the Psalmist A moral Principle may induce one to abstain from many Sins and to perform many praise-worthy things in conformity to Reason But this is neither sanctifying nor saving for it only prunes Sin as if it were a good Plant and does not root it up it compounds with it and does not destroy it There may be still an impure indulgence to the secret lustings of the Heart notwithstanding the restraint upon their Exercise And many Duties may be done on lower motives without a divine respect to the Commands and Glory of God But renewing Grace subjects the Soul to the whole Royalty of the Law uniformly inclines it to express Obedience to all its Precepts because they are pure and derived from the eternal Spring of Purity It mortifies Concupiscence and quickens to every good Work from a Principle of Love to God and in this is distinguisht from the most refined unregenerate Morality In short there may be a superficial tincture of Religion from common Grace a transient Esteem vanishing Affections and earnest Endeavours for a time after Spiritual Things and yet a Person remain in a state of unregeneracy But renewing Grace is a permanent solid Principle that makes a Man partaker of the Divine Nature and elevates him above himself This holy Change is wrought by Divine Power Our Saviour tells Nicodemus Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God The Analogy of a new Birth signifies that 't is intirely the work of the sanctifying Spirit that conveys a Principle of Life in order to the Functions of it 'T is the living impression of God the sole Efficient and Exemplar of it the Fruit and Image of the Divine Vertues 'T is exprest by the new Creature The production of it is attributed to God's power displaying it self in a peculiar excellent way even in that precise manner as in making the World For as in the first Creation all things were made originally of nothing so in the second the habit of Grace is infused into the Soul that was utterly void of it and in which there was as little preparation for true Holiness as of nothing to produce this great and regular World And although there is not only an absolute privation of Grace but a fierce resistance against it yet creating invincible Power does as infallibly and certainly produce its effect in forming the new Creature as in making the World From hence it appears that preventing renewing Grace is so intirely the Work of God as his forming the human Body from the Dust of Earth at first But with this difference the first Creation was done without any sence in the Subject of the efficiency of the Divine Power in produceing it but in the new Creation Man feels the vital influence of the Spirit applying it self to all his Faculties reforming and enabling them to act according to the quality of their nature And by the way we may observe the admirable Grace shewed to Man in the renovation of his corrupted Nature In the composition of his Being are united a Spirit like the Angels and a Body like terrestrial Animals by which he partakes of the spiritual and natural Life but he has peculiar Favours conferred upon him For whereas his Soul sin'd with the Angels and his Body dies with the Beasts yet God is pleased to restore them by his glorious Power An Angel after Sin never repents and is therefore incapable of Pardon and irrecoverably disinherited of Heaven a Beast after Death never revives but though Man sins and dies yet his Soul may be renewed by Divine Grace and his Body shall be raised in an incorruptible Glory Now the indispensible necessity of this holy Change is evident from the Words of our Saviour for he speaks universally Except a Man be born again he cannot see the Kingdom of God He does not simply declare that an unregenerate Man shall not but with the greatest Emphasis cannot to signify an absolute impossibility of it The Jews highly presumed of the priviledg of their carnal Birth they sprang from the pure and noble Blood of Abraham God's Friend they had the Seal of the Holy Covenant markt in their Flesh and hence it was proverbial among them that every Israelite should have a part in the World to come But our Saviour overthrows this vain conceit and tells them that the supernatural Birth entitles to the supernatural Inheritance Circumcision then and Baptism now without real Grace is an ineffectual sign of no avail to Salvation In the quality of Sons we are Heirs of God's Kingdom And that honourable Relation we have upon a double account by Adoption and Regeneration Divine Adoption is not a meer change of our state a naked Declaration that one shall be dignified with the Title of God's Son but a holy Nature is always infused into the Person whereby he is made like to God in his Excellencies In this it differs from humane Adoption that gives the Name and Arms the Honour and Estate of the Adopter to a Person without conveying any of his intellectual or moral Endowments Whom God adopts he begets to a Divine Life Besides our Saviour purchased