Immanuel, Chapter 8
CHAP. VIII.
The term or end of Religion eternal life, conſidered in a double notion. Firſt, as it ſignifies the eſſential happineſs of the ſoul. The ſecond, as it takes in many glorious appendices. The former more fully deſcribed, the latter more briefly. The noble and genuine breathings of the godly ſoul after, and ſpringing up into the former; in what ſenſe ſhe may be ſaid to deſire the latter. The argument drawn from the example of Chriſt. Moſes and Paul moderated. A general anſwer given to the Quaery. It ends in a ſerious exhortation made to Chriſtians, to live and love more ſpiritually, more ſuitably to the nature of ſouls, redeemed ſouls, reſulting from the whole diſcourſe.
I Am now come to the laſt thing whereby this moſt noble principle is deſcribed, viz. the Term or End of it; and that is ſaid here in the Text to be Everlaſting Life. This is the foreign, or higheſt pitch of perfection, unto which the New Creature is continually growing up; which the Apoſtle Paul hath expreſt with as much grand eloquence, as words are able to magnifie if, calling it foreign, the meaſure of the ſtature of the fulneſs of Chriſt: This is that unbounded Ocean, which this living fountain, by ſo many inceſſantiſſues, and unwearied ſtreamings perpetually endeavours to empty it ſelf into, or rather to emboſom it ſelf in. Now what this is, we muſt confeſs with the Apoſtle John, (and indeed we have more reaſon to make ſuch a confeſſion, than he had) that it doth not yet appear, viz. neither fully, nor diſtinctly: But yet, ſince I am thus caſt upon the contemplation of it, it will be a pertinent piece of pleaſure, a little to enquire into it; and though it ſurpaſs the power and skill of all created comprehenſions to take the juſt dimenſions, and faithfully give in the height and depth, and length, and breadth of it; yet we may eſſay to walk about this heavenly Jeruſalem (as the Pſalmiſt ſpeaks of the earthly) and tell the Towers thereof mark her Walls, conſider her Palaces, that we may tell it to the generation following.
Firſt, Then we will conſider Eternal Life in the moſt proper notion of it, as it implies the eſſential happineſs of the ſoul; and ſo it is no other than the ſouls pure, perfect, and eſtabliſht ſtate. By a ſtate, I do deſignedly diſparage that groſſer notion of a place, as that which ſcarce deſerves to enter into the deſcription of ſuch a glory, or at beſt, will obtain but a very low room there: By purity, I do purpoſely explode that carnal eaſe, reſt, immunity, affluence of ſenfual delights accommodated only to the animal life, which laſt the Mahumetans, and the former too many profeſt Chriſtians, and the Jews almoſt generally do dream of, and judge Heaven to be. By perfection I do diſtinguiſh it from the beſt ſtate, which the beſt men upon earth can poſſibly be in. So then I take Eternal Life in the primary and moſt proper notion of it to be full and perfect, and everlaſting enjoyment of God, communion with him, and a moſt bliſsful conformity of all the powers and faculties of the ſoul to that eternal goodneſs, truth, and love, as far as it is, or may become capable of the communications of the divinity. This life was at the higheſt rate imaginable purchaſed by our ever bleſſed Lord and Saviour in the daies of his fleſh, and here in the Text promiſed to every believing ſoul. Now, in as much as we are ignorant both of the preſent capacity of our own faculties, how large they are, and much more ignorant, how much more large and ample they may be made, on purpoſe to receive the more rich and plentiful communications of the divine life and image, therefore can we not comprehend neither the tranſcendent life, happineſs and glory, nor that degree of ſanctity and bleſſedneſs which the believing ſoul may be advanced unto in another world. The Popiſh Schoolmen do nicely diſpute about the ſight of God, and the love of God, to wit, in whether of theſe the formal bleſſedneſs of the ſoul conſiſteth, ill ſeparating thoſe whom God hath ſo firmly joyned together; as if it were poſſible that either a blind love, or a jejune and unaffectionate ſpeculation could render a ſoul entirely happy: But it is much ſafer to ſay, that the happineſs and eternal life of the ſoul, ſtandeth in the poſſeſſion or fruition of God; and this doth neceſſarily import the proper perfection of every faculty. Nothing can be the formal happineſs of a ſpirit that is either iuferiour or extrinſecal to it; it muſt be ſomething divine, and that wrought into the very nature and temper of it, I doubt not to affirm that if the ſoul of man were poſſibly advanced, ſo as to receive adoration or divine power, yet if it were in the mean time void of divine diſpoſitions, and a god-like nature; it were far from being glorified, and made happy as to its capacity. What health is to the body, that is holineſs to the ſoul; which happily the Apoſtle alludes to, when he ſpeaks of the ſpirit of a ſound mind, 2 Tim. 1. 7.
