The Four Last Things, Discourse 3 · Part

The Four Last Things · Discourse 3 · Part

p. 343The Application.

From what has been discoursed we should,

1. Consider the woful Folly of Men in refusing such an Happiness, that by the admirable Favour of God is offer'd to their choice. Can there be an Expectation, or Desire, or Capacity in Man of enjoying an Happiness beyond what is Infinite and Eternal? O blind and wretched World! so careless of everlasting Felicity. Who can behold, without compassion and indignation, Men vainly seeking for Happiness where 'tis not to be found, and after innumerable disappointments flying at an Impossibility, and neglect their Sovereign and final Blessedness? An Error in the first enquiry might have some colour of an Excuse, but having been so often deceived with painted Grapes for the Fruits of Paradise, that Men should still seek for substantial Blessedness to fill the Soul, in vain shows that can only feed the Eye, is beyond all degrees of Folly. Astonishing madness! that God and Heaven should be despised in comparison of painted Trifles. p. 344This adds the greatest contumely to their Impiety. What powerful Charm obstructs their true judging of things? What Spirit of Errour possesses them? Alas, Eternal things are unseen! not of conspicuous moment, and therefore in the carnal Ballance are esteemed light, against temporal things present to the Sense. It does not appear what we shall be: The Vail of the visible Heavens covers the Sanctuary, where JESUS our High-Priest is entred, and stops the enquiring Eye.

But have we not assurance by the most infallible Principles of Faith, that the Son of God came down from Heaven to live with us, and die for us, and that he rose again to confirm our Belief in his exceeding great and precious Promises concerning this Happiness in the Future State? And do not the most evident Principles of Reason and universal Experience prove, that this World cannot afford true Happiness to us? How wretchedly do we forfeit the Prerogative of the reasonable Nature, by neglecting our last and blessed End? If the Mind be darkned, that it does not see the amiable Excellencies of God, and the Will be depraved that it does p. 345not feel their ravishing Power; the Man ceases to be a Man, and becomes like the Beasts that perish. As a blind Eye is no longer an Eye, being absolutely useless to that end for which it was made. And though in this present state Men are stupid and unconcern'd, yet hereafter their Misery will awaken them, to discover what is that Supream Good wherein their Perfection and Felicity consists. When their Folly shall be exposed before God, Angels, and Saints, in what extream confusion will they appear before that glorious and immense Theatre? Our Saviour told the unbelieving Jews, There shall be weeping, and gnashing of Teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves turn'd out. They shall be tortur'd with the desire of Happiness without possible Satisfaction. 'Tis most just that those who err without excuse, should repent without remedy.

2. Let us be seriously excited to apply our selves with inflamed desires and our utmost diligence to obtain this unchangeable Happiness? In order to this we shall consider the causes of it, p. 346and the means whereby 'tis obtain'd.

The Original moving Cause is the pure rich Mercy of God that prepared it for his People, and prepares them for it. The procuring Cause is the meritorious efficacy of Christ's Obedience and Sufferings. This is expresly declared by the Apostle; The wages of Sin is Death, but the gift of God is eternal Life through Jesus Christ our Lord.

I. The designing, the preparation, and actual bestowing of the Heavenly Glory is from the Mercy of God. This will appear by considering,

1. That it is absolutely impossible that a meer Creature, though perfect, should deserve any thing from God. For enjoying its being and powers of working from his Goodness, the product of all is entirely due to him. And the payment of a Debt acquires no Title to a Reward. He is the Proprietary and Lord of all by Creation. Hence 'tis clear that in the order of distributive Justice nothing can be challenged from him.

2. Besides, such is the infinite Perfection of God in Himself, that no benefit can redound to him by the Service of the Creature. When you have done all, p. 347say you are unprofitable Servants, for we have done but what we ought to do. The neglect of our duty justly exposes to punishment, but the performance of it deserves no Reward, because no advantage accrues to God by it. Who hath first given unto him, and it shall be recompensed to him again? He challenges all Creatures even of the highest order. To speak strictly therefore, When God crowns the Angels with Glory, he gives what is meerly his own, and does not render what is theirs. If he should leave them in their pure Nature, or deprive them of their Being, he were no loser, nor injurious to them. For what Law binds him to enrich them with Immortal Glory, who are no ways profitable to him, or to preserve that being they had from his unexcited Goodness. No Creature can give to him, therefore none can receive from him by way of valuable Consideration.

3. There is no proportion between the best Works of Men, and the excellency of the Reward, much less an equivalence. 'Twas the just and humble acknowledgment of Jacob to God, I am less than the least of all thy Mercies, those that common Providence dispenses for p. 348the support and refreshment of this temporal Life. But how much less than the glorious Excellencies of the supernatural Divine Life, wherein the Saints reign with God for ever? The most costly, the most difficult and hazardous Services, are equally nothing in point of Merit, with the giving but a Cup of cold Water to a Disciple of Christ, there being no correspondence in value between them and the Kingdom of Heaven. The Apostle tells us, I count the Sufferings of the present Life are not to be compar'd to the Glory that shall be revealed in us. And suffering is more than doing. God rewards his faithful Servants not according to the dignity of their Works, but his own Liberality and Magnificence. As Alexander having ordered fifty Talents of Gold to be given to a Gentleman in Poverty to supply his want, and he surpris'd with that immense Bounty, modestly said, ten were enough; He replied, If fifty are too much for you to receive, ten are too little for me to give; therefore do you receive as Poor, I will give as a King. Thus God in the dispensing his Favours does not respect the meanness of our Persons or Services, but gives to us as a God. And p. 349the clearest Notion of the Deity is that he is a Being infinite in all Perfections, therefore all-sufficient and most willing to make his Creatures compleatly happy.

4. If a Creature perfectly Holy that never sinn'd is uncapable to merit any thing from God, much less can those who are born in a sinful State, and guilty of innumerable actual Transgressions, pretend to deserve any Reward for their Works. This were presumption inspir'd by prodigious Vanity. For,

1. By his most free Grace they are restored in conversion to that Spiritual Power by which they serve him. The Chaos was not a deader Lump before the Spirit of God moved on the Face of the Waters, than the best of Men were before the vital influences of the Spirit wrought upon them. And for this they are so deeply obliged to God, that if a thousand times more for his Glory were perform'd, yet they cannot discharge what they owe.

2. The continuance and increase of the powerful supplies of Grace to the Saints, who even since their holy calling by many laspes have justly deserved that God should withdraw his grieved Spirit, p. 350are new Obligations to Thankfulness: and the more Grace, the less Merit.

