Sermons and Discourses Volume 1, Sermon 8
PHIL. III. 20.
For our Converſation is in Heaven.
FOR the underſtanding of which words we need to look back no further than the 18th. verſe of this Chapter, where the Apoſtle with great vehemency and paſſion ſpeaks of ſome among the Philippians, who indeed profeſs'd Chriſtianity but yet would do any thing to decline ſuffering for that profeſſion; there are many that walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the Croſs of Chriſt; they cannot endure to ſuffer with him and for him, they are ſo ſenſual and wedded to this world that they will do any thing to avoid perſecution; ſo he deſcribes them in the next verſe, whoſe end is deſtruction, whoſe God is their belly, whoſe glory is in their ſhame, who mind earthly things. Now in oppoſition to theſe ſenſual and earthly-minded men the Apoſtle gives us the character of the true Chriſtians, they are ſuch as mind Heaven and another world, and prefer the hopes of that to all the intereſts of this life, our converſation is in Heaven.
For the right underſtanding of which phraſe be pleaſed to obſerve, that it is an alluſion to a City or Corporation, and to the privileges and manners of thoſe who are free of it. And Heaven is ſeveral times in Scripture repreſented to us under this notion of a City. Heb. 11.10.It is ſaid of Abraham that he looked for a City which hath foundations, whoſe builder and maker is God. Heb. 12.22.It is called likewiſe the City of the living God, the heavenly Jeruſalem. And the ſame Apoſtle ſpeaking of the uncertain condition of Chriſtians in this world ſays of them,Heb. 14.14. that here they have no continuing City, but look for one that is to come.
Now to this City the Apoſtle alludes here in the Text, when he ſays our converſation is in Heaven. For the word foreign, which is rendred converſation, may either ſignifie the privilege of Citizens, or their converſation and manners, or may take in both theſe.
In the firſt ſenſe of the priviledge of Citizens, we find foreign a word of near affinity with this ſometimes us'd;Act. 22▪ 28. with a great ſum (ſays the Captain to Paul) obtained I foreign, this freedom. According to this ſenſe, foreign may very well be rendred, as Tertullian often does this Text, municipatus noſter, our Citizenſhip is in Heaven; an alluſion perhaps (as the learned Dr. Hammond obſerves) to thoſe who though they were not born at Rome, and it may be lived at a great diſtance from it, had yet jus civitatis Romanae, the privilege of Roman Citizens. In like manner the Apoſtle here deſcribes the condition of Chriſtians. 'Tis true we are born here in this world and live in it, but we belong to another Corporation; we are denizens of another Countrey and free of that City which is above.
In the other ſenſe of the coverſation of Citizens we find the verb foreign uſed towards the beginning of this Epiſtle, Let your converſation be as it becometh the Goſpel of Chriſt. And why may not the word foreign in the Te…t, without any inconvenience include both theſe?Phil. 1.27. as if the Apoſtle had ſaid, there are ſome that mind earthly things, and are ſo addicted to them that rather than part with them they will forſake their Religion; but as for us, we conſider that we are Citizens of Heaven, and accordingly we converſe and demean our ſelves in this world as thoſe that are free of another City and do belong to it.
So that to have our converſation in heaven does imply theſe two things.
Firſt, The ſerious thoughts and conſiderations of Heaven.
Secondly, The effect which thoſe thoughts ought to have upon our lives.
Theſe two things take up the meaning of my Text, and ſhall be the ſubject of the following diſcourſe.
I. The ſerious thoughts and conſiderations of Heaven, that is, of the happy and glorious ſtate of good men in another life. And concerning this, there are two things principally which offer themſelves to our conſideration. Firſt, The happineſs of this ſtate. Secondly, The way and means whereby we may come to partake of this happineſs.
Firſt, We will conſider the happineſs of this ſtate. But what, and how great this happineſs is, I am not able to repreſent to you. Theſe things are yet in a great meaſure within the veil, and it does not now fully appear what we ſhall be. The Scriptures have reveal'd ſo much in general concerning the reality and unſpeakable felicities of this ſtate as may ſatisfie us for the preſent, and ſerve to inflame our deſires after it, and to quicken our endeavours for the obtaining of it; as namely, that it is incomparably beyond any happineſs of this world; that it is very great; and that it is eternal; in a word, that it is far above any thing that we can now conceive or imagine.
1. It is incomparably beyond any happineſs in this world. It is free from all thoſe ſharp and bitter ingredients which do abate and allay the felicities of this life. All the enjoyments of this world are mix'd, and uncertain, and unſatisfying; nay ſo far are they from giving us ſatisfaction, that the very ſweeteſt of them are ſatiating and cloying.
