3. The enjoyment of God will be as fresh and glorious after many ages, as it was at first. God is eternal, and eternity knows no change; there will then be the fullest possession without any decay in the object enjoyed. There can be nothing past, nothing future; time neither adds to it, nor detracts from it; that infinite fulness of perfection which flourisheth in him now, will flourish eternally, without any discoloring of it in the least, by those innumerable ages that shall run to eternity, much less any despoiling him of them: “He is the same in his endless duration” (Ps. cii. 27). As God is, so will the eternity of him be, without succession, without division; the fulness of joy will be always present; without past to be thought of with regret for being gone; without future to be expected with tormenting desires. When we enjoy God, we enjoy him in his eternity without any flux; an entire possession of all together, without the passing away of pleasures that may be wished to return, or expectation of future joys which might be desired to hasten. Time is fluid, but eternity is stable; and after many ages, the joys will be as savory and satisfying as if they had been but that moment first tasted by our hungry appetites. When the glory of the Lord shall rise upon you, it shall be so far from ever setting, that after millions of years are expired, as numerous as the sands on the sea‑shore, the sun, in the light of whose countenance you shall live, shall be as bright as at the first appearance; he will be so far from ceasing to flow, that he will flow as strong, as full, as at the first communication of himself in glory to the creature. God, therefore, as sitting upon his throne of grace, and acting according to his covenant, is like a jasper‑stone, which is of a green color, a color always delightful (Rev. iv. 3); because God is always vigorous and flourishing; a pure act of life, sparkling new and fresh rays of life and light to the creature, flourishing with a perpetual spring, and contenting the most capacious desire; forming your interest, pleasure, and satisfaction; with an infinite variety, without any change or succession; he will have variety to increase delights, and eternity to perpetuate them; this will be the fruit of the enjoyment of an infinite and eternal God: he is not a cistern, but a fountain, wherein water is always living, and never putrefies.

4. If God be eternal, here is a strong ground of comfort against all the distresses of the church, and the threats of the church’s enemies. God’s abiding forever is the plea Jeremy makes for his return to his forsaken church: “Thou, O Lord, remainest forever; thy throne from generation to generation” (Lam. v. 19, 20). The church is weak; created things are easily cut off; what prop is there, but that God that lives forever? What, though Jerusalem lost its bulwarks, the temple were defaced, the land wasted; yet the God of Jerusalem sits upon an eternal throne, and from everlasting to everlasting there is no diminution of his power. The prophet intimates in this complaint, that it is not agreeable to God’s eternity to forget his people, to whom he hath from eternity borne good‑will. In the greatest confusions, the church’s eyes are to be fixed upon the eternity of God’s throne, where he sits as governor of the world. No creature can take any comfort in this perfection, but the church; other creatures depend upon God, but the church is united to him. The first discovery of the name “I am,” which signifies the divine eternity, as well as immutability, was for the comfort of the “oppressed Israelites in Egypt” (Exod. iii. 14, 15): it was then published from the secret place of the Almighty, as the only strong cordial to refresh them: it hath not yet, it shall not ever lose its virtue in any of the miseries that have, or shall successively befall the church. It is a comfort as durable as the God whose name it is; he is still “I Am;” and the same to the church, as he was then to his Israel. His spiritual Israel have a greater right to the glories of it, than the carnal Israel could have. No oppression can be greater than theirs; what was a comfort suited to that distress, hath the same suitableness to every other oppression. It was not a temporary name, but a name forever; his “memorial to all generations” (ver. 15), and reacheth to the church of the Gentiles with whom he treats as the God of Abraham; ratifying that covenant by the Messiah, which he made with Abraham, the father of the faithful. The church’s enemies are not to be feared; they may spring as the grass, but soon after do wither by their own inward principles of decay, or are cut down by the hand of God (Ps. xcii. 7–9). They may be instruments of the anger of God, but “they shall be scattered as the workers of iniquity by the hand of the Lord, that is high for evermore” (ver. 8), and is engaged by his promise, to preserve a church in the world. They may threaten, but their breath may vanish as soon as their threatenings are pronounced; for they carry their breath in no surer a place than their own nostrils, upon which the eternal God can put his hand, and sink them with all their rage. Do the prophets and instructors of the church “live forever” (Zech. i. 5)? No: shall, then, the adversaries and disturbers of the church live forever? They shall vanish as a shadow; their being depends upon the eternal God of the faithful, and the everlasting Judge of the wicked. He that inhabits eternity is above them that inhabit mortality; and must, whether they will or no, “say to corruption, Thou art my father, and to the worm, Thou art my mother, and my sister” (Job xvii. 14.) When they will act with a confidence, as if they were living gods, he will not be mated; but evidence himself to be a living God above them. Why, then, should mortal men be feared in their frowns, when an immortal God hath promised protection in his word, and lives forever to perform it?