3. The best Works of Men are imperfect, allayed with the mixtures of Infirmities, and not of full weight in the Divine Ballance. If God should strictly examin our Righteousness, 'twill be found neither pure nor perfect in his Eyes, and without Favour and Indulgence would be rejected. And that which wants Pardon, cannot deserve Praise and Glory. He shews Mercy to thousands that love him, and keep his Commandments. If Obedience were meritorious, it were strict justice to reward them. The Apostle prays for Onesiphorus, who had exposed himself to great danger for his love to the Gospel, The Lord grant he may find Mercy in that day. The Divine Mercy gives the Crown of Life to the Faithful in the day of eternal Recompences.

II. The meritorious Cause of our obtaining Heaven, is the Obedience of Jesus Christ comprehending all that he did and suffered to reconcile God to us. From him as the eternal Word we have all benefits in the order of Nature, for all things were made by him, and for him, p. 351as the incarnate Word, all good things in the order of Grace. What we enjoy in Time, and expect in Eternity, is by him. To shew what influence his Mediation has to make us happy, we must consider;

1. Man by his Rebellion justly forfeited his Happiness, and the Law exacts precisely the Forfeiture. Pure Justice requires the Crime should be punish'd according to its Quality, much less will it suffer the guilty to enjoy the favour of God. For Sin is not to be considered as an Offence and Injury to a private Person, but the violation of a Law, and a disturbance in the order of Government, so that to preserve the honour of governing Justice, an equivalent reparation was appointed. Till Sin was expiated by a proper Sacrifice, the Divine Goodness was a sealed Spring, and its blessed effects restrain'd from the guilty Creature. Now the Son of God in our assumed Nature offered up himself a Sacrifice in our stead, to satisfy Divine Justice, and removed the Bar, that Mercy might be glorified in our Salvation. The Apostle gives this account of it;Heb. 10.19, 20.Heb 10:19Heb 10:20 We have boldness to enter into the Holiest, by the Blood of p. 352Christ, by a new and living way which he hath consecrated for us through the Vail, that is to say, his Flesh.

2. Such were the most precious Merits of his Obedience, that it was not only sufficient to free the guilty contaminated Race of Mankind from Hell, but to purchase for them the Kingdom of Heaven. If we consider his Humane Nature, all Graces were born with him, as Rays with the Sun, and shin'd in the whole course of his Life in the excellence of Perfection. And the dignity of his Divine Person derived an immense Value to all he perform'd as Mediator. One Act of his Obedience was more honourable to God than all the Lives of the Saints, the Deaths of the Martyrs, and the Service of the Angels. God was more pleased in the Obedience of his Beloved Son, than he was provok'd by the rebellion of his Servants. Therefore, as the just Recompence of it, he constituted him to be Universal Head of the Church, supream Judg of the World; invested him with Divine Glory, and with Power to communicate it to his faithful Servants. He is the Prince of Life. In short, it is as much upon the account of Christ's Sufferings that we p. 353are glorified, as that we are forgiven. The Wounds he received in his Body, the Characters of Ignominy, and Footsteps of Death, are the Fountains of our Glory. His Abasement is the cause of our Exaltation.

If it be said, This seems to lessen the freeness of this Gift. The answer is clear;

This was due to Christ, but undeserved by us. Besides, the appointing his Son to be our Mediator in the way of our Ransom, was the most glorious Work of his Goodness.

2. The Means of our obtaining Heaven are to be considered. Though the Divine Goodness be free in its Acts, and there can be nothing in the Creature of Merit, or Inducement to prevail upon God in the nature of a Cause, yet he requires Qualifications in all those who shall enjoy that blessed unchangeable Kingdom. The Apostle expresly declares, 'Tis not of him that wills, nor of him that runs, Rom. 9.16.Rom 9:16but of God that sheweth Mercy. But we must distinguish the Effects of this Mercy, which are dispensed in that order the Gospel lays down. The first Mercy is the powerful calling the Sinner from his corrupt and wretched p. 354State; a second Mercy is the pardoning his Sins; the last and most eminent is the glorifying him in Heaven. Now 'tis clear that in this place, the shewing of Mercy, signifies the preventing Grace of God in Conversion; for in the 18th Verse, 'tis said, God shews Mercy to whom he will, and whom he will he hardens. Where 'tis evident that shewing Mercy is oppos'd not to condemning, but to hardning; and consequently the intent of the words is this, That Divine Grace overcomes the Rebellious Will, softens the stiff and stubborn Heart, and makes it pliant to Obedience. This flows from his pure good Will and Pleasure, without the least Motive from the Inclinations or Endeavours of sinful Men. But the other Effects of God's Mercy require Conditions in the Subjects that receive them: for he pardons only penitent Believers, and glorifies none but persevering Saints.

To make this clear, 'tis worthy of Observation, The Gospel has several Denominations. 'Tis called a Law, a Covenant, and a Testament. 'Tis called the Law of Faith, Rom. 3.27.Rom 3:27and the Law of the Spiritual Life. As a Law, it signifies a new p. 355Right that God has most freely establish'd in favour of lost Man, that commands certain Duties, and sets before them Eternal Life as the Reward of Obedience, and Eternal Death the Punishment of Disobedience. According to this the trial and decision of Mens everlasting States shall be, which is the Character of a true Law. This Law of Grace is very different from the Law of Nature, that requir'd intire Innocence, and for the least omission, or accusing Act, past an irrevocable Doom upon the Offenders; for that strictness and severity is mollified by the Gospel, which accepts of sincere persevering Obedience tho imperfect; accordingly 'tis called the Law of Liberty. James 2.Jas 2But the Law of Faith is unalterable, and admits of no Dispensation from the Duties required in order to our being everlastingly happy.

2. The Gospel is stiled a Covenant, and that imports a reciprocal Engagement between Parties for the performance of the Matter contained in it. The Covenant of Grace includes the Promise of pardoning and rewarding Mercy on God's part, and the Conditions on Man's, with respect to which 'tis p. 356to be perform'd. There is an inviolable dependence between them. He will be our God, Heb. 9.Heb 9to make us happy, but we must be his People to yield unreserved Obedience to him. 2 Cor.He will be our Father, and we shall be his Sons and Daughters; but 'tis upon the terms of purifying our selves from all pollutions of Flesh and Spirit, and unfeigned endeavours to perfect Holiness in his fear. 'Tis astonishing Goodness that he is pleased to condescend to such a Treaty with fallen Creatures: by a voluntary Promise he encourages them, but tho most free in making, 'tis conditional in the performance. The constancy of his Holy Nature obliges him to fulfil his Word, but 'tis if we do not fail on our part by carelessness of our Duty. A Presumer may seal Assurance to himself, and be deceived in this great Matter, but God will not be mocked. If we prove false in the Covenant, he will be faithful, and exclude those from Heaven that were neglectful of the Conditions to which it is promised.

