Three Decades of Sermons, Decade 2 · Sermon 8
ETERNAL LIFE
Unfolded from Mark 10. 17.
Good maſter, what ſhall I do that I may in herit eternal life?
IT will be requiſite before I give in the ſenſe of the words to Sermon 8. … S. Maryes Oxon. April. 13. 1656.take into conſideration the Harmony of the Evangeliſts in relation to this Hiſtory, S. Matthew. c. 19. v. 16. ſets it down on this wiſe. And behold, one came and ſaid unto him, Good maſter, what good things ſhall I do that I may have eternal life? He dreamed of Phariſaical righteouſneſs, of ſalvation by works: He doth not aske ſimply by what way and means he muſt be ſaved? but, what good he muſt do? As if his own righteouſneſs contributed to his ſalvation. This was a groſs error among the Phariſees then, and is ſtill retained and improved among Papiſts, and Ignoramus's now a dayes. S. Luke ſets down this hiſtory, And a certain Ruler asked him, Luk. 18. 18. He was not one of the common ſort, but a man of chief authority; and he came not as many did to tempt Chriſt, but to learn of him. And it's remarkable, that he a great man, a perſon of quality among the Jewes, in the time of his youth, did buſy himſelf in ſuch excellent things, as to inquire after his eternal condition: He was ſaid to be foreign, a young man. It's the young man's duty to remember his Creator in the dayes of his youth. Now Eccleſ. 12. 1.let's conſider the Hiſtory as related in the Text. Before he propounds his queſtion, we are to obſerve his great diligence and reverence, 1 His diligence, he came running, he made haſt to 1. His diligence.Chriſt, willing to be quickly reſolved in a great queſtion. Leſt Chriſt ſhould have been gone before he came, he mended his pace. This ſhewes his f…rvour, deſire, and eagerneſs to meet with Chriſt. And this in a young man, and a Ruler, was the more remarkable. 2 His reverence, he kneeled to him. He cometh as a petitioner to 2 His reverence.aske that which moſt of all concerned him. This poſture ſhewes his humility, and what high eſtimate he puts upon Jeſus Chriſt. Theſe things being premiſed, he propounds this queſtion, which is of the greateſt moment. foreign; &c. What anſwer Chriſt gave him, and how he replied, and how Chriſt rejoyned, and what was the product thereof are not my preſent buſyneſs. The inlargement of theſe things by way of Paraphraſe with obſervations upon them, would take more then the allotted time. My work intended is to fixe upon the maine ſcope and ſubſtance of the Queſtion. That which was in the eye, aime, and deſigne of this young man was what ſhould become of him to eternity. Wherein you have, 1 An end propounded, eternal life. 2 The means inquired after, what ſhall I do? Or Diviſ.what good thing ſhall I do, as Matthew relates the ſtory. Here he failed groſly in the ſtanding upon his own works, dreaming of Phariſaical righteouſneſs. He was a young man, and had learned from the Phariſees ſchool to be confident of ſelf-righteouſneſs, and plead for his own merits, as afterward it followeth how he boaſted v. 20. But when Chriſt touched him to the quick v. 21. he diſcovered how far he was from that perfection whereunto he pretended. 3 Of whom doth he inquire? To whom doth he propound this queſtion of the greateſt conſequence? Unto Chriſt, whom he calleth, Maſter, a Teacher, one whom he thought able to inſtruct him, and he add's this Epithete, Good, Chriſt checks him v. 18. Chriſt doth not refuſe the name of Good, ſed eo ſenſu quo Carthw. Harm. Calv. Harm.Adoleſcens intellexit, ideo repudiavit, quia in Deum ſolum competebat. The young man took Chriſt to be no more then a man. Si in me nihil altius agnoſeis, quam naturam humanam, falſo, elogium boni, quod ſoli Deo convenit in me transfers, ſo Calvin (i e) If thou knoweſt no more then a humane nature in me, thou falſly aſcribeſt to me the name of Good, which belongs to God alone. Aut ergo G…rth. Harm.agnoſce me Deum, aut a boni titulo abſtine, ſo learned Gerrard. Notwithſtanding this young man failes in the manner of propounding the Queſtion, and preſcribes his own works, his own Pha…iſaical righteouſneſs, which was his groſs error, took upon truſt from the Phariſaical Rabbies: Yet it's worth our ſpecial obſervation (and it's that which is my chief deſign in the choyce of this Text) that this young man, a Ruler, who came with an intent to be inſtructed of Chriſt propounds no frivolous impertinent queſtion, but one of the greateſt concernment in all the world. He had enough for the preſent world; but hee looked for afterwards; what would it availe him to live delicately here, and miſerably to all eternity? Wherefore he inquires after his everlaſting eſtate, a Queſtion worthieſt of all our inquiry, paines and diligence. What I purpoſe (through Chriſt that ſtrengthneth me) to ſpeak on this Scripture, I will compriſe in this Doctrine
That the maine Inquiry and buſineſs of Chriſtians ought to be imploied Doct. concerning their eternal condition.