None of the comforts of this life are pure and unmixt. There is ſomething of vanity mingled with all our earthly enjoyments and that cauſeth vexation of ſpirit. There is no ſenſual pleaſure but is either purchas'd by ſome pain, or attended with it, or ends in it. A great eſtate is neither to be got without care, nor kept without fear, nor loſt without trouble. Dignity and greatneſs is troubleſome almoſt to all mankind, it is commonly uneaſie to them that have it and it is uſually hated and envy'd by thoſe that have it not. Knowledge, that is one of the beſt and ſweeteſt pleaſures of humane life; and yet if we may believe the experience of one, who had as great a ſhare of it as any of the Sons of men ever had,Eccleſ. 1.17, 18. he will tell us, that this alſo is vexation of ſpirit; for in much wiſdom there is much grief, and he that encreaſeth konwledge, encreaſeth ſorrow.
Thus it is with all the things of this world; the beſt of them have a mixture of good and evil, of joy and ſorrow in them: but the happineſs of the next life is free from allay and mixture. In the deſcription of the new Jeruſalem it is ſaid, that there ſhall be no more curſe, Rev. 22.3, 5.and there ſhall be no night there, nothing to imbitter our bleſſings, or obſcure our glory. Heaven is the proper region of happineſs, there onelyonly are pure joys and an unmingled felicity.
But the enjoyments of this world as they are mix'd, ſo they are uncertain. So wavering and inconſtant are they that we can have no ſecurity of them, when we think our ſelves to have the faſteſt hold of them they ſlip out of our hands we know not how. For this reaſon Solomon very elegantly calls them things that are not, Why wilt thou ſet thine eyes upon that which is not? for riches certainly make to themſelves wings and flie like an Eagle towards heaven. So fugitive are they, that after all our endeavours to ſecure them they may break looſe from us and in an inſtant vaniſh out of our ſight, riches make to themſelves wings, and flie like an Eagle, intimating to us that riches are often acceſſary to their own ruin. Many times the greatneſs of a man's eſtate, and nothing elſe, hath been the cauſe of the loſs of it, and of taking away the life of the owner thereof. The fairneſs of ſome mens fortune hath been a temptation to thoſe who have been more powerfull to raviſh it from them, thus riches make to themſelves wings. So that he that enjoys the greateſt happineſs of this world does ſtill want one happineſs more, to ſecure to him for the future what he poſſeſſes for the perſent. But the happineſs of Heaven is a ſteady and conſtant light, fixt and unchangeable as the fountain from whence it ſprings, the father of lights, with whom is no variableneſs nor ſhadow of turning.
And if the enjoyments of this life were certain, yet they are unſatisfying. This is the vanity of vanities, that every thing in this world can trouble us but nothing can give us ſatisfaction. I know not how it is, but either we, or the things of this world, or both, are ſo phantaſtical, that we can neither be well with theſe things, nor well without them. If we be hungry, we are in pain; and if we eat to the full, we are uneaſie. If we be poor we think our ſelves miſerable, and when we come to be rich we commonly really are ſo. If we are in a low condition we fret and murmur, and if we chance to get up and to be rais'd to greatneſs we are many times farther from contentment than we were before. So that we purſue the happineſs of this world juſt as little children chaſe birds, when we think we are come very near it and have it almoſt in our hands it flies farther from us than it was at firſt.
Nay, ſo far are the enjoyments of this world from affording us ſatisfaction, that the ſweeteſt of them are moſt apt to ſatiate and cloy us. All the pleaſures of this world are ſo contriv'd as to yeild us very little happineſs. If they go off quickly they ſignifie nothing, and if they ſtay long we are ſick of them. After a full draught of any ſenſual pleaſure we preſently loath it, and hate it as much after the enjoyment as we courted it and long'd for it in the expectation. But the delights of the other world, as they will give us full ſatisfaction ſo we ſhall never be weary of them. Every repetition of them will be accompanied with a new pleaſure and contentment. In the felicities of Heaven theſe two things ſhall be reconcil'd, which never met together in any ſenſual delight, long and full enjoyment and yet a freſh and perpetual pleaſure. As in God's preſence there is fulneſs of joy, ſo at his right hand there ſhall be pleaſures for evermore.