Secondly, There is another notion of Eternal Life (which ſome contend for) by which they mean not barely the eſſential happineſs of the ſoul, but that with the addition of many ſuitable and glorious circumſtances, the eſſential happineſs of the ſoul, as it is attended with the appendixes of a glorified body the beholding of Chriſt, the amicable ſociety of Angels, freedom from temptations, the knowledge of the ſecrets of nature and providence, and ſome ſuch like: To which may be alſo added (though of a lower degree) open abſolution, or a viſible deliverance of the Saints out of the overthrow of the wicked, at the conflagration of the world, power over Devils, eminence of place, enjoyment of friends, and ſome other like. Now let us briefly conſider what tendencies there are in the religious ſoul towards each of theſe: And here I muſt crave leave to ſpeak joyntly both of the End, and of the Motion thereunto; though it may be thought that the former only falls fairly under our preſent conſideration.
Firſt, Then I ſuppoſe that Eternal Life in the firſt ſenſe of it, is intended here, to wit, the eſſential happineſs of the ſoul, or its perfect and everlaſting enjoyment of God. For the deſcription is here made of Religion it ſelf in the abſtract, or that principle of divine life, which Chriſt Jeſus implanteth in the ſoul; and being ſo conſidered, it is hard to conceive how that ſhould ſpring up into any of theſe appendant circumſtances, or into any thing but the completion and perfection of it ſelf; though the religious ſoul taken in the concrete, poſſibly may. And indeed, though we ſhould allow (which we ſhall take into conſideration under the next head) that many of thoſe high ſcriptural phraſes which are brought to deſcribe the future condition of believing ſouls, do principally reſpect the appendixes of its eſſential happineſs (as a Kingdom, a houſe not made with hands, eternal in the Heavens, an inheritance reſerved, a place prepared, and the like) yet it ſeems very unnatural to interpret this phraſe, Life, and Eternal Life, any otherwiſe than of that which I call the eſſential happineſs of the ſoul: But if we interpret it of this, the ſenſe is very fair and eaſie; thus, this principle of divine life is continually endeavouring to grow up to its juſt altitude, to advance it ſelf unto a triumphant ſtate, even as all other principles of life do naturally tend towards a final accompliſhment, and ultimate perfection. Carnal ſelf, or the animal life may be indeed ſaid to be a well of water too, poyſonous water; but that ſprings up into a ſenſual life, popular applauſe, ſelf-accommodations; or if you will in the Apoſtles phraſe, into the fulfilment of the luſts of the fleſh. This I ſpeak only by way of illuſtratory oppoſition: for to ſpeak more properly, this corrupt principle hath in it the central force of death and Hell, and is alwaies tumbling downward; whereas this divine principle is alwaies climbing upward: But they do both agree in this, that they do both ſeek their own gratifications, and ſtudy to acquire their reſpective perfections. The everlaſting and moſt glorious enjoyment of God is certainly moſt perfective of the ſoul; and therefore is moſt properly and moſt deſervingly ſaid to be its Eternal Life, according to that of our Saviour, Joh. 17. 3. Now this Eternal Life is not a thing ſpecifically different from Religion, or the image of God, or the divine life; but indeed the greateſt height, and the moſt poſſible perfection of it ſelf: even as the Sun at noon-day is not a light really diſtinct from what is was in the firſt dawnings of the morning, but a different degree, and far more glorious ſtate; which ſeems to be the very ſimilitude whereby the Spirit of God illuſtrateth the matter in hand, Prov. 4. 18. Or as a man of perfect age is not a diſtinct ſpecies from a child, but much more compleat and excellent in that ſpecies; to which the Apoſtle refers, treating of this ſubject, 1 Cor. 13. 11. Man hath not two diſtinct kinds of happineſs in the two diſtinct worlds that he is made to live in; but one and the ſame thing is his bleſſedneſs in both, which, as I ſaid before, muſt needs be the enjoyment of God. The tranſlation made of the Text is very ſuitable to this notion; for this divine principle is ſaid to ſpring up, not unto, but into everlaſting life, q. d. it ſprings up till it be ſwallowed up into the perfect knowledge, love, and enjoyment of God: Even as youth is ſwallowed up in manhood, ſo this grace is ſwallowed up in glory, and not ſo much aboliſhed, as indeed perfected.