The great queſtion worthieſt our asking, ſtudying & ſtateing is this, What ſhall we do to inherit eternal life? In the unfolding of this great point, my Method ſhall be, 1. To inquire into the nature of Eternity, Meth. 1.or Eternal life, what we are to conceive of it? 2. Give in the proof of the Doctrine. And laſtly, conclude with ſome uſeful Application.
1. To reſume what I firſt propounded, To inquire what Aeternity is, is to lanch into a boundleſs Ocean. The well is very deep, 1. What Aeternity is.and we have not wherewith to draw. Men and Angels are at a ſtand admireing what they cannot ſufficiently comprehend. We cannot ſhaddow it forth, but very imperfectly, and as for the perfect apprehenſion thereof, we muſt leave it till we come to Heaven. Concerning eternity, the Scripture by theſe names expreſſeth it. It's called foreign in the Text. Rom. 1. 20. foreign. in Iſa. 57. 15. God is ſaid to inhabit eternity: That is the higheſt expreſſion. And elſwhere its called a Crown of glory, and emphatically foreign, 1 Pet. 5. 4. foreign, 2 Cor. 4. 17. This is that glory that ſhall be revealed, Rom. 8. 18. This is that houſe in Heaven not made with hands, 2 Cor. 5. 11. And this is ſaid to be foreign, Mark. 10. 30. And what's that life but eternal life, as followeth in that place: This is called Salvation, Heb. 5. 9. and Redemption, Heb. 9. 12. It is called the inheritance of the Saints in light, Col. 1. 12. Eternal life is Chriſts purchaſe and the Saints inheritance: And this inheritance hath theſe ſingular Epithetes foreign, 1 Pet. 1. 4. incorruptible, undefiled, never fadeing; and if you aske where this is, the next words ſpecify [reſerved in heaven for us] What need I ſeek out more expreſſions of the ſame thing? Abrahams boſome, the Kingdome of Heaven, the bleſſed viſion, fulneſs of joy, rivers of pleaſures, the right hand of God, all theſe ar… …hraſes ſetting forth the eternal condition of happineſs, or that life eternal which is the inheritance of Saints. And becauſe theſe things cannot ſufficiently be expreſt poſitively, the Apoſtle by way of negation tells us. 2 Cor. 4. 18. The things which are not ſeen are eternal. Eye hath not ſeen, ear hath not heard, neither hath it enter'd into the heart of man to conceive &c. 1 Cor. 2. 9. Further to repreſent unto you, what Eternity is, or that Eternal life, which is the portion of Gods children, I'le lay down theſe enſuing propoſitions, which I ſhall propound by way of negation.
1. Eternity admits no ſucceſſion of time. Time is defined by Prop. 1. Eternity admits no ſucceſſion of time.the Philoſophers, to be foreign. But eternity hath no firſt and later eſtate. It's an Identical condition, ſimul & ſemel. Time paſt, preſent, and to come are no parts of eternity: For all theſe ſhall be ſwallowed up in eternity. There ſhall be no diſtinct ſeaſons of the year, no obſervation of moneths, Scotus.daies, and years. Scotus himſelf will tell us, Aeternitas tota ſimul. Aeternitas eſt indiviſibilis nec habet partes ſibi invicem ſuccedentes, Bonav.So Bonaventure. The Angel in the Revelation ſware foreign. Rev. 10. 6. And this is in eternity. Numerus which is Species quantitatis diſcretae hath no reckoning in eternity; For there's no Arithmetick, no numeration of Centuries, or Millions of years. The greateſt number (if the greateſt could be given) in Arithmetick, ſtands but as a Cypher in compariſon of eternity.
2. Eternity admits no alterations. Alterations are in quality either Prop. 2. Eternity admits no alteration.from better to worſe, or from worſe to better. The Saints ſhall neither loſe their graces nor their glory. In this world the evidences of the Saints may be dimmed and darkened. They may loſe the luſter and ſenſe of their graces, though they cannot loſe the ſeed abiding in them, nor the truth of their graces. But in heaven there ſhall be all light, no darkneſs, no fears, no clouds, no weak faith; for they ſhall injoy the bleſſed viſion, no faint hope, for there they ſhall have a perfect fruition. All the glorified Saints ſhall keep their ever-abiding manſions; They cannot change from better to worſe: Neither can the damned change from worſe to better. The darkneſs of the damned ſhall never alter into light. Their ſorrows ſhall never be changed into joy. Origen dreamed that there ſhould be a relaxation for the damned after a thouſand years; but this is an old, exploded error.
