Sermons and Discourses Volume 8, Sermon 8
SERMON VIII.Serm. 8. The preſent and future Advantage of an Holy and Virtuous Life. The Fourth Sermon on this Text.
ROM. VI.21, 22.
What fruit had ye then in thoſe things, whereof ye are now aſhamed? For the end of thoſe things is death. But now being made free from ſin, and become Servants to God, ye have your fruit unto Holineſs, and the end Everlaſting Life.
I Have ſeveral times told you, that the Apoſtle in theſe words makes a Compariſon between an Holy and Virtuous, and a Sinful and Vicious Courſe of Life,Vol. 8. and ſets before us the manifeſt Inconveniences of the one, and the manifold Advantages of the other.
I have finiſh'd my Diſcourſe upon the Firſt Part of the Compariſon; the manifeſt Inconveniences of a ſinful and vicious Courſe. I proceed now to the other Part of the Compariſon, which was the
Second Thing I propounded to ſpeak to from theſe words, viz. the manifold Benefits and Advantages of an Holy and Virtuous Courſe; and that upon theſe Two accounts.
Firſt, Of the preſent Benefit and Advantage of it, which the Apoſtle here calls Fruit, Ye have your fruit unto holineſs.
Secondly, In reſpect of the future reward of it, and the end everlaſting life. So that here is a conſiderable Earneſt in hand, beſides a mighty Recompence afterwards, infinitely beyond the proportion of our beſt Actions and Services, both in regard of the greatneſs and duration of it, everlaſting life; that is, for a few tranſient acts of Obedience, a perfect and immutable and endleſs ſtate of Happineſs. And theſe Two the Apoſtle mentions in Oppoſition to the Inconveniences and Evil Conſequences of a wicked and vicious Courſe; What fruit had you then in thoſe things, &c.
But before I come to ſpeak to theſe Two particulars, I ſhall take notice of the deſcription which the Apoſtle here makes, of the change from a ſtate of Sin and Vice to a ſtate of Holineſs and Virtue. But now being made free from ſin, and become the ſervants of God; intimating that the ſtate of ſin is a ſtate of Servitude and Slavery, from which Repentance and the change which is thereby made does ſet us free; but now being made free from ſin. And ſo our Saviour tells us, that whoſoever committeth ſin is the Servant of ſin; and this is the vileſt and hardeſt Slavery in the World, becauſe it is the Servitude of the Soul, the beſt and nobleſt part of our ſelves; 'tis the ſubjection of our Reaſon, which ought to rule and bear Sway over the inferior Faculties, to our ſenſual Appetites and brutiſh Paſſions, which is as uncomely a ſight, as to ſee Beggars ride on Horſe back, and Princes walk on foot; and as Inferiour Perſons, when they are advanced to Power, are ſtrangely Inſolent and Tyrannical towards thoſe that are ſubject to them; ſo the Luſts and Paſſions of men, when they once get the Command of them, are the moſt domineering Tyrants in the World, and there is no ſuch Slave as a Man that is ſubject to his Appetite and Luſt, that is under the Power of irregular Paſſions and vicious Inclinations, which tranſport and hurry him to the vileſt and moſt unreaſonable things. For a wicked Man is a Slave to as many Maſters as he hath Paſſions and Vices; and they are very imperious and exacting, and the more he yields to them, the more they grow upon him, and exerciſe the greater Tyranny over him; and being ſubject to ſo many Maſters, the poor Slave is continually divided and diſtracted between their contrary Commands and Impoſitions; one Paſſion hurries him one way, and another as violently drives him another; one Luſt commands him upon ſuch a Service, and another it may be at the ſame time calls him to another Work. His Pride and Ambition bids him ſpend and lay it out, whilſt his Covetouſneſs holds his Hand faſt cloſed; ſo that he knows not many times how to diſpoſe of himſelf or what to do, he muſt diſpleaſe ſome of his Maſters, and what Inclination ſoever he contradicts, he certainly diſpleaſeth himſelf.
And that which aggravates the Miſery of his Condition is, that he voluntarily ſubmits to this Servitude. In other Caſes men are made Slaves againſt their wills, and are brought under the Force and Power of others, whom they are not able to reſiſt: but the ſinner chuſeth this Servitude, and willingly puts his neck under this yoke. There are few men in the World ſo ſick of their Liberty, and ſo weary of their own Happineſs, as to chuſe this Condition: but the Sinner ſells himſelf, and voluntarily parts with that Liberty, which he might keep, and which none could take from him.
And which makes this Condition yet more intolerable, he makes himſelf a Slave to his own Servants, to thoſe who are born to be ſubject to him, to his own Appetites and Paſſions; and this certainly is the worſt kind of Slavery, ſo much worſe than that of Mines and Gallies, as the Soul is more Noble and Excellent than the Body.