5. Hence follows another comfort; since God is eternal, he hath as much power as will to be as good as his word. His promises are established upon his eternity; and his perfection is a main ground of trust; “Trust in the Lord forever: for in the Lord Jehovah is everlasting strength” (Isa. xxvi. 4). ביה יהוה צור עולמים His name is doubled; that name, Jah and Jehovah, which was always the strength of his people; and not a single one, but the strength or rock of eternities: not a failing, but an eternal truth and power; that as his strength is eternal, so our trust in him should imitate his eternity in its perpetuity; and therefore in the despondency of his people, as if God had forgot his promises, and made no account of them, or his word, and were weary of doing good, he calls them to reflect on what they had heard of his eternity, which is attended with immutability, who hath an infiniteness of power to perform his will, and an infiniteness of understanding to judge of the right seasons of it. His wisdom, will, truth, have always been, and will to eternity be the same (Isa. xl. 27, 28). He wants not life, any more than love, forever to help us; since his word is past, he will never fail us; since his life continues, he can never be out of a capacity to relieve us; and, therefore, whenever we foolishly charge him by our distrustful thoughts, we forget his love, which made the promise, and his eternal life, which can accomplish it. As his word is the bottom of our trust, and his truth is the assurance of his sincerity, so his eternity is the assurance of his ability to perform: “His word stands forever” (ver. 8). A man may be my friend this day, and be in another world to‑morrow; and though he be never so sincere in his word, yet death snaps his life asunder, and forbids the execution. But as God cannot die, so he cannot lie; because he is the eternity of Israel: “The strength of Israel will not lie, nor repent,” נצח perpetuity, or eternity of Israel (1 Sam. xv. 29). Eternity implies immutability; we could have no ground for our hopes, if we knew him not to be longer lived than ourselves. The Psalmist beats off our hands from trust in men, “because their breath goes forth, they return to their earth, and in that day their thoughts perish” (Ps. cxlvi. 3, 4). And if the God of Jacob were like them, what happiness could we have in making him our help? As his sovereignty in giving precepts had not been a strong ground of obedience, without considering him as an eternal lawgiver, who could maintain his rights; so his kindness in making the promises had not been a strong ground of confidence, without considering him as an eternal promiser, whose thoughts and whose life can never perish.578 And this may be one reason why the Holy Ghost mentions so often the post‑eternity of God, and so little his ante‑eternity; because that is the strongest foundation of our faith and hope, which respects chiefly that which is future, and not that which is past; yet, indeed, no assurance of his after‑eternity can be had, if his ante‑eternity be not certain. If he had a beginning, he may have an end; and if he had a change in his nature, he might have in his counsels; but since all the resolves of God are as himself is, eternal, and all the promises of God are the fruits of his counsel, therefore they cannot be changed; if he should change them for the better, he would not have been eternally wise, to know what was best; if for the worse, he had not been eternally good or just. Men may break their promises, because they are made without foresight; but God, that inhabits eternity, foreknows all things that shall be done under the sun, as if they had been then acting before him; and nothing can intervene, or work a change in his resolves; because the least circumstances were eternally foreseen by him. Though there may be variations, and changes to our sight, the wind may tack about, and every hour new and cross accidents happen; yet the eternal God, who is eternally true to his word, sits at the helm, and the winds and the waves obey him. And though he should defer his promise a thousand years, yet he is “not slack” (2 Pet. iii. 8, 9); for he defers it but a day to his eternity: and who would not with comfort stay a day in expectation of a considerable advantage?

