then nothing is truely good but as we see God in it Abstract and take God out of any creature any condition any injoyment that creature that condition that injoyment is but a dry husk a shell without substance Our great misery and infelicity in this world is that we stick in the creature and forget God we do not rise up in our thoughts to God all particular and inferiour goods are subordinate to the universal and supream good and they were given us on purpose to lead us by the hand to the chief good and when we stick and rest in any lower and inferiour good we forget the true end for which these things were given us by him and that was to bring us to the chief good They are memorable passages which Austin hath Vnhappy man is he which knows all these things meaning created things and knows not thee but blessed is he that knows thee although he knows not those things and he that knows thee and them too is not the happier because of them but it is by thee onely that he is happy And it is a memorable comparison which that holy man useth If saith he the bridegroom should make a ring for his spouse and she when she had received that ring should love the ring more then her husband who had made her that ring would there not an adulterous minde appear in her towards the gift of her husband although she loved nothing but what her husband had giver her For this certainly did the bridegroom bestow that pledge of his love upon her that he himself might be beloved in his own love-token Therefore hath God given thee all those things that thou mightest love him who gave thee those things It is more that he would give thee to wit himself who gave thee those things This is Austin's comparison O let us not stick in the gifts of God but let us labour to see God in his gifts and pass from the gifts to the Giver 17. If we would come up into the life and spirit of heaven Let us be much in acts of praise and adoration That which we call praise is nothing else but the declaring and setting forth of anothers excellencie and adoration is the giving of honour reverence and respect to another suitable to the excellencie that is in him Praise may be given to the creature but Adoration is to be given to God onely Thou shalt worship the Lord thy God and him onely shalt thou serve Adoration is due to God onely and the reason is because in God onely is the Supreme Excellencie and the most Supreme Honour is due to the Supreme Excellencie Now the life of heaven is the life of praise and adoration the Seraphims say Holy holy holy is the Lord of hosts Isai 6. and the heavenly host Luk. 2. cry Glory to God in the highest Praise and adoration is the proper work of heaven In heaven there will be no room for prayer because in heaven there will be no wants no imperfection and there is no good the Saints can desire but they will be sure to have but praise will still remain The Divine Excellencie is still the same and whilst the excellencie of God remains to be the same there will be still matter for praise and adoration It will be matter of wonder to Saints and Angels to behold the glory of the Divine Majesty Saints and Angels will wonder at the infinite perfection of the Divine being they will not wonder at the being of God simply considered that is they will not wonder that there should be such a one as God for then they will know and understand most clearly that the being of God is most necessary that God always was is and shall be and that he could not but be but that which they will wonder at is this they will wonder at the greatness of Gods Majestie when they see the divine excellencie to be so much above their comprehension they will wonder to see so glorious a being as God and they will wonder at the divine goodness that he should make such creatures as they are to behold his perfections We should therefore inure our selves to acts of praise and adoration here on earth let us be much in admiring and adoring the divine perfection this will bring us neerest the life of heaven Lastly If we would come up to the life and spirit of heaven Let us labour for the most perfect love one to another The Saints in heaven as they have the most perfect love to God so they have the most perfect love each to other the Saints in heaven do not grudge one at another they do not envie each others happiness the Saints in heaven take complacencie in the good and happiness of each other as well as in their own good and happiness It was an Expression I once heard from an holy man I am saith he come to that piece of heaven that I do not envie any one that is above me Certainly it is a great piece of heaven that we shall not envie the gifts and graces of others nay if we are come into the spirit of heaven we shall heartily rejoyce in the gifts and graces of others A spirit of envie is most contrary to the spirit of heaven for in heaven we shall rejoyce in what God hath done for others as well as in what he hath done for our selves and the reason is because in heaven we shall not look so much at our own private happiness but we shall look at the glory of God Now because God is glorified in doing good to others as well as to our selves therefore we shall rejoyce that God is glorified in what he hath done for others as well as in what he hath done for us Thus have I shewed according to the measure that I have attained how we may get a little up into the life and spirit of heaven I am very sensible how far short the best of the Saints come as to the full attaining unto these things yet these are the things we should be aspiring and reaching after and so far as we can in any measure and degree attain to these things so far shall we feel the buddings and perceive the dawnings of eternal life in our own souls and how sweet is it to have experience of such a life began in our souls here on earth as shall never expire or have an end This natural life which now we live is but a poor dying thing at best O but this spiritual life which hath been discoursed of if so be we can but feel the beginning of it in our souls O then we have that life set up in us that shall never end So far as we finde these holy dispositions growing up in us we shall evidently perceive the dawnings of eternal life in our own souls wherefore let us make it our study and business all our days to be growing up more into the spirit of heaven the
us off from an inordinate minding of earthly things The Spirit of God foresaw how prone our hearts were to be taken up with this world and with earthly things and therefore he is not content to press us to the duty of Heavenly-mindedness in general but gives us an express and particular caution against the love of the things of this world Set your affections on things above not on things on the earth Now then this being the Apostles scope to press us to Heavenly-mindedness and to take us from earthly-mindedness there are several Motives he useth in the context to inforce these things upon us The first Motive or Argument the Apostle useth to press this duty of Heavenly-mindedness is taken from the consideration of our fellowship or communition with Christ If ye then be risen with Christ seek those things which are above A Believer is risen with Christ and therefore he ought to seek the things which are above Although Believers have not as yet attained to glory in their own persons yet they have attained it in the person of their Head A Believer is risen in Christ ascended in Christ glorified in Christ his Head Christ's Resurrection Ascention Glorification is a pledge and an earnest of his Resurrection of his Ascention of his Glorification Therefore eternal life and glory being secure to us in Christ and we having a right and title to it in our Head it becomes us to set our hearts on that which is our proper inheritance We are risen with Christ that is in Christ our Head we have a right and title to Heaven and Glory therefore Heaven and Glory being secure to us in Christ our Head who hath taken possession of it in our name and stead we ought to set our hearts upon that which is our great and proper inheritance That is the first Motive the consideration of our fellowship and communion with Christ we are risen with Christ A Believer hath glory already given him in his Head he is destinated unto glory and this his Head hath already taken possession of in his Name and stead The second Motive to press us to Heavenly-mindedness and to take us off from earthly-mindedness is taken from the consideration of our present state A Believer's present state is a dead state Ye are dead saith he verse the third Seek the things that are above set your affections on things that are above for ye are dead Ye are dead that is dead to the world dead as to any earthly happiness Your