By this phraſe, the genius of true Religion, and the excellent temper of the true religious ſoul, is moſt lively deſcribed. This is the ſoul, that being in ſome meaſure delivered from its unnatural bondage, and freed from its unhappy confinement now ſpreads it ſelf in God, lifts up it ſelf unto him, ſtretches it ſelf upon him, is not content with a Heaven meerly to come, but brings down Heaven into it ſelf, by carrying up it ſelf unto, and after the God of Heaven. God is become great, only great in the eye of ſuch a Chriſtian; he is indeed become All things to him; whileſt this principle …is rightly and actually predominant in him, he knows no intereſt but to thrive and grow great in God; no will, but to ſerve the will, and comply with the mind of God; no end, but to be united to God; no buſineſs, but to diſplay and reflect the glory and perfections of God upon the Earth; the main buſineſs of his life, I ſay, is to ſerve him, the main ambition of his ſoul to be like unto him, and his main happineſs in this world to be united to him, and in the world to come, to be ſwallowed up in him, in this world to know, and love, and reſt, and delight in, and enjoy God more than all things, and in the world to come to enjoy him more than ſo. The gladſome growings up of the tender flowers unto the friendly Sun, being once powerfully ſurpriz'd with his precious and benign influences, and the chearful haſt with which the ſympathetick needle ſo amorouſly purſues the inchanting loadſtone, being once rightly toucht and affected with it, do a little (though but a little) reſemble and repreſent the motions of a ſpirit impregnated with this divine principle, and ſtrongly impreſt with the image and ſtamp of God: he puts in his hand by the hole of the door, and the bowels of the eſpouſed ſoul are preſently moved, yea, melted for him, Cant. 5. 4. He caſts the skirt of his garment, the mantle of his love, and preſently the converted ſoul leaves all to follow him. Faith, Hope, and Love are knitting and ſpringing graces, and this Eternal Life is the end and perfection of them all; not that any one of them (I conceive) ſhall be utterly incaſſated and aboliſhed, as ſome conclude concerning the two former (though without good ground I think) from the Apoſtles words, 1 Cor. 13. 13. But Faith will be ripened into the moſt firm and undiſturbed confidence, affiance, and acquieſcence in God, hope will be advanced into a more chearful, powerful, and confident expectation, having for its object the perpetuation of the ſouls felicity; and love will become much more loving, and more clearly diſtinguiſhable from the imperfect longings and languiſhings of this preſent ſtate, when it ſhall flower up into pure delights and complacencies, reſting and glorying in the arms of its adequate, ſatiſfactory and eternal object. The faith of the hypocrite (and indeed his hope too) is ſtill ſpringing up into ſelf-preſervation, deliverance, liberty, a ſplendid and pompous ſtate of the Church (that is of his own party) or ſome ſuch thing as will gratifie the animal life, and there i… terminates; but the faith of the ſincere and religious ſoul ſprings up into eternal life, it knows no term but the ſalvation of the ſoul, 1 Pet. 1. 9. As his hope knows no accompliſhment but a ſtate of god-like purity and perfection, 1 Joh. 3. 