2. The happineſs of the other life is not onelyonly incomparably beyond any happineſs of this world (that, it may be, is no great commendation of it) but it is very great in it ſelf. The happineſs of Heaven is uſually in Scripture deſcirb'd to us by ſuch pleaſures as are manly and excellent, chaſt and intellectual, infinitely more pure and refin'd than thoſe of ſenſe; and if the Scripture at any time deſcend to the metaphors of a feaſt, and a banquet, and a marriage, it is plainly by way of accommodation to our weakneſs and condeſcention to our capacities.
But the chief ingredients of this happineſs, ſo far as the Scripture hath thought fit to reveal it to us, are the perfection of our knowledge, and the height of our love, and the perpetual ſociety and friendſhip of all the bleſſed inhabitants of thoſe glorious manſions; and the joyfull concurrence of all theſe in chearfull expreſſions of gratitude, in the inceſſant praiſes and admiration of the fountain and author of all this happineſs. And what can be more delightfull than to have our underſtandings entertain'd with a clear ſight of the beſt and moſt perfect Being, with the knowledge of all his works and of the wiſe deſigns of his providence here in the world? than to live in the reviving preſence of God, and to be continually attending upon him whoſe favour is life, and whoſe glory is much more above that of any of the Princes of this world than the greateſt of them is above the pooreſt worm? The Queen of Sheba thought Solomon's Servants happy in having the opportunity by ſtanding continually before him to hear his wiſdom; but in the other world it ſhall be a happineſs to Solomon himſelf, and to the wiſeſt and greateſt perſons that ever were in this world, to ſtand before this great King to admire his wiſdom and to behold his glory. Not that I imagine the happineſs of Heaven to conſiſt in a perpetual gazing upon God, and in an idle contemplation of the glories of that place. For as by that bleſſed ſight we ſhall be infinitely tranſported, ſo the Scripture tells us we ſhall be alſo tranſform'd into the image of the divine perfections; we ſhall ſee God and we ſhall be like him, and what greater happineſs can there be than to be like the happieſt and moſt perfect Being in the world? Beſides, who can tell what employment God may have for us in the next life? We need not doubt but that he who is happineſs it ſelf, and hath promis'd to make us happy, can eaſily find out ſuch employments and delights for us in the other world as will be proper and ſuitable to that ſtate.
But then beſides the improvement of our knowledge, there ſhall be the moſt delightfull exerciſe of love. When we come to heaven we ſhall enter into the ſociety of the bleſſed Angels and of the ſpirits of juſt men made perfect, that is, freed from all thoſe paſſions and infirmities which do now render the converſation, even of the beſt men, ſometimes troubleſome to one another. We ſhall then meet with all thoſe excellent Perſons, thoſe brave Minds, thoſe innocent and charitable Souls whom we have ſeen, and heard, and read of in this world. There we ſhall meet with many of our dear relations and intimate friends, and perhaps with many of our enemies, to whom we ſhall then be perfectly reconcil'd notwithſtanding all the warm conteſts and peeviſh differences which we had with them in this world, even about matters of Religion. For Heaven is a ſtate of perfect love and friendſhip, there will be nothing but kindneſs and good nature there, and all the prudent Arts of endearment and wiſe ways of rendring converſation mutually pleaſant to one another. And what greater happineſs can be imagin'd than to converſe freely with ſo many excellent perſons, without any thing of folly or diſguiſe, of jealouſie or deſign upon one another? For then there will be none of thoſe vices and paſſions, of covetouſneſs and ambition, of envy and hatred, of wrath and peeviſhneſs, which do now ſo much ſpoil the pleaſure and diſturb the quiet of mankind. All quarrels and contentions, ſchiſms and diviſions will then be effectually hinder'd not by force but by love, not by compulſion but by that charity which never fails; and all thoſe controverſies in Religion which are now ſo hotly agitated will then be finally determin'd, not as we endeavour to end them now by Canons and Decrees, but by a perfect knowledge and convincing light.
And when this bleſſed ſociety is met together and thus united by love, they ſhall all joyn in gratitude to their great Patrons and Benefactors, to him that ſits upon the Throne and to the lamb that was ſlain, to God even our Father, and to our Lord Jeſus Chriſt, who hath lov'd us and waſh'd us from our ſins in his own blood. And they ſhall ſing everlaſting ſongs of praiſe to God for all his works of wonder, for the effects of that infinite goodneſs, and admirable wiſdom, and almighty power, which are clearly ſeen in the creation and government of the world and of all the Creatures in it; particularly for his favours to mankind, for the benefit of their beings, for the comfort of their lives, and for all his mercifull providences towards them in this world: But above all for the redemption of their ſouls by the death of his Son for the free forgiveneſs of their ſins, for the gracious aſſiſtance of his holy Spirit, and for conducting them ſafely through all the ſnares and dangers, the troubles and temptations of this world to the ſecure poſſeſſion of that glory and happineſs which then they ſhall be partakers of, and are bound to praiſe God for to all eternity. This, this ſhall be the employment of the bleſſed ſpirits above, and theſe are the chief ingredients of our happineſs which the Scripture mentions. And if there were no other as there may be ten thouſand more for any thing I can tell, yet generous and vertuous minds will eaſily underſtand how great a pleaſure there is in the improvement of our knowledge, and the exerciſe of love, and in a gratefull and perpetual acknowledgement of the greateſt benefits that creatures are capable of receiving.
