be of Reprehenſion. If we p. 243ought to lay hold on eternal life, two things are hence to be reprehended.

1. That we are ſo much taken up in following this world, and in the purſuit of temporal things.

2. That we are ſo much addicted to the love of this life.

I. We are to be reprehended, that we are ſo much taken up in following this world, and in the purſuit of temporal things. Lay hold on eternal life: If we ought to lay hold on eternal life, then we ought to live above the world, and contemn it. The eager purſuit of this world is moſt contrary to our laying hold on eternal life. We cannot purſue two things at once; while we are purſuing hard after the world, we muſt needs let Heaven and Salvation go. The greateſt part of men think not on eternal things; they live as if they were always to live here on earth: they never think of a future ſtate, nor do they provide for it. But if we ought to lay hold of eternal life; if that ought to be the mark and ſcope in our eye, that ſhews that we are far wide of that which ought to be p. 244our true mark and ſcope; when we are wholly taken up with temporal things, and neglect eternal.

II. We are to be reprehended, that we are ſo much addicted to the love of this life. We are commanded to love eternal life, and to lay hold on that, but we are found of this life, and loth to part with it. He is a rare ſoul, that is ſatisfied with life here on earth, and hath ſuch an apprehenſion of the reality and excellencie of eternal life, that this life groweth out of eſteem with him. I grant that this natural life is a bleſſing, as other temporal bleſſings are; but as it is poſſible for us to love other things too much; ſo it is poſſible, yea, too common to love this life too much; and it is the wiſdom of God to imbitter this life to us by many afflictions, becauſe we are ſo fond of it; and that he may weary us out of it, and cauſe us to long for that which is the true life. Vita longa, long a infirmitas; a long life is a long infirmity; and we may adde, Longa tentatio, a long temptation. What is our whole life, but a life of tryals and temptations? p. 245It is true, we may value and prize life for theſe two ends.

1. To work out our Salvation, to make ready for the coming of the Bridegroom

2. That we may do ſome work and ſervice for God; that we may glorifie him upon the earth, and finiſh the work that he hath given us to do. But to be over-fond of this life meerly for lifes ſake, is a certain ſigne of unbelief: It is a ſigne we have little knowledge of another life, little acquaintance with eternal life. Had we a proſpect by faith of a better and more excellent life, we ſhould not be ſo over fond of this life.

Ʋſe 2 2. By way of Exhortation; to exhort us all to put the duty of the Text in practice. Let us labour to lay hold on eternal life. Oh! let us labour to call up our hearts from viſible things to inviſible, from preſent things to future, from momentary things to eternal: the things of the other world are never the leſs real, becauſe they are out of ſight. Atheiſts think that eternal life and all future things are but a fiction; but we may uſe to p. 246them that Speech of Cyprian: In aeternam poenam ſerò tandem credent, qui in aeternam vitam credere noluerunt. Cyprian.They ſhall believe too late to their eternal torment, who would not believe to eternal life. But let Atheiſts and Scoffers ſay what they pleaſe; we do know, or ought to know, that eternal life is the greateſt reality. God that cannot lye, hath promiſed us eternal life, Titus 1.2. The great promiſe of the Goſpel is eternal life. 1 Joh. 2.25. This is the promiſe that he hath given to us, eternal life. Unleſs we make God to be a lyar, we muſt take eternal life for the greateſt reality. In the proſecution of this Uſe, I ſhall onelyonly propound ſome Directions for the better putting in practice of this duty, to ſhew us how we ought to lay hold of eternal life.

1. Let us have great and admiring thoughts of eternal life: We ſhould labour to have our hearts raiſed up with the conſideration of the excellencie of this life. Quanta erit illa faelicitas, ubi nullum erit malum, nullum latebit bonum? Aug. Civit. Dei.How great ſhall that happineſs be, where there ſhall be no evil preſent, and no good ſhall be wanting? where we ſhall be wholly taken up in the praiſes of God, and God ſhall be all in all; we ſhall ſee and p. 247love, love and praiſe, as Auſtin expreſſeth it. This natural life which now we live, is not worth the name of life in compariſon of eternal life: nay, it deſerves to be called a death, rather then a life; for we always carry about ſin with us, which is the matter & cauſe of death. But in eternal life we ſhall not onelyonly be free from ſorrow, but from ſin the cauſe of ſorrow; yea, we ſhall be free from the poſſibility of ſinning. Mans firſt happineſs in the ſtate of Innocencie, was poſſe non peccare, a power not to have ſinned: His laſt happineſs in Heaven, is non poſſe peccare, not to be able to ſin at all: Though man in his firſt eſtate was endowed with ſuch a power that he might not have ſinned; yet it was poſſible for him to ſin, and he did ſin: but in eternal life, the will ſhall be ſo confirmed, as that there ſhall not be a poſſibility of ſinning. Oh! how great will that happineſs be, when the ſoul ſhall enjoy the ſweetneſs of eternal joys without intermiſſion? when the ſoul ſhall forget all its ſins and ſorrows, as to any ſenſe or experience of them; yet not ſo as to be unthankful to him, who p. 248hath been its Saviour and Deliverer.