happiness lyes not in the rode of this world Ye are dead that is ye are like to dead men though you have a life in this world yet the life you have in this world as men not to speak of your life as you are Saints it is but a dead kinde of life though you may have some comforts and enjoyments in this world as other men yet they are all as dead comforts and enjoyments in comparison of what is your true happiness your true happiness is to live with God and Christ The Apostle hints so much that true happiness is to live with God and Christ as he saith afterward Your life is hid with Christ in God therefore your present life and comforts are all dead things in comparison of what is your true life and happiness Now if a Believer be dead to the world if all his happiness in this world be but the picture and shadow of true happiness then it is all the reason that his heart should be taken off from earthly things and set upon that which is indeed his happiness The third consideration to press us to Heavenly-mindedness is that a Believers life is a hidden life You are dead your life is hid with Christ in God A Believers true life his true happiness lyes not within sight within view it is hid with Christ in God If we will finde out true happiness we must not look for it in the rode of present sensible things but we must look for it with Christ in God Your life is hid with Christ in God Mark it if we would finde out true happiness we must consider what it is that Christ as man and as the Head of the Church injoys in the presence of the Father A Believers happiness lyes in communion with his Head in enjoying blessedness in communion with the Father like unto that which Christ as man injoys now in the presence of the Father Our life is hid with Christ in God as much as if the Apostle had said Your happiness lyes not in any thing in this world but your happiness is of the same kinde as Christs happiness is look what happiness Christ as man injoys in the presence of the Father that is your happiness and nothing else Now this being a Believers true happiness it concerns him to clevate his thoughts and affections unto the things that are above where Christ sits at the right hand of God The fourth and last Motive the Apostle useth to press us to the duty of Heavenly-mindedness is the consideration of the certainty that is given to a Believer of future glory A Believer hath already a title to glory in Christ his Head yea after a sort he hath an inchoate possession of it forasmuch as Christ is possessed of Glory in his name and stead but at last a Believer shall be brought to a full perfect compleat possession of glory in his own person as now he hath it inchoatively in the person of his Head This the Apostle intimates in the fourth verse When Christ who is our life shall appear then shall ye also appear with him in glory that is we shall actually appear with him in glory that is as another Apostle expresseth it We shall be like him 1 Joh. 3.2 We know when he shall appear we shall be like him Look what glory is given to Christ the Head of the Church the same glory in a proportion shall be given to the Members Now then the future happiness of the Saints being so sure it being as certain that they shall have it as if they had it in hand the glory and happiness of Heaven being no notion no fiction but as sure as Christ is glorified so shall all his Members be glorified then certainly it becomes Believers to set their hearts upon these things These are the Motives the Apostle makes use of to press the great duty of Heavenly-mindedness upon us The Observations that arise from the Text are these two Doct. 1 It is the duty of Christians to seek after and to set their affections on the things that are above Doct. 2 That Christians ought to have their hearts taken off from the world and from earthly things and to have their hearts carryed forth to an holy contempt of this world Set your affections on things that are above not on things on the earth Doct. 1 That it is the duty of Christians to seek after and to set their affections on the things that
some knowledge of God and Christ at first but we must labour to come to a more accurate exact knowledge of God and Christ 3. The Apostle would have them come to the riches of the full assurance of understanding 1. Here is riches that sets forth copiousness and abundance The Apostle would not have them have some slender tastes of God and Christ onely but he would have them inriched with the knowledge of God and Christ Phil. 1.9 This I pray that your love may abound yet more and more in knowledge and in all judgement 2. He would have them labour to attain unto the greatest certainty and assurance in their knowledge he would have them come to the riches of the full assurance of understanding This full assurance of understanding I take to be opposed to wavering and to doubting The Apostle would have us to come to a certainty in our knowledge A Christian should not be fluctuating and hesitating in his thoughts concerning God and Christ but he should endeavour to come to this that he may be able to say Upon this bottom I can live and dye that which I know concerning God and Christ is such a bottom that I can venture my hope my happiness my all upon This I take to be the meaning of that expression the full assurance of understanding Now these are the things above that we are to seek and to set our affections upon viz. God and Christ our thoughts are to be conversant about these things we ought to be taken up in the study of the mystery of God and Christ and then do we seek the things that are above when we converse much in our thoughts with God and Christ 2. By the things above we are to understand the glory and blessedness of heaven by the things above saith a Learned man we are to understand the kingdom of heaven Davenant the beatifical vision of God those joys which the saints shall one day partake of with Christ their head and the holy angels We ought to seek the things which are above as much as if he should say we ought to minde the glory and blessedness of the future state This is also to be gathered from the context If ye be risen with Christ seek the things which are above where Christ sits at the right hand of God as much as if the Apostle should say When I speak of the things above I intend nothing else but such things as are in Heaven such things as Christ injoys in the presence of the Father Seek the things which are above where Christ sitteth on the right hand of God It is as much as if the Apostle had said consider what it is Christ now injoys in the presence of the Father consider what glory Christ is possessed of Christ is above sorrow above pain above misery above death Christ enjoys perfect happiness in the presence of the Father now consider what Christ injoys and these are the things which are above This is manifest to be the Apostles scope from the fourth verse When Christ who is our life shall appear then shall we also appear with him in glory It is as much as if it had been said Christ is now in glory and we shall one day be made like our Head we also shall appear with him in glory The Apostle would have us to minde this to think what that glory is that Christ our head is possessed of and what the glory is we shall be brought unto in conformity to Christ our Head the Head and Members must be like one another if Christ be now in glory the same glory is prepared for all that are Christs and this appears from our Saviours last prayer The glory which thou gavest me I have given them that they may be one even as we are one Joh. 17.22 Therefore look what glory Christ as man and Head of the Church injoys we in our measure shall have a share in if we be Christs and Members of his Body This then we are to understand by the things above the glory and blessedness of the future state I have often thought there is nothing we are more wanting and defective in then this viz. in studying and contemplating what the glory and blessedness of the future state is we stick in present sensible things and do not elevate our hearts to the future glory but we ought to be of another frame 2 Cor. 4. Paul tells us He looks to the things which are not seen that is unto the things of the invisible world to the glory of heaven and the blessedness of the Saints there elsewhere he saith He reckons that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8.18 that was an argument he had his heart taken up with the glory of that state 3. By the things above we may understand the life and imployment of the saints in heaven and our communion with God in heaven we ought to seek the things above that is we ought to think much of our future life and consider what our life and imployment in eternity is like to be