They that are holy ſh…ll remain ſo, and they that are unholy ſhall ſo remain in Eternity. Their condition is unalterable, as wee read Luke 16. 26. They which would paſſe from hence to you cannot, neither can they paſſe to us that would come from thence. There is no feare of worſe times to glorified Saints, nor any the leaſt hope of better times to the damned: Weeping, wailing, and gnaſhing of teeth ſhall be the everlaſting curſe of the damned: Triumphing, ſinging Hoſanna's and Hallelujahs ſhall be the everlaſting bleſſedneſſe of glorified Saints:
3. Eternity admits of no augmentation nor diminution: Where Prop. 3. Eternity admits no augmentation nor diminution.is augmentation and diminution? that's in the Predicament of Quantity. All things in Eternity are at their foreign. All things are in the ſuperlative degree. No mixture of joyes with ſorrows: No damp upon the ſpirits of Saints in heaven; nor any diminution of the damneds puniſhments in hell. In eternity, the Saints enjoy a kingdome, they are all Kings and Prieſts unto God. They are not in ſuch a condition as may be better'd? For they enjoy the height of happineſſe, the price of Chriſts blood, an inheritance by him purchaſed for them. They ſhall ſee God, and this can bee no ordinary happineſſe: it is indeed the perfection of the Saints happineſs: And therefore Auguſtine upon Pſal. 85. propounds the Queſtion, Quid quaeris, ut aſcendat in linguam, quod in cor non aſcendit? Nothing ſhall be there in a moderate mean condition, but all ſhall be ſtretched out to a ſuperlative capacity, either height of happineſs, or height of miſery, either tranſcendent joy, or tranſcendent ſorrow.
4. Eternity admits of no revocation. Wee cannot call back an Prop. 4. Eternity admits of no revocation.Arrow out of a Bow, we cannot call back the leaſt minute of time: Deeds of Lands are made oftentimes in this world with power of revocation: But mans eternal condition admits of no revocation. When once death hath diſſolved and put a period to our life in this world, then we are lanched into the ocean of Eternity, and there's no poſſibility of returning to the ſhore of this world; no new life to re-act in this world. After this life ends we ſhall be in a neverending condition. The Saints ſhall no more returne to the world: for the world was their priſon, Death is their Goal-delivery. Multitudes of ſorrows and ſufferings they have met with in the world; now in Eternity they are freed from all, and ſhall never returne to re-act all thoſe Tragedies and ſufferings which they brake through in this life. Neither can the damned … any relaxation, or revocation; for they are in a hopeleſſe and Chriſtleſſe condition: They ſinned againſt an infinite God, and in Juſtice he proportions infinite puniſhments for ſinning againſt ſo infinite a Majeſty. Thus you have heard what Eternity cannot admit of, by way of negation, I have ſhaddowed it forth in thoſe Propoſitions.
Now what Eternity is, I ſhall poſitively thus define unto you. Definition of Eternity.Eternal life is the perfection of happyneſſe, given by Christ unto the Saints in glory, whereby they have an everlaſting fruition of God, and communion with him.
To open this Definition.
1. I call it the perfection of happyneſſe. It's the aggregation of 1. Eternity is the perfection of happineſſe.all good things, the comprehenſion of all bleſſedneſſes. Many Stars make a Conſtellation, many waters make a ſea: All good things put together make up this happyneſs. There's no imperfection, no decay, no alteration: Eternal life takes in perfection of joy, perfection of glory, perfection of degrees.
2. This is given by Chriſt unto the Saints, Joh. 10. 28. I (ſaith 2. Eternity is Chriſts gift.Chriſt) give unto them eternall life. God the Father gives eternall life by the Sonne, and the Sonne by the Spirit. God the Father, the fountain and author of all life, gives this life. God the Sonne laid down his blood, a price abundantly ſufficient to pay to the uttermoſt farthing for the purchaſe: And God the holy Ghoſt ſeals and gives aſſurance, and applyes the love of God the Father, and the love of God the Sonne with all his meritorious ſufferings unto the Saints.
3. I ſaid, by this eternall life the Saints in glory enjoy fruition 3. The Saints enjoy fruition of, and communion with God.and communion with God. Here they enjoy ſome glimpſes and parcels of this communion, they have taſted how good God is: But in Heaven, in Eternity, in the fruition of, and communion with God, there will be theſe ſingularities.