3. The Gospel is stiled, a Testament sealed in the Blood of Christ, confirm'd by his Death. The Donation of eternal Blessings in it is not absolute and irrespective, p. 357but the Heirs are admitted to the possession of the Inheritance according to the Will of the rich liberal and wise Testator. There can be no regular Title or Claim made out without performing what is required. And this is the Will of God and Christ our Sanctification, without which we cannot enjoy it.

Now from hence we may see the admirable Agreement between these two Notions, that Heaven is a Gift, and a Reward. 'Tis a Reward in the order of giving it, not due to the Work, but from the Bounty of the Giver. God gives Heaven to those that faithfully serve him. But their Service was due to God, of no worth in respect of Heaven; so that Man's Work is no Merit, and God's Reward is a Gift. Our everlasting Glory must be ascribed to his most free Grace, as much as the pardon of our Sins.

I shall now proceed to consider, what the Gospel declares to be indispensably requisite in order to our obtaining of Heaven: this is compriz'd in the holy Change of Man's Nature, p. 358which I will briefly unfold, and shew how necessary it is to qualify us for Celestial Glory.

1. This holy Change is express'd in Scripture by the new Birth. Our Saviour, with a solemn repeated Asseveration,John 3.3.John 3:3 tells Nicodemus; Verily, verily, except a Man be born again, he cannot see the Kingdom of God. Sin is natural to Man from his Conception and Birth, and infects with its Contagion all his Faculties. This is fomented and cherisht by Temptations that easily encompass him. The Understanding is polluted with evil Principles, full of strong Prejudices, and lofty Imaginations against the supernatural Mysteries of Salvation. 'Tis full of Ignorance and Folly, and from hence either rejects them as incredible, or despises them as impertinent or unprofitable. The Will is depraved and perverse, full of unruly and unhallowed Affections. The Senses are luxurious and rebellious. In short, Man is so viciously and sensually inclined, so alienated from the Life of God, as if he had no diviner Part within him, that should aspire to a spiritual Blessedness, that should regulate and p. 359controul the excess of the inferiour Appetites. This is the unhappy Character Satan impress'd on him in his Fall, and without Renovation upon an infinite account he is uncapable of seeing God. This Renovation consists not in the change of his Substance, as the Water was miraculously turn'd into Wine at the Marriage in Cana of Galilee: the same Soul with its essential Powers, the same Body with its natural Senses, the Work of the Creator remains; but in the cleansing of his stain'd Nature, in the sanctifying his Faculties that are the Springs of his Actions, the whole Man is quickned into a Divine Life, and enabled to act in conformity to it. And of this the new Birth is a convenient Illustration. An active Principle of Holiness is planted in him, that springs up into visible Actions. The Apostle particularly expresses it in his earnest Prayer for the Thessalonians, The very God of Peace sanctify you wholly, and preserve your whole Spirit, Soul and Body blameless, till the coming of Jesus Christ. Every Faculty is renewed, and every Grace infused that constitutes the Divine Image. The Mind is renewed by Spiritual Light, to believe the Truth and p. 360Goodness of unseen Things promised, the reality and dreadfulness of Things threatned in the Word of God. It sees the truest Beauty in Holiness, the highest Honour in Obedience to God, the greatest Equity and Excellence in his Service. The Will is renewed by holy Love, a purifying Flame, and feels the attractive virtue of our blessed End, before all desirable Things on Earth, and determines to pursue it in the vigorous use of proper means. The Body is made an holy Instrument fit for the renewed Soul. In short, the natural Man becomes Spiritual in his Perceptions, Resolutions and Actions. All things are become New. There is a firm assent, an inviolable adherence to those most precious Objects revealed in the Scripture, and a sincere chosen constant Obedience flows from the renewed Faculties. And from hence we may distinguish between regenerating Grace, and formal Hypocrisy in some, and the proficiency of Nature, and power of common Grace in others. A Hypocrite in Religion is acted from without, by mercenary base respects; and his Conscience being cauteris'd, handles sacred Things without feeling: a regenerate p. 361Person is moved by an internal living Principle, and performs his Duties with lively Affections. Natural Conscience under the compulsion of Fear, may lay a restraint upon the outward Acts of Sin, without an inward Consent to the Sanctity of the Law. Renewing Grace cleanses the Fountain, and the Current is pure. It reconciles the Affections to the most Holy Commands. I love thy Law because 'tis pure, saith 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 p. 362pure, 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 'tis entirely the Work of the sanctifying Spirit, that conveys a Principle of Life in order to the Functions of it. 'Tis the living Impression of God, the sole Efficient and Exemplar of it, the Fruit and Image of the Divine Vertues. 'Tis exprest by the new Creature. The production of it is attributed to God's Power displaying it self in a peculiar p. 363excellent 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 altho 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 humane Body from the Dust of Earth at first. But with this difference, the first Creation was done without any sense in the Subject, of the efficiency of the Divine Power in producing 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 p. 364renovation 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 sinn'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 indispensable 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, p. 365God's Friend; they had the Seal of the Holy Covenant mark'd in their Flesh: and hence it was proverbial amongst 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.Rom. 8.17.Rom 8:17 In the quality of Sons, we are Heirs of God's Kingdom. And that honourable Relation we have upon a double account;Gal. 4.7.Gal 4:7 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 p. 366them 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?

p. 3672. 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. 'Tis 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, laps'd and miserable, was in his view) he chose some to be Vessels of Mercy, and by priviledg separated them from the rest that finally perish. Now what induc'd him to place a singular Love on the Elect? There was nothing in them to incline his Compassion, being equally guilty and depraved with the rest of the Progeny of Adam. This difference therefore is to be resolved into his unaccountable and adorable Will, as the sole cause of it. Thus God declares it to be his glorious Prerogative, I will have Mercy on whom I will have Mercy, and I will have Compassion on whom I will have Compassion. And this is no unjust p. 368acceptance of Persons: For as a Benefactor, he may dispense his own Favours as he pleases. A Gift from meer and arbitrary Bounty may be bestowed on some, and not on others, without injustice. But there are other Actions of God for which there is an evident reason in Men on whom they are terminated. Thus as the supreme Judg, without respect of Persons, 1 Pet. 1.17.1 Pet 1:17he will judg and reward every Man according to his Works. The Evangelical Law (as was toucht on before) is the rule of eternal Judgment,Rom. 2.16. Acts 26.18.Rom 2:16Acts 26:18 and gives a right from the gracious Promise of God, to all penitent Believers in the Kingdom of Heaven, and excludes all impenitent Infidels. Divine Justice will illustriously appear then in distinguishing Believers from Unbelievers by their Works, the proper Fruits either of Faith or Infidelity. All the thick Clouds of Disgraces, Calumnies, Persecutions, that often oppress the most sincere Christians here, shall not then darken their Holiness; and all the specious appearances of Piety, which the most artificial Hypocrites make use of to deceive others, shall not conceal their Wickedness. And accordingly the one shall be absolved and p. 369glorified, the others condemned and punish'd for ever. In short, without violation of his own righteous establishment in the Gospel,Heb. 12.14.Heb 12:14 God cannot receive the unholy into his Glory.