though this be of near affinity with the former because our happiness in heaven and the glory and blessedness of that estate consists in the life we shall live there yet we may consider this under a distinct head and the distinct consideration of this will help to illustrate the former particular The Apostle tells us when we are absent from the body we shall be present with the Lord 2 Cor. 5.8 From this Scripture we may argue If when we are absent from the body we are present with the Lord then there is a life in which the soul shall live with God when it is in a separate state from the body a life that we shall live in the Divine Presence Now this is to seek the things that are above to consider what the life is that we shall live in the presence of God and the holy Angels when we have laid down this burden of flesh and are discharged from the body of death and shall be made free among the heavenly Society and admitted into the number of the Spirits of just men made perfect to know what our life and imployment shall be in that state this is to seek the things which are above Though we cannot comprehend fully and perfectly what this life will be yet we may understand a little of it as the Scripture doth reveal it the Scripture teacheth us thus much that hereafter we shall walk by sight 2 Cor. 5.7 Now we walk by faith not by sight That intimates when the life of faith ends then the life of sight and vision begins Here indeed we live the life of faith hereafter we shall live the life of sight and vision Matth. 5.8 Blessed are the pure in heart for they shall see God The Scripture teacheth us when we shall appear we shall be
like him 1 Joh. 3.2 So that our life in heaven is so far revealed in the Scriptures that it is to see God to be like him that is that we shall live a life like to his life so far as the Creature is capable These are the things above that we should seek Phil. 3.20 Our conversation is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our converse is in heaven If Paul's converse was in Heaven then we must suppose he did contemplate in his minde what the life of Heaven was and his aim was to walk as the Saints in Heaven did to walk as one free of that corporation Our conversation is in heaven his endeavour was that his behaviour carryage and deportment might be such as if he were in Heaven among the Saints there This is to seek the things which are above to study what the life of Heaven will be what our imployment and converse there is like to be 4. Lastly By the things above we are to understand such things as have a tendencie to the future life and the future state It is the observation of a Learned man Davenant As by the things above we ought to understand the glory and blessedness of heaven primarily so secondarily and consequentially by the things above we are to understand those gifts of Grace which are as the seeds of this desired Glory as Faith Love Holiness and the rest of the Graces of the Spirit by which we are brought to eternal Glory The Graces of the Spirit may well be called the things that are above because as Anstine expresses it in respect of their excellencie they do excel all earthly things So then as we ought to seek the things above in this sense that is seek after the glory and blessedness of Heaven so we ought to seek that Grace that hath a tendencie in it to bring us to this glory Phil. 3.15 Let us therefore as many as be perfect be thus minded How would the Apostle have us minded he would have us minded like himself and what was Pauls frame read the former verse I press toward the mark for the price of the high calling of God in Christ Jesus that is I press towards the mark of perfection Why so for the price of the high calling of God in Christ Jesus As if he had said I would get as high in grace here as is possible that I might be fit for glory hereafter I press toward perfection in Grace as that which is the way to bring me to that Glory As many as be perfect be thus minded The meaning is If you would approve your selves to be grown Christians excellent Christians Christians of the highest rank and form aim at perfection look at the highest attainments in Grace here that so you may be fitted for glory hereafter So that to seek the things which are above is to seek for a suitableness a meetness for the future life and state It is a great expression which we have 2 Cor. 5.3 If so be that being clothed we shall not be found naked The Apostle is speaking of the glory of Heaven and of the Saints entring into that glory in their souls when their body is dissolved Now the Apostle's jealousie is this If so be that being clothed we shall not be found naked that is lest he should be destitute and void of those graces ornaments and spiritual affections that might render him in some measure suitable to that state The Apostle Peter exhorts the Saints to furnish themselves with variety of grace all sorts of grace 2 Pet. 1.5 Add to your faith vertue and so one grace to another And what is the end that they might be brought to a greater suitableness to the future life so we have it at the eleventh verse For so an enterance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ As much as if he should say If you add grace to grace and grow to a greater excellencie in every grace So there shall be an abundant enterance administred to you into the everlasting kingdom of our Lord and Saviour Jesus Christ so that this is to seek the things which are above when we minde and intend the acquiring and getting of grace above any earthly thing when by the strength of Christ and the grace of Christ in us we are still polishing and refining our souls growing up to more spirituality and aspiring to get higher and higher in grace that so we may be more and more fitted for the coming of the Bridegroom and that we may be found ready as it is said of the Bride the Lamb's Wife she had made her self ready Rev. 19.7 So that when we are trimming and refining and polishing our graces in the strength of Christ and endeavouring to attain to a greater suitableness to the heavenly life then do we seek the things which are above 2. I come now to the second Inquiry to shew what it is to seek after and to set our affections upon these things This we shall open in a few Propositions briefly I. To set our affections on things above it is to think much of these things If we would set our affections upon the things above our thoughts must be much imployed about these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word translated set your affections elsewhere is translated to minde Rom. 8.5 Those that are after the flesh do minde the things of the flesh So here we are exhorted to minde the things which are above the meaning is we should cause out mindes and thoughts to be occupyed and taken up about these things 1. We ought to think of the reality of invisible things we ought to think that the the things which are above are real things substantial things many do not think them to be so a great many think whatever is spoken of the other world and of the blessedness of the Saints above it is but a fiction and a fancie this is the temper of the Atheistical age in which we live but we ought to think of these things as realities as the greatest realities Faith is the substance of things hoped for the evidence of things not seen Heb. 11.1 Faith ought to make that present and real to us which is remote from sense 2. We ought to think of these things so as to study the nature and excellencie of these things 3. We ought to think of them that is our thoughts ought to dwell upon them we should not be content to have transient thoughts of these things but we should dwell much in the Meditation of these things This is one thing implyed in that expression set your affections that is set your thoughts on things above let your minde dwell on these things II. To set our affections on things above is to value and esteem these things above all other things The Criticks in the Greek tongue observe that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