Men are not uſually ſo ſenſible of the Miſery of this kind of Servitude, becauſe they are govern'd by Senſe more than Reaſon: But according to a true Judgment and Eſtimation of things, a Vicious Courſe Life is the ſaddeſt Slavery of all others. And therefore the Goſpel repreſents it as a deſign every way worthy of the Son of God, to come down from Heaven, and to debaſe himſelf ſo far, as to aſſume our Nature, and to ſubmit to the Death of the Croſs, on purpoſe to reſcue us from this Slavery, and to aſſert us into the liberty of the Sons of God. And this is the great deſign of the Doctrine of the Goſpel, to free men from the Bondage of their Luſts, and to bring them to the Service of God, whoſe ſervice is perfect freedom. And therefore our Saviour tells us, John 8.31, 32. That if we continue in his word, i. e. if we obey his Doctrine, and frame our lives according to it, it will make us free; Ye ſhall know (ſays he) the truth, and the truth ſhall make you free. And if we obſerve it, the Scripture delights very much to ſet forth to us the Benefits and Advantages of the Chriſtian Religion by the Metaphor of Liberty, and Redemption from Captivity and Slavery. Hence our Saviour is ſo often call'd the Redeemer, and Deliverer, and is ſaid to have obtained eternal Redemption for us. And the publiſhing of the Goſpel is compared to the Proclaming of the year of Jubile among the Jews, when all Perſons that would were ſet at Liberty. Iſa. 61.1, 2. The ſpirit of the Lord is upon me, ſaith the Prophet, ſpeaking in the Perſon of the Meſſiah, becauſe he hath anointed me to Proclaim liberty to the Captives, and the opening of the priſon to them that are bound, to proclaim the acceptable year of the Lord. And it is probable that upon this account likewiſe the Chriſtian Doctrine or Law is by St. James call'd the Royal law of liberty.
This is the great deſign of Chriſtianity, to ſet men free from the Slavery of their Luſts, and to this end the Apoſtle tells us, Tit. 2.13. that Chriſt gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar people, zealous of good works; and herein the great Mercy and Compaſſion of God towards Mankind appeared, in that he ſent his Son to reſcue us from that Servitude, which we had ſo long groaned under, that being made free from ſin, we might become the ſervants of God, and the ſervants of righteouſneſs.
And this he hath done not only by the price of his Blood, but by the Power and Purity of his Doctrine, and the Holy Example of his Life, and by all thoſe Conſiderations which repreſent to us the Miſery of our ſinful ſtate, and the infinite danger of continuing in it: and on the other Hand, by ſetting before us the Advantages of a Religious and Holy Life, and what a bleſſed change we make, when we quit the Service of Sin, and become the Servants of God. It will not only be a mighty preſent Benefit to us; but will make us happy to all Eternity; and theſe are the Two Conſiderations which at firſt I propounded to ſpeak to at this time.
Firſt, The preſent Benefit of an Holy and Virtuous Life, which the Apoſtle here calls Fruit; But now being made free from ſin, and become the ſervants of God, ye have your fruit unto holineſs.
Secondly, The future Reward and Recompence of it; and the end everlaſting life.
Firſt, Let us conſider the preſent Benefit and Advantage of an Holy and Virtuous Life, which the Apoſtle here calls Fruit. If all things be truly conſider'd, there is no Advantage comes to any Man by a wicked and vicious Courſe of Life. A wicked Life is no preſent Advantage; the reflection upon it afterwards is ſhameful and troubleſom; and the end of it miſerable. But on the contrary, the Advantages of an holy and good life are many and great even in this World, and upon temporal accounts, abſtracting from the Conſideration of a future Reward in the World to come.
I ſhall inſtance in Five or Six eminent Advantages, which it uſually brings to men in this World.
I. It brings great Peace and Contentment of Mind.
II. It is a very fit and proper Means to promote our outward temporal Intereſt.
III. It tends to the lengthning our days, and hath frequently the Bleſſing of long Life attending upon it.
IV. It gives a Man great Peace and Comfort when he comes to die.
V. After Death it tranſmits a good Name and Reputation to Poſterity.
VI. It derives a Bleſſing upon our Poſterity after us. And theſe are certainly the greateſt Bleſſings that a wiſe Man can aim at, and deſign to himſelf in this World. Every one of theſe taken ſeverally is very conſiderable; but all of them together compleat a Man's temporal Felicity, and raiſe it to as high a pitch as is to be expected in this World.
I. A Religious and Virtuous courſe of Life is the beſt way to Peace and Contentment of Mind, and does commonly bring it. And to a wiſe Man, that knows how to value the eaſe and ſatisfaction of his own Mind, there cannot be a greater temptation to Religion and Virtue, than to conſider that it is the beſt and only way to give reſt to his Mind. And this is preſent Fruit and ready Payment; becauſe it immediately follows, or rather accompanies the diſcharge of our Duty. The fruit of righteouſneſs is peace, ſaith the Prophet; and the Apoſtle to the Hebrews ſpeaks of the peaceable fruits of righteouſneſs, meaning that inward Peace which a Righteous Man hath in his own Mind.
A Man needs not to take pains, or to uſe many Arguments, to ſatisfie and content his own Mind, after he hath done a good Action, and to convince himſelf, that he hath no cauſe to be troubled for it; for Peace and Pleaſure do naturally ſpring from it: Nay, not only ſo, but there is an unexpreſſible kind of pleaſure and delight, that flows from the teſtimony of a good Conſcience. Let but a Man take care to ſatisfie himſelf in the doing of his Duty, and whatever troubles and ſtorms may be raiſed from without, all will be clear and calm within: For nothing but guilt can trouble a Man's Mind, and fright his Conſcience, and make him uneaſie to himſelf; that indeed will wound his Spirit, and ſting his very Soul, and make him full of fearful and tormenting thoughts. This Cain found after he had committed that crying ſin of Murdering his Brother. Gen. 4.6. The Lord ſaid unto Cain, why art thou wrath? and why is thy Countenance fall'n? His guilt made him full of wrath, and diſcontent fill'd his Mind with vexation, and his Countenance with ſhame and confuſion. When a Man's conſcience is awakened to a ſenſe of his guilt, it is angry and froward, and harder to be ſtill'd than a peeviſh Child: But the practice of Holineſs and Virtue does produce juſt the contrary effects; it fills a Man's Mind with Pleaſure, and makes his Countenance chearful.