3. The more natural man lives within himſelf, within a circle of his own, and cannot get out; whether he eat, or drink, or pray, or be zealous for the popular pulling down of the political Antichriſt, he is ſtill in his own circle, he is ſtill ſacrificing in all this to that great helluo the animal life, as I have already made evident: But the godly ſoul is diſintereſted of ſelf, and ſo is ſtill contriving the advancement of a nobler life within it ſelf, and moving towards God, as his ſupreme and all-ſufficient good. Give him all that the whole world can afford, he cannot fix, nor ſettle, nor centre here: God hath put into him a holy reſtleſs appetite after a higher good, which he would rather be, than what he is. I know indeed that the ſoul that is thus divinely free, may be hindered in its flight; but it will deliver it ſelf from the clog at length: you may choak and damm up the ſtreamings of this fountain perhaps, but they will burſt out again; you may caſt aſhes upon this pure fire for a time, but it will flame out again; ſuch a damp cannot ariſe, no not from Hell it ſelf, as to extinguiſh it. The Philiſtines, I remember, ſtopped the wells of water which Abraham had digged in Gerar, and filled them with earth, Gen. 26. 15. But this well of water which God diggeth in the holy and humble ſoul, cannot be ſtopped, neither by the Devil that King of Gerar, (that is, of wandrings) Job 1. 7. nor by any of his ſervants, but it will find vent upward: though you endeavour to fill it with earth, which indeed is the likelieſt to choak it, (for amor rerum terrenarum eſt viſcus ſpiritualium pennarum) though you caſt duſt and gravel of earthly pleaſures, profits, or preferments into it, yet it is a well of living water, and will work its paſſage out. The hungrings of the godly ſoul are not, cannot be ſatisfied, till it come to feed upon the hidden Manna, nor its thirſtings quenched, till it come to be ſwallowed up in the unbounded Ocean of life and love.
But I ſee I cannot divide ſpringing up from Eternal Life, nor purſue the term of Religion, but I muſt alſo take in the motion of the Religious ſoul, whereby he purſues it, which I have already handled in my diſcourſe, therefore I will quit this head, and take a ſhort view of the ſecond.
The ſecondary and more improper notion of Eternal Life, I told you, was that which takes in the circumſtances or appendices of it. And here we muſt needs allow, that the holy Scriptures do openly avonch ſome of theſe circumſtances, as thoſe eſpecially of the firſt rank that I named, of ſome of which it ſeems to make great account; and poſſibly the Scripture may ſome where or other imply all the reſt, even thoſe of the inferiour rank. Again, we will allow, that many of thoſe phraſes which the Scripture uſes to deſcribe the bleſſed ſtate of the other world, do principally reſpect theſe appendices of the ſouls eſſential happineſs: Such perhaps are the Crown of Righteouſneſs mentioned by the Apoſtle, 1 Tim. 4. 8. The price of the high Calling, mentioned by the ſame Apoſtle, Phil. 3. 14. The Houſe which is from Heaven, ſpoken of, 2 Cor. 6. 2. A Kingdom, an incorruptible Inheritance, a place prepared, Manſions, a reward, praiſe, and honour, and glory at the appearing of Jeſus Chriſt, 1 Pet. 1. 7. And that glory, honour and peace ſpoken of by the Apoſtle Paul, Rom. 2. 10. Theſe are all Scripture deſcriptions of the other ſtate, and I ſuppoſe we may grant them to have a peculiar reference to this ſecondary and preter-eſſential happineſs of the ſoul: Though I know not any neceſſity there is to be ſo liberal in our conceſſions; for it may be fairly ſaid concerning all▪ or moſt of them, that the deſign of theſe phraſes, is not ſo much to eſtabliſh this leſs proper notion, or to point ou… to the circumſtances of the glorified ſtate, as to inſinuate how much more ample and glorious that ſtate ſhall be than this in which we now are; as a prize is looked upon as ſomewhat more excellent than what is done or expended to acquire it (it muſt needs be ſo eſteemed by runners and wreſtlers) a Kingdom is a more glorious ſtate than that of ſubjection, and an Inheritance is incomparably more ample than the penſion that is allowed the heir in his minority.