Use 3. For exhortation. 1. To something which concerns us in ourselves; 2. To something which concerns us with respect to God.

1. To something which concerns us in ourselves.

(1.) Let us be deeply affected with our sins long since committed. Though they are past with us, they are, in regard of God’s eternity, present with him; there is no succession in eternity, as there is in time. All things are before God at once; our sins are before him, as if committed this moment, though committed long ago. As he is what he is in regard of duration, so he knows what he knows in regard of knowledge. As he is not more than he was, nor shall not be any more than he is, so he always knew what he knows, and shall not cease to know what he now knows. As himself, so his knowledge, is one indivisible point of eternity. He knows nothing but what he did know from eternity; he shall know no more for the future than he now knows. Our sins being present with him in his eternity, should be present with us in our regard of remembrance of them, and sorrow for them. What though many years are lapsed, much time run out, and our iniquities almost blotted out of our memory; yet since a thousand years are, in God’s sight, and in regard of his eternity, but as a day—“A thousand years in thy sight are but as yesterday, when it is past, and as a watch in the night” (Ps. xc. 4)—they are before him. For suppose a man were as old as the world, above five thousand six hundred years; the sins committed five thousand years ago, are, according to that rule, but as if they were committed five days ago; so that sixty‑two years are but as an hour and a half; and the sins committed forty years since as if they were committed but this present hour. But if we will go further, and consider them but as a watch of the night, about three hours (for the night, consisting of twelve hours, was divided into set watches), then a thousand years are but as three hours in the sight of God; and then sins committed sixty years ago are but as if they were committed within this five minutes. Let none of us set light by the iniquities committed many years ago, and imagine that length of time can wipe out their guilt. No: let us consider them in relation to God’s eternity, and excite an inward remorse, as if they had been but the birth of this moment.

(2.) Let the consideration of God’s eternity abate our pride. This is the design of the verses following the text: the eternity of God being so sufficient to make us understand our own nothingness, which ought to be one great end of man, especially as fallen. The eternity of God should make us as much disesteem ourselves, as the excellency of God made Job abhor himself (Job xlii. 5, 6). His excellency should humble us under a sense of our vanity, and his eternity under a sense of the shortness of our duration. If man compares himself with other creatures, he may be too sensible of his greatness; but if he compares himself with God, he cannot but be sensible of his baseness.

1st. In regard of our impotence to comprehend this eternity of God. How little do we know, how little can we know, of God’s eternity! We cannot fully conceive it, much less express it; we have but a brutish understanding in all those things, as Agur said of himself (Prov. xxx. 7). What is infinite and eternal, cannot be comprehended by finite and temporary creatures; if it could, it would not be infinite and eternal;579 for to know a thing, is to know the extent and cause of it. It is repugnant to eternity to be known, because it hath no limits, no causes; the most soaring understanding cannot have a proportionable understanding of it. What disproportion is there between a drop of water and the sea in their greatness and motion; yet by a drop we may arrive to a knowledge of the nature of the sea, which is a mass of drops joined together; but the longest duration of times cannot make us know what eternity is, because there is no proportion between time and eternity. The years of God are as numberless as his thoughts (Ps. xl. 5), and our minds as far from reckoning the one as the other. If our understandings are too gross to comprehend the majesty of his infinite works, they are much more too short to comprehend the infiniteness of his eternity.

2d. In regard of the vast disproportion of our duration to this duration of God.