And this certainly, if it be well conſider'd, is no ſmall and contemptible advantage. The peace and tranquillity of our Minds is the great thing, which all the Philoſophy and Wiſdom of the World, did always deſign to bring men to, as the very utmoſt happineſs that a Wiſe Man is capable of in this Life; and 'tis that which no conſiderate Man would part with, for all that this World can give him. The greateſt fortune in this World ought to be no temptation to any Man in his Wits, to ſubmit to perpetual Sickneſs and Pain for the gaining of it; and yet there is no diſeaſe in the World, that for the ſharpneſs of it is comparable to the ſting of a guilty Mind, and no pleaſure equal to that of Innocence and a good Conſcience. And this naturally ſprings up in the Mind of a good Man, where it is not hindred either by a melancholy temper, or by falſe Principles in Religion, which fill a Man with groundleſs fears and jealouſies of the love and favour of God towards him; and excepting theſe two caſes, this is the ordinary fruit of an holy and good courſe, which is not interrupted by frequent falling into ſin, and great omiſſions and violations of our duty: For in this caſe the interruptions of our Peace and Comfort will naturally be anſwerable to the inequality of our Obedience.
II. Beſides the preſent and ineſtimable Fruit of Holineſs, the quiet and ſatisfaction of our own Minds, it is likewiſe a proper means to promote our Intereſt and Happineſs in this World. For as every Vice is naturally attended with ſome Temporal Inconvenience of Pain or Loſs; ſo there is no Grace or Virtue, but does apparently conduce to a Man's temporal Felicity. There are ſome Virtues which tend to the health of his Body, and the prolonging of his Life, as Temperance and Chaſtity; others tend to Riches and Plenty, as Diligence and Induſtry in our callings; others to the ſecure and peaceable Enjoyment of what we have, as Truth and Fidelity, Juſtice and Honeſty in all our dealings and intercourſe with men. There are other Virtues that are apt to oblige Mankind to us, and to gain their Friendſhip and good Will, their Aid and Aſſiſtance, as Kindneſs, and Meekneſs, and Charity, and a generous Diſpoſition to do good to all, as far as we have Power and Oportunity. In a word, there is no real Intereſt of this World, but may ordinarily be as effectually promoted and purſued to as great Advantage, by a Man that Exerciſes himſelf in the Practice of all Virtue and Goodneſs, and uſually to far greater Advantage, than by one that is Intemperate and Debauch'd, Deceitful and Diſhoneſt, apt to diſoblige and provoke, ſour and ill-natur'd to all Mankind: For there is none of theſe Vices, but is to a Man's real hinderance and diſadvantage, in regard of one kind of Happineſs or another, which men aim at and propoſe to themſelves in this World.
III. A Religious and Virtuous Courſe of Life doth naturally tend to the prolonging of our days, and hath very frequently the Bleſſing of Health and long Life attending upon it. The Practice of a great many Virtues is a great Preſervative of Life and Health, as the due government of our Appetites and Paſſions, by Temperance and Chaſtity and Meekneſs, which prevent the chief Cauſes from within of Bodily Diſeaſes and Diſtempers; the due government of our Tongues and Converſation in reſpect of others, by Juſtice and Kindneſs, and abſtaining from Wrath and Provocation, which are a great ſecurity againſt the dangers of outward Violence, according to that of St. Peter. 1 Epiſt. 3.10. He that will love life and ſee good days, let him refrain his Tongue from evil, and his Lips that they ſpeak no guile, let him eſchew evil, and do good, let him ſeek peace and enſue it.
And beſide the natural tendency of things, there is a ſpecial Bleſſing of God, which attends good men, and makes their days long in the land which the Lord their God hath given them.
IV. There is nothing gives a Man ſo much Comfort when he comes to die, as the reflection upon an holy and good Life; and then ſurely above all other times Comfort is moſt valuable, becauſe our frail and infirm Nature doth then ſtand moſt in need of it. Then uſually mens Hearts are faint and their Spirits low, and every thing is apt to deject and trouble them; ſo that we had need to provide our ſelves of ſome excellent Cordial againſt that time; and there is no Comfort like to that of a clear Conſcience, and of an innocent and uſeful Life. This will revive and raiſe a Man's Spirits under all the Infirmities of his Body, becauſe it gives a Man good hopes concerning his Eternal State, and the hopes of that are apt to fill a Man with Joy unſpeakable and full of glory.
The difference between good and bad Men is never ſo remarkable in this World, as when they are upon their Death-Bed. This the Scripture obſerves to us, Pſal. 37.37. Mark the perfect Man, and behold the upright, for the end of that Man is peace.