1. They ſhall enjoy God immediately. They ſhall enjoy the 1. They enjoy God immediately.bleſſed preſence of God, communion with the holy Trinity, not as here, by ordinances and means, but immediately, 1 Joh. 3. 2. they ſhall ſee him as he is. If it be ſo ſweet to enjoy a Sabboth, and communion with God in Ordinances, and communion with his children here on earth, Oh! how raviſhing muſt that ſweetneſs be to enjoy God in heaven. Si adeo dulcis quaerenti (ſaith Bernard) quid erit invenienti! If wee meet with ſweetneſs in our way, what ſhall we doe at our jou…ys end in our country?
2. They ſhall enjoy God fully, In thy preſence is fulneſſe of joy, Pſ. 2. They enjoy God fully.16. 11. God will never hide his face, he will never withdraw his comforts. There wil be no low ebbe, but it ſhall be full tide alwaies: Every veſſ…l ſhall be as full as it can hold, even brim full of glory.
3. They ſhall enjoy God everlaſtingly; At thy right hand there are, pleaſures for evermore, Pſal. 16. 11. Eternity admits no period 3. They ſhall enjoy God everlaſtingly.of time, no concluſion. A Ring, which is an emblem of Eternity may be broken to pieces, and will wear away. The Veſtall fires are quenched. Methuſelah, that long-liv'd Patriarch, dyed. But Eternity admits no concluſion. As long as God and Chriſt is, ſo long ſhall the Saints be happy, and that's to all Eternity. Non beatitudo eſſet, ſi certum Sancti non haberent ſe ibi ſemper futuros.Aug. de Civit, Dei.
Having now given you ſome glimpſes of Eternity; and having, though but darkly, repreſented to you that which is indeed inconceivable and inexpreſſible, but by thoſe who are partakers of it; I come now in the next place to prove my aſſertion, That this ought to be our inquiry & grand buſineſs, the foreign, the work of works, to examine what ſhal become of our ſouls & bodies to all eternity, I ſhall give atteſtations to the truth delivered, 1. From Scripture Examples. 2. From Scripture Precepts. 3. From Scripture Reaſons.
1. From Scripture Examples. This was the maine Queſtion of 1. From Scripture examples.thoſe that were touched at Peters Sermon, Men and Brethren, what ſhall we doe? Act. 2. 37. And of the convert Goaler, Sirs, what ſhall I doe to be ſaved? Act. 16. 30. Eternity was in the eyes of Enoch, Gen. 5. 24. And in the eye of Moſes, Heb. 11. 26. This was in the meditations of David, Pſ. 17. 15. When I awake I ſhall be ſatisfied with thy likeneſſe. This was that Country which thoſe renowned Patriarchs ſought after, Heb. 11. 16. This was in the heart of Paul, Phil. 1. 23. and he ſpeaks in the name of all the Saints, Phil. 3. 20. Our converſation is in heaven, whence we look for the Saviour, the Lord Jeſus Chriſt. The worthy Martyrs, of whom the world was not worthy, laid down willingly this temporal life for an eternal, Heb. 11. 35. And what's the great ground of conſolation, 1 Cor. 5. 1. but a houſe eternall in the heavens. It were eaſie to give a Catalogue of many rare precious ſervants of Jeſus Chriſt, who have made this their deſigne and buſineſſe to enquire concerning their everlaſting condition. But this that hath been ſaid may ſuffice.
2. For Scripture Precepts: To this purpoſe tends the weighty 2. From Scripture precepts.exhortation of Chriſt, to lay up treaſure in heaven, Mat. 6. 19. 20. to ſeek firſt the kingdome of God, Mat. 6. 33. Joh. 6. 27. to labour for that which endureth unto eternal life. And thoſe of the Apoſtle, Phil. 2. 12. 1 Tim. 6. 12. v. 19. the word is foreign, which is not a bare taking, but a laying hold with both hands: Wee muſt make it our buſineſſe to get aſſurance of our eternal condition.
3. I will lay down ſome Scripture Reaſons, and they ſhall bee 3. From Scripture Reaſons.conſidered under two heads, either privatively what we are freed from by our intereſt in this eternal life, or poſitively what wee gaine by the fruition thereof. There's great reaſon to perſwade us to labour and ſecure our everlaſting eſtate, if we conſider,
1. When once wee are in eternity, conſider what we are freed from. There are ſeverall privative Immunities which glorified Reaſ. 1 Saints are partakers of, and Militant Saints have onelyonly in their eye, heart, deſires, and expectation of that happy, welcome day. Theſe things are in the deſire, hope, and earneſt longing of Militant Saints; but gloryfied Saints have their deſires accompliſhed, and the fruition of that which on earth they hoped for. And what are theſe privative immunities?