2. We ſhould breathe, long, and ſuſpire after eternal life. We ſhould elevate and lift up our hearts abovetime and this lower world, & breathe after the ſweetneſs and delights of the Heavenly Country. Thoſe breathings that are in the hearts of the Saints after eternal things, Cum ſitimus res coeleſtes, tum ſentimus perpetuò aliquid gaudii & voluptatis. Roloc. in Joh.give them ſome taſte of thoſe things: When we thirſt after heavenly things, ſaith a judicious Divine, we do always perceive and experiment ſomething of joy and ſweetneſs. Thoſe breathings that are in the hearts of the Saints after eternal life, are ſome of the firſt fruits of the Spirit. Rom. 8.22. We our ſelves which have the firſt fruits of the Spirit, even we our ſelves groan within our ſelves, waiting for the adoption, the redemption of our bodies. Other men feel no ſuch longings and breathings as theſe are: for although there be a natural inſtinct in all men which carries them out to deſire happineſs, yet none but the Saints long and breathe after the enjoyment of God as their happineſs. Therefore ſo far as we finde a thirſt kindled in our ſouls after the ſight and enjoyment of God in eternal p. 249life, ſo far we have an earneſt of eternal life in our ſouls. How great a thing ſhould it be to us, to be admitted to the ſight of the Divine Majeſty! to be taken up from the light of the Sun and Moon, to the light of him who made the Sun and the Moon; as Auſtin expreſſeth it. It is a good obſervation of Luther: How much joy is there when God doth exhibit by the Word one drop of conſolation to ſuch as are tempted and afflicted in conſcience! but far greater and unexpreſſible will that joy be, when the God of all conſolation ſhall reveal himſelf, and ſhall wholly pour himſelf forth unto us in eternal life. How ſhould we breathe after this life?

Thirdly, let us place our happineſs, and expect it no where, but in eternal life. We ſhould carry our hope and expectation above this world; and never expect to finde happineſs, Ipſe finis erit deſideriorum noſtorum, qui ſins fine videhitur, ſine faſtidio amabitur, ſine fatigatione landabitur. Aug.until we come to live with God in eternal life. He ſhall be the end of our deſires, who ſhall be ſeen without end, loved without nauſeouſneſs praiſed without weariſomneſs. This is life eternal, &c. It is a vain thing to expect happineſs until we come to ſee God, and to live with him in his eternity. If the Lord make p. 250our paſſage in any meaſure tolerable thorow this world, this is a mercy: if he give us any comfort in outward things in this world, theſe are mercies, ſo far as he is ſeen and loved in them: otherwiſe, the beſt comforts here on earth are pitiful things: for what can be truely good, from which the chief good is abſent? Deus eſt omnis boni bonum; God is the good of every good; and nothing is good, but as he appears in it. But we ought to remember, that our true and great happineſs is to live in the Divine preſence above, and to have the ſight of God to eternity. And it is not poſſible that any ſoul that hath had one glimpſe, or one true taſte of him, ſhould think any thing to be happineſs ſhort of that ſight. This therefore is to lay hold of eternal life, to keep our ſpirits aloof off from the world as much as may be, and to keep our ſpirits reſerved for the enjoyment of God in eternal life. The enjoyment of God in eternal life, is the point and centre that we ſhould be moving and tending unto. When the Lord gives us any of the comforts and bleſſings of this p. 251life; when he gives us eſtates, friends, the comfort of relations; we ſhould ſay, Theſe are the gifts of God, and ſo far they are good; but theſe are not my happineſs: my happineſs is God himſelf; my happineſs is to ſee him, and to live with him in his eternity. Here ſhould our deſires reſt and terminate: and though we defire and uſe many things for neceſſity in the preſent ſtate, yet our deſire and expectation ſhould be ſtill carried above theſe things, and end no where but in the enjoyment of God. Quis alius noſter eſt finis, niſi pervenire ad regnum cujus nullus eſt finis? Aug.What other end have we, but to come to that kingdom, of which there is no end?

Fourthly, we ſhould labour to be in a readineſs and preparedneſs of ſpirit to enter upon eternal life. 2 Pet. 3.14. Be diligent, that ye may be found of him in peace without ſpot and blame. Our ambition ſhould be, to be found in ſuch a poſture, and to keep our ſouls in ſuch an holy evenneſs, as that nothing may impede or hinder our free paſſage out of Time into Eternity. We ſhould labour to keep our Conſciences pure. We ſhould ſee that the guilt of no ſin remain upon our Conſcience, p. 252unpardoned, unrepented of. We ſhould ſee that our affections be not intangled with the inordinate love of lawful things, much leſs with the love of any ſin. We ſhould labour to have our hearts fortified with a ſtedfaſt belief of the things God hath promiſed us in the other world: the weakneſs of our faith in believing the things promiſed, makes us very unfit for the enjoyment of eternal life. We ſhould often contemplate eternal life, we ſhould be thinking of it night & day: all the comforts that we enjoy, all the neceſſary employments we are engaged in, ſhould not take us off from the frequent meditation of eternal life. What ſo neceſſary to be thought of, as that ſtate, which when once it is begun, ſhall never have an end? This whole life is but like one long dream, in compariſon of eternal life. Oh! let us not forget eternal life, but be ſtill preparing and making ready for it.