this high priviledg for us God sent his Son made of a Woman under the Law to redeem them that were under the Law that we might receive the Adoption of Sons By Union with him we receive the investiture of this Dignity Now whoever is in Christ is a new Creature For the quickning Spirit that is to the Soul what the Soul is to the Body the principle of Life and Strength of Beauty and Motion and an active purifying Faith that is influential upon all other Graces are the band of that vital Union So that as all in Adam are universally corrupt by the first Birth all that are in Christ are made holy by a new Birth But of this I shall speak in the next Chapter more fully under a distinct Head Briefly the Spirit of Grace that sanctifies is the Spirit of Adoption that seals our Right to that Kingdom Now the reasons why this Change must be in order to our obtaining of Heaven are these 1. There is an exquisite Wisdom shines in all God's works in disposing them for the ends to which they are appointed and is it not monstrously absurd to imagin he will admit into his Presence and Kingdom those that are absolutely unqualified for its Blessedness and opposite to its Purity 2. His invariable Justice excludes for ever all unholy Persons from Heaven For in the last Judgment God will be glorified as a Governour in the distribution of Rewards with respect to the Obedience and Disobedience of Men. 'T is worthy of observation that the Actions of God on the reasonable Creatures are of two sorts Some proceed from his soveraign good Pleasure of which there is no motive or reason in the Subjects on which they are terminated Thus by a free and insuperable Decree when all Mankind
THE Soveraign and Final HAPPINESS OF MAN WITH The Effectual Means to obtain it By WILLIAM BATES D. D. Prudentes arbitri aequitatis institutiones civilis juris compositas ediderunt quibus civium dissidentium lites contentionesque sopirent Quanto melius nos rectius divinas institutiones literis persequemur in quibus non destillicidiis aut aquis arcendis aut de manu conserenda sed de spe de vita de salute de immortalitate de Deo loquimur Lactan. de fals Relig. LONDON Printed by J. D. For Brabazon Aylmen at the three Pigeons over against the Royal-Exchange in Cornhil 1680. THE PREFACE THE Argument before us recommends it self as from its Nature and Quality for true Happiness is the first and last in the order of things desireable the first for its attractive Excellence the last in its consummate Fruition so upon this most valuable account that it nearly concerns every Person For Happiness is not restrained to any peculiar rank of Men but may equally and perpetually be possest by all that sincerely apply themselves to obtain it If in the very different States of Life here there were any uncapable of Eternal Life or that have another Object for their last end there might be some reason why they should not feel their desires inflam'd and Spirits moved towards Celestial Felicity and to justify their sole Pretensions to the things of Time whereto their Interests are confin'd But the offer of Heaven comprehends all that upon God's Terms will accept it The most sensible inequality that Riches Dignity or any other Temporal Accident makes between Men here is so true a Nothing in comparison of Eternal Glory that it makes no difference of one from another as to the obtaining of it Besides the universal respect wherein the Doctrine of Eternal Salvation concerns all Men as capable of it 't is also of admirable use to their various Conditions Temporal and Spiritual For the prosperous or afflicted in the World the Strangers to serious Religion or the experienc'd in the Affairs of the Soul the newly entred into a state of Grace or the greatest Proficients may find what is suitable to them in the consideration of it As the quickning Influences of Heaven are appropriated to the divers Qualities of Fruits with that discreet Operation that the hard are soften'd the small acquire growth and substance the Green are colour'd and made beautiful the harsh become pleasant and receive their fragrancy and full maturity Thus the virtue of the Celestial Reward is powerful to reform the obstinate in Evil and to encourage the irresolute in Good to produce the first Life of Holiness and to cherish and strengthen it till it comes to perfection Happiness is the Spring and Crown of our Obedience I shall only add this That no Argument has more exercised the Minds of the wisest and best Men than the last End and highest Good of Man and that in the managing of this most necessary Subjest I have selected some things from their Writings that were proper to my Design which I acknowledg with that candor as if I had particularly named them ERRATA PAge 34. Line 24. for that because he was debased read because he that was debased P. 97. l. 17. f. is discovered when 't is clear and entire r. is discovered first when 't is clear and entire P. 203. l. 7. f. The Heart fill'd r. Moreover the Heart fill'd