3. Besides the Legal Bar that excludes unsanctified Persons from the beatifick vision of God, there is a moral incapacity. Suppose that Justice should allow Omnipotence to translate such a Sinner to Heaven, would the Place make him happy? Can two incongruous Natures delight in one another? The happiness of Sense is by an impression of Pleasure from a suitable Object: The happiness of intellectual Beings arises from an entire conformity of dispositions. So that unless God recede from his Holiness, which is absolutely impossible, or Man be purified, and changed into his likeness, there can be no sweet Communion between them. Our Saviour assigns this Reason of the necessity of Regeneration in order to our admission into Heaven: That which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit. According to the quality of the Principle, such is what proceeds from it. The Flesh is a corrupt Principle, p. 370and accordingly the Natural Man is wholly carnal in his propensions, operations, and end. The Disease is turn'd into his Constitution. He is dead to the Spiritual Life, to the actions and enjoyments that are proper to it: Nay, there is in him a surviving Principle of Enmity to that Life: not only a mortal coldness to God, but a stiff aversation from him, a perpetual resistance and impatience of the Divine Presence, that would disturb his voluptuous enjoyments. The Exercises of Heaven would be as the Torments of Hell to him, while in the midst of those pure Joys his inward inclinations vehemently run into the lowest Lees of Sensuality. And therefore till this Contrariety, so deep and predominant in an unholy Person, be removed, 'tis utterly impossible he should enjoy God with satisfaction. As it was necessary that God should become like Man on Earth, to purchase that Felicity for him, so Man must be like God in Heaven before he can possess it. Holiness alone prepares Men for Celestial Happiness; that is against the corruption and above the perfection of meer Nature.

p. 371I shall now proceed to consider more particularly what is requisite in order to our obtaining of Heaven.

1. Faith in the Redeemer is absolutely required of all that will partake of the Salvation purchased by him.John 3.16.John 3:16 God so loved the World, that he gave his only begotten Son; that whoever believes in him, should not perish, but have Eternal Life. This is the Spirit and Substance of the Gospel, therefore I will briefly unfold it. The Son of God having assumed the human Nature, and performed what was necessary for the expiation of Sin,Phil. 2.8, 9.Phil 2:8Phil 2:9 the Father was so pleased with his Obedience, that from his lowest State he rais'd him to Divine Glory, and gave him supream Authority, and all-sufficient Power to communicate that Glory to others. Thus our Saviour declares;John 17.2.John 17:2 Thou hast given him (i. e. the Son) power over all Flesh, that he should give Eternal Life to as many as thou hast given him. And he exhorts the People, Labour for that Meat that endures unto Eternal Life, John 6.John 6which the Son of Man shall give unto you, for him hath God the Father sealed. Now this glorious Life is not given to all, but only to those who are united to him. As Adam, the p. 372principle of the carnal corrupt Nature, derives Guilt and Death to all his Progeny: so Jesus Christ (who is opposed to him) the Head and Prince of the renewed State, communicates Life and Glory to his People. The Apostle expresses it,1 Cor. 15.22.1 Cor 15:22 As in Adam all dye, his natural Descendants are involv'd in his Condemnation; even so in Christ shall all be made alive: that is, all that are spiritually united to him, shall partake of his glorious Resurrection. And St. John tells us,1 John 5.12.1 John 5:12 He that hath the Son, hath Life; and he that hath not the Son, hath not Life. The having the Son, upon which our right to Eternal Life depends, is believing in him. Faith has a principal Efficiency in receiving Christ, therefore 'tis exprest by that Act;John 1.13.John 1:13 But as many as received him, to them gave he power to become the Sons of God, (and consequently Heirs of Glory) so as many as believed on his Name. And Christ is said to dwell in our Hearts by Faith. Ephes. 3.17.Eph 3:17This is not a meer assent to the Doctrines of the Gospel concerning the Dignity of his Person, that he is in so high and glorious a Relation of being the Eternal Son of God, and the infinite value of his Merits, whereby he is able to save p. 373all that come unto God by him, and his merciful compassionate Nature to embrace returning Sinners, and the excellency of the benefits purchased by him, but such a Belief as sways the Will and Affections to receive him upon God's terms for our Salvation. Faith is seated in the whole Soul, in the Mind and Heart, and accepts of Christ intirely as Prophet, Priest, and King. The parts of the Mediator's Office, are inseparably connected, and all the Effects of them are communicated to the same Persons. Jesus Christ is made of God to Believers, 1 Cor. 1.1 Cor 1Wisdom; to cure their Ignorance and Folly; Righteousness, to abolish their Guilt; Sanctification, to renew their Natures; and Redemption, to free them at last from the Grave, and bring them to Glory. From hence 'tis clear, that the Faith, which is justifying and saving, includes in its Nature, as dependance and trust in Christ as a powerful and merciful Mediator, that is able and willing to reconcile us to God, and make us for ever happy in his Favour; so a sincere resolution of Obedience and Subjection to all his holy Commands, even to the plucking out of the right Eye, and the cutting off the right hand, the parting p. 374with the most pleasing or profitable Sins. For the Promises of God that are the Rule of Faith, make an offer of Christ upon these Conditions to us: Him hath God exalted with his right hand, Acts 5.31.Acts 5:31to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of Sins. And only the Justified shall be glorified. Rom. 8.Rom 8Those therefore who desire a partial interest in him as a Saviour, out of absolute necessity to escape Hell, and will not out of Love submit to him as their Prince, have not that Faith that is unfeigned, and gives a title to Eternal Life by the Promises of the Gospel.