happy till we are arrived to that happiness Christ is possessed of Aquinas in his Book Contra Gentes lays down this as one position That mans last happiness cannot be in this life and there are many arguments he gives to prove it among which these are some 1. One reason why our last happiness cannot be in this life is because we cannot see God as he is we cannot see God in his Essence as his expression is here on earth Per essentiam No man can see my face and live saith God to Moses Our mortality will not bear the sight of God face to face Now without the clear sight and vision of God there cannot be perfect happiness for this is life eternal John 17.3 to know thee the onely true God and Jesus Christ whom thou hast sent 2. Another Argument that happiness cannot be attained in this life is True happiness can never be attained unless the natural desire and appetite which is in man be satisfied then is a man happy when he enjoys all the good he would have if there be any good wanting to a man he would have such a man cannot be happy because his desire and minde is not quiet Happiness consists in this when the minde hath all it would have Now there is no man knows or injoys so much here on earth but he still desires to know and injoy more now until the natural appetite which is in man be filled up there cannot be perfect happiness A third Argument is this Mans natural desire is carryed out after stability in happiness as every man desires happiness so he desires a stable happiness if a man have that which he accounts happiness unless it be stable and constant to him such a man hath not attained to true happiness for it is of the nature of happiness to be unchangeable that which is possible to be lost or interrupted is not worth the name of happiness Now there are many accidents that may occur that may interrupt the best happiness we can have here on earth and whilst there is a possibility that a mans happiness may be interrupted the midne cannot be quieted as to the injoyment of what it apprehends as its chief good Now if a mans last happiness cannot possibly be attained in this life it concerns us to have our thoughts elevated to the other world and to minde that state where true happiness is indeed to be found Motive 5 V. Lastly to perswade us to seek the things which are above consider the things which are above are the most durable and permanent things What folly is it to set our hearts upon things which will not last always riches pleasures earthly delights life it self will not last always but the things of the other world last always God and Christ are always the same the life which we shall live above is a perpetual constant life 2 Thess 4.17 we shall ever be with the Lord. Certainly this is true wisdom to fix our hearts upon eternal things to keep our hearts upon those things which will always abide by us The things of this world are transient things and pass away we may have them so long and nâ— longer there is an end of them oveâ— a few days but the things which are above are permanent stable always the same A man shall never be deceived in his hope of happiness if he fix his heart upon eternal things and thereason is because these things do always remain and the object of his happiness is still the same therefore it is a good speech of Austin Junge cor tuum aeternitati â—ternus eris Joyn thy heart to eternity and thâ—â— thy self shalt be eternal The way to have an unchangeable happiness is to love unchangeable things it is not possible a mans happiness should last any longer then the things he placeth his happiness in if he love changeable things then a man will have but a changeable happiness if he love unchangeable things then he will injoy an unchangeable happiness if we love the unchangeable God we shall then never be to seek of happiness our happiness shall still be the same These be the Motives II. We come now to the Directions to shew how we ought to put in practice the great duty of Heavenly-mindedness 1. If we would put in practice this great Duty of Heavenly-mindedness let us contemplate and meditate much of the future life we should transfer and carry our selves in our thoughts out of this world and by holy contemplation set our selves down as it were in the other world it were good for us if now and then we could leave this earth behinde us and climb up to heaven in our thoughts and consider a little so far as we may what the state and condition of the other world is we should study what God is and what Christ is we should contemplate how it is that God communicates himself to the souls of his people in the other world we should contemplate what the actings of the soul upon God the chief good are and what the delights and satisfactions of the soul are like to be this is to meditate on the future life the more we contemplate the future life and make the things of the other world present and familiar to us the greater alienation of spirit shall we finde from this world and the more will our mindes and hearts be carryed forth to the future state 2. Let us labour as much as may be to get up into the spirit and life oâ— Heaven labour for an Heaven-like frame that is such a frame as is most suitable to the life and spirit of the Saints in Heaven It is the observation of a Learned Divine when the Apostle exhorts the Saints to seek the things which are above his intention is we should be daily conforming our life to the example and patern of that heavenly life Ad exemplar illius vitae coelestis Zanch. we ought to study what the life of Heaven is what the frame and disposition of the Saints in Heaven are and to get a frame and spirit as suitable to their frame and spirit as is possible It is a great expression of the Apostle Paul in 2 Cor. 5.9 We labour that whether present or absent we may be accepted of him He had said in the verse before We are confident and willing rather to be absent from the body and to be present with the Lord. Paul was confident that when his body was dissolved he should immediately be with God in his spirit that his soul should be taken into glory this was his confidence Now saith he we labour that whether present or absent we may be accepted of him as much as if it had been said Although we cannot be so happy as yet to get into Heaven although we cannot be present there in person yet we would fain have an Heaven-like frame we would have such a frame of heart here on
finite thing the happiness of smite creatures but God's happiness is the happiness of the first infinite and eternal Being Now it becomes us to be more pleased to see God happy then that we are so and to see him great and glorious then that we are so Here lyes the prefection of a created will to take complacencie in the Divine perfection as being the highest and uttermost object that it can acquiesce in The highest strains of grace lye in these two things 1. To desire the glory of God above all things 2. To take complacencie in the glory of God above all things The more we can attain to these here on earth the nearer do we come to the life and spirit of heaven 6. If we would come more up into the life and spirit of heaven Let us labour to have the most immediate dependance upon God and to expect all from God The Saints in heaven have the most immediate dependance upon God for every thing they see all comes from God and they depend upon him for all The Saints in heaven do not receive their happiness comfort and satisfaction from the organs and pipes of the creature as we do but they receive all from God immediately and as they receive all from God immediately so they know they receive all from God immediately and they depend upon God foâ—â—ll and expect all from God therefore the more immediate our dependance is upon God and the more we expect all from God the nearer do we come to their life Psal 62.5 My soul wait thou onely upon God for my expectation is from him The time is coming when we must depend upon God for all when we come to dye none can help us but God friends cannot help us no creature can help us and life it self will fail us all our expectation then must be from God if he fails us all fails us when this life fails and ceaseth we must depend on God to give us eternal life no creature can give us eternal life no friends no not the nearest Relations can help us when we come to extremity God then must be our onely friend it is good therefore to have all our dependance upon him and expectation from him now If we expect no good no happiness no comfort but what comes through the conduit-pipes of the creature when they fail all our happiness must fail therefore it is good to expect that God should give us that which no creature can that God should communicate himself to us when all creatures fail When we have all creatures round about they can afford us little help or relief in a time of extremity therefore it is good to have our expectation raised above all creatures and to expect all from God immediately And this is to be brought nearest to the life of the Saints above Onely let us take this Caution When we say that we should depend on God immediately and expect all from God immediately the meaning is not as if we might not make use of the creatures as helps appointed by God in their proper places we may and ought to use the creatures in that way and for those ends unto which God hath appointed them but take heed you expect not too much from the creature our