With what Triumph and Exultation doth the Bleſſed Apoſtle St. Paul, upon the review of his Life, diſcourſe concerning his Death and Diſſolution? 2 Tim. 4.6, 7, 8. I am now ready, ſays he, to be offered up, and the time of my departure is at hand: I have fought a good fight, I have finiſh'd my courſe, I have kept the faith; henceforth there is laid up for me a crown of righteouſneſs, which the Lord, the righteous Judge will give me at that day. What would not any of us do to be thus affected when we come to leave the World, and to be able to bear the thoughts of Death and Eternity with ſo quiet and well ſatisfi'd a Mind! why, let us but endeavour to live Holy lives, and to be uſeful and ſerviceable to God in our Generation, as this holy Apoſtle was, and we ſhall have the ſame ground of Joy and Triumph which he had. For this is the proper and genuine effect of Virtue and Goodneſs; The work of righteouſneſs is peace, and the effect of righteouſneſs quietneſs and aſſurance for ever. All the good Actions that we do in this Life are ſo many ſeeds of Comfort ſown in our own Conſciences, which will ſpring up one time or other, but eſpecially in the approaches of Death, when we come to take a ſerious review of our lives; for then mens Conſciences uſe to deal plainly and impartially with them, and to tell them the truth, and if at that time more eſpecially our hearts condemn us not, then may we have comfort and confidence towards God.
V. An Holy and Virtuous Life doth tranſmit a good Name and Reputation to Poſterity. And this Solomon hath determined to be a much greater Happineſs, than for a Man to leave a great Eſtate behind him: A good name ſays he, is rather to be choſen than great riches. Pious and Virtuous men do commonly gain to themſelves a good Eſteem and Reputation in this World, while they are in it; but the Virtues of good men are not always ſo bright and ſhining, as to meet with that reſpect and acknowledgment which is due to them in this World. Many times they are much clouded by the Infirmities and Paſſions which attend them, and are ſhadowed by ſome affected ſingularities and moroſities, which thoſe which have liv'd more retir'd from the World are more liable to. Beſides that the Envy of others, who are not ſo good as they, lies heavy upon them, and does depreſs them. For bad men are very apt to miſinterpret the beſt Actions of the good, and put falſe colours upon them, and when they have nothing elſe to object againſt them, to charge them with Hypocriſie and Inſincerity; an Objection as hard to be anſwer'd, as it is to be made good, unleſs we could ſee into the Hearts of men.
But when good men are dead and gone, and the bright and ſhining Example of their Virtues is at a convenient diſtance, and does not gall and upbraid others, then Envy ceaſeth, and every Man is then content to give a good Man his due Praiſe, and his Friends and Poſterity may then quietly enjoy the Comfort of his Reputation, which is ſome ſort of Bleſſing to him that is gone. This difference Solomon obſerves to us between good and bad men; The memory of the juſt is bleſſed, or well ſpoken of: but the name of the wicked ſhall rot.
VI. And laſtly, Religion and Virtue do derive a Bleſſing upon our Poſterity after us. Oh, that there were ſuch an heart in them, ſaith Moſes concerning the People of Iſrael, that they would fear me, and keep all my Commandments always, that it might be well with them and with their Children for ever! And to this purpoſe there are many Promiſes in Scripture of God's Bleſſing the Poſterity of the righteous, and his ſhewing mercies to thouſands of the Children of them that love him, and keep his Commandments.
And this a great motive to Obedience, and toucheth upon that Natural Affection which men bear to their Children; ſo that if we have any Regard to them, or Concernment for their Happineſs, we ought to be very careful of our Duty, and afraid to offend God; becauſe according as we demean our ſelves towards him, we entail a laſting Bleſſing or a great Curſe upon our Children; by ſo many and and ſo ſtrong bonds hath God tyed our Duty upon us, that if we either deſire our own Happineſs, or the Happineſs of thoſe that are deareſt to us, and part of our ſelves, we muſt fear God and keep his Commandments.
And thus I have briefly repreſented to you, ſome of the chief Benefits and Advantages which an Holy and Virtuous life does commonly bring to men in this World, which is the firſt Encouragement mention'd in the Text; ye have your fruit unto holineſs.
Before I proceed to the Second, I ſhall only juſt take notice, by way of Application, of what hath been ſaid on this Argument.
1. That it is a great Encouragement to well-doing, to conſider that ordinarily Piety and Goodneſs are no hindrance to a Man's temporal Felicity, but very frequently great promoters of it; ſo that excepting only the caſe of Perſecution for Religion, I think I may ſafely challenge any Man, to ſhew me how the Practice of any Part or Duty of Religion, how the exerciſe of any Grace or Virtue is to the prejudice of a Man's temporal Intereſt, or does debar him of any true Pleaſure, or hinder him of any real Advantage, which a prudent and conſiderate Man would think fit to chuſe. And as for Perſecution and Sufferings for Religion, God can Reward us for them, if he pleaſe, in this World, and we have all the aſſurance that we can deſire, that he will do it abundantly in the next.