1. Freedome from ſinne: Nothing that defileth is in heaven; …. We are f…eed from ſinne.there is no conflict between the fleſh and ſpirit, no ſtruggling againſt luſt, no combating with the fleſh: It's the greateſt deſire of Gods children, that they may ſinne no more. In this world the beſt of Gods children are ſubject to many infirmities; they carry about with them a body of ſinne: But then there ſhall be no infirmities, no corruptions, no luſts to conflict withall, as appears more fully from Iſai. 44. 22. Jer. 50. 20. All which Propheſies have reference unto the Triumphant Church, Jeruſalem which is above, the Mother of us all.
2. We ſhall in eternity be freed from all tentations to ſin, from 2. We are freed from all tentationsthe Fleſh, the Devil, and the World.
1. There we ſhall not be troubled with corrupt fleſh to luſt againſt the ſpirit: There we ſhall not be troubled with the deeds of the fleſh, Envy, Hatred, Malice, Hereſies, Variances, &c. Here we are in part carnal, there we ſhall be wholly ſpiritual.
2. There we ſhall not be troubled with the Devils temptations, his methods, ſnares, depths, ſhall doe us no harm. In this world he is a Lyon let looſe, running about, ſeeking whom he may devoure; there he is a Lyon chained, ſhut up; he may (like as dogs, bark at the Moon) rayle againſt the Saints, but he can doe them no harme: This Accuſer of the Brethren is ſhut up. In this world the Devil is buſie to winnow the Saints as Wheat; but in the world to come, the Saints are like Wheat layd up in the Garner, out of his reach and meddling withall, as we may read Rev. 20. 10.
3. The Saints ſhall be freed from all the worlds temptations; what's in the world is reckoned up 1 Joh. 2. 16. viz. the luſt of the fleſh, the luſt of the eyes, and the pride of life. But in that day the world ſhall be burnt up, and be diſſolved. There ſhall not remaine a wicked world to ſeduce the Saints. The Devil cries, come to me, but he will deceive thee. The fleſh cries, come to me, but it will aſſuredly faile thy expectation. The world cries, come to me, but it will deſtroy thee: But in the world to come there will be neither a devil to deceive, nor a fleſh to faile, nor a world to flay.
And laſtly, we are freed in heaven from all puniſhments of ſin, 3. Wee are freed from puniſhments.all ſorrows, calamities, afflictions of all ſorts and ſizes, Rev. 21. 4. Heaven is a place of reſt: There the weary goe to reſt: Heaven is a place of ſecurity, no enemy can purſue thee there, no perſecutor can reach thee there, no ſlanderous tongue can there do thee harm; there thou ſhalt be hid from the ſcourge of tongues; there ſhall be neither thirſt, nor hunger, no ſorrow nor mourning: All teares are then wiped away, ſorrow and mourning ſhall flee away. In heaven thou ſhalt not bee troubled with an aking head, nor with a ſad heart: None ſhall complaine there of fainting fits, nor of ſtone, chollick, gout, ſtrangury, tooth-ake, or ſuch like pains full of dolour and anguiſh: Nay more than this, after once thou art in heaven, thou ſhalt no more taſt of death; a temporal death thou ſufferedſt before, that was the wages of ſinne; but a ſecond death thou ſhalt eſcape, as we may read Rev. 20. 14. When once thou getteſt into heaven thou art out of gun-ſhot, out of all dangers, out of the rage and malice of wicked men; the Whip, the Rack, the Block, the Gibbet, all the threats of ungodly men, can do thee no harm. Thou haſt a life ſecured from the malice of men and devils: it's a hidden life: 'tis in the ſafeſt cuſtody, Col. 3. 3. Your life is hid with Chriſt in God. Theſe are privative immunities.
But in the ſecond place, another Reaſon to perſwade us to the Reaſ. 2. Drawn from Poſitive Benefits.ſearch, ſtudy, and inquiſition after eternal things ſhall be drawn from thoſe poſitive ſingular benefits, which the Saints ſhall reap in eternity. Particularly. 1. They ſhall enjoy the bleſſed preſence of the holy Trinity, the viſion and fruition of God. This is a tranſforming ſight. They are like unto God ſo far as a creature can be capable of aſſimilation unto a deity. Though Saints are not deified & become Gods, yet they are in an eminent manner partakers of the divine nature. They ſhall ſee in heaven, God the firſt being of all, and their gracious Father reconciled to them in Jeſus Chriſt. They ſhall ſee Chriſt, God and man in one perſon, their Redeemer and Interceſſor, and they ſhall ſee the holy Ghoſt their comforter. Neither ſhall they as ſtrangers and travellers ſee other mens Lands, or as men by maps ſee farre Countries, wherein they have no intereſt;
But they ſhall ſee the bleſſed Trinity as haveing themſelves a ſpecial intereſt therein, God as their God, Chriſt as their Redeemer, the Holy Ghoſt as their Comforter. Tolle meum (ſaith a Father) & tolle Deum. In My God and my Lord, there li…th the great conſolation.