expectation ought to be raised above the creature we ought to consider no creature can do us good but as God puts virtue into it makes use of it for our good and as God acts it and communicates himself by it our great dependance therefore ought to be upon God himself above all creatures 7. If we would come more up into the life and spirit of the Saints in heaven we should labour to take up our rest and satisfaction in God The Saints in heaven are perfectly satisfied with God and in God Psal 17.15 When I awake I shall be satisfied with thy likeness that is when I awake in the morning of the resurrection I shall be satisfied with the vision of thy face The sight of God is the most satisfying sight and that will appear from these three considerations 1. Because the Saints in seeing God see all things in God there is nothing in the effect but what is in the cause the Saints by seeing God must necessarily see the perfection of all things in him 2. The Saints in seeing God are arrived to the uttermost perfection beyond which there is no perfection That which causeth unquietness in the minde of man here in this world it is because when he hath found one good still he thinks yet there is a higher good and when he hath found that still he thinks there is a higher to be enjoyed but when the soul once comes to the highest good which is truely so and knows there is no higher then it rests and quiets it self here Now the Saints that are come to the sight of God know there is no higher good then God therefore their mindes are satisfied in God 3. The Saints in beholding God behold infinite perfection they see that in God that will fill their capacity brim-full now then the Saints having their uttermost capacity filled this is that which must needs breed perfect satisfaction So then if the Saints in heaven are perfectly satisfied in God and desire nothing more then what they have in God we should labour to come up to this spirit to be satisfied in God and with God We should rest in God as in our Centre Psal 116. Return O my soul unto thy rest Though we desire many things for our necessity as food raiment outward conveniencie and the like yet we should covet nothing as our rest but God Here is my rest whether I have much or little want or abound God is my rest we should labour to say so inwardly sensibly and experimentally that God is my rest I need nothing as my happiness but God 8. If we would get more up into the spirit and life of heaven Let us look down upon all the things of this world as poor and mean things The Saints in heaven who live with God and have the sight of him see that in him and have that before their eyes which makes all the things of this world seem poor and mean to them Most true is that saying Qâ—i parum de luce Creaturâ—s aspexerit breve ei eâ—i 〈◊〉 quoâ— crâ—atum est He that hath seen a little of the Creators light every thing that is created seems little to such a one When the Sun appears the Stars vanish and disappear a greater glory buries and swallows up a less We should labour to have such great thoughts of God as that the creatures may seem but little to us That which causeth admiration is some surpassing excellencie in the object when we finde something to parallel or to go beyond that which we did admire we shall cease to admire that which at some times we did admire Now we shall never finde any thing here below that will
parallel that glory that is above we ought therefore to have our hearts fixed in the admiration of eternal things and look down with a holy contempt upon temporal things This made Paul say 2 Cor. 4.18 We look not to the things which are seen but to the things which are not seen the things which are seen are temporal the things which are not seen are eternal 9. If we would come up more into the spirit and life of heaven Let us labour for the most perfect acquiescence in the Divine Will The Saints in heaven do think that is always best which God doth their wills fall in with Gods Will and they have a perfect acquiescence in the Divine Will The Saints in heaven do know that what God wills is always best therefore there is not any hard thought any contradicting thought the least reluctancie in them against the Divine Will but their will doth presently fall in with the Divine Will Hence is that of our Saviour Thy will be done on earth as it is done in heaven In heaven there is a perfect compliance with and satisfaction in the Divine Will now we should labour after this frame here on earth that our wills might perfectly fall in with the Divine Will It was an expression I once heard from a holy man I have obtained that grace from God to acquiesce in the Will of God when once it is manifested This is the very spirit of heaven to acquiesce and take complacencie in the Will of God when once it is mafested there is not any the least murmuring thought in the hearts of any of the Saints or Angels in heaven against that which God doth but they think all is well done that God doth and their wills rest in his This is a great piece of heaven when we make the Will of God the ground of our acquiescence and satisfaction God hath willed it and therefore we acquiesce It is one thing to be satisfied with a mans condition from some moral considerations and another thing to make the Will of God the ground of our satisfaction and acquiescence the ground of our satisfaction ought to be God hath willed such a thing therefore I acquiesce the perfection of a created will is to follow the Divine and increated Will 10. If we would get up into the life and spirit of heaven Let us lahour to be more deeply sensible of the infinite distance that is between God and us In heaven the Saints and Angels are most sensible of the distance between God and them the more perfect our knowledge of God is the more clearly shall we discern the distance that is between God and us the more clearly we understand the Divine perfection the more clearly shall we see our infinite distance from God This is certain The clearer our knowledge of God is the greater foundation there is for humility Never so humble a creature as the humane soul of Jesus Christ and the reason is because Christ as man had the most perfect knowledge of God and Christ knowing God most perfectly he understood the distance that was between his Humanity and the Divinity therefore this is certain The clearer our knowledge is of God the more humble-shall we be When the Lord sate upon the Throne the Seraphims covered their faces Isai 6.1 2. and what did that speak but the deep sense that they had of the infinite distance that was between God and them The most perfect creature in its kinde a glorified creature is but a creature now between the creature and the Creator there is an infinite distance the more we are reduced and sunk down into nothingness in our selves in the apprehension of the infinite distance that is between God and us the nearer do we come to the spirit of heaven In heaven we shall most perfectly understand our dependance upon God that the creature is a meer dependent thing and if God abstract and withdraw from the creature what he hath given to the creature the creature vanishes into nothing the creature is nothing hath nothing but what it hath received if God abstract what he hath given the creature returns to nothing O labour to keep up a deep sense of the infinite distance that is between God and us 11. If we would come more up into the spirit of heaven Let us labour to hate sin not onely because of the effects and consequents of it as that it is damning and the like but because it is an uncomely thing in its self and because it is contrary to the purity and perfection of God who is the first and most perfect being and the rule and measure of all good This is certainly the spirit of heaven the Saints in heaven having the sight of God must needs see and know how contrary sin is to God they see clearly that sin is contrary to the being of God to the purity of God to the life of God to the will of God and to the glory of God and therefore they must needs hate it as such The Saints also in heaven see how contrary sin is to their own beings and to that rectitude that is put upon them they being made of God to be such creatures as they are the principles of their own being as they are made and framed of God to be new creatures being set in a direct contrariety unto sin and therefore they hate it upon that account so that the bent and poize of their wills is set against sin as it is sin as it is contrary to the Divine Being Purity Life and Glory and as it is contrary to that rectitude which God by the work of the new creature hath put upon them Now we should labour and pray that we may come up as much as may be into this spirit we should labour to hate sin as it is an uncomely thing in it self as it is most contrary to God contrary to the Divine purity and perfection and contrary to the Divine stamp make and frame of the new creature in us and the more we can hate sin upon this account and under this notion the nearer do we come to the life and spirit of heaven 12. If we would come up more to the life and spirit of heaven Let us value and prize the knowledge of God and Christ above all earthly things You know what our Saviour saith This is life eternal to know thee John 17. Eternal life the happiness of heaven consists in this to know God the perfection and consummation of eternal life consists in this to know God in a way of vision and the beginning of eternal life it is to know God in a way of faith that is to know God as he hath revealed himself to us here in the way of his Word It hath been shewed before how we ought to breath after the beatifical vision that which now we are speaking of is to shew that we ought to covet after the knowledge of God in