3. This happineſs ſhall be eternal. And though this be but a circumſtance and do not enter into the nature of our happineſs, yet it is ſo material a one that all the felicities which heaven affords would be imperfect without it. It would ſtrangely damp and allay all our joys to think that they ſhould ſometime have an end. And the greater our happineſs were, the greater trouble it would be to us to conſider that it muſt have a period. It would make a man ſorrowfull indeed to think of leaving ſuch vaſt poſſeſſions. Indeed if the happineſs of heaven were ſuch as the joys of this world are, it were fit they ſhould be as ſhort; for after a little enjoyment it would cloy us, and we ſhould ſoon grow weary of it: But being ſo excellent, it would ſcarce be a happineſs if it were not eternal. It would imbitter the pleaſures of heaven, as great as they are, to ſee to an end of them, though it were at never ſo great a diſtance; to conſider that all this vaſt treaſure of happineſs would one day be exhauſted, and that after ſo many years were paſt we ſhould be as poor and miſerable again as we were once in this world. God hath ſo order'd things, that the vain and empty delights of this world ſhould be temporary and tranſient, but that the great and ſubſtantial pleaſures of the other world ſhould be as laſting as they are excellent. For Heaven as it is an exceeding, ſo it is an eternal weight of glory. And this is that which crowns the joys of heaven and baniſhes all fear and trouble from the minds of the bleſſed. And thus to be ſecur'd in the poſſeſſion of our happineſs is an unſpeakable addition to it. For that which is eternal as it ſhall never determine, ſo it can never be diminiſh'd; for to be diminiſh'd and to decay is to draw nearer to an end, but that which ſhall never have an end can never come nearer to it.
O vaſt eternity! how doſt thou ſwallow up our thoughts and entertain us at once with delight and amazement? This is the very top and higheſt pitch of our happineſs, upon which we may ſtand ſecure and look down with ſcorn upon all things here below; and how ſmall and inconſiderable do they appear to us, compar'd with the vaſt and endleſs enjoyments of our future ſtate? But oh vain and fooliſh ſouls! that are ſo little concern'd for eternity; that for the trifles of time, and the pleaſures of ſin which are but for a ſeaſon, can find in our hearts to forfeit an everlaſting felicity. Bleſſed God! why haſt thou prepar'd ſuch a happineſs for thoſe who neither conſider it, nor ſeek after it? Why is ſuch a price put into the hands of fools, who have no heart to make uſe of it; who fondly chuſe to gratifie their luſts rather than to ſave their ſouls, and ſottiſhly prefer the temporary enjoyments of ſin before a bleſſed immortality?
4. And laſtly, This happineſs is far above any thing that we can now conceive or imagine. It is ſo great that it cannot now enter into the heart of man. We cannot from the experience of any of thoſe pleaſures and delights which we have been acquainted withall in this world frame an equal Idea and conception of it. So that when we come to Heaven we ſhall be ready to ſay of it as the Queen of Sheba did of Solomon's wiſedom and proſperity, that half of it hath not been told us; that the felicities and glories of that ſtate do far exceed all the fame which we heard of them in this world. For who can ſay how great a good God is? and how happy he who is the fountain of happineſs can make thoſe ſouls that love him, and thoſe whom he loves?
In this imperfect ſtate we are not capable of a full repreſentation of thoſe glories. We cannot now ſee God and live. A full deſcription of Heaven and of the pleaſures of that ſtate would let in joys upon us too big for our narrow capacities, and too ſtrong for weak mortality to bear. We are now but Children, and we ſpeak as Children, and underſtand and think as Children concerning theſe things; but in the other ſtate we ſhall grow up to be men, and then we ſhall put away theſe childiſh thoughts; now we know but in part, but when that which is perfect is come, 1 Cor. 13.9, 10, 11.that which is imperfect ſhall be done away; now we ſee through a glaſs darkly (foreign, in a riddle) but then we ſhall ſee face to face; now we know in part, but then we ſhall know even as alſo we are known, as the Apoſtle diſcourſeth excellently concerning this very matter.