[1.] We have more of nothing than being. We were nothing from an unbegun eternity, and we might have been nothing to an endless eternity, had not God called us into being; and if he please we may be nothing by as short an annihilating word, as we were something by a creating word. As it is the prerogative of God to be, “I am that I am;” so it is the property of a creature to be, “I am not what I am;” I am not by myself what I am, but by the indulgence of another. I was nothing formerly; I may be nothing again, unless he that is “I Am” make me to subsist what I now am. Nothing is as much the title of the creature as being is the title of God. Nothing is so holy as God, because nothing hath being as God: “There is none holy as the Lord, for there is none besides thee” (1 Sam. ii. 2). Man’s life is an image, a dream, which are next to nothing; and if compared with God, worse than nothing; a nullity as well as a vanity, because “with God only is the fountain of life” (Ps. xxxvi. 9). The creature is but a drop of life from him, dependent on him: a drop of water is a nothing if compared with the vast conflux of waters and numberless drops in the ocean. How unworthy is it for dust and ashes, kneaded together in time, to strut against the Father of eternity! Much more unworthy for that which is nothing, worse than nothing, to quarrel with that which is only being, and equal himself with Him that inhabits eternity.

[2.] What being we have had a beginning. After an unaccountable eternity was run out, in the very dregs of time, a few years ago we were created, and made of the basest and vilest dross of the world, the slime and dust of the earth; made of that wherewith birds build their nests; made of that which creeping things make their habitation, and beasts trample upon. How monstrous is pride in such a creature, to aspire, as if he were the Father of eternity, and as eternal as God, and so his own eternity!

[3.] What being we have is but of a short duration in regard of our life in this world. Our life is in a constant change and flux; we remain not the same an entire day; youth quickly succeeds childhood, and age as speedily treads upon the heels of youth; there is a continual defluxion of minutes, as there is of sands in a glass. He is as a watch wound up at the beginning of his life, and from that time is running down, till he comes to the bottom; some part of our lives is cut off every day, every minute. Life is but a moment: what is past cannot be recalled, what is future cannot be ensured. If we enjoy this moment, we have lost that which is past, and shall presently lose this by the next that is to come. The short duration of men is set out in Scripture by such creatures as soon disappear: a worm (Job xxv. 6), that can scarce outlive a winter; grass, that withers by the summer sun. Life is a “flower,” soon withering (Job xiv. 2); a “vapor,” soon vanishing (James iv. 14); a “smoke,” soon disappearing (Ps. cii. 3). The strongest man is but compacted dust; the fabric must moulder; the highest mountain falls and comes to naught. Time gives place to eternity; we live now, and die to‑morrow. Not a man since the world began ever lived a day in God’s sight; for no man ever lived a thousand years. The longest day of any man’s life never amounted to twenty‑four hours in the account of divine eternity: a life of so many hundred years, with the addition “he died,” makes up the greatest part of the history of the patriarchs (Gen. v.); and since the life of man hath been curtailed, if any be in the world eighty years, he scarce properly lives sixty of them, since the fourth part of time is at least consumed in sleep. A greater difference there is between the duration of God and that of a creature, than between the life of one for a minute, and the life of one that should live as many years as the whole globe of heaven and earth, if changed into papers, could contain figures. And this life, though but of a short duration according to the period God hath determined, is easily cut off; the treasure of life is deposited in a brittle vessel. A small stone hitting against Nebuchadnezzar’s statue will tumble it down into a poor and nasty grave; a grape‑stone, the bone of a fish, a small fly in the throat, a moist damp, are enough to destroy an earthly eternity, and reduce it to nothing. What a nothing, then, is our shortness, if compared with God’s eternity; our frailty, with God’s duration! How humble, then, should perishing creatures be before an eternal God, with whom “our days are as a hand’s breadth, and our age as nothing!” (Ps. xxxix. 5.) The angels, that have been of as long a duration as heaven and earth, tremble before him; the heavens melt at his presence; and shall we, that are but of yesterday, approach a divine eternity with unhumbled souls, and offer the calves of our lips with the pride of devils, and stand upon our terms with him, without falling upon our faces, with a sense that we are but dust and ashes, and creatures of time? How easy is it to reason out man’s humility! but how hard is it to reason man into it!