2. We must chuse Heaven as our supream Happiness, and regard it as the main end of our Lives. Man fell from his Duty and Felicity by preferring sensual Pleasure before the Favour of God, and became guilty of the greatest Disobedience and Dishonour to his Maker, and is restored by the holy change of his Will, the setting his Affections on a pure Spiritual Blessedness. This subliming the Will, and turning its Love and Choice from the Creatures to God, is the effect of Divine Grace, and wrought in a rational way. For Man is not moved as artificial Engines by force, nor p. 375as Brutes from necessity, their Faculties being determined by the outward application of Objects: he is not drawn up to Heaven by such a natural impression, as Steel by the Load-stone, nor forc'd by a violent motion as a Stone ascends, but as an understanding free Agent, by the direction of the enlightned Mind, and the consent of the Will, an elective unconstrained Faculty. And herein the Wisdom, Goodness and Equity of God's Transactions with Man appears. His Wisdom, in that as he has ordered in the whole sphere of Nature, that the active Powers of every Creature, be drawn forth into exercise for their preservation, and accordingly he is pleased to work in and by them; so the Understanding and Will, the Principles of Operation in Man, are to deliberate and choose in order to his Happiness. Otherwise the rational Faculties would be in vain. His Goodness and Equity, in that he sets before them Eternal Life as the Reward of Obedience. God will be glorified by him as a Law-giver and a Benefactor, and has ordained in the Gospel, that all who chuse and diligently seek the Kingdom of Heaven shall infallibly obtain it, and none be p. 376deprived of it but for their neglect. The Decree of a final state of Misery, though not in time, yet is consequent in the order of causes to the obstinate reluctancy of Sinners against restoring Grace, and the wilful forsaking their own Mercies. Therefore God vindicates the Equity of his Proceedings with Men by their own Principles, and with tender pity expostulates, Why will ye die? The corrupt Will, declining from God, and adhering to the Creature as its Happiness, is the true cause of Man's ruin. This will infinitely clear the Wisdom and Justice, the Purity and Goodness of God from all Imputation.

The choice of Heaven for our Felicity is primarily to be determined, for 'tis from the prospect of it that all holy Counsels derive their Life and Vigour. As in drawing the Picture of a Man, the first work is to delineate the Head, not only as the part that in dignity and eminence is above the rest, but as it regulates the drawing of the other parts, and gives a just proportion and correspondence between them, without which the whole Figure becomes disordered and monstrous. Thus in the moral consideration p. 377of Man, that which is primarily to be considered is the Soul, and its final Felicity, as incomparably more excellent than the Body and its Pleasures: for this will have a powerful influence upon the whole Life, directing to avoid what is inconsistent and impertinent, and to do what is conducive to it.

Now this being a matter of unspeakable importance, I will,

First, Shew what the regular Choice of Heaven includes, as to its Qualities and Effects.

Secondly, Direct how to make this Choice.

Thirdly, Present some powerful Motives to excite us to it.

The Qualities of this Choice are three.

1. It must be sincere and cordial.

2. Early, in our first and best Days.

3. Firm and constant.

1. It must be sincere and cordial. The most essential and active Desire in humane Nature is to Happiness; but there being two kinds of good Things p. 378presented to the Will, that solicit the Affections, the Pleasures of Sense, and spiritual Joys, from hence it is that that which makes Men happy is the Object of Election. And although there is nothing more uniform and inviolable than the natural inclination to Happiness, yet the great distinction of Mankind arises from this source, the regular or perverse use of this Inclination, the wise or mistaking choice of Happiness. Now the sincerity of our Choice is discovered, when 'tis clear and entire, arising from a transcendent esteem of the Favour and Enjoyment of God as our chief Good, and absolutely requisite for us. And from hence it is evident that the Choice of true Happiness, necessarily includes the despising and rejecting of the false Happiness that stands in competition with it. There cannot be two reigning Principles in the Soul: for it cannot vigorously apply it self to two Objects at the same time. Our Saviour has decided it, No Man can serve two Masters, for either he will hate the one and love the other, or hold to the one and despise the other: ye cannot serve God and Mammon. The Masters are p. 379irreconcileable, and their Commands are directly opposite. It was as possible to place upon the same Altar the Ark of God, and the Idol of the Philistins, as that Heaven and the World should compound and take equal shares in our Affections. Indeed, if the Conceptions in the Mind are but faint and floating of the universal satisfying Goodness of the Object proposed to make us happy, the Will remains in suspence; but when 'tis clearly and strongly represented, the Heart is drawn entirely to embrace it. Divine Grace, by the illumination of the Understanding, purifies and changes the depraved Will, and heals the distempered Affections. The wise Merchant that had a discerning Eye saw reason enough to part with all, that he might gain the Pearl of Price, the Grace and Glory of the Kingdom of Heaven. The Apostle declares his resolute contempt of the concurrence of all the Prerogatives either the Law or the World could afford him, that he might have an Interest in Christ, the Reconciler and Restorer of Man to the Favour and Fellowship of God. But what things were gain to me, those I counted loss p. 380for Christ; yea doubtless I count all things but loss for the Excellency of the Knowledg of Jesus Christ my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I might win Christ. The glorious Gospel is the brightest and most pleasant Light that ever shone upon the World, a Revelation of the deepest Wisdom and most admirable Love, wherein the Combination of God's holy and wonderful Counsels for our Salvation is unfolded; and accordingly St. Paul, with the greatest Life of Affection, sets forth his value of it, and by full and most vilifying Expressions, rejects all things in comparison of it.