No ſooner ſhall we enter upon the joys of the other world, but our minds ſhall be rais'd to a ſtrength and activity as much above that of the moſt knowing perſons in this world as the thoughts of the greateſt Philoſopher and wiſeſt man upon earth are above the thoughts of a child or a fool. No man's mind is now ſo well fram'd to underſtand any thing in this world, as our underſtandings ſhall then be fitted for the knowledge of God and of the things that belong to that ſtate. In the mean time let us bleſs God that he hath reveal'd ſo much of this happineſs to us as is neceſſary to excite and encourage us to ſeek after it.
The Second thing to be conſider'd concerning our future happineſs, is the way and means whereby we may come to be made partakers of it. And that in ſhort is by the conſtant and ſincere endeavours of a holy life, in and through the mercies of God in our Lord Jeſus Chriſt. Chriſt indeed is the author of our ſalvation, but obedience is the condition of it; ſo the Apoſtle tells us,Heb. 5.1. that Chriſt is the author of eternal ſalvation to them that obey him. It is the grace of God in the Goſpel which brings or offers this ſalvation to us, but t…en it is by the denying of ungodlineſs and worldly luſts, Tit. 2.11.12.and by living ſoberly, and righteouſly, and godly in this preſent world that we are to wait for the bleſſed hope. Our Saviour promiſes this happineſs to the pure in heart, Bleſſed are the pure in heart, for they ſhall ſee God; and elſewhere the Scripture doth exclude all others from any ſhare or portion in this bleſſedneſs, ſo the Apoſtle aſſures us that without holineſs no man ſhall ſee the Lord.Heb. 18.14.
And holineſs is not onelyonly a condition but a neceſſary qualiſication for the happineſs of the next life. This is the force of St. John's reaſoning, we ſhall be like him, for we ſhall ſee him. To ſee God is to be happy, but unleſs we be like him we cannot ſee him. The ſight and preſence of God himſelf would be no happineſs to that man who is not like to God in the temper and diſpoſition of his mind. And from hence the Apoſtle inſers in the next verſe, every man that hath this hope in him purifieth himſelf even as he is pure. So that if we live wicked live, if we allow our ſelves in the practice of any known ſin, we interrupt our hopes of Heaven and render our ſelves unfit for eternal life. By this means we defeat all the deſigns of God's grace and mercy towards us, and ſalvation it ſelf cannot ſave us if we make our ſelves incapable of that happineſs which God offers. Heaven is in Scripture call'd an inheritance among them that are ſanctified, and the inheritance of the Saints in light; ſo that it is not enough that this inheritance is promis'd to us, but we muſt be qualifi'd and prepar'd for it, and be made meet to be made partakers of it.
And this life is the time of our preparation for our future ſtate. Our ſouls will continue for ever what we make them in this world. Such a temper and diſpoſition of mind as a man carries with him out of this life he ſhall retain in the next. 'Tis true indeed, heaven perfects thoſe holy and vertuous diſpoſitions which are begun here; but the other world alters no man as to his main ſlate, he that is filthy will be filthy ſtill, and he that is unrighteous will be unrighteous ſtill. If we do not in a good degree mortifie our Iuſts and paſſions here death will not kill them for us, but we ſhall carry them with us into the other world. And if God ſhould admit us ſo qualifi'd into the place of happineſs, yet we ſhall bring that along with us which would infallibly hinder us from being happy. Our ſenſual inclinations and deſires would meet with nothing there that would be ſuitable to them, and we ſhould be perpetually tormented with thoſe appetites which we brought with us out of this world, becauſe we ſhould find nothing there to gratifie them withall. For as the Apoſtle ſays in another ſenſe, The kingdom of God is not meats and drinks, but righteouſneſs, and peace, and joy in the Holy Ghoſt. The happineſs of heaven conſiſts in ſuch things as a wicked man hath no guſt and reliſh for. So that if a covetous, or ambitious, or voluptuous man were in Heaven, he would be juſt like the rich man in Hell, tormented with a continual thirſt, and burnt up in the flames of his own ardent deſires; and would not be able, amidſt all the plenty and treaſures of that place, to find ſo much as one drop of ſuitable pleaſure and delight to quench and allay that heat. So likewiſe our fierce and unruly paſſions; if we ſhould carry them with us into the other world, how inconſiſtent would they be with happineſs? They would not onelyonly make us miſerable our ſelves, but be a trouble to all thoſe with whom we ſhould converſe. If a man of an envious