(3.) Let the consideration of God’s eternity take off our love and confidence from the world, and the things thereof. The eternity of God reproaches a pursuit of the world, as preferring a momentary pleasure before an everlasting God; as though a temporal world could be a better supply than a God whose years never fail. Alas! what is this earth men are so greedy of, and will get, though by blood and sweat? What is this whole earth, if we had the entire possession of it, if compared with the vast heavens, the seat of angels and blessed spirits? It is but as an atom to the greatest mountain, or as a drop of dew to the immense ocean. How foolish is it to prefer a drop before the sea, or an atom before the world! The earth is but a point to the sun; the sun with its whole orb, but a little part of the heavens if compared with the whole fabric. If a man had the possession of all those, there could be no comparison between those that have had a beginning, and shall have an end, and God who is without either of them. Yet how many are there that make nothing of the divine eternity, and imagine an eternity of nothing!

[1.] The world hath been but of a short standing. It is not yet six thousand years since the foundations of it were laid, and therefore it cannot have a boundless excellency, as that God, who hath been from everlasting, doth possess. If Adam had lived to this day, and been as absolute lord of his posterity, as he was of the other creatures, had it been a competent object to take up his heart? had he not been a madman, to have preferred this little created pleasure before an everlasting uncreated God? a thing that had a dependent beginning, before that which had an independent eternity?

[2.] The beauties of the world are transitory and perishing. The whole world is nothing else but a fluid thing; the fashion of it is a pageantry, “passing away” (1 Cor. vii. 31): though the glories of it might be conceived greater than they are, yet they are not consistent, but transient; there cannot be an entire enjoyment of them, because they grow up and expire every moment, and slip away between our fingers while we are using them. Have we not heard of God’s dispersing the greatest empires like “chaff before a whirlwind,” or as “smoke out of a chimney” (Hos. xiii. 3), which, though it appears as a compacted cloud, as if it would choke the sun, is quickly scattered into several parts of the air, and becomes invisible? Nettles have often been heirs to stately palaces, as God threatens Israel (Hos. ix. 6). We cannot promise ourselves over night anything the next day. A kingdom with the glory of a throne may be cut off in a morning (Hos. x. 15). The new wine may be taken from the mouth when the vintage is ripe; the devouring locust may snatch away both the hopes of that and the harvest (Joel i. 15); they are, therefore, things which are not, and nothing cannot be a fit object for confidence or affection; “Wilt thou set thy eyes upon that which is not? for riches certainly make themselves wings” (Prov. xxiii. 5). They are not properly beings, because they are not stable, but flitting. They are not, because they may not be the next moment to us what they are this: they are but cisterns, not springs, and broken cisterns, not sound and stable; no solidity in their substance, nor stability in their duration. What a foolish thing is it then, to prefer a transient felicity, a mere nullity, before an eternal God! What a senseless thing would it be in a man to prefer the map of a kingdom, which the hand of a child can tear in pieces, before the kingdom shadowed by it! How much more inexcusable is it to value things, that are so far from being eternal, that they are not so much as dusky resemblances of an eternity. Were the things of the world more glorious than they are, yet they are but as a counterfeit sun in a cloud, which comes short of the true sun in the heavens, both in glory and duration; and to esteem them before God, is inconceivably baser, than if a man should value a party‑colored bubble in the air, before a durable rock of diamonds. The comforts of this world are as candles, that will end in a snuff; whereas the felicity that flows from an eternal God, is like the sun, that shines more and more to a perfect day.

[3.] They cannot therefore be fit for a soul, which was made to have an interest in God’s eternity. The soul being of a perpetual nature, was made for the fruition of an eternal good; without such a good it can never be perfect. Perfection, that noble thing, riseth not from anything in this world, nor is a title due to a soul while in this world; it is then they are said to be made perfect, when they arrive at that entire conjunction with the eternal God in another life (Heb. xii. 23). The soul cannot be ennobled by an acquaintance with these things, or established by a dependence on them; they cannot confer what a rational nature should desire, or supply it with what it wants. The soul hath a resemblance to God in a post‑eternity; why should it be drawn aside by the blandishments of earthly things, to neglect its true establishment, and lackey after the body, which is but the shadow of the soul, and was made to follow it and serve it? But while it busieth itself altogether in the concerns of a perishing body, and seeks satisfaction in things that glide away, it becomes rather a body than soul, descends below its nature, reproacheth that God who hath imprinted upon it an image of his own eternity, and loseth the comfort of the everlastingness of its Creator. How shall the whole world, if our lives were as durable as that, be a happy eternity to us, who have souls that shall survive all the delights of it, which must fry in those flames that shall fire the whole frame of nature at the general conflagration of the world? (2 Pet. iii. 10.)