2. The Sincerity of the Heavenly Choice is discovered by a zealous observance of the Means requisite in order to it. Inanimate things incline to rest in their Centre, the Rational intend and pursue it. The blessed End, when valued and respected according to its worth, excites and directs the Affections and Endeavours in that order and measure as is proportionable to its Excellency, and the Difficulties of obtaining it. There may be a naked estimation, and some desires of Eternal Happiness p. 381simply considered, yet the Will remains incompleat and undetermined in its choice: for the End in conjunction with the Means is propounded to us, and the carnal Man will not consent to the Means. He dislikes the Holiness of Religion, and will rather forfeit Heaven, than submit to such strict terms. Though with Balaam, in a fit of Devotion, he says, O that I might die the death of the Righteous, and that my last End might be like his; yet from Indulgence to his sensual Inclinations, he will not live as the Righteous. All his Wishes of true Happiness are soon strangled by the predominant love of some Vanity. 'Tis said of the Israelites, Psal. 106.14.Ps 106:14they despised the pleasant Land, not absolutely in it self, for it was the Glory of all Lands, abounding with things for the support and delight of Man; but considering its distance, a Wilderness waste and wild interposing, and the Enemies to be encountred, they did not think it worthy of undergoing such Hazards and Difficulties. The Land of Canaan was a Type of Heaven, both with respect to its pleasantness, and the manner of the Israelites obtaining it. Their Title to it was derived from the rich Bounty of God, p. 382therefore 'tis called the Land of Promise; but it was to be possess'd by Conquest. Thus the Celestial Canaan is the pure Gift of God, but the actual enjoyment of it is obtained by victorious resistance, against the Enemies of our Salvation. And Carnal Men despise this pleasant Land, the Promise being inseparably joined with Precepts of Duty and Obedience, from which they are averse. But he that chuses sincerely, is joyful and vigorous in the use of means for acquiring his most desired Good. Ardent Affections, like Elijah's Chariot of Fire, ravish the Soul above this sensible World, to the place where God dwells in Glory. Zeal animates his Endeavours, as the Motion of the Heart diffuses the Spirits into the Arteries, to convey Life to all parts of the Body. One thing (saith the inflamed Psalmist) have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my life, to behold the Beauty of the Lord, and to enquire into his Temple. The sensual Man is ranging abroad for satisfaction, and shoots all the Game that crosses his Eye; but the Soul that has a discovering Light, and feeling heat of the divine Beauty, unites p. 383all its desires in God, and with affection to an Extasy longs for the enjoyment of him, and the endeavours are in some proportion to the desires. Our Saviour tells us, That from the days of John the Baptist until now, the Kingdom of Heaven suffers violence, and the violent take it by force. Some previous Rays of the Sun of Righteousness appeared in his Ministry, and produc'd such a holy Ardency in those Converts, that with all resolution, diligence and earnestness they sought to be partakers of the Blessedness revealed. Lazy Desires, easy Prosecutions, sluggish Attempts, discover that the Heart is not throughly engaged for the spiritual Eternal Good. When the End is truly designed, it will give Law to the Actions. This is visible in Men who are wholly led by Sense, how sagacious, how sollicitous are they to accomplish their Ends and base Designs? They try all ways either by fine dissimulation, or toilsome industry, to obtain their Desires. No time is too much in their gainful Affairs, or voluptuous Enjoyments. They transform the Night to lengthen out the Day for their Profit, they vail the Day to lengthen out the Night for their Ease and Pleasure. But p. 384alas, Heaven is only regarded by the By; as if the intellectual Soul were only given to dwell with the Body on Earth, the place of its Banishment, and direct Affairs here below, and not to lead in the way to Heaven, the place of its Nativity, and prepare for another World. The Work of Salvation is followed with that remiss degree of Affection, as if it were a slight matter whether performed or neglected. These Persons carry their Conviction in their Bosoms; for they are ardent and active to obtain inferior and infinitely less concerning Ends, but with that cold application mind the superior nobler End of Man, that it is wholly frustrate, which plainly shews it was never seriously intended by them.

The sight of Worldly Men so active and vigilant to prosecute their low Designs, should quicken us to seek with greater diligence and alacrity the Kingdom of Heaven, and the Righteousness thereof. A Carnal Wretch, urged by the sting of a brutish Desire, with what impatience doth he pursue the Pleasures of Sin that are but for a season? An ambitious Person, with what an intemperate height of Passion does he p. 385chase a Feather? A covetous Man, how greedily does he pursue the Advantages of the present World that passes away, and the Lusts thereof? Ah! how do they upbraid our indifferent Desires, our dull Delays and cold Endeavours, when such a high Prize is set before us? Who is able to conceive the ravishing Pleasure of the Soul when it first enters through the beautiful Gate of the Celestial Temple, and sees the Glory of the Place, and hears a Voice from the Throne, Enter into thy Master's Joy, to be happy with him for ever? The serious belief of this, will draw forth all our active Powers in the Service of God.

3. The sincerity of our Heavenly Choice declares it self, in the temper and frame of our Hearts, with respect to all temporal Things in this World. For our main and happy End being established, that it consists not in secular Riches, and Honours, and the Pleasures of Sense, but in the clear Vision of God, the blessedness of the Spirit; it follows that all present things are in our use so far Good or Evil, and to be desired or not, as they are profitable or prejudicial to our obtaining p. 386Salvation, as they conduct or divert us from Heaven. A wise Christian looks on temporal things not through the Glass of disordered Passions, that are impetuous and impatient for what is grateful to them, but with reference to his future Happiness. He considers the train of Temptations that attend an exalted Condition, and desires such a portion of these things, as may redound to the Glory of the Giver, and be improved for his own Salvation. This Purity of Affections our Saviour teaches us: For in his Divine Form of Prayer, the true Directory of our Desires, are set down in an admirable order all things we are to pray for. And they respect the End, or the Means. The End is the primary Object of our Desires, accordingly the two first Petitions concern our blessed End, as it respects God and our selves. We pray, Hallowed be thy Name, that is, by the reverence and adoration of all his Subjects: and, Thy Kingdom come, that is, for the manifestation of his Eternal Glory in the next World, that we may reign with him. The Means in order to this End are of two sorts. Some conduct to it by themselves, those p. 387are the good things desired in the third and fourth Petitions; and some lead to it by accident, and those are the freedom from Evils express'd in the last Petition. The good things desired, either have a direct influence upon our obtaining Happiness; and they are summ'd up in our universal Obedience to God's Will, express'd in the third Petition, Let thy Will be done on Earth as it is in Heaven; or they are such as by way of subserviency promote our Happiness, and those we pray for in the fourth Petition, Give us this day our daily Bread. And 'tis observable there is but one Petition for Temporal Blessings, and 'tis the last in the order of those that concern good things. And that single Petition is so restrained, that 'tis evident by its Tenour, that earthly things are not absolutely good to be desired for themselves, but relatively and subordinately to our eternal Good. Daily Bread we must ask of our heavenly Father, the necessary support of the present Life, without which we cannot exercise our internal or external Powers and Faculties in his Service, but not Delicacies and Abundance for the luxurious Appetite.

p. 388The difference of Conditions in the present World is very great: as in Pharaoh's Dream, some Ears of Corn were so full and weighty that they bended with their weight; others so thin and blasted, that they were as Stubble for the Fire. Thus some abound in all Felicities possible in this Life, others are chastened every Morning, under various and continual Afflictions. Now this infallible Principle being planted in the Heart, that all present things are to be improved with respect to our future Happiness, will moderate the Affections in Prosperity, so to use the World that we may enjoy God, and make us not only patient, but pleased in Adversities, as they are preparatory for Heaven.