and malicious, of a peeviſh and paſſionate temper, were admitted into the manſions of the bleſſed, he would not onelyonly be unhappy himſelf, but would diſturb the quiet of others, and raiſe ſtorms even in thoſe calm regions. Vain man! that dreameſt of being happy without any diſpoſition or preparation for it. To be happy, is to enjoy what we deſire and to live with thoſe whom we love. But there is nothing in heaven ſuitable to the deſires and appetites of a wicked man. All the joys of that place, and the delights of that ſtate are purely ſpiritual, and are onelyonly to be reliſh'd by thoſe who have purified themſelves as God is pure. But if thou be carnal and ſenſual, what are theſe things to thee? What happineſs would it be to thee to ſee God, and to have him always in thy view who was never in all thy thoughts; to be tied to live for ever in his company who is of a quite contrary temper and diſpoſition to thy ſelf, whoſe preſence thou dreadeſt, and whom whilſt thou waſt in this world thou couldſt never endure to think upon? So that the pleaſures of Heaven it ſelf could ſignifie no good or happineſs to that man who is not ſo diſpos'd as to take pleaſure in them. Heaven is too pure an air for corrupt ſouls to live and breath in, and the whole employment and converſation of that place, as it would be unſuitable, ſo would it alſo be unacceptable to a ſenſual and vicious perſon.
From all this it appears how neceſſary it is for us to prepare our ſelves for this bleſſed ſtate, by the conſtant and ſincere endeavours of a holy life, and by mortifying every luſt and inordinate paſſion in our ſouls. For till this be done we are not meet to be made partakers of the felicities of the other world. And thus I have done with the firſt thing imply'd in this phraſe of having our converſation in heaven, viz. the ſerious thoughts and conſiderations of heaven; or the happineſs of that ſtate, and of the way and means whereby that happineſs is to be attained.
II. The having our converſation in heaven does imply likewiſe the effect which thoſe conſiderations ought to have upon our hearts and lives: As
1. To convince us of the vanity of this world. God hath on purpoſe made this world troubleſome and uneaſie to us, that there might be no ſufficient temptation to reaſonable and conſiderate men to take them off from the care and thought of their future happineſs; that God and heaven might have no rival here below; that there might be nothing in this world that might pretend to our affection or court us with any advantage in compariſon of everlaſting life and glory.
When we come to die and eternity ſhall preſent it ſelf to our ſerious and waking thoughts, then things will put on another face, and thoſe things which we valued ſo much in this life will then appear to be nothing worth; but thoſe things which we neglected, to be of infinite concernment to us, and worthy to have been the care and endeavour of our whole lives. And if we would conſider theſe things in time, while the opportunities of life and health are before us, we might be convinc'd at a cheaper rate, and come to be ſatisfi'd of the vanity of this world before we deſpair'd of the happineſs of the other.
2. To make us very active and induſtrious to be as good, and to do as much good as we can in this life, that ſo we may be qualifi'd and diſpos'd for the happineſs of the next. Men are uſually very induſtrious for the things of this life, to be rich and great in the world; did we but value heaven half as much as it deſerves we ſhould take infinitely more pains for that. So often as we conſider the glories that are above, how does it accuſe our ſloth and condemn our folly that we are leſs concerned for our ſouls than moſt men are for their bodies, that we will not labour half ſo much for an eternal inheritance as men ordinarily do for theſe corruptible things?
Let us remember that we are haſting apace to another world, and that our eternal happineſs now lies at the ſtake. And how ſhould it quicken our endeavours to have ſuch a reward ſet before us, to have Crowns and Scepters in our eyes? would we but often repreſent to our minds the glorious things of another world, what fervours ſhould we feel in our hearts? we ſhould be all life, and ſpirit, and wing; and ſhould do God's will, almoſt with the ſame readineſs and delight, as the Angels do who continually behold the face of their Father. The conſideration of heaven and the firm perſwaſion of our future happineſs ſhould actuate all the powers of our ſouls, and be continually inſpiring us with new vigour in the ways of holineſs and vertue. How ſhould this thought ſwell our reſolutions and confirm our purpoſes of obedience, that if we have our fruit unto holineſs our end will be everlaſting life.