[4.] Therefore let us provide for a happy interest in the eternity of God. Man is made for an eternal state. The soul hath such a perfection in its nature, that it is fit for eternity, and cannot display all its operations but in eternity. To an eternity it must go, and live as long as God himself lives. Things of a short duration are not proportioned to a soul made for an eternal continuance; to see that it be a comfortable eternity, is worth all our care. Man is a forecasting creature, and considers not only the present, but the future too, in his provisions for his family; and shall he disgrace his nature in casting off all consideration of a future eternity? Get possession, therefore, of the eternal God. “A portion in this life” is the lot of those who shall be forever miserable (Ps. xvii. 14). But God, “an everlasting portion,” is the lot of them that are designed for happiness. “God is my portion forever” (Ps. lxxiii. 26). “Time is short” (1 Cor. vii. 29). The whole time for which God designed this building of the world, is of a little compass; it is a stage erected for rational creatures to act their parts upon for a few thousand years; the greatest part of which time is run out; and then shall time, like a rivulet, fall into the sea of eternity, from whence it sprung. As time is but a slip of eternity, so it will end in eternity; our advantages consist in the present instant; what is past never promised a return, and cannot be fetched back by all our vows. What is future, we cannot promise ourselves to enjoy; we may be snatched away before it comes. Every minute that passeth, speaks the fewer remaining, till the time of death; and as we are every hour further from our beginning, we are nearer our end. The child born this day grows up, to grow nothing at last. In all ages there is “but a step between us and death,” as David said of himself (1 Sam. xx. 3). The little time that remains for the devil till the day of judgment, envenoms his wrath; he rageth, because “his time is short” (Rev. xii. 12). The little time that remains between this moment and our death, should quicken our diligence to inherit the endless and unchangeable eternity of God.

[5.] Often meditate on the eternity of God. The holiness, power, and eternity of God, are the fundamental articles of all religion, upon which the whole body of it leans; his holiness for conformity to him, his power and eternity for the support of faith and hope. The strong and incessant cries of the four beasts, representing that christian church, are “Holy, holy, holy, Lord God Almighty, which was, and is, and is to come” (Rev. iv. 8). Though his power is intimated, yet the chiefest are his holiness, three times expressed; and his eternity which is repeated, “who lives forever and ever” (ver. 9). This ought to be the constant practice in the church of the Gentiles, which this book chiefly respects; the meditation of his converting grace manifested to Paul, ravished the apostle’s heart; but not without the triumphant consideration of his immortality and eternity, which are the principal parts of the doxology: “Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever” (1 Tim. i. 15–17). It could be no great transport to the spirit, to consider him glorious without considering him immortal. The unconfinedness of his perfections in regard of time, presents the soul with matter of the greatest complacency. The happiness of our souls depends upon his other attributes, but the perpetuity of it upon his eternity. Is it a comfort to view his immense wisdom; his overflowing goodness; his tender mercy; his unerring truth? What comfort were there in any of those, if it were a wisdom that could be baffled; a goodness that could be damped; a mercy that can expire; and a truth that can perish with the subject of it? Without eternity, what were all his other perfections, but as glorious, yet withering flowers; a great, but a decaying beauty? By a frequent meditation of God’s eternity, we should become more sensible of our own vanity and the world’s triflingness; how nothing should ourselves; how nothing would all other things appear in our eyes! how coldly should we desire them! how feebly should we place any trust in them! Should we not think ourselves worthy of contempt to dote upon a perishing glory, to expect support from an arm of flesh, when there is an eternal beauty to ravish us, an eternal arm to protect us? Asaph, when he considered God “a portion forever,” thought nothing of the glories of the earth, or the beauties of the created heavens, worth his appetite or complacency, but “God” (Ps. lxxiii. 25, 26). Besides, an elevated frame of heart at the consideration of God’s eternity, would batter down the strongholds and engines of any temptation: a slight temptation will not know where to find and catch hold of a soul high and hid in a meditation of it; and if it doth, there will not be wanting from hence preservatives to resist and conquer it. What transitory pleasures will not the thoughts of God’s eternity stifle? When this work busieth a soul, it is too great to suffer it to descend, to listen to a sleeveless errand from hell or the world. The wanton allurements of the flesh will be put off with indignation. The proffers of the world will be ridiculous when they are cast into the balance with the eternity of God, which sticking in our thoughts, we shall not be so easy a prey for the fowler’s gin. Let us, therefore, often meditate upon this, but not in a bare speculation, without engaging our affections, and making every notion of the divine eternity end in a suitable impression upon our hearts. This would be much like the disciples gazing upon the heavens at the ascension of their Master, while they forgot the practice of his orders (Acts i. 11). We may else find something of the nature of God, and lose ourselves, not only in eternity, but to eternity.