greatest trouble and distress she desired nothing so much as God himself With my soul have I desired thee in the night as much as if the Church should say Though I need many things yet it is thee that I desire thyself Lord thy self rather then liberty and temporal deliverance Psal 73.27 Whom have I in heaven but thee and there is none upon earth that I desire besides thee It is the property of the Saints to desire nothing so much as God Whom have I in heaven but thee The Saints look at nothing greater or more excellent in heaven it self then God All the glory blessedness joy and delight that is in heaven is nothing in comparison of God himself nay all the joy happiness and felicity that they have in heaven it is from what God is to them This is certainly the spirit of heaven as the Saints in heaven have all their happiness in God so they desire to have it no where else but in God It is truely so saith Austin that God himself would not satisfie me unless he promised me himself Whatsoever God promiseth thee is worth nothing besides God himself Ipsum fontom vitae sitio esuâ—io It is the Fountain of Life that I thirst after I take it that a great part of the holiness of heaven lyes in this that the Saints in heaven would not have their happiness in any thing but God they are so pleased with God as that they would not exchange their happiness in him for any thing else so sweet shall the face of God be to them so beautiful that his face being once seen nothing else can delight them If we would come up into the spirit and life of heaven we should labour to be of this frame and temper not to be willing to exchange our happiness in God for any thing else that can be presented to us Now this ought to be understood aright when it is said that the Saints should desire nothing so much as God the meaning is not but we may desire other things in their place and in subordination to God the chief good but when God and the creatures come in competition when God and the creatures are compared together then should we say Thy self Lord and no created thing thy self Lord without all things rather then all things without thy self It is a speech of Bernard Ipse per se placet God is pleasing by himself and we should say his gifts are not so pleasing but that himself is more pleasing We should not defire so much any thing that God can give us as himself God himself should be more pleasing to us then all his gifts 15. If we would come up into the life and spirit of heaven Let us labour for affections and dispositions most like to God The happiness of heaven is described by thâ—â— That we shall be like him 1 Joh. 3.2 We shall be like him that is we shall be like him in holiness like him in happiness we shall be holy as he is holy happy as he is happy according to the capacity of creatures It is the greatest happiness of the creature to be assimilated to the Creator It is the greatest happiness of the creature to have his life brought as much as may be to an agreement and similitude to the Divine Life The Saints in heaven have the same judgement and estimation of things that God hath they will what God wills they love what he loves they delight in what God delights they a in at the same ends that God aims at The Divine understanding is the measure of Truth and the Divine will is the measure of Good what God judges to be best the Saints in heaven judge to be so what God wills to be best the Saints will it as such God values holiness and spiritual excellencies above external things Psal 147.10 He delights not in the strength of the horse he takes not pleasure in the legs of a man The Lord takes pleasure in them that fear him in those that hope in his mercy God values grace and spiritual excellencies above all external things and therefore the Saints in heaven do so God knows that he doth most for a man bestows most favour upon him when he gives him most grace and not when he gives him any temporal thing and therefore holy souls think so too God wills holiness loves holiness and delights in holiness and therefore the Saints in heaven must needs will it love it and delight in it The Life of God is to know himself to behold his own excellencies and to refer all things to himself and the life of the Saints in heaven is to contemplate God and to refer themselves wholly to God we should labour and pray to be brought to as great a conformity to God here on earth as it is possible Be ye holy for I the Lord your God am holy be ye perfect as your heavenly father is perfect We would labour to have the same thoughts and apprehensions of things as God hath we should have the same value and estimation of holiness as God hath we should labour to have the same hatred of sin as God the same love and delight as God hath God loves himself and delights in himself above all things and we should love God and delight in God above all things God wills his own glory infinitely and we should will it to the uttermost of our possibility This is to come up to the life and spirit of heaven when we labour for affections and dispositions most like to God when we are brought up to as near a similitude to the Divine life as it is possible 16. If we would come up to the spirit and life of heaven Let us value all our comforts by what we see of God in them the state of heaven is described by this That God shall be all in all What is that among other things this is certainly one thing comprehended in that expression the Saints in heaven see God in all things and all things in God and every thing is amiable to them as they see God in it and no farther It is a memorable passage of a Modern Divine We shall saith he in heaven see God and imbrace him in our selves out of our selves and in all things so that though we shall see all the holy Prophets Patriarchs Martyrs also our own kindred and acquaintance yet all our affections shall rest in one God by Christ Nothing is sweet to the Saints in heaven but as they see God in it and nothing should be sweet to us but as we see God in it we should labour to see God in every thing finde out God in every thing and pass from every thing to God The best injoyments the best comforts the best conditions in this world are pitiful things poor dry sapless things any further then we see God in them God is the good of every good and if God be the good of every good
eternal life is 2. To shew what it is to lay hold on eternal life 1. What is eternal life I shall not speak to this so largely as the subject will bear that indeed were a noble Argument to discourse at large of eternal life and that would afford a long discourse but I shall give some few Hints onely concerning eternal life that we may a little conceive of it I shall endeavour to open a little briefly the nature of eternal life in seven Propositions I. Eternal life is the state of the blessed in the other world Eternal life is the life which the Saints live in the presence of God 2 Cor. 5.8 Absent from the body and present with the Lord. To understand this we must know that there is a natural life and there is a spiritual life 1. There is a natural life and this we may again distinguish into the animal life and the rational life That which we call the animal life it is the life which we live in common with the brutes There is a life which man enjoys in common with the brutes and this is that which is commonly called the animal life But then there is the rational life and this is that life which is proper to men as men There is an intellectual principle in man whereby he is distinguished from the sensitive creatures and that life which man lives by this intellectual principle that is in him this is the rational life But then as there is the natural life so 2. There is the