2. The hope of long life, and eſpecially of a quiet and comfortable death, ſhould be a great encouragement to an Holy and Virtuous Life. He that lives well, takes the beſt courſe to live long, and lays in for an happy old Age, free from the Diſeaſes and Infirmities which are naturally procur'd by a vicious Youth, and likewiſe free from the guilt and galling Remembrance of a wicked Life. And there is no condition, which we can fall into in this World, that does ſo clearly diſcover the difference between a good and bad Man, as a Death-bed: For then the good Man begins moſt ſenſibly to enjoy the comforts of Well-doing, and the Sinner to taſte the bitter fruits of Sin. What a wide difference is then to be ſeen, between the hopes and fears of theſe two ſorts of perſons! And ſurely next to the actual poſſeſſion of Bleſſedneſs, the good hopes and comfortable proſpect of it, are the greateſt Happineſs; and next to the actual ſenſe of Pain, the fear of Suffering is the greateſt Torment.
Tho' there were nothing beyond this life to be expected, yet if men were ſure to be poſſeſs'd with theſe delightful or troubleſome Paſſions when they come to dye, no Man that wiſely conſiders things would, for all the Pleaſures of ſin, forfeit the Comfort of a Righteous Soul, leaving this World full of the hope of Immortality; and endure the vexation and anguiſh of a guilty Conſcience, and that infinite terror and amazement which ſo frequently poſſeſſeth the Soul of a dying Sinner.
3. If there be any ſpark of a generous mind in us, it ſhould animate us to do well, that we may be well ſpoken of when we are gone off the Stage, and may tranſmit a grateful Memory of our lives to thoſe that ſhall be after us. I proceed now to the
Second Thing I propoſed, as the great Advantage indeed, Viz. The glorious Reward of a Holy and Virtuous Life in another World, which is here called everlaſting Life; And the end everlaſting Life; by which the Apoſtle intends to expreſs to us, both the Happineſs of our future State, and the Way and Means whereby we are prepared and made meet to be made partakers of it; and that is by the conſtant and ſincere Endeavours of an holy and good Life. For 'tis they only that have their fruit unto holineſs, whoſe end ſhall be everlaſting Life. I ſhall ſpeak briefly to theſe two, and ſo conclude my diſcourſe upon this Text.
I. The Happineſs of our future ſtate, which is here expreſt by the name of everlaſting Life; in very few words, but ſuch as are of wonderful weight and ſignificancy: For they import the Excellency of this ſtate, and the Eternity of it. And who is ſufficient to ſpeak to either of theſe Arguments? Both of them are too big to enter now into the heart of Man, too vaſt and boundleſs to be comprehended by humane underſtanding, and too unweildy to be manag'd by the Tongue of Men and Angels, anſwerably to the unſpeakable greatneſs and glory of them. And if I were able to declare them unto you, as they deſerv'd, you would not be able to hear me. And therefore I ſhall chuſe to ſay but little upon an Argument, of which I can never ſay enough, and ſhall very briefly conſider thoſe two things which are comprehended in that ſhort deſcription, which the Text gives us of our future Happineſs, by the name of everlaſting Life, viz. The Excellency of this ſtate, and the Eternity of it.
1. The Excellency of it, which is here repreſented to us under the notion of Life, the moſt deſirable of all other things, becauſe it is the Foundation of all other Enjoyments whatſoever. Barely to be in being, and to be ſenſible that we are ſo, is but a dry Notion of Life. The true Notion of Life is to be well and to be happy, vivere eſt benè valere. They who are in the moſt miſerable condition that can be imagin'd, are in being, and ſenſible alſo that they are miſerable. But this kind of Life is ſo far from coming under the true Notion of Life, that the Scripture calls it the ſecond death. Revel. 21.8. it is there ſaid, that The wicked ſhall have their part in the lake that burneth with fire and brimſtone, which is the ſecond death. And, Chap. 20. ver. 6. Bleſſed and holy is he, that hath part in the firſt Reſurrection, on ſuch the ſecond death ſhall have no power. So that a ſtate of meer miſery and torment is not Life but Death; nay, the Scripture will not allow the Life of a wicked Man in this World to be true Life, but ſpeaks of him as dead. Epheſ. 2.1. ſpeaking of the ſinners among the Gentiles, You, ſaith the Apoſtle, hath he quickned, who were dead in treſpaſſes and ſins. And which is more yet, the Scripture calls a Life of ſinful Pleaſures (which men eſteem the only Happineſs of this world) the Scripture, I ſay, calls this a Death, 1 Tim. 5.6. She that liveth in pleaſures, is dead whilſt ſhe liveth. A lewd and unprofitable Life, which ſerves to no good end and purpoſe, is a Death rather than a Life. Nay, that decaying and dying Life which we now live in this World, and which is allayed by the mixture of ſo many infirmities and pains, of ſo much trouble and ſorrow, I ſay, that even this ſort of Life, for all that we are ſo fondly in love with it, does hardly deſerve the name of Life. But the Life of the world to come, of which we now ſpeak, this is Life indeed; to do thoſe things which we were made for, to ſerve the true Ends of our Being, and to enjoy the Comfort and Reward of ſo doing, this is the true notion of Life; and whatever is leſs than this, is Death, or a degree of it, and approach towards it. And therefore very well may Heaven and Happineſs be deſcrib'd by the notion of Life, becauſe truly to live and to be happy are words that ſignifie the ſame thing.