P. 206. l. 17. f. that reflecting upon his Birth-day and the Age of his Life r. that on his Birth-day reflecting upon the Age of his Life P. 233. l. 29. f. warn the Heart r. warm the Heart P. 238. l. 3. f. as it must so be r. as it must be so P. 239. l. 18. f. that avoid the one r. that to avoid the one P. 247. l. 8. f. that Blood of Vipers r. that Brood of Vipers CHAP. I. The generality of Men pursue a false Happiness The causes of their mistake Rules to direct in the search after the blessed End of Man The Wisdom and Goodness of the Creator the frame of Man's Nature and the Holy Scriptures discover it The things of the World are defective in all the essential Conditions requisite to Man's Felicity God alone who is a spiritual infinite eternal Good can make him perfectly blessed THAT the Inclination to Happiness is as universal as the Human Nature we have the clearest testimony from the experience of all Men. This inclination is neither cold nor barren but vigorously exerts it self in motions of flight and aversation from what is apprehended as Evil and in the pursuit of what is conceived under the appearance of Good From hence proceeds the unwearied Industry of Men in using means to accomplish their general End Some waste their Time and Strength in an eager pursuit of sensual Pleasures and Riches and Dignities Others in acquiring the more valuable Treasures of Knowledg or in purchasing an honourable Reputation as if the obtaining of these things were the cure of their distempered Desires But the concurrence of all particular Goods that inrich the Soul within the Sphere of Nature or that preserve and delight the Body cannot afford true Content The Heart still remains empty and languishes for Satisfaction 'T is therefore a just cause of wonder that an intelligent Creature finding the product of all his Diligence unanswerable to his Hopes should vainly seek for Happiness where 't is not to be found and after innumerable disappointments fly at an impossibility An Error in the first enquiry might have some colour of excuse but that having been so often deceived with painted Grapes for the Fruits of Paradise Men should still seek for substantial Blessedness to fill the Soul in vain shows that can only feed the Eye is Madness exceeding all Admiration What powerful charm obstructs their true judging of things What Spirit of Error possess them The only Account that can be given of it is this Man being fallen from the Holiness and Perfection of his Original State the Affections are vitiously inclined to sensible things and the fumes arising from carnal Lusts cloud and overshade the Mind and hinder its clear discovery of that universal comprehensive Good in whose Fruition true Happiness consists therefore he earnestly applies himself to please the lower Faculties allur'd by present Delights and the facility of obtaining them And from hence we may understand that the only way of their recovery is by clearing the Mind from Ignorance and Folly that it may discern the sole proper object of the rational Appetite in its true Beauty and Goodness and by that sight the Will may feel its ravishing Power and be drawn to a free and firm choice of it And that the Soul may not faint under the apprehension of insuperable difficulties interposing between it and the obtaining of its Happiness and therefore content it self with easy Vanities to propound such means that sincerely used will be effectual and offer it that
confirm and fortify our resolutions for Heaven God promised to Hezekiah 15 years but not to preserve his Life by Miracle he was obliged to repair the wastings of Nature by daily Food and to abstain from what was noxious and destructive to his Body The Apostle excites Christians to work out their own Salvation with fear and trembling for it is God that works in them to will and to do of his good Pleasure Let him that stands take heed lest he fall None are a more easy Conquest to the Tempter then those who presume upon their own Strength We should be always jealous of ourselves from the sad Examples of Apostacy in every Age. St. Ambrose testifies from his own knowledg that many after the couragious enduring of cruel Torments for Religion the tearing open their Sides that their Bowels appeared and the burning of some parts of their Bodies yet when led forth to finish the Victory of Faith to be a triumphant Spectacle to Angels and Men when the blessed Rewarder was ready to put the Martyrs Crown on their Heads at the sight of their mourning Wives and Children in the way were overcome by Pity the weakest Affection and fail'd in the last act of Christian Fortitude We must pray to be strengthned with all Might according to his glorious Power unto all patience and long-suffering with joyfulness For some may vigorously resist one sort of Temptation and render themselves to others And if finally vanquisht by one of those Enemies we lose our Victory and Crown And as Presumption betrays the Soul into the Devils Snares