The Original of all the Sins and Misery of Men,Frui est amore alicujus rei inhaerere propter seipsam uti autem, quod in usum venerit, ad id quod amas obtinendum referre. Aug. de Doct. Christ. is their perverse abuse of things, by turning the Means into the End, setting their Affections of Love, Desire, and Joy upon sensible things, as their proper Happiness, with inconsiderate neglect of the spiritual eternal state, to which all other things should be subservient. As if one diseased and sickly in a Forreign Country, that could not possibly recover Health but p. 389in his Native Air, in his return thither, invited by the pleasantness of the way, should take up his residence in it, and never arrive to his own Country. Among the West Indians some are **Acosta.reported to be so swift in running, that no Horse can keep pace with them, and they have a constant rule in their Diet, to eat of no Beast, or Bird, or Fish that is slow in motion, fancying it would transfuse a sluggishness in them. The Christian Life is by the Apostle compar'd to a Race, and earthly things by an inseparable property of Nature load and depress the Soul, that it cannot with vigour run the Race set before it. The Believer therefore who intends for the high price of his Calling, and is true to his End, will be temperate in all things. Nay, he will not only be circumspect, lest they should check with his great Design, but wisely manages them in subserviency to it. St. Paul charges them that are rich in this World, to do good, 1 Tim. 9.18, 19.to be rich in good Works, ready to distribute, willing to communicate, laying in store for themselves a good Foundation against the time to come, that they may lay hold of eternal Life.

p. 390And the fixed aim at Heaven as our Felicity, will reconcile an afflicted state to us. When temporal Evils are effectual means to promote our everlasting Happiness, the amiableness and excellency of the End changes their Nature, and makes those Calamities that in themselves are intolerable, to become light and easy. The Poor, the Mourners, the Persecuted are blessed now, because theirs is the Kingdom of Heaven. The Apostle, tho under variety of sharp Troubles, yet expresses his sense with that mitigation, as but lightly touch'd with them: as sorrowful, but always rejoicing. From hence he tells us, that with unfainting courage he prosecuted his glorious End. For our light Afflictions that are but for a moment, work for us a far more exceeding weight of Glory. This seriously believed and considered, will make us understand the Harmony and Consent of the most discordant parts of God's Providence. This will reconcile the severity and roughness of his Hand, with the tender Compassions of his Heart towards his Servants. This will dry up Rivers of unprofitable Tears that flow from the Afflicted, and make the Cross of Christ a light burthen. p. 391For their heaviest Afflictions are not only consistent with his Love, but the Effects of it, being influential upon their Happiness. We are now toss'd upon the alternate Waves of Time, but 'tis that we may arrive at the Port, the blessed Bosom of our Saviour, and enjoy a peaceful Calm; and so we shall be ever with the Lord. Words of infinite sweetness! This is the Song of our Prosperity, and the Charm of our Adversity: Well might the Apostle add immediately after, Therefore comfort one another with these Words.

4. The sincere Choice of Heaven as our final Happiness, will make us aspire to the greatest height of Holiness we are capable of in the present state. For the End has always a powerful Vertue to transform a Man into its Likeness: and Heaven is a state of perfect conformity to the Holy God. This difference is observable between the Understanding and the Will in their Operations: The Understanding in forming Conceptions of Things, draws the Object to it self. The Will is drawn by the Object to it chuses, and is always fashioning and framing the Soul into an intire conformity to it. Thus Carnal p. 392Objects when propounded as the End of a Man, secretly imprint on him their Likeness, his Thoughts, Affections, and whole Conversation is Carnal. As the Psalmist speaks of the Worshippers of Idols, they that make them are like unto them, so is every one that trusteth in them: whatever we adore and esteem, we are changed into its Image. Idolaters are as stupid and senseless, as the Idols to which they pay Homage. Thus when God is chosen as our supream Good and last End, by conversing with him, the Image of his glorious Holiness is derived on the Soul, and it becomes Godly: the Heart is drawn by his attractive Excellencies, and the Life directed to him. This being a Point of great importance, I shall further prove and illustrate it. There is no deliberating about the degrees of that which is loved for it self as our End. More or less may respect the Means that are valued and used to obtain it, but the Love of the End is vast and unlimited. A Physician endeavours to recover his Patient to sound and perfect Health, that being the End of his Art. He that seeks for Honour or Riches, is not content with a Mediocrity of Success, but drives on his Affairs p. 393to the full period of his Desires. An ardent lover of Learning with a noble jealousy strives to excel others in Knowledg. In short, no Man designs and longs for a thing as his Happiness, but will use all diligence to gain the present and full possession of it. Therefore it cannot be imagined that any Person sincerely propounds the enjoyment of Heaven as his End, but Love will make him fervent and industrious to be as Heavenly as is possible here. He will strive by blessed and glorious Gradations, to ascend to the perfection of his Aims and Desires, to be holy as God is holy in all manner of Conversation, to be pure as Christ is pure. We have an admirable instance of this in St. Paul, who declares, Brethren, Phil. 3.13, 14.Phil 3:13Phil 3:14I count not my self to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the Mark, for the Prize of the high Calling of God in Christ Jesus. His Progress was great, yet that did not make him slack in the prosecution of his End. He laboured to attain the Precedent of our Saviour, to feel the Power of his Death and Life, to apprehend p. 394Christ intirely and perfectly as Christ had apprehended him. He was very diligent to improve the Divine Image in his Heart and Life.

From hence we may discover the vanity of their Hopes, that are of lukewarm Affections in Religion, (the abhorr'd character of Laodicea) who esteem it a prudent Principle, as convenient for their carnal ease and interest, not to be earnest in following Holiness. Vices in mediocrity are tolerable with them, only the excess is condemned. They content themselves with a mediocrity in Religion, and are presumptuous and secure, as the Church that said, I am rich, and have need of nothing. They boast as if they had found out the temperate Region between the burning Line and the frozen Pole. They account all that is above their degrees in Religion, to be furious or indiscreet Zeal, and all below to be dead, cold Profaneness. They censure those for Hypocrisy or unnecessary Strictness, who are visibly better, and stand upon proud comparisons with those who are visibly worse. And thus set off themselves by taxing others. But how easily do Men deceive and damn themselves? p. 395Can we have too much of Heaven upon the Earth? Can we become too like God, when a perfect conformity to him is our Duty and Felicity? Indeed Moral Vertue consists in a Mediocrity, not of the habitual Quality, but of the Affections and Actions between the vicious extremities. Fortitude consists in the mean between Cowardise, and rash Boldness; but how much the more confirm'd the couragious Habit is, so much the more a Man excells in that Virtue. Liberality consists between an indiscreet Profuseness, and sordid Avarice; Patience between a soft Delicacy, and stupid Insensibility. Thus Philosophic Virtue glories in its Beauty as pure and intire, between two vicious Deformities. And the Religion of many is Paganism drest up in a Christian Fashion. But this mediocrity only belongs to inferiour Vertues, that respect things of created limited goodness, and is determined according to the worth of their Nature. But divine Graces respect an Object supreamly Good, and their perfection consists in their most excellent degrees, and the most intense Affections and Operations that are leading to it. Faith in its Obedience, Hope in its Assurance, p. 396Love in its Ardour can never exceed. When the Object is Infinite, a mediocrity is vicious. Humility can never descend too low, nor Love ascend too high: for reflecting upon our natural and moral Imperfections, that we were raised from nothing, that we are defiled and debased with Sin, we cannot have too low thoughts of our selves. And since God the Soveraign Being, infinite in Perfections, and infinitely amiable is the Object, no bounds or measure must be set to our Affections, but with all our united Powers, all the Heart, and with all the Soul, and with all the Mind, and with all the Strength, we must love him, and please him, and endeavour to be beloved of him.