2. Glorified Saints enjoy the ſociety of Saints and Angels, the 2. Glorified Saints enjoy the ſociety of Saints.ſpirits of juſt men made perfect. There they ſhall ſee Abraham the father of the faithful; David, a man after Gods own heart, Moſes and Job, Mirrours of meekneſs and patience; Paul, the great Dr. of the Gentiles. There the godly Paſtor, and godly People, the godly Husband and godly Wife, the godly Father and godly Children ſhall meet together. O what pretious company is there! None but holy perſons are admitted into the new Jeruſalem. Whether the Saints ſhall know one another in heaven, who have been ſo well acquainted on earth, is a queſtion much controverted. But there are two Scriptures that make much for the affirmative, viz. Mat. 17. 4. At Chriſts transfiguration which was a type and glimpſe of heaven, Peter knew Moſes and Elias, who were dead many hundred years before. Another is 1 Theſ. 2. 19, 20. For what is our hope or joy, or crown of rejoicing? Are not even ye in the preſence of our Lord Jeſus Chriſt at his coming? For ye are our glory and joy.
3. The glorified Saints ſhall be buſied in a rare tranſcendent 3. Glorified Saints ſhall be buſied in a high em…loyment.imployment. In heaven they ſhall be for ever prayſing of God, and Selah ſhall be put to the end of each prayſe. Their ſpirits ſhall be raiſed and fitted for that great imployment. Their work will be their delight for ever, to ſing Hallelujahs unto him that ſitteth upon the throne, and to the Lamb for ever more. Thankfulneſs runneth parallel with the longeſt line of eternity. It's the language of militant ſaints on earth, and of triumphant in heaven to celebrate the praiſes of God, and bleſſe his name. Praiſe is comely. It's both good and pleaſant to expreſs the praiſes of God. Eternity it ſelfe will be too little to ſpeak forth the pralſes of God.
4. This imployment ſhall be in our Fathers houſe. When once 4. This employment ſhall be in our Fathers houſe.we come to Heaven we have fixed manſions, never to be removed. There we ſhal not ſing the ſongs of Zion in a ſtrange land, but in our fathers houſe. Oh! how ſad a reproach was it when the men of Babylon tauntingly called upon the children of Iſrael, ſing one of the ſongs of Zion, v. Pſa. 138. 1, 2, 3, 4.
5. And laſtly, Glorified Saints ſhall keep an eternal Sabboth in Heaven. They ſhall have but one Sabboth in eternity, but that 5. Glorified Saints ſhall keep an Eternal Sabboth in Heaven.ſhall be continued, and never ceaſe. And in that Sabboth there ſhall be no tediouſneſs: Their ſpirits ſhall be ſuited for the greatneſs of that imployment. There ſhall be no intermiſſion, nor interruption: But there ſhall be one continued ſtrain, one conſtant act of glorifying God to all eternity. There will be no complaining of double duties, of wearyſomeneſs of the fleſh, there ſhall be no tireing of the ſpirits. In this Paradiſe all the ſpirits of the Saints ſhall for ever be freſh and green: There ſhall be no decay of ſtrength, abilities, and fitneſs for ſuch high imployments. Now put all theſe things together, conſider what we are freed from, and what we get by this future condition of glory, who of underſtanding would not be in love with theſe things? who is there that hath but once taſted, that would not deſire to drink deeper of theſe rivers of pleaſure? Who is there that knoweth what an excellent life that is which is to come, that would not ſtudy, enquire, and labour to get aſſurance of it? And yet this is the madneſs and folly of the men of the world, that preferre droſs before gold, the tranſient baſe things of the world before the pretious treaſures of eternity.