so a vicious dejection of Spirit from a distrust of Relief from God in our Difficulties and his assistance with our unfeigned endeavours for Salvation is very pernicious For this damps Industry and causes either a total neglect or uncomfortable use of Means for that End Many Christians considering their Graces are weak their Nature fickle and apt to revolt are ready as David said One day I shall perish by the hand of Saul to conclude sadly of the issue of their Condition To encourage such let them consider that Perseverance is not only a Coudition but a Privilege of the Covenant of Grace For that affords supply of spiritual Strength to the sincere Believer for performing the condition it requires Indeed if Grace were the meer product of Free Will the most fervent Resolutions would vanish into a Lye upon the Assault of an overpowering Temptation As Hezekiah acknowledged that the Assyrian Kings had destroyed the Gods of the Nations that were no Gods but Idols the work of Mens Hands But sanctifying Grace is the effect of the Holy Spirit and he that begins that good work in the Saints will perform it until the day of Jesus Christ. He that inclin'd them joyfully to chuse the Spiritual Eternal Good will bind their unconstant Hearts that by a faithful adherence they shall cleave to their Duty and Felicity God has most graciously declared I will put my Spirit into their Hearts that they shall never depart from me The Promise is founded in the unchangeable Love of God to his People Were God as Man subject to Variation there might be Jealousies in Believers lest they should lose his good Will As those who depend on Princes are suspicious lest from the natural inconstancy of the human Will a new Favourite should supplant them But whom God loves he loves to the end The Apostle prays for the Thessalonians that God would preserve them blameless till unto the coming of Christ by this Consideration faithful is he that calleth you he will do it He speaks of the Internal Call that opens the Heart and overpowers all Resistance As when the Angel came with a Light shining in the Prison to St. Peter and struck him on the Side bid him arise quickly loosed his Chains aud led him through the Guards open'd the Doors and restored him to Liberty The effectual calling of a Sinner is the visible and infallible effect of electing Mercy and God is unchangeable in his own purpose and faithful to his Promises of bringing all such by Sanctification to Glory The same Apostle tells the Saints at Corinth That the Redeemer would confirm them to the End God is faithful by whom ye are called Grace that was at first inspir'd is continually actuated by the Spirit who is stiled the earnest of the Saints Inheritance So that whereas the Angels that excell'd in Strength kept not their first State of Purity and Glory but are sunk into Corruption and Misery yet true humble Believers though weak and encompast with many Difficulties shall be preserved from destructive Evil and raised to an unchangeable Estate of Perfection This is as truly admirable as if the Stars should fall from Heaven and Clods of Earth ascend and shine in the Firmament The Apostle who acknowledged his insufficiency of himself to think a good Thought yet triumphantly declares I can do all things within the compass of his Duty through Christ that strengthens me The Love Fidelity and Power of God are a sure Fountain of Assistance to every Christian that sincerely resolves and endeavours to prosecute his last and blessed End CHAP. VII An Account how Men are induc't to choose a false Happiness and reject the true Directions for the regulating our Choice The Senses and Passions are the worst Councellors The Example of the multitude is contagious I Shall now come to the Directions how to fix our Choice aright This is a matter of everlasting Consequence it therefore becoms us with the most intense application of Mind to consider it and according to the advice of Wisdom to keep the Heart with all diligence for out of it are the issues of Life Indeed the choice were not difficult between lying Vanities and substantial Blessedness if uncorrupted reason had the Superior sway but in this lapsed state of Nature the Understanding and Willare so depraved that present things pleasing to sence ravish the Heart into a Compliance Men are deceived not compelled into ruin the subtile Seducer prevails by fair Temptations This will be evident by reflecting upon the frame and composition of Man as he consists of Spirit Soul and Body and the manner of his acting The Spirit is the intellective discerning Faculty the Seat of Reason capable to compare and judge of the qualities of things and foresee their issues The Body includes the lower Faculties the Sences Fancy and Passions that are coversant about present things The Soul is the Will the principle of Election in the midst of the other as the Centre to which all their Addresses flow Now upon the proposal of the spiritual and carnal Good in order to Choice the Will is to be directed by the Mind and by its own Authority to rule the lower Passions But alas the Mind has lost its primitive Light and Purity Vigilance and Integrity neglects its Duty and from Ignorance Errour and carnal Prejudices often pleads for the Flesh and the