2. And hence the second part of the exhortation is, to something which concerns us with a respect to God.

(1.) If God be eternal, how worthy is he of our choicest affections, and strongest desires of communion with him! Is not everything to be valued according to the greatness of its being! How, then, should we love him, who is not only lovely in his nature, but eternally lovely; having from everlasting all those perfections centered in himself, which appear in time! If everything be lovely, by how much more it partakes of the nature of God, who is the chief good; how much more infinitely lovely is God, who is superior to all other goods, and eternally so! Not a God of a few minutes, months, years, or millions of years; not of the dregs of time or the top of time, but of eternity; above time, inconceivably immense beyond time. The loving him infinitely, perpetually, is an act of homage due to him for his eternal excellency; we may give him the one, since our souls are immortal, though we cannot the other, because they are finite. Since he incloseth in himself all the excellencies of heaven and earth forever, he should have an affection, not only of time in this world, but of eternity in future; and if we did not owe him a love for what we are by him, we owe him a love for what he is in himself; and more for what he is, than for what he is to us. He is more worthy of our affections because he is the eternal God, than because he is our Creator; because he is more excellent in his nature, than in his transient actions; the beams of his goodness to us, are to direct our thoughts and affections to him; but his own eternal excellency ought to be the ground and foundation of our affections to him. And truly, since nothing but God is eternal, nothing but God is worth the loving; and we do but a just right to our love, to pitch it upon that which can always possess us and be possessed by us; upon an object that cannot deceive our affection, and put it out of countenance by a dissolution. And if our happiness consists in being like to God, we should imitate him in loving him as he loves himself, and as long as he loves himself; God cannot do more to himself than love himself; he can make no addition to his essence, nor diminution from it. What should we do less to an eternal Being, than to bestow affections upon him, like his own to himself; since we can find nothing so durable as himself, for which we should love it?

(2.) He only is worthy of our best service. The Ancient of Days is to be served before all that are younger than himself; our best obedience is due to him as a God of unconfined excellency; everything that is excellent deserves a veneration suitable to its excellency. As God is infinite, he hath right to a boundless service; as he is eternal, he hath right to a perpetual service: as service is a debt of justice upon the account of the excellency of his nature, so a perpetual service is as much a debt of justice upon the account of his eternity. If God be infinite and eternal, he merits an honor and comportment from his creatures, suited to the unlimited perfection of his nature, and the duration of his being. How worthy is the Psalmist’s resolution! “I will sing unto the Lord as long as I live; I will sing praise to my God while I have any being” (Ps. civ. 33). It is the use he makes of the endless duration of the glory of God; and will extend to all other service as well as praise. To serve other things, or to serve ourselves, is too vast a service upon that which is nothing. In devoting ourselves to God, we serve him that is, that was, so as that he never began; is to come, so as that he never shall end; by whom all things are what they are; who hath both eternal knowledge to remember our service, and eternal goodness to reward it.