But what kind of Life this is, I can no more deſcribe to you in the particularities of it, than Columbus could have deſcribed the particular Manners and Cuſtoms of the People of America, before he or any other perſon in theſe parts of the World, had ſeen it or been there. But this I can ſay of it in general, and that from the infallible teſtimony of the great Creator and glorious Inhabitants of that bleſſed place, that it is a ſtate of pure Pleaſure and unmingled Joys, of Pleaſures more manly, more ſpiritual, and more refined, than any of the Delights of ſenſe, conſiſting in the enlargement of our Minds and Knowledge to a greater degree, and in the perfect exerciſe of Love and Friendſhip, in the Converſation of the beſt and wiſeſt Company, free from ſelf-intereſt, and all thoſe unſociable paſſions of Envy, and Jealouſie, of Malice and Ill-will, which ſpoil the Comfort of all Converſation in this World, and, in a word, free from all other Paſſion or Deſign, but an ardent and almoſt equal deſire to contribute all, that by all means poſſible they can, to the mutual Happineſs of one another: For Charity reigns in Heaven, and is the brighteſt Grace and Virtue in the Firmament of Glory, far outſhining all other; as St. Paul, who had himſelf been taken up into the third Heaven, does expreſly declare to us.
Farther yet, this bleſſed ſtate conſiſts more particularly in theſe two things: In having our Bodies raiſed and refined to a far greater Purity and Perfection, than ever they had in this World; and in the conſequent Happineſs of the whole Man's Soul and Body, ſo ſtrictly and firmly united as never to be parted again, and ſo equally match'd as to be no trouble or impediment to one another.
(1.) In having our Bodies raiſed and refined to a far greater Purity and Perfection, than ever they had in this World. Our Bodies as they are now are unequally temper'd, and in a perpetual flux and change, continually tending to Corruption, becauſe made up of ſuch contrary Principles and Qualities, as by their perpetual conflict are always at work, conſpiring the Ruin and Diſſolution of them; but when they are raiſed again, they ſhall be ſo temper'd and ſo refin'd, as to be free from all thoſe deſtructive Qualities, which do now threaten their change and diſſolution; and tho' they ſhall ſtill conſiſt of Matter, yet it ſhall be purified to that degree, as to partake of the Immortality of our Souls, to which it ſhall be united, and to be of equal duration with them. So the Scripture tells us, 1 Cor. 15.52, 53. That our dead Bodies ſhall be raiſed incorruptible; for this corruptible muſt put on incorruption, and this mortal muſt put on immortality.
Our Bodies when they are laid down in the Grave are vile Carcaſes, but they ſhall be raiſed again Beautiful and Glorious, and as different from what they were before, as the Heavenly Manſions in which they are to reſide for ever are from that dark Cell of the Grave out of which they are raiſed, and ſhall then be endowed with ſuch a Life and Strength and Vigour, as to be able without any change or decay to abide and continue for ever in the ſame ſtate.
Our Bodies in this World are groſs Fleſh and Blood, liable to be affected with natural and ſenſual Pleaſures, and to be afflicted with natural Pains and Diſeaſes, to be preſt with the natural neceſſities of Hunger and Thirſt, and obnoxious to all thoſe Changes and Accidents to which all natural things are ſubject: But they ſhall be raiſed ſpiritual bodies, pure and refin'd from all the dregs of Matter; they ſhall not hunger, nor thirſt, nor be diſeaſed, or in Pain any more.
Theſe Houſes of Clay, whoſe Foundation is in the duſt, are continually decaying, and therefore ſtand in need of continual Reparation by Food and Phyſick: but our Houſe which is from Heaven, (as the Apoſtle calls it) ſhall be of ſuch laſting and durable Materials, as not only Time, but even Eternity it ſelf, ſhall make no impreſſion upon it, or cauſe the leaſt decay in it. They (ſays our Bleſſed Saviour) who ſhall be accounted worthy to obtain that World, and the Reſurrection from the dead, cannot die any more: but ſhall be like the Angels, and are the children of God, i. e. ſhall in ſome degree partake of the Felicity and Immortality of God himſelf, who is always the ſame, and whoſe years fail not. Nay, the Apoſtle expreſly tells us, that our Bodies after the Reſurrection ſhall be ſpiritual Bodies, ſo that we ſhall then be as it were all Spirit, and our Bodies ſhall be ſo raiſed and refined, that they ſhall be no clog or impediment to the Operation of our Souls. And it muſt needs be a great comfort to us whilſt we are in this World, to live in the hopes of ſo happy and glorious a change; when we conſider how our Bodies do now oppreſs our Spirits, and what a melancholy and dead weight they are upon them, how grievous an Incumbrance and Trouble and Temptation they are for the moſt part to us in this mortal ſtate.
(2.) The bleſſedneſs of this ſtate conſiſts likewiſe in the conſequent Happineſs of the whole Man, Soul and Body, ſo ſtrictly and firmly united as never to be parted again, and ſo equally matched as to be no trouble and impediment to one another.
In this World the Soul and Body are for the moſt part very unequally yoked, ſo that the Soul is not only darkned by the groſs Fumes and Clouds which riſe from the Body, but loaded and oppreſt by the dull weight of it, which it very heavily lugs on and draws after it; and the Soul likewiſe, and the vicious Inclinations and irregular Paſſions of it, have many times an ill influence upon the Body and the humours of it. But in the next World they ſhall both be purified, the one from Sin, and the other from Frailty and Corruption, and both admitted to the bleſſed ſight and enjoyment of the ever bleſſed God.