tormentum sentit resupinata testudo inquieta est tamen desiderio naturalis status nec aut ea desinit niti quatere se quam in pedes constitit Ergo omnibus constitutionis suae sensus est Athen. Media de fonte teporum surgit amari aliquid quod in ipsis floribus angat Lucret. * Nec unquam placidam sceptra quietem certumve sui tenuere Diem S. n. †Forma bonum fragile est quantumque accedit ad annos Fit minor spatio carpitur illa suo Ovid. ‖ Vid. Plat Symp. Phoed. Rev. 21. 4. 1 Cor. 15. Phil. 3. 1. 1 Cor. 13. * Vt cum istud quicquid est de quo disputatis percepero mortar Val. Max. ‖ Aristot †Sic itaque habebit donum aliud aelio minus ut hic quoque donum habeat ne velit amplius Aug. * Et totum se dedit universis et totum singulis Ac per hoc quicquid passione sua Salvator praestitit sicut totum ei debent universi sic singuli nisiquod propè hoc plus singuli quà m universi quod totum acceperunt singuli quantum universi Salvian †Si audiaet multitudo silens non inter se particulatim comminuunt sonos tanquam cibos sed omne quod sonat omnibus totum est singulis totum August in Epist. ad Volusan * O si animum boni viri liceret inspicere ex magnifico placidoque fulgentem nonne veluti numinis occurs◠obstupefacti essemus Senec. Non errâti Mater nam hic Alexander est Curt. lib. 3. Job 29. 2 3 4. * Vitae nos taedium tenet timor mortis natat omne consilium nec implere nos ulla faelicitas potest Causae autem est quod non pervenimus ad illud bonum immensum insuperabile ubi necesse est consistat nobis voluntas nostra quia ultra summum non est locus Senec. epist. 74. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. l. 7. c. ult Heb. 10. 19 20. Rom. 9. 16. James 2. Heb. 9. 2 Cor. John 3. 3. Rom. 8. 17. Gal. 4. 7. 1 Pet. 1. 17. Rom. 2. 16. Acts 26. 18. Heb. 1◠14. Joh. 3. 16. Phil. 2. 8 9. Joh. 17. 2. Joh. 6. 1 Cor. 15. 22. 1 Joh. 5. 12. Joh. 1. 12. Ephes. 3. 17. 1 Cor. 1. Acts 5. 31. Rom. 8. Psal. 106. 14. Frui est amore alicujus rei inhaerere propter seipsam uti autem quod in usum venerit ad id quod amas obtinendum referre Aug. de Doct. Christ. * Acosta Tim. 6. 18 19. Psal. 115. 8. Phil. 3. 13 14. Athen. l. 20. c. 9. Tam modico ore tam immensa aequorum vastitas panditur Plin. †Nos corpus tam putre sortiti nihilo minus aeterna proponimus in quantum potest aetas humana protendi tantum occupamus nulla contenti pecunia nulla potentia Quid hac re fieri impudentius quid stultius potest Nihil satis est morituris nihil morientibus Sen. Epist. 120. ‖ Nemo ergo sibi promittat quod Evangelium non promittit Aug. Jer. 13. 16. Psal. 78. 34 36. Prov. 1. Malè cum his agitur quibus necessitas belli incumbit morbi Veget. * Quod alicui gratiosè conceditur trahi non debet ab aliis in exemplum Plut. Symp. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Vix dici potest quantos haec inanis spei umbra deceperit Aug. ‖ Tu qui Deos putas humana negligere nonne animadvertisti ex tot tabulis pictis quam multi vim tempestatis effugerint in portumque salutis pervenerint Tull. ‖ Miserrimum morbi genus in que aeger siti aquae metu cruciatur quorum spes in angusto est Cels. Rev. 2. 1 Cor. 13. * Natator amnem interpositum superaturus exuitur nec tamen hoc tanto apparatu quod se dispoliaverit transnatabit nisi totius Corporis nisu torrentis impetum scindat laborem natationis exhauriat Paulin. Rom. 2. Mat. 10. 22 Juven Eze. 18. 24 Heb. 10. 38 1 Cor. 5. 11. 1 Cor. 6. 9 10. * Homil. 6. de laud. Paul †Quae justior venia in omnibus causis quam voluntarius an quam invitus peccator implorat Negationem quanta compellunt ingenia carnificum genera poenarum Quis magis negavit qui Christum vexatus an qui delectatus amisit Qui quum amitteret doluit an qui quum amitteret lusit Tert. de pudicit Denique saepe cognovimus quoniam quem formidolosa carnificum pompa non terruit nec divisi lateris sulcus infregit nec ardentes laminae à triumphalis fortitudinis vigore abducere potuerunt eum inter sacra praemia constitutum Vxor tenerae prolis oblatione miserabilis unius lachrymae miseratione decepit ‖ Flagitio insigni semper alicujus foeminae amore flagrans ob id Deas pingens sub dilectarum imagine Itaque scorta ejus venerabantur Plin * Bion. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian l. 13. c. 32. †Nunquam de vita judicatur semper creditur sanabimur si modò separemur à coetu Sen. de vit Beat. Heb. 11. ◠Nec vereamu occidi quos constat quando occidim◠coronari Cyp. 1 Sam. 14. 24 25 26. Isa. 1. 2 3. * Primum ego scriptoris officium existimo ut titulum suum legat atque identidem interroget se quid caeperit scribere †Cum natalis dies Februarii admonuisset aetatis numerandae tricesimo reperissem invasit me subita moestitia perculsit admirantem quomodo sine sensu vitae ad ejus culmen pervenissem à quo lux quaelibet fit obscurior dies nostri ad occasum inclinare incipiunt Visa est mihi rerum facies momento mutata tunc primum me hominem agnovi Memoires Chanut 2 Pet. 3. 