What now remains, but that I ſhould ſet all home in an Uſefull Uſe. Of Exhort.Application, and ſo at preſent diſmiſſe you. Men, Fathers, and Brethren ſuffer the word of Exhortation, to make it your buſineſs, inquiry, and care to make ſure of your eternal condition. O eternity! eternity! This word eternity ſhould ly upon our hearts, it ſhould be in our frequent ſerious thoughts, and in our retired meditations. In our converſings with men in the world, the conſideration of eternity ſhould abide upon us: In our ſtudies let us ſtudy for eternity. It was a boaſting ſpeech of a Painter that ſaid, Aeternitati pingo: I am ſure we ought to ſtudy and drive our deſignes for eternity. We ſhould ſo improve our time, husband our talents, and ſo lay out the gifts and graces which God gives us, as we may take comfort therein to all eternity. O! that men addicted to pleaſure, would conſider that all the pleaſures of ſin are bitter ſweets, And for all theſe things God will bring them to judgement, Eccleſ. 11. 9. And, what? Will yee be ſuch fooles as for a few paultry, vaine, pleaſures to hazard your immortal pretious ſoules unto all eternity? O! that covetous Mammoniſts would take the conſideration of eternity into their thoughts, Wherefore doe you ſpend your mony for that which is not bread? Iſai. 55. 2. How greedily doe men graſpe riches, how doe they make haſt to be rich, and put both their hands and both their ſhoulders to purchaſſe great eſtates, and never think they have enough, like the horſe leaches daughter crying ſtill give, give. And all this while they ſet their hearts upon periſhing things, upon that which is not. v. Prov. 23. 4, 5. But eternity cometh not into their thoughts; Tranſient riches take up their thoughts, heart, all; but eternal riches, a durable ſubſtance is no whit regarded. There is a ſad example of that miſerable rich fool, of whom you may read Luk. 12. 19, 20, 21. O! that all diſſemblers and hypocrites would lay the thoughts of eternity to heart! How many diſſemble and bely their conſciences, and pretend one thing openly, when as they intend another ſecretly. Their hearts give their lips the ly. Did theſe conſider of another world, of an everlaſting eſtate either in happineſs or miſery, ſurely they durſt not baffle their conſciences, and turne any way for temporary advantage, and in the mean time wound their conſciences? Queſtionleſs if eternity was more in our thoughts, we ſhould be better in ſecret, we ſhould pray with more faith and fervency, and be more watchful over our hearts, more conſcientious in all our carriages. Did we entertain in our hearts the frequent thoughts of eternity, we ſhould be better in our capacities and relations, better maſters, and ſervants, better parents and children, better husbands and wives. It was the Motto of Meurſius a learned man Aeternitate… cogita. Did we think of eternity, we ſhould not be ſo loath to lay out our ſelves for God; did we conſider often how fraile our life is, as a vapour, a bubble, ſwifter then a weavers ſhutle, ſwifter then an arrow out of a bow, ſwifter then a poſt, then a thought: Certainly we ſhould not then be ſo hardly entreated to labour in Gods vineyard. Did ſuch who are intruſted with the inſpection of others conſider of the account they muſt give in another life, they durſt not neglect thoſe Depoſitums, the parents choyceſt jewels committed to their truſt, and excuſe themſelves with a diſtinction per ſe & per alium, which in eternity will prove an unſound rotten diſtinction, and will not in the leaſt helpe them out, who eat the bread of idleneſs. If this conſideration of eternity were in the tradeſmans thoughts, hee durſt not vend ſophiſticated wa…es, and couzen in his trade (as if in his trade a myſtery of over-reaching were tolerable) O miſerable gaine to be penny wiſe, …nd pound fooliſh, to get a little petty profit in the trade, and in the mean time adventure the loſſe of an immortal ſoul for ever! Behold, Brethren, we all ſtand at the dore of eternity; Thouſands of diſeaſes, caſualties, moleſtations may diſpatch us; and ſend us to our long home. Here lieth our great wiſdome and underſtanding, in making timely proviſion for our eternal condition. This ſhould be o… ſtudy, this ſhould be our inquiry, to aske, what means muſt we uſe to inherit eternal life? What muſt we doe to be ſaved? How muſt we make our peace with God? Yet a little while and our ſoules ſhall be ſeparated from our bodies. Yet a little while and griſly death the King of terrours will ſeize on us; Here then muſt we be inquiſitive, what will become on our ſouls afterwards? We ſee God writing vanity on all ſublunary things, and they are full of vexation. The greateſt riches are uncertain, and periſhing; All the honours, and riches in their greateſt eſtate and confluence, cannot helpe a man in the evil day, nor ſatisfy an immortal ſoul, nor bring a man to eternity. Wherefore our great care and wiſdome ſhould be, to get an endureing ſubſtance, to get aſſurance of the love of God in Chriſt, and his love isan eternal love. We ſhould be exhorted in the language of the Apoſtle, Col. 3. 2, 3. Set your affections on things above, and not on things below. For ye are dead, &c. Let me, in a few words (to preſs upon you the ſtudy of eternity,) adde theſe Moving conſiderations.