spiritual life This also is twofold The spiritual life is either the life of grace or the life of glory 1. There is the life of grace The life of grace is that life which the Saints live here in this world in Justification and in Sanctification 2. The life of glory is that life which the Saints live with God in the other world Now the life of glory that life which the Saints live with God in the other world is that which in a strict sence is called eternal life It is true eternal life is inchoate and begun in this world in the life of grace in the life of Justification and Sanctification but eternal life is perfect and consummate in the life of glory when we shall live with God in heaven So that eternal life is that life we shall live in the heavenly country It is said of the ancient Saints that they seek for a better country even a heavenly Heb. 11.16 Now this is eternal life that life which we shall live with God in the heavenly country II. Eternal life is a constant uniform life The life which we live in this world it is bounded and limited by time it is a certain space and duration of things and there is an end but eternal life knows no end Eternity is always standing Semper stans semper praesens always present thus and always thus When we are sate down to live in eternal life then we may conclude As we are now so shall we be always there is no interruption no cessation in â—ternal life III. Eternal life is a life free from sorrow and trouble Isai 57.2 He shall enter into peace It is spoken of a godly man how it shall be with him after this life He shall enter into peace So again God shall wipe away all tears from the eyes of his people and sorrow and sighing shall flee away This life it is a life of affliction a life of temptation a life of grief and sorrow a life of trouble and perturbation but in eternal life there shall be none of these things eternal life is a serene tranquil estate IV. Eternal life is a life free from sin and all the relicts and remainders of it 1 Cor. 13.10 When that which is perfect is come then that which is imperfect shall be done away Heb. 12.23 The spirits of just men made perfect When we come to live with God in eternal life sin shall be perfectly rased out of our nature those relicts of sin Reliquiae peccati as Luther calls them in the Saints which are as thorns in their eyes and goads in their sides shall be done away and they shall be made like to God holy in their measure as God is holy V. Eternal life is a life of perfect joy Psal 16.11 In his presence there is fulness of joy at his right hand there are pleasures for evermore In eternal life the Saints possess God who is the chief good and all good and having God who is the chief good and all good they must needs have all joy The joys of this life are false deceitful joys they are far from satisfying quieting and contenting the heart the joys of this life are bitter-sweâ—t joys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best joys here on earth are allayed with many bitternesses O but the joys of eternal life are pure sincere joys there is all joy no sorrow all pleasure no grief And then as they are pure sincere joys so they are soul-satiâ—fying joys he that hath all the good that he would have and can desire no more must needs be satisfied the Saints in eternal life have all the good they would have and can desire no more whatever various good things we sought after among the creatures in eternal life one God shall supply all Quiâ—quid hî◠quaerehas quicquid â—iâ— pro magâ—o habebâ—â— iâ—se tibi crit Whatsoever says Austin thou soughtest after here on earth whatsoever thou accountedst for great here in this life God shall be all that unto thee God shall be the comfort of meat and drink of Sun and Moon of friends and relations God shall supply all things to his Saints Eternal life is a life of perfect joy VI. Eternal life is a life free from changes This life is made up of Changes we change from health to sickness from settlement to unsettlement from prosperity to adversity yea we change from one affliction to another and at last we change from life to death So that we may say Nunquid non humana vita tentatio super terram Is not the whole life of man a temptation upon earth Oh but in eternal life there are none of these changes in eternal life there is one constant uniform state of peace joy blessedness and satisfaction Oh do you not finde your selves weary of changes Is not this the secret language of your souls When will these changes have an end O lift up your eyes on high cast a look to the heavenly country there shall you finde that which you so much desire there is perfect serenity perfect tranquillity there is no trouble or perturbation nor fear of trouble no death nor fear of death no changes nor fear of changes there is an even serene state of things And the Lord in his infinite wisdom causes us to pass through so many changes here on earth that so we may long after that unchangeable state above VII Lastly as that
expression Lay hold on eternal life contemn this world and raise thy thoughts to something higher Let this world seem a little thing in thy eye and let eternal life be the mark and white in thy eye let thy desires and longings be carried out after life We ought to lay hold on eternal life that is we ought to set eternal things as the fairest things in our eye the main of our desires inclinations and affections should be carryed out that way Our hearts should be carried above this world and our affections should be soaring up aloft to the injoyment of God in the next world It is an emphatical expression of the Apostle Paul Phil. 3.14 I press towards the mark for the price of the high calling of God in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words in the Original are very emphatical as much as if he had said I press towards eternal glory as making that my uttermost end and scope Eternal life should be our scope the great thing that we should breath and aspire after whatsoever is short of the injoyment of God in heaven should seem but a little thing to us It is a speech of Luther We ought with a great soul to contemn this world and with a full gale of affection breath after the glory of the future life 3. To lay hold on eternal life is to have our thoughts fixt and intent upon eternal life 2 Pet. 3.12 Looking for and hastening unto the coming of the day of God 2 Cor. 4.18 We look not to the things which are seen but to the things which are not seen We ought to have our hearts taken up much with the contemplation of the things of the invisible world Though it be but a little of the glory of heaven and the blessedness of eternal life that we can apprehend yet something we may understand of it as the Word hath revealed it The Word gives us some glimpses of the heavenly state the Word tells us that we shall be present with the Lord. 2 Cor. 5. Absent from the body and present with the Lord. The Word tells us that we shall be ever with the Lord 1 Thess 4.17 The Word tells us we shall see God Matth. 5.8 Blessed are the pure in heart for they shall see God The Word tells us we shall be like him 1 Joh. 3.2 The Word tells us that our vile bodies shall be made like unto his glorious body Phil. 3.21 The Word tells us that all tears shall be wiped away from our eyes Rev. 21.4 and that everlasting joy shall be upon our heads Isai 35.10 These things and much more doth the Scripture speak of the glory of the future life Now our thoughts and meditations should work on these things He that hath a fair inheritance left him will be willing some time or other to go to see it we have the heavenly inheritance given to us an inheritance incorruptible undefiled 1 Pet. 1.4 and that fadeth not away reserved in the heavens for us Now since there is so great an inheritance reserved for us we should not slight it but be willing as often as may be to take a prospect of it by faith Nothing is so sweet as the contemplation of eternal things the contemplation of eternal things is much more sweet then the highest enjoyment of present sensible things Eternal things satisfie and quiet the minde no temporal thing can do it let us then lay hold on eternal life in this sence let us keep our thoughts fixt and intent upon it 4. To lay hold on eternal life it is to pursue after it in our endeavours As the bent and tendencie of our affections should lie towards eternal life so we should pursue after it in our endeavours Lay hold on eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifies to pursue after a thing and in pursuing after it to apprehend and take hold of it The main scope of our endeavours should be to attain eternal life all our endeavours should run out that way that we may attain eternal life We should