9. Quam suave carere suavitatibus istis Si frigido loquar nescit quod loquor Aug. Identidem dictitans qualis artifex pereo Suet. Nisi timore incipiat homo Deum colere non perveniet ad amorem Aug. Psal. 90. 11. Rom. 9. 22. 2 Thess. 1. Indeed it is difficult to conceive how a material Fire can act on a spiritual Substance But 't is unreasonable to determine that it is impossible For if we consider what pain is it is as conceiveable how pure Spirits are capable of it as Spirits in Conjunction with Bodies The human Soul in its Nature is Spiritual as the Angels yet has a painful sence of Fire or other afflicting Evils incumbent on the Sences The Body meerly feels not pain but it passes through the Body to the Soul If the Soul by a strong diversion of Thoughts apply it self to an Object the Body is insensible of pain as is evident in some Diseases and that in the heat of Battel deep Wounds are not felt And as God by a natural Constitution has ordered that the Body so touch'd and moved excites a painful Sense in the Soul he may have ordained that the Devils shall feel the impressions of Material Fire in the places to which they shall be confin'd Job 6. 4. Dan. 12. 2. Tacitâ sudant praecordia culpa Juv. Jer. 14. 12. Jussisti Domine sic est ut poena sit sibi omnis inordinatus affectus Aug. Rev. 16. 10 11. Psal. 77. 7.
him for ever The most conspicuous difference of Men in this World is that of the Victorious over the Vanquisht prostrate at his Feet But Death makes them equal Then the wretched Captive shall upbraid the proud Conqueror Art thou become weak as we art thou become like us 'T is no wonder then that the wise Preacher despises all the States of the present Life as Vanity For the Fabric cannot be more solid than the Foundation nor the Accident more real than the Being on which it depends On every side Death is in our view and the Shadow of it approaching darkens our brightest Days 'T is no wonder then that he equals the Fool with the Wise. For all that Wisdom that is confin'd to mortal things dies with them Nay he confounds Man with the Beast One thing befals them as the one dieth so dieth the other yea they have all one Breath so that Man has no preeminence above them While we regard him only with the Eye of Sence what shall we see in his Life but Folly mixt with Anxieties and Cares and what in his Death but wasted Spirits the Springs of Motion disordered and at last the living Frame dissolved into the Earth from whence it came But if we consider the Soul that carries in it the clear marks of its Original from God by the same reason that every thing shall be reunited to its Principle that shall return to God that gave it and remain for ever The Felicity therefore to which it naturally aspires must be parallel to its duration From these Considerations 't is above all doubt that Man was designed by his Maker for a higher End than the enjoyment of the present World 2. The consummate Happiness of Man is in his Communion with God For God is a Spiritual Good suitable to the Nature of his better and divine part and communicates Himself to the Spiritual Faculties the Understanding and Will the principles of Man's eminent Operations and most capable of enjoying Felicity God is an infinite Good and can so fully appease all the rational Appetites that nothing is wanting to his entire Blessedness God is an unchangeable Good not to be lost with this Life but may be securely enjoyed to Eternity In the Knowledg and Love in the Imitation and Enjoyment of his Excellencies the highest elevation and compleat satisfaction of the rational Nature consists As Man by applying himself to unworthy things is degraded into a lower Order and his Thoughts and Affections that are Spiritual in respect of their Principles are Sensual and Perishing in respect of their Object so when the noble Faculties are exercised in a perfect manner on their Soveraign Good he is advanc't to an equality of Perfection and Joy with the Angels The more refined Heathens had a glimpse of this Happiness some streaks of it run through their Philosophy But till God was pleased to reveal it the World sat in Darkness and slept securely in the shadow of Death unconcerned for an invisible future Felicity 'T is necessary therefore to inquire into his Word what that blessed State is wherein the final Happiness of Man consists CHAP. II. The clear Revelation of Man's final Happiness by the Gospel 'T is set forth by sensible Representations to make it more intelligible It includes an exemption from all Evils sinful and penal The concurrence of all positive Excellencies to intire Blessedness The Body shall be raised in Glory The Soul shall be made perfect The Vnderstanding shall clearly contemplate the most excellent Objects The Will be inflamed with the perfect Love of God The