Fifthly, we ſhould not take up, or reſt ſatisfied with what we have already attained in grace; but preſs forward toward that which lies before p. 253us, and is yet wanting to us. This is the direction the Apoſtle gives us from his own example, Phil. 3.13. Brethren, I count not my ſelf to have apprehended; but one thing I do, forgetting thoſe things which are behinde, and reaching forth unto thoſe things which are before, I preſs toward the mark for the prize of the high calling of God in Chriſt Jeſus. Paul's aim and ſcope was to obtain the prize: what prize was that? the prize of eternal glory. This is all one as to lay hold on eternal life. How would he do this? what courſe doth he take to attain this? He forgets the things that are behinde, and reacheth forth toward the things that are before. What are the things that are behinde? The progreſſes he had already made in Chriſtianity, his former attainments in grace. He had ſome knowledge of Chriſt, ſome love to Chriſt, ſome aſſurance of Chriſts love to him; he had done ſome ſervice for Chriſt: Paul forgets theſe things; and what then? He preſſeth after thoſe things that are before. What is that? He preſſeth after that knowledge, that p. 254love, that obedience, that conformity to Chriſt, which he had not attained to. When we have attained moſt grace, moſt knowledge, moſt experience; yet there is more ſtill to be attained. Now we ſhould foreign, be ſtretching forth, (an emphatical word) reaching forth, ſtretching forward, extending our ſelves: do as Racers do when they are come near the mark, ſtretch forth themſelves to reach the mark, and touch the gold. So ſhould we be aſpiring and breathing to come to as great a propinquity and neerneſs in our ſpirits in point of grace, to the future life, and the future ſtate, as may be here on earth. We ſhould ſtrain hard to get as great a ſutableneſs and conformity to the future life as may be.

Sixthly, we ſhould pray that we may be in ſuch a frame, as that we may be willing to leave this world, and to part with this life, that we may go to live with God in eternal life. We ſhould be willing and content to live while God would have us live, and while he hath any work for us to do: but when our work is p. 255done, and the Lord calls for us, we ſhould not be ſo fond of this world, and of this life, but we ſhould be willing to relinquiſh the one and the other, to go to live with God in his eternity. What can be to us that which God will be to us? Do we finde comfort in meat, in drink, in rayment, in friends, in riches, in honours? God will be much more to us. Quaecun que ab hominibus honeſt… deſider a… tur, &c. Aug.Whatſoever may lawfully or honeſtly be deſired by men, God will be that to us. He will be life, health, ſuſtenance, abundance, glory, honour, peace, and all good things. What good can there be wanting in him, from whom every thing that is good doth proceed? Whatſoever is ſweet, amiable, pleaſant, delectable in the creature, it all proceeds originally from God; and therefore he muſt needs be much more ſweet, amiable, pleaſant, delectable in himſelf. Quod efficit tale, eſt magis tale: That which makes a thing to be what it is, is much more ſo in it ſelf. It is an elegant paſſage I have met with in Auſtin: Pulcra trajecta per animas in manus artificioſas veniunt, ab illa pulchritudine quae eſt ſuper animas, cui ſuſpirat aanima mea die ac nocte. Aug.Thoſe beauties which are tranſmitted and brought down through the p. 256ſouls or mindes of men into artificial hands, and by them are drawn forth, come from that beauty which is above ſouls; unto which beauty my ſoul (ſaith he) ſuſpires and breathes day and night. Our ſouls ſhould ſuſpire day and night after the ſight of our Maker, who is the firſt and moſt excellent beauty; Pulchrum pulchrorum omnium; The beauty of all other beauties, as Auſtins expreſſion is. It is a ſpeech which one of the Ancients hath: There are ſome who are ſtill panting and breathing after the ſight of their Maker, Sunt nonnulli qui in ſolo Conditoris ſui deſiderio anhelant, nil jam in hoc mundo cupiunt, ſolo aeternitatis amore paſcuntur.and have no deſire in compariſon but that; they covet nothing in this world, but are fed with the ſole love of eternity. We ſhould labour to be of this number; our ſouls ſhould pant and breathe in conſtant ardent deſires after the ſight and enjoyment of our Maker: it is the ſight of him muſt make us happie to Eternity: and if ſo, we ſhould not be unwilling (when he calls us) to leave theſe Glow-worm comforts here below, to behold the face of the eternal Sun, the preſence of whom will make an eternal day in our ſouls, and no night ſhall ſucceed.

FINIS.

End of the text · John Rowe, Heavenly-Mindedness and Earthly-Mindedness (1672)