But the Conſideration of this, (as I ſaid before) is too big for our narrow apprehenſions in this mortal ſtate, and an Argument not fit to be treated of by ſuch Children, as the wiſeſt of men are in this World; and whenever we attempt to ſpeak of it, we do but liſp like Children, and underſtand like Children, and reaſon like Children about it. That which is imperfect muſt be done away, and our Souls muſt be raiſed to a greater Perfection, and our Underſtandings fill'd with a ſtronger and ſteadier Light, before we can be fit to engage in ſo profound a Contemplation. We muſt firſt have been in Heaven, and poſſeſt of that Felicity and Glory which is there to be enjoyed, before we can either ſpeak or think of it in any meaſure as it deſerves. In the mean time, whenever we ſet about it, we ſhall find our Faculties oppreſt and dazled with the weight and ſplendor of ſo great and glorious an Argument; like St. Paul, who, when he was caught up into Paradiſe, ſaw and heard thoſe things which when he came down again into this World, he was not able to expreſs, and which it was not poſſible for the Tongue of Man to utter.
So that in diſcourſing of the ſtate of the Bleſſed, we muſt content our ſelves with what the Scripture hath revealed in general concerning it; that it is a ſtate of perfect freedom from all thoſe Infirmities and Imperfections, thoſe Evils and Miſeries, thoſe Sins and Temptations which we are liable to in this World. So St. John deſcribes the Glory and Felicity of that ſtate, as they were in Viſions repreſented to him, Rev. 21.2, 3, 4. And I John ſaw the holy City, the new Jeruſalem, prepared as a Bride adorned for her Husband. And I heard a great voice out of Heaven, ſaying, Behold! the Tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God. And God ſhall wipe away all tears from their eyes; and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain: for the former things are paſſed away; that is, all thoſe Evils which we ſaw or ſuffered in this World, ſhall for ever vaniſh and diſappear, and, which is the great Privilege and Felicity of all that there ſhall no Sin be there, v. 27. There ſhall in no wiſe enter into it any thing that defileth, and conſequently there ſhall be no Miſery and Curſe there. So we read, Chap. 22.3, 4. And there ſhall be no more curſe; but the throne of God and of the Lamb ſhall be in it, and his ſervants ſhall ſerve him, and they ſhall ſee his face. In which laſt words our Employment and our Happineſs are expreſt; but what in particular our Employment ſhall be, and wherein it ſhall conſiſt, is impoſſible now to deſcribe; it is ſufficient to know in the general, that our Employment ſhall be our unſpeakable Pleaſure, and every way ſuitable to the Glory and Happineſs of that ſtate, and as much above the nobleſt and moſt delightful Employments of this World, as the Perfection of our Bodies, and the Powers of our Souls, ſhall then be above what they are now in this World.
For there is no doubt, but that he who made us, and endued our Souls with a deſire of Immortality, and ſo large a Capacity of Happineſs, does underſtand very well by what way and means to make us happy, and hath in readineſs proper Exerciſes and Employments for that ſtate, and every way more fitted to make us Happy, than any Condition or Employment in this World is ſuitable to a temporal Happineſs; Employments that are ſuitable to the ſpirits of juſt men made perfect, united to Bodies purified and refined almoſt to the Condition of Spirits; Employments which we ſhall be ſo far from being weary of, that they ſhall miniſter to us a new and freſh delight to all Eternity; and this perhaps, not ſo much from the variety, as from the perpetual and growing Pleaſure of them.
It is ſufficient for us to know this in the general, and to truſt the infinite Power and Wiſdom and Goodneſs of God, for the particular manner and circumſtances of our Happineſs; not doubting but that he, who is the eternal and inexhauſtible Spring and Fountain of all Happineſs, can and will derive and convey ſuch a ſhare of it to every one of us as he thinks fit, and in ſuch ways as he, who beſt underſtands it, is beſt able to find out.
In a word, the Happineſs of the next Life ſhall be ſuch as is worthy of the great King of the World to beſtow upon his faithful Servants, and ſuch as is infinitely beyond the juſt Reward of their beſt Services; it is to ſee God, i. e. to contemplate and love the beſt and moſt perfect of Beings, and to be for ever with the Lord, in whoſe preſence is fullneſs of joy, and at whoſe right hand there are pleaſures for evermore.
I will ſay no more upon this Argument, leſt I ſhould ſay leſs, and becauſe whoever ventures to wade far into it, will ſoon find himſelf out of his depth, and in danger to be ſwallowed up and loſt in that great abyſs, which is not to be fathom'd by the ſhallow Faculties of Mortal men.
I ſhall therefore only mention the
2. Thing I propoſed to ſpeak to, viz. The Eternity of this Happineſs; And the end everlaſting life; by which the Apoſtle intends to expreſs the utmoſt Perfection, but not the final Period of the Happineſs of good men in another World. For to a perfect ſtate of Happineſs theſe two Conditions are requiſite, that it be immutable, and that it be interminable, that it can neither admit of a change nor of an end. And this is all that I ſhall ſay of it, it being impoſſible to ſay any thing that is more intelligible and plain, concerning that which is infinite, than that it is ſo. I ſhould now have proceeded to the
II. Thing I propoſed, viz. By what Way and Means, we may be prepared, and made meet to be made partakers of this Happineſs; and that is, (as I have told you all along) by the conſtant and ſincere endeavour of an Holy and good Life; for the Text ſuppoſeth that they only who are made free from Sin, and become the Servants of God, and who have their Fruit unto Holineſs, are they whoſe end ſhall be everlaſting Life: But this is an Argument which I have had ſo frequent occaſion to ſpeak to, that I ſhall not now meddle with it. All that I ſhall do more at preſent ſhall be to make an Inference or two from what hath been ſaid upon this Argument.