highest Satisfaction arises from Vnion with God by Knowledg and Love The full Joy of Heaven shall be perpetual 'T Is the peculiar honour of the Gospel that by it Life and Immortality are brought to Light 'T was not wholly concealed from Men that only saw the Creator in his visible Works 'T was more fully discovered by the Law but with incomparable more Clearness by the Gospel The Nature of it is now revealed 'T is a pure and holy Felicity in everlasting Communion with the blessed God The subject of it is the intire Man for this End the Body shall be awakened out of its dead sleep and quickned to an Immortal Life The place is the highest Heavens fram'd by the Divine Hand for the seat of his Majesty the Kingdom of his Love wherein the glorious Communications of himself are to his Favourites The causes of it are the infinite Mercy of God and the meritorious Obedience of his Son in Man's Nature The Means whereby 't is obtained are a lively purifying Faith that unites us to Christ and entitles us to an Inheritance purchased by his most precious Blood And to confirm our Hopes of this Supernatural Happiness Our Saviour exhibited a perfect example of this in himself rising from the Grave crown'd with Immortality and in the presence of his Apostles ascending to Heaven where he sits at the right Hand of God the Head of the Church from whom Glory will descend to his Members To make this supernatural Blessedness more easy and intelligible to us the Scripture describes it by sensible Representations For while the Soul is cloath'd with Flesh Fancy has such a Dominion that we can conceive of nothing but by Comparisons and Images taken from material Things 'T is therefore set forth by a Feast and a Kingdom to signify the Joy and Glory of that State But to prevent all gross conceits it tells us that the Bodies of the Saints shall be spiritual not capable of hunger and thirst nor consequently of any refreshment that is caused by the satisfaction of those Appetites The Objects of the most noble Senses Seeing and Hearing the pleasure of which is mix'd with Reason and not common to the Brutes are more frequently made use of to reconcile that glorious State to the proportion of our Minds Thus sometimes the Blessed are represented plac'd on Thrones with Crowns on their Heads sometimes cloathed in White with Palms in their Hands sometimes singing Songs of triumph to Him that sits on the Throne and to their Saviour But the reality of this Blessedness infinitely exceeds all those faint Metaphors Heaven is lessened by Comparisons from earthly things The Apostle who was dignifi'd with the revelation of the Successes that shall happen to the Church till Time shall be no more tells us It does not appear what we shall be in Eternity The things that God has prepar'd for those that love him are far more above the highest ascent of our Thoughts than the Marriage-Feast of a great Prince exceeds in splendor and magnificence the imagination of one that has always liv'd in an obscure Village and never saw any Ornaments of State nor tasted Wine in his Life We can think of those things but according to the poverty of our Understandings But so much we know that is able to sweeten all the bitterness and render insipid all the sweetness of this World
in the Work of the Lord knowing our labour shall not be in vain in the Lord. I know the carnal Will is impetuous and impatient of delay and earnest for what is present with the neglect of the future Glory But the unreasonableness of this is evident to all for 't is not a new and strange thing to sow in hopes of reaping a Harvest for Men to be industrious and active on Land and Sea for future Advantage Nay 't is the constant practice of the World The Merchant the Husbandman the Student the Souldier and every Man in the circle of his Calling are visible instances of this and though many times the most flourishing hopes are blasted they are not discouraged And is it not a sight full of wonder to observe Men chearful in Labours and Hardships in the Service of the World to carry it so lightly as if they had Wings and all for a poor and uncertain Recompence and to be slow and languid in their endeavours for a Reward as great and as sure as God is glorious and true How many ambitiously strive to please a Prince and wait long in his Service who is but a Man and therefore variable in his Temper and State sometimes is not willing to do what he can and sometimes cannot do what he would to reward his Servants and is there not infinitely more reason we should labour to please God who is the most liberal and rich and certain Rewarder of all that seek him 3. Consider How gracious the terms are upon which Heaven is promised in the Gospel Our Saviour's Laws are so holy just and in their own Nature so good to Men even in their present performance that their own excellence and equity and sweetness is sufficient to recommend them without a respect to the glorious Reward of Obedience For what can be more