But theſe things being conceded, it doth not appear how far, or under what notion the religious ſoul (as ſuch) doth ſpring up into theſe additional glories, and thirſt after them. I know there are many that ſpeak very highly of theſe appendices; and allow the godly ſoul a very high and irreſpective valuation of them: And this they do principally infer from the examples of Chriſt himſelf, as alſo of Moſes and Paul. Give me leave therefore to ſuggeſt ſomething, not to enervate, but to moderate the Argument drawn from theſe perſons, and after that I ſhall briefly lay down what I conceive to be moſt Scriptural and rational in this matter.
Firſt, As for the example of Chriſt, it ſeems to make not much for them in this matter. For however the Text is very plain, that for the joy that was ſet before him, he endured the croſs, and this joy ſeems plainly to be his ſeſſion at the right hand of God, Heb. 12. 2. Yet if by this joy we underſtand a more full and glorious poſſeſſion of God, and a more excellent exaltation of his humane nature, to a more free fruition of the divine, then it cannot be applied to any thing but the ſpringing up of the gracious ſoul into its eſſential happineſs; which I have already contended for, as being the proper genius of ſuch a ſoul; or if by this Joy and Throne we underſtand the power that Chriſt foreſaw he ſhould be veſted with of leading captivity captive, trampling under feet the powers of hell and darkneſs, and procuring gifts for men (which ſeems to me to be moſt likely) then it belongs not at all to men, neither can this example be drawn into▪ imitation.
As for the inſtance of Moſes, who is ſaid to have had reſpect to the recompence of the reward, Heb. 11. 26. It is not yet granted, that that recompence of reward relates principally to theſe appendants of the ſouls eſſential happineſs, neither can it, I ſuppoſe, be evinced: But, though I ſhould alſo allow that, (which I encline to do) yet all that can be inferred from it is but a reſpect that Moſes had, as our Tranſlation well renders it, or ſome account, which he in his ſufferings made of this recompence; which was a very warrantable contemplation.
The Apoſtle Paul indeed doth openly profeſs that he looked for, and deſired the coming of Chriſt from Heaven upon the account of that glorious body which he would then cloath him with, Phil. 3. 20, 21. And ſo he might ſure, and yet not deſire it principally and primarily, but ſecondarily, and with reference.
And this leads me to the general anſwer that I was preparing to give, which is this. Some of theſe circumſtances which I named, eſpecially that of the glorified body, may be reduced to the eſſential happineſs of the ſoul, or included in it, ſo as that the ſoul could not otherwiſe be perfectly happy. It is the vote of all Divines I think, that a Chriſtian is not compleatly happy, till he conſiſt of a ſoul and body both glorified. And indeed, conſidering the dear affection, and eſſential aptitude that God hath planted in the humane ſoul for a body, we cannot well conceive how ſhe ſhould be perfectly happy without one: And this earthly body is (alas) an unequal yoak fellow, in which ſhe is half ſtifled, and rather buried than conveniently lodg'd; ſo that it ſeems neceſſary even to her eſſential happineſs, that ſhe ſhould have ſome more heavenly and glorious body, wherein ſhe may commodiouſly and pleaſantly exert her innate powers, and whereby ſhe may expreſs her ſelf in a ſpiritual and noble manner ſuitable to her own natural dignity and vigour, and to her infinitely-amiable, and moſt beloved object.
