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end to time, that we may enter into eternity ; so that death is ours, 1 Cor. iii. 22 ; a friend, not an enemy ; it maketh an end of sin and sorrow, to make way for blessedness and glory.
For things good ; good seeming, or good real. Good seeming : There are many things which the vain deceived world doteth upon, which are impertinencies to our great end ; as foolish sports and recreations : Eccles. ii, 2, ' I said of laughter, It is mad, and of mirth, What doetb it ? ' There are other things which are mere inconsistencies ; as many evils which we commit for a little temporal happiness. Then real good things; duties, ordinances, graces, Christ, the favour of God. We know how to value these things by looking to eternity. The good things of this world are not valuable only upon a natural account, but as they are helps to heaven. If they be diversions from eternity, they are the worst things that can befall us. To be condemned to this kind of felicity is a part of God's curse : Jer. xvii. 13, ' They that forsake thee shall be written in the earth.' On the contrary, to have our names written in heaven is a great blessing : Luke x. 20, ' Notwithstanding in this rejoice not, that the spirits are subject unto you ; but rather rejoice because your names are written in heaven.' It is better to enjoy a little as a help to heaven than a great deal as a hindrance to it. Oh ! blessed is the man that taketh no further content in the comforts of this life than they may further his soul to eternity ! If an estate increase upon you, it is most valuable as you may be rich in good works, and take hold of eternal life, 1 Tim. vi. 18. When your hearts rest in them without subordination to eternal things, your estate becometh a snare. Whatever the heart is set upon, if it be not in order to this end and scope, it is cursed to thee. The spiritual blessing of all our natural comforts is in order to this last end. But then for duties ; time spent with God in order to eternity is the best part of your lives, Acts xxvi. 7. When we are employed in the world, we make provision but for a few months or days, it may be hours ; but in converse with God you lay up for everlasting : the throne of grace will be the more sweet because it is the porch of heaven : ordinances and public means of grace, a child of God valueth them more than the greatest worldly advantages : Ps. Ixxxiv. 12, ' One day in thy courts is better than a thousand : I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.' But why ? Because there is trading for eternity ; there he gets a prospect into heaven, and heareth news of his long home. And then graces ; they are glorious things, because they are the seed and earnest of eternal glory. It is called ' immortal seed,' 1 Peter i. 23. When this state is begun, it cannot be dissolved. And it is called the earnest of the Spirit : graces as well as comforts are his earnest. By all these things the Holy Ghost is pieparing us for eternity, Rom. ix. 23 ; assuring us of eternity, Eph. i. 13, 14. And then Christ is valued as the author of eternal salvation, Heb. v. 9 ; as the means of coming to God, Phil, iii. 8-10. Things seen are vilified and contemned by them. Lastly, the favour of God, that we enjoy here. It is valuable in itself, and as it is a taste and pledge of our everlasting communion with him : Ps, xvi. 11, 'In thy presence is fulness of joy, and at thy right hand pleasures for evermore ; ' Ps. xvii, 15, ' As for me, I will behold thy
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face in righteousness ; I shall be satisfied when I awake with thy likeness.' Our taste now assureth us of our everlasting satisfaction. Thus you see eternity giveth us the true measure whereby to know the worth and weight of everything.
[2.] It is our motive to quicken us to be more diligent, more exact, and to pursue after those things with greater vigilancj', industry, and self-denial. Industry ; a man that will be rich in the world cliooseth apt means, learneth all the ways of thrift, and dexterously pursueth his purpose ; rising early, going to bed late, piercing himself through with many sorrows: he bearethitall patiently, because it is his end. A man given to pleasures cliooseth that course of life wherein he may most enjoy them ; sacrificeth his time, credit, estate, to gratify his end. So one addicted to honours and advancement ; he tortureth himself with many carking thoughts and tedious attendances, and projects how to rise, and to be built a story higher. So a man that maketh things unseen his scope taketh God's way to enjoy them, laboureth for these things : John vi. 27, ' Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life ; ' and Phil. ii. 12, 'Work out your own salvation with fear and trembling.' And then we must use vigilancy, that our lives may not be filled up with impertinencies and inconsistencies : Eph. v. 15, ' See then that ye walk circumspectly, not as fools, but as wise ; ' Heb. iv. 1, ' Let us therefore fear, lest a pro- mise being left us of entering into his rest, any of you should seem to come short of it.' And then we must exercise self-denial, denying our- selves in our interests, comforts, ease, peace, life, and all that is dear and precious to us. The Thessalonians are said to suffer for the kingdom of God, because in the midst of tribulations and troubles they look for a future rest : 2 Thes. i. 5, with 7. And so it is said, Heb. xi. 35, ' They were tortured, not accepting deliverance, that they might obtain a better resurrection.' They might have been freed from those cruel pains on certain conditions, but they would rather wait for God's deliverance than accept of man's, though it were invisible, and yet so long to come. They knew in the resurrection God would give them an immortal,, glorious, and blessed life, for a short and miserable one, and recompense their cruel pains with eternal pleasures.