desireable than conformity to the Nature of the blessed God What Pleasure is comparable to that which springs from a pure Conscience from a godly righteous and sober Conversation How joyful is the performance of that Service which more immediately is directed to the honour of the Divine Majesty in Prayer and other sacred actions we draw near to the Fountain of Felicity and receive from his fulness In the affectionate Praises of God we are Companions of the Angels And is not Integrity and Honesty in our dealings with Men more easy and comfortable than Fraud and Oppression Is it not troublesome to be always under a Mask to use arts and disguises to avoid the reproach and revenge that attends unjust actions when discovered Are Temperance and Chastity as hurtful to the Body as Luxury and Lasciviousness the essential parts of carnal Felicity How miserably distracted is Man when the Heart is rent with numberless Vanities the Affections divided between various Objects how quiet and composed when the Heart is united to God as the supream Good and the Affections joyfully conspire in his Service Can it then be pretended that the Yoke of Christ is heavy and his Law hard Or are his Promises uncertain and his Reward small No his Commands are not grievous in the keeping them there is a great Reward a present Paradise Religion will make us happy hereafter in the enjoyment of God and happy here in Obedience to his Holy Will Such is his Goodness that our Duty and Happiness are the same But it will be said that the Gospel requires us to pluck out the right Eye and to cut off the right Hand and to take up the Cross of Christ that is to mortify the dearest Lusts and to submit to the sharpest Sufferings for his Honour that we may be eternally Happy To this I answer 'T is true the human Nature in this depraved State only relishes such Objects as pleasantly insinuate with the carnal Senses and 't is bitter as Death to bind up the Affections from them But Grace gives a new divine Nature to the Soul and makes it easy to abstain from fleshly Lusts. To make this more clear by a sensible Instance Suppose a diseased Person whose Stomach is opprest with corrupt Humours and his Throat and Mouth so heated with Choller and continual Thirst that he thinks it impossible though for his Life to abstain from immoderate Drinking If a Physician by some powerful Medicine cleanses the Stomach and tempers the internal heat he then can easily restrain himself from Excess Thus a carnal Man that is full of false Estimations and irregular Desires while there are Pleasures without and Passions unsubdued within though his Salvation depends on it thinks it impossible to restrain the exorbitant Appetites of Flesh and Blood The Gentiles thought it strange Christians did not run with them to the same excess of Riot But Divine Grace so clarifies and inlightens the Mind so purifies and elevates the Affections that 't is not only possible but easy to abstain from unlawful Pleasures St. Austin before his Conversion was astonisht that many in the vigour of Youth and in a frail World lived Chastly and reflecting upon himself was encouraged by this Thought that which such and such observe why shall it be impossible to me to observe and upon serious trial by the prosperous influence of Heaven was a Conqueror over all carnal Temptations Nay after his holy Change the withholding his Heart from vitious Delights was inexpressibly more sweet than his former enjoying of them And are there not many visible examples of holy heavenly Christians to whom grosser sensual Pleasures are unsavory and contemptible You may as well tell the number of the Stars as of those who have practised Religion in its strictness and purity and by their enlightned Conversations directed us in the way to Heaven And are their Bodies taken from the Vein of a Rock and not composed of Flesh and Blood as well as others Are their Passions like Solomon's brazen Sea unmoveable by any Winds of Temptations Are they entirely exempted from the impression of Objects and the lower Affections No they are alive and sensible of those things that ravish the Affections of carnal Men but by the power of Grace despise and overcome them And this Grace is offered in the Gospel to all that sincerely desire it so that 't is a vain wretched pretence that Religion binds to hard Service To the other part of the Objection that sometimes Religion exposes the Professors of it to heavy Sufferings I answer Indeed the Gospel is plain and peremptory in this if we will reign with Christ we must suffer with him when we are called forth to give a noble testimony to his Truth 'T is no extraordinary Elevation no point of Perfection but the duty of every Christian to be always ready in the disposition and resolution of his Mind and by actual Martyrdom to sacrifice his Life when the honour of Christ requires it But 't is no hard condition to suffer transient Afflictions for the obtaining a Happy Immortality to be conformable to the