1. This ſtudy of eternity is an honourable ſtudy. It's a moſt ſublime, noble ſtudy, ſuitable to the ſoul. The underſtanding of 1. Conſid. This is an honourable ſtudy.man is a noble faculty of the ſoul, and what more ſuitable for ſuch a noble faculty to contemplate, then the thoughts of eternity? God and Chriſt, and Glory, the bleſſed viſion, communion with the Father and the Son, theſe are objects fitteſt for the contemplations of an immortal ſoul. What a degenerate ſordid thing is it, for Princes children to converſe with baſe perſons? All Gods children are children of the great King of Heaven and Earth, and for ſuch to have their thoughts ſtuffed with traſh and pelfe of the world, O how unſuitable and unworthy is it! The Lapwing is accounted an embleme of infelicity; becauſe ſhe feeds on dung, though ſhe weares a Coronet upon her head. Shall then our heavenly-born-being ſoules be proſtituted to Mammon? ſhall our thoughts be low and creeping? Our thoughts and negotiations ought to be on life and immortality, even the great things of eternity. Our ſtudyes and meditations ſhould be on the things above, heavenly treaſures, an inheritance that's immortall, undefiled, that fadeth not away. This is that noble, that honourable ſtudy, wherein we ought to be imployed.
2. This ſtudy of Eternity is a moſt ſweet, delightſome, ſoulraviſhing 2. Conſid. This ſtudy is ſweet and delightſome.ſtudy. Job on the dunghill was comforted with the conſideration of a better life, and a glorious reſurrection, Job 19. 25, 26, 27. For I know that my redeemer liveth; and this comforted Stephen, when by the eye of faith he ſaw Chriſt, even when the Acts 7. 55.ſtones were about his eares: his temporall life was then a going away, and he was haſtening to a better. That life was tranſient, this permanent. Oh! how ſweet is the meditation of a God reconciled, of a crowne of glory, the price of our high calling. This makes the Saints deſire to be diſſolved, and to be with Chriſt. The conſideration of heavenly conſolations, ſweeten the bittereſt pills of afflictions. For one moment in heaven will abundantly make amends for all our ſufferings and ſorrows on earth. This ſerious conſideration of Eternity will be a cordiall in all troubles: I have read that Q. Eleanor ſuck'd the poyſon out of the wound of the King her-husband I am ſure the meditation of our everlaſting eſtate, will ſuck the poyſon out of thoſe wounds which affliction bring. Oh! how delightfull is the thought of a haven to ſuch as are toſt up and down with ſtormes and tempeſts: This world is a tempeſtuous ſea, rough and troubleſome, how delightfull is this meditation to a child of God, to think, I am paſſing through the rough ſea of the world to an eternall Harbour.
3. This is a moſt profitable ſtudy. We read of treaſures, crowns, 3. Conſid. This is a moſt profitable ſtudy.high places, inheritances, layd up for the ſaints. In this world riches fail, in heaven is an induring ſubſtance. In this world honours lie in the duſt, many are degraded, in Heaven no degradation. That honour is permanent, Godlineſs hath the promiſe of this life and that which is to come 1 Tim. 4. 8. Wherefore then ſhould we carke and care and turmoile for the pelfe of this world, and in the mean time neglect eternal riches? What a doe? What a hurry? What ſollicitous turmoyling is here to get eſtates in this world? What projecting, torturing of mens braines, complying with men and times, to get honours and riches in this world? Whereas all theſe things are not bread, they are not the true treaſure nor abideing ſubſtance. But in the mean time how few are there that labour for ſpiritual riches, and lay up their treaſures in heaven. No treaſure like this, this onelyonly inricheth the owners.
4. And laſtly, this is a ſeaſonable ſtudy. What are our lifes but Conſid. 4. This is a moſt ſeaſonable ſtudy.a blaſt? Our breaths ſoon depart, and then all our thoughts vaniſh, every affliction, every diſeaſe puts us in minde, that here is not our reſt, here we have not an abideing citty. Revolutions of Providence; read Lectures to us of the changeable condition of the world. What then more proper and more ſeaſonable then to have our hearts took off theſe tranſient things, and fixed upon permanent things? There is no certainty here, but there is in another world. The world with all it's bravery paſſeth away: And there ſhall be a diſſolution of this frame viſible to our eyes. How nearly doth it concerne us, and how ſeaſonable a duty is it, to minde heavenly things, to fix our thoughts, meditations, totum hominem, totumque hominis, upon thoſe excellent things of eternity. Let's ſtudy this ſubject more then ever, and let us make more diligent inquiry after our eternal condition.