3. To mitigate and lighten the evils and afflictions of this life. It is no great matter how rough the way be provided we be ſure that it leads to happineſs. The incomparably greater good of the next life will to a wiſe and conſiderate man weigh down all the evils of this. And the Scripture tells us that there is no compariſon between them. The ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us. Rom. 8.18.The evils of this life afflict men more or leſs according as the ſoul is fortified with conſiderations proper to ſupport us under them. When we conſider that we have but a little while to be here, that we are upon our journey travelling towards our heavenly Countrey where we ſhall meet with all the delights we can deſire, it ought not to trouble us much to endure ſtorms and foul ways, and to want many of thoſe accommodations we might expect at home. This is the common fate of Travellers, and we muſt take things as we find them and not look to have every thing juſt to our mind. Theſe difficulties and inconveniences will ſhortly be over, and after a few days will be quite forgotten, and be to us as if they had never been. And when we are ſafely landed in our own Country, with what pleaſure ſhall we look back upon thoſe rough and boiſterous Seas which we have eſcap'd? The more troubles we have paſt through the kinder uſage we ſhall find when we come to our Father's houſe. So the Apoſtle tells us, that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. When we come to heaven our happineſs ſhall then be as real as our miſeries were here upon earth, and far greater and more laſting. And what great matter is it though we ſuffer a while in this world, provided we eſcape the endleſs unſufferable torments of the next; though we have not our good things in this life, if infinitely greater be reſerv'd for us and we ſhall receive them with intereſt in the other?
Several of the evils and calamities of this life would be unſufferable indeed, if there were nothing better to be hoped for hereafter. If this were true, Chriſtians would not onelyonly be of all men but of all creatures the moſt miſerable. But out Religion hath abundantly aſſur'd us to the contrary. And the aſſurance of this was that which made the primitive Chriſtians to embrace ſufferings with ſo much cheerfulneſs, to glory in tribulation, and to take joyfully the ſpoiling of their goods, knowing that in heaven they had a better and more enduring ſubſtance. The ſeven brethren in the Hiſtory of the Maccabees upon this perſwaſion would not accept deliverance that they might obtain a better reſurrection. That ſtorm of ſtones which was pour'd upon St. Stephen was no more to him than a common ſhower when he ſaw the heavens open'd, and Jeſus (in whoſe cauſe he ſuffer'd) ſtanding on the right hand of God.
4. To make us ſincere in all our profeſſions, words and actions, did men firmly believe the rewards of another world their Religion would not be onelyonly in ſhew and pretence, but in life and reality, no man would put on a form of godlineſs that were deſtitute of the power of it; we ſhould do nothing for the opinion of others, but all with regard to God and our own Conſciences; and be as curious of our thoughts, and moſt retir'd actions, as if we were in an open theatre and in the preſence of the greateſt aſſembly. For in the next life men ſhall not be rewarded for what they ſeem'd to be, but for what they really were in this world. Therefore whatever we think, or ſpeak, or do, we ſhould always remember that the day of revelation is coming, when the ſecrets of all hearts ſhall be diſclos'd, when all diſguiſes ſhall be laid aſide, and every ones mask ſhall be taken off, and all our actions and deſigns ſhall be brought upon the publick ſtage and expos'd to the view of men and Angels. There is nothing now hidden which ſhall not then be reveal'd, nor ſecret which ſhall not be made known.
5. To arm us againſt the fears of death. Death is terrible to nature, and the terrour of it is infinitely encreas'd by the fearfull apprehenſions of what may follow it. But the comfortable hopes of a bleſſed immortality do ſtrangely relieve the fainting ſpirits of dying men, and are able to reconcile us to death, and in a great meaſure to take away the terrour of it. I know that the thoughts of death are diſmal even to good men, and we have never more need of comfort and encouragement than when we are conflicting with this laſt Enemy, and there is no ſuch comfortable conſideration to a dying man as the hopes of a happy eternity. He that looks upon death onelyonly as a paſſage to glory, may welcome the meſſengers of it as bringing him the beſt and moſt joyfull news that ever came to him in his whole life. and no man can ſtay behind in this world with half the comfort that this man leaves it.
And now I have done with the two things implyed in this phraſe, of having our converſation in heaven, viz. the ſerious thoughts and conſiderations of heaven, and the effect of theſe thoughts and conſiderations upon our hearts and lives.