I. The Conſideration of the Happy State of good men in another World, cannot be but a great comfort and ſupport to good men under all the Evils and Sufferings of this preſent Life. Hope is a great Cordial to the Minds of men, eſpecially when the thing hoped for does ſo vaſtly outweigh the preſent grievance and trouble. The Holy Scriptures, which reveal to us the Happineſs of our future ſtate, do likewiſe aſſure us that there is no compariſon between the Afflictions and Sufferings of good men in this World, and the Reward of them in the other. I reckon (ſaith St. Paul) Rom. 8.8. that the ſufferings of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us.
Particularly the Conſideration of that glorious change which ſhall be made in our Bodies at the Reſurrection, ought to be a great comfort to us under all the Pains and Diſeaſes which they are now liable to, and even againſt Death it ſelf. One of the greateſt burdens of Humane Nature, is the frailty and infirmity of our Bodies, the neceſſities which they are frequently preſt withal, the Diſeaſes and Pains to which they are liable, and the fear of death, by reaſon whereof a great part of Mankind are ſubject to bondage; againſt all which, this is an everlaſting Spring of Conſolation to us, that the time is coming when we ſhall have other ſort of Bodies, freed from that burden of Corruption which we now groan under, and from all thoſe Miſeries and Inconveniences which Fleſh and Blood are now ſubject to. For the time will come, when theſe vile Bodies, which we now wear, ſhall be changed, and faſhioned like to the glorious Body of the Son of God; and when they ſhall be raiſed at the laſt day, they ſhall not be raiſed ſuch as we laid them down, Vile and Corrruptible; but Immortal and Incorruptible: for the ſame Power which hath raiſed them up to Life, ſhall likewiſe change them, and put a glory upon them like to that of the glorified Body of our Lord; and when this glorious change is made, when this corruptible hath put on incorruption, and this mortal hath put on immortality, then ſhall come to paſs the ſaying that is written, Death is ſwallowed up in victory; and when this laſt enemy is perfectly ſubdued, we ſhall be ſet above all the Frailties and Dangers, all the Temptations and Sufferings of this mortal ſtate; there will then be no fleſhly luſts and brutiſh Paſſions to War againſt the Soul; no law in our members to riſe up in Rebellion againſt the law of our minds; no diſeaſes to torment us, no danger of Death to terrifie us; all the Motions and Paſſions of our outward Man ſhall then be perfectly ſubject to the Reaſon of our Minds, and our Bodies ſhall partake of the Immortality of our Souls. How ſhould this Conſideration bear us up under all the Evils of Life and the fears of Death, that the Reſurrection will be a perfect Cure of all our Infirmities and Diſeaſes, and an effectual Remedy of all the Evils that we now labour under; and that it is but a very little while that we ſhall be troubled with theſe Frail, and Mortal, and Vile Bodies, which ſhall ſhortly be laid in the duſt, and when they are raiſed again, ſhall become Spiritual, Incorruptible, and Glorious!
And if our Bodies ſhall undergo ſo happy a change, what Happineſs may we imagine ſhall then be conferr'd upon our Souls, that ſo much better and nobler part of our ſelves! As the Apoſtle reaſons in another Caſe, Doth God take care of Oxen? Hath he this Conſideration of our Bodies, which are but the brutiſh part of the Man? What regard will he then have to his own Image, that ſpark of Divinity which is for ever to reſide in theſe Bodies? If upon the account of our Souls, and for their ſakes, our Bodies ſhall become Incorruptible, Spiritual and Glorious; then certainly our Souls ſhall be endued with far more Excellent and Divine Qualities: if our Bodies ſhall in ſome degree partake of the Perfection of our Souls in their Spiritual and Immortal Nature; to what a pitch of Perfection ſhall our Souls be raiſed and advanced! even to an equality with Angels, and to ſome kind of participation of the Divine Nature and Perfection, ſo far as a Creature is capable of them.
II. The Compariſon which is here in the Text, and which I have largely explain'd, between the manifeſt Inconveniences of a Sinful and Vicious Courſe, and the manifold Advantages of an Holy and Virtuous Life, is a plain direction to us which of theſe two to chuſe. So that I may make the ſame appeal that Moſes does, after that he had at large declared the Bleſſings promis'd to the Obedience of God's Laws, and the Curſe denounc'd againſt the Violation and Tranſgreſſion of them, Deut. 30.19. I call Heaven and Earth to record againſt you this day, that I have ſet before you life and death, bleſſing and curſing; therefore chuſe life, that you may be happy in Life and Death, and after Death to all Eternity. I know every one is ready to chuſe Happineſs, and to ſay with Balaam, Let me die the death of the righteous, and let my latter end be like his: but if we do in good earneſt deſire the End, we muſt take the Way that leads to it; we muſt become the Servants of God, and have our fruit unto holineſs, if ever we expect, that the end ſhall be everlaſting life.