Concerning the reſt of the circumſtances which cannot be thus reduced, I conceive that ſuch of them as are neceſſary to the eſſential happineſs of the ſoul by way of ſubſerviency, may be eyed, and deſired, and thirſted after ſecondarily, and with reference, as I ſaid before, that is, under this notion only, as they are ſubſervient to that eſſential bleſſedneſs; I confeſs I do not underſtand under what other notion a religious ſoul can lift up it ſelf unto them, I mean, not ſo far forth as it is holy and religious, and acts ſuitably to that divine principle which the Father of Spirits, or rather the Father of our Lord Jeſus Chriſt hath implanted in it. And if there be any other circumſtance which cannot be reduced to one of theſe kinds, I ſuppoſe it may be reckoned amongſt the objects and gratifications of the animal life, and not to make up any part of the godly man's Heaven, or that Eternal Life which Religion ſprings up into. For I do eaſily imagine, that a fleſhly fancy may verily be mightily raviſht with the deſire of ſuch a Heaven as is ſuitable to it; and that a meer animal man may be as heartily deſirous to be in ſuch a Kingdom of God, as he hath ſhaped out to himſelf, as he is utterly unwilling that the true Kingdom of God (ſuch as the Apoſtle deſcribes, Rom. 14. 17. conſiſting in righteouſneſs, and peace, and joy in the Holy Ghoſt) ſhould be in him. If our continual cry be after ſafety, ſelf-preſervation, liberty, redemption, and deliverance from thoſe things only that oppreſs and grieve our fleſhly intereſt, and our thirſtings principally terminated in Knowledge (though it be of God himſelf) freedom from condemnation, power over Devils, yea or any viſible pomp, glory, or ſplendour, though it be of never ſo aethereal and heavenly a nature, what do we more than others? what is all this more than may naturally ſpring up from the animal life, and be ultimately reſolved into carnal ſelf?
Wherefore as a reſult from the whole diſcourſe, eſpecially from this laſt part of it, let me earneſtly entreat all the profeſſors of this holy Religion, which the bleſſed Meſſiah Chriſt Jeſus hath ſo dearly bought for the world▪ and ſo clearly revealed in it, not to value themſelves by any thing which the power of natural ſelf-love may exert or deſire, perform or expect, nor by any thing below the image of God, and the internal and transforming manifeſtations of Chriſt Jeſus in them; the perfection of which is eternal life in the moſt proper and true notion of it, as you have heard. I know that I have often ſuggeſted the ſame leſſon in this ſhort treatiſe, but I know alſo that I can never inculcate it often enough; nay the eloquence of Angels is not ſufficient to imprint it upon the hearts of men. Poſſibly it may ſtartle ſome hypocritical profeſſors, and carnal-Goſpellers, (God grant it may effectually!) and make the ears of many that hear it to tingle, but yet I will proclaim it, It is poſsible for a man to deſire, not only the things of this world (which S…. James ſpeaks of Jam. 4. 3.) But even Heaven it ſelf, to conſume it upon his luſts; and he may as truly be making proviſion for the fleſh, to fulfil it in the luſts thereof, in longing after a kind of ſelf-ſalvation, as in eating, and drinking, and riſing up to play. Certainly a true Chriſtian ſpirit rightly …nvigorated and actuated by this divine and potent principle, Chriſtian Religion, cannot look upon Heaven as meerly future, or as ſomething perfectly diſtinct from him; but he eyes it as life, eternal life, the perfection of the pureſt and divineſt life communicable to a ſoul, and is daily thirſting after it, or rather as it is in the Text, growing up into i…. I know that Heaven is ſometimes called a Reſt, in oppoſition to the diſſatisfaction of the un…entred and unbelieving ſoul; but in oppoſition to a ſluggiſh, inert, and dormient reſt, it is here ſaid to be life, eternal life. Let us ſhew our ſelves to be living Chriſtians, by ſpringing up into the utmoſt conſummation of life: Let it appear that Chriſt Jeſus the Prince of Life, who was manifeſted on purpoſe to take away our ſins, (1 Joh. 3. 5.) hath not only covered our ſhame, and as it were embalmed our dead ſouls to keep them from putrefaction, and ſt…wed them with the flowers of his merits, to take away their noiſome ſtink from the noſtrils of his Father, but hath truly advanced, re…inſtated, and made to flouriſh the ſouls that ſin had ſo miſerably degraded and deflowred. Deliver your ſelves (O immortal ſouls) from all thoſe unſuitable and unſeemly cares, ſtudies and joys, from all thoſe low and particular ends and luſts, which do not only pinch and ſtraiten, but even debaſe and debauch you! Let it not be ſaid, that the King of Sodom made Abraham rich, that your main delight, happineſs and conten…ent is derived from any proſperous, plentiful, peaceable, pompous ſtate, any thing that may be called a ſelf-accommodation, either in the world that now is, or that which is to come; but from the righteouſneſs of Faith, and your vital union with the Father and the Son: To whom in the unity of the ſpirit, be honour and glory, world without end.
Amen.