I crave your patience but a little longer, till I make ſome reflection upon what hath been deliver'd concerning the happineſs of good men after this life. I have told you that it is incomparably beyond any happineſs of this world, that it is great in it ſelf, and eternal in its duration, and far above any thing that we can now conceive or imagine. And now after all this, I am very ſenſible how much all that I have ſaid comes ſhort of the greatneſs and dignity of the thing. So that I could almoſt begin again and make a new attempt upon this ſubject. And indeed who would not be loth to be taken off from ſo delightfull an argument? Methinks 'tis good for us to be here, and to let our minds dwell upon theſe conſiderations. We are unworthy of heaven and unfit to partake of ſo great a glory, if we cannot take pleaſure in the contemplation of thoſe things now, the poſſeſſion whereof ſhall be our happineſs for ever.
With what joy then ſhould we think of thoſe great and glorious things which God hath prepar'd for them that love him, of that inheritance incorruptible, undefil'd, which fadeth not away, reſerv'd for us in the heavens? How ſhould we welcome the thoughts of that happy hour when we ſhall make our eſcape out of theſe priſons, when we ſhall paſs out of this howling wilderneſs into the promis'd Land, when we ſhall be remov'd from all the troubles and temptations of a wicked and ill-natured world; when we ſhall be paſt all ſtorms, and ſecur'd from all further danger of ſhipwreck, and ſhall be ſafely landed in the regions of bliſs and immortality?
O bleſſed time! When all tears ſhall be wip'd from our eyes, and death and ſorrow ſhall be no more; When mortality ſhall be ſwallow'd up of life, and we ſhall enter upon the poſſeſſion of all that happineſs and glory which God hath promis'd, and our faith hath believ'd, and our hopes have rais'd us to the expectation of; when we ſhall be eas'd of all our pains, and reſolv'd of all our doubts, and be purg'd from all our ſins and be free'd from all our fears, and be happy beyond all our hopes, and have all the happineſs ſecur'd to us beyond the power of time and change: When we ſhall know God and other things without ſtudy, and love him and one another without meaſure, and ſerve and praiſe him without wearineſs, and obey his will without the leaſt reluctancy; and ſhall ſtill be more and more delighted in the knowing, and loving, and praiſing, and obeying of God to all eternity.
How ſhould theſe thoughts affect our hearts, and what a mighty influence ought they to have upon our lives? The great diſadvantage of the arguments fetch'd from another world is this, that thoſe things are at a great diſtance from us, and not ſenſible to us; and therefore are not apt to affect us ſo ſtrongly, and to work ſo powerfully upon us. Now to make amends for this diſadvantage we ſhould often revive theſe conſiderations upon our mind, and inculcate upon our ſelves the reality and certainty of theſe things together with the infinite weight and importance of them. We ſhould reaſon thus with our ſelves; If good men ſhall be ſo unſpeakably happy, and conſequently wicked men ſo extreamly miſerable in another world: If theſe things be true and will one day be found to be ſo, why ſhould they not be to me as if they were already preſent? why ſhould not I be as much afraid to commit any ſin as if hell were naked before me, and I ſaw the aſtoniſhing miſeries of the damned? and why ſhould I not be as carefull to ſerve God and keep his commandments, as if heaven were open to my view, and I ſaw Jeſus ſtanding at the right hand of God with crowns of glory in his hand ready to be ſet upon the heads of all thoſe who continue faithfull to him?
The lively apprehenſions of the nearneſs of death and eternity are apt to make mens thoughts more quick and piercing, and according as we think our ſelves prepar'd for our future ſtate to tranſport us with joy, or to amaze us with horrour. For the ſoul that is fully ſatisfi'd of his future bliſs is already entred into heaven, has begun to take poſſeſſion of glory, and has (as it were) his bleſſed Saviour in his arms, and may ſay with old Simeon, Lord now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation. But the thoughts of death muſt needs be very terrible to that man who is doubtfull or deſpairing of his future condition. It would daunt the ſtouteſt man that ever breathed, to look upon death when he can ſee nothing but hell beyond it. When the Apparition at Endor told Saul, to morrow thou and thy Sons ſhall be with me, theſe words ſtruck him to the heart, ſo that he fell down to the ground, and there was no more ſtrength left in him. It is as certain that we ſhall die as if an expreſs meſſenger ſhould come to every one of us from the other world and tell us ſo. Why ſhould we not then always live as thoſe that muſt die, and as thoſe that hope to be happy after death? To have theſe apprehenſions vigorous and lively upon our minds this is to have our converſation in heaven, from whence alſo we look for a Saviour, the Lord Jeſus Chriſt, who ſhall change our vile body that it may be faſhioned like unto his glorious body, according to the working of that mighty power whereby he is able even to ſubdue all things to himſelf.
FINIS.
End of the text · John Tillotson, Sermons and Discourses Volume 1 (1694)