never think that we can pray too much that we can believe in Christ too much that we can love God too much that we can be too much in obedience and holy walking so we may but attain eternal life in the end Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality eternal life The meaning is God will certainly give and bestow eternal life on them who by a patient continuance in well doing seek for it But we may not mistake here we ought not to think that God gives us eternal life upon the account of the merit of any thing that we do it is the righteousness and obedience of Christ onely that gives us a right and a title to eternal life But thus we are to conceive of it This is the race and course that God hath appointed us to run God hath appointed us to run this course and race of faith and obedience here on earth that so we may come to eternal life in the end Hence is that of Paul 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith What then Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me onely but unto all them also that love his appearing Certainly Paul did not expect eternal life upon the merit of his obedience or of his services but Paul knew that God had appointed him such a course of obedience to run here on earth and his course being finished he knew that God would be faithful to give him the Crown God hath propounded and set before us the Crown of eternal life it becomes us to pursue after this Crown with our uttermost endeavours that we may attain it Rev. 2.10 Be thou faithful to the death and I will give thee the crown of life O how sweet how unexpressibly sweet will it be to be sure of eternal life when this natural life fails If we b◠faithful to the death we shall then have the crown of life that is If we persevere in a way of faith and obedience to the end we shall have the crown of eternal life and immortality set upon our heads when this short life doth expire Be thou faithful unto death and I will give thee the crown of life it is as much as if Christ had said I will give thee eternal life when this natural life is at end 5. To lay hold on eternal life it is to live much in the hope and expectation of eternal life Titus 1.2 In hope of eternal life which God that cannot lie promised before the world began Rom. 5.2 We rejoyce in the hope of the glory of God The main of our hopes should not lie in this world we should not fancie to our selves and expect
an happiness here on earth but our great hope should be above we should cast anchor within the veil Heb. 6.19 expect happiness in what is to be enjoyed on the other side of time If the main of our hopes and expectation be in this life we and our hopes are like to perish together for we our selves must die and the things we hope for and make account of as our happiness they must die and perish it is good therefore to have such an hope as will not fail us nor deceive us If we look for the main of our happiness yea our onely true happiness in the next world not in this world this is such a hope as will never deceive us A man that hath fixt his hopes in eternal things when he hath lost any temporal thing the main of his happiness is still where it was his hopes and expectations were carried above this world and therefore whatsoever his losses and disappointments were here on earth this doth not shake his happiness his happiness was placed elsewhere before and he is at the same point still 6. To lay hold on eternal life it is not to suffer the comfort of eternal life to be wrested from us As we ought to live much in the hope and expectation of eternal life so we ought to take comfort in the hope and expectation of eternal life Rom. 12.12 Rejoycing in hope As we ought to hope for eternal life so we ought to rejoyce in the hope of eternal life I conceive that much of the force of the Text lies here Lay hold on eternal life unto which thou art called and hast made a good profession before many witnesses It is as much as if the Apostle had said Thou hast a true and an undoubted title to eternal life thou hast a firm sure title to eternal life thy vocation and calling as a Christian â—ntitles thee to eternal life Lay hold on eternal life unto which thou art called that eminent profession of faith which thou hast made as a Christian and as a Minister both in thy life and doctrine this gives an evidence and proof of thy right and title to eternal life Now this is the force of the Apostles argument Since thou hast so firm a title to eternal life lay claim to it as thy own live in the hope and comfort of it and do not suffer the comfort of eternal life to be wrested from thee Much of the meaning of the Text seems to be contained in this The Greek word as it signifies to pursue after a thing so also to hold it fast and retain it when once we have gotten it So that the designe of the Apostle is to perswade Timothy to hold firm and fast the hope of eternal life not to part with the hope of salvation upon any terms Lay hold on eternal life it is as much as if it had been said Do not part with thy hopes of salvation and eternal life upon any terms The stedfast assured hope of salvation is the great thing that must carry us thorow the difficulties sufferings and afflictions of our pilgrimage here on earth Therefore doth the Apostle exhort the Thessalonians that they would take for an helmet the hope of salvation 1 Thess 5.8 Putting on the brestplate of faith and love and for an helmet the hope of salvation Intimating thus much that if they had a well-grounded hope of salvation this would fortifie them against all the afflictions they were to meet with here by the way Whatever afflictions sufferings and troubles we meet with here in this world if we can cast an eye to the heavenly country and see that we have a part there all is well above there is none of those troubles fears sorrows where the main of our hope happiness and expectation lies Therefore let us not part with or let go the comfort of eternal life if we part with the comfort of eternal life we lose that which must be the standing comfort of our life nothing can bear us up under the afflictions of this life but the solid well-grounded assurance of eternal life Lastly To lay holy of eternal life it is to look after the first fruits of the spirit and to labour after an inchoate possession of eternal life in our souls here on earth Our Saviour teacheth us He that eateth his flesh and drinketh his bloud hath eternal life Joh. 6.54 He hath it that is he hath it in the beginning of it And concerning his Sheep he saith I give them eternal life Joh. 10. He speaks in the present tense what he doth do for the present I give unto them eternal life Christ hath already made over eternal life to his people he hath given them a right and a title to it and he hath given them the beginning of it in their souls here on earth it is a great Text Joh. 4.14 The water that I shall give shall be a well of water springing up into everlasting life The plain meaning seems to be that Grace and that of the Spirit of God which Christ hath given to his people here on earth shall never leave them till it hath brought them to eternal life The Spirit of God that is in the hearts of the Saints and the Grace of Godwhich is wrought in them shall nover leave them till it hath brought them to eternal life Hence it is that the Spirit of God is called the earnest of our inheritance Eph. 1.14 an earnest is part of the bargain the Spirit of God that dwells in the hearts of Believers is an earnost of eternal glory for what is heaven but a fuller manifestation of the Spirit of God in us which manifests and puts it self forth in part in us here on earth So that so far as we are sensible of the indwelling of the Spirit of God and the operation of it in our souls so far we have an carnest of eternal glory This is that water which shall be a well of water springing up into everlasting life We should labour therefore to be sensible of the indwelling of the Spirit and of the operation of the Spirit of God in us in a way of grace and of comfort In this sense we should lay hold of eternal life that is we should be earnestly pressing and making after it in our own souls we should pray carnestly that God would let down more of eternal life into our souls here on earth As he once said Lord come down to me or take me up to thee We should pray that eternal life may come down more into our souls here on earth This should be the highest ambition of a Christian to perceive and feel more of the dawnings puttings forth of eternal life in his soul here on earth It is not impossible for us to perceive and feel the dawnings and puttings forth of eternal life in our souls here on earth and this is that we should earnestly pray for Someof the last words