There are others will acknowledg their defects, and tell you they do not pretend to eminent Sanctity, to the Graces of the Apostles and Martyrs, nor aspire to their degrees in Glory, they are content with a lower place in Heaven, and less strict Religion is sufficient for their purpose. This deceit is strengthned by Popery, that enervates and dissolves many of our Saviour's Precepts, by teaching they are not Laws obliging all Christians to Obedience, p. 397that will attain to eternal Life, but Counsels of Perfection: if they are not done 'tis no Sin, and the performance of them meritoriously intitles to a richer Crown. And though Men by impure Indulgencies please their sensual Affections, yet by tasting Purgatory in the way, they may come to Heaven on easier terms, than a universal respect to God's Commands, and an equal care to observe them. But Death will confute all these feeble wretched Pretences, for though the Saints above shine with an unequal brightness, as the Stars differ in Glory; yet none are there but Saints. And those who do not mourn under their Imperfections, and unfeignedly desire and endeavour to be better, were never really good. The slothful Servant that did not waste but neglect to improve his Talent, was cast into outer darkness. There are different degrees of punishments in Hell, but the least miserable there are miserable for ever. In short 'tis a perfect contradiction, a Prodigy, for any Man to think he is sincere in his Choice, and prepar'd in his Affections for the pure glorious Felicity in Heaven, that does not labour to cleanse himself from all pollutions p. 398of Flesh and Spirit, and to perfect Holiness in the fear of God.

Secondly, The choice of Eternal Felicity must be early in the prime of our days. The rule of our Duty, and Reason binds us to remember our Creatour in our Youth, to pay to him the first fruits of our Time and Strength. When we are surrounded with inticing Objects, and the Senses are entire and most capable to enjoy them, when the electing Powers are in their vigour, then 'tis just we should live to God, obey him as our Law-giver, and prefer the fruition of him in Heaven, the reward of Obedience, before all the pleasures of Vanity. 'Tis very honourable and pleasing to God to give the Heart to him, when the Flesh and the World strongly solicit to withdraw it. 'Tis a high endearment of the Soul to him, when his Excellencies are prevalent in the Esteem and Affections above all the Charms of the Creatures. And 'tis an unspeakable satisfaction to the Spirit of a Man, to declare the truth and strength of his Love to God by despising Temptations when they are most inviting, and the Appetite is p. 399eager for the enjoyment of them. But alas! how many neglect their Duty, and defer their Happiness? They think it too soon to live for Heaven before the evil Days come, wherein they shall have no pleasure; when they cannot sin, and vainly presume they can repent. The danger of this I have consider'd in the Discourse of Death, and shall therefore proceed to the next Head.

Thirdly, Our Choice of Heaven must be constant and lasting.

The two principal Rules of the Spiritual Life are to begin and end well: to fix and establish the main Design for everlasting Happiness, and from a determinate Resolution and ratified Purpose of Heart to pursue it with firmness and constancy: to live for Heaven, and with readiness and courage to die for it, if the Glory of God so require. Perseverance is indispensably necessary in all that will obtain the Eternal Reward.

For the clearing this most important Point, I will,

p. 400First, Represent from Scripture the Idea of Perseverance, that is attended with Salvation.

Secondly, Consider why 'tis so strictly required.

First, Saving Perseverance includes the permanent residence of Grace in the Soul: 'Tis composed of the whole Chain of Graces, the union of holy Habits that are at first infused into a Christian by the sanctifying Spirit. When Eternal Life is promised to Faith, or Love, or Hope, 'tis upon supposal that those Graces being planted in the Heart shall finally prosper. He that is faithful to the Death, Rev. 2.Rev 2shall inherit the Crown of Life. 'Tis Love that never fails, that shall enter into Heaven.1 Cor. 13.1 Cor 13 'Tis Hope firm unto the End, that shall be accomplished in a glorious Fruition. If Grace be disseised by a usurping Lust, Apostacy will follow, and the forfeiture of our right in the Kingdom of Heaven.

2. Grace must be continually drawn forth into exercise according to our several states and duties, and the various p. 401occasions that happen in our course through the World. Those who are light in the Lord, are commanded to walk as Children of the Light; to signify the excellency and purity of the Christian Life. Those who live in the Spirit must walk in the Spirit; that is, by a conspicuous course of Holiness declare the vigour and efficacy of the divine Principle that is communicated to them. Paulum septultae distat inertiae celata virtus: Vertue that breaks not forth into visible Actions, is not worthy of the Name. The meer abstaining from evil is not sufficient, but all the positive acts of the holy Life are to be constantly done. In discharging both these parts of our Duty, compleat Religion is exprest, and the power of Grace consists.

3. Perseverance includes not only continuance in well-doing, but fervour and progress towards Perfection. There are two fix'd States, the one in Heaven, the other in Hell. The blessed Spirits above are arrived to the height of Holiness. The Devil and damned Spirits are sunk to the lowest extremity of Sin. But in the middle state here, Grace in the Saints is a rising growing p. 402Light, and Sin in the Wicked improves every day, like Poison in a Serpent that becomes more deadly by his Age. We are injoined not to remain in our first Imperfections, but to follow Holiness to the utmost issue of our Lives, to its intire consummation. For this end all the dispensations of Providence must be improved whether prosperous or afflicting. And the Ordinances of the Gospel were appointed that in the use of them we may be changed into the divine Image from Glory to Glory.

4. Preseverance is required notwithstanding all Temptations that may allure or terrify us from our Duties; what ever affects us one way or other, while we are clothed with frail Flesh. 'Tis the fundamental Principle of Christianity declared by our Saviour, If any Man will come after me, that is, be my Disciple and Servant, let him deny himself, and take up his Cross and follow me; even to be crucified with him, rather than wilfully forfeit his Integrity and Loyalty to Christ. He must by a **Natator amnem interpositum superaturus, exuitur, nec tamen hoc tanto appararu, quod se dispoliaverit, transnatabit, nisi totius Corporis nisu torrentis impetum scindat, & laborem natationis exhauriat. Paulin.sacred sixt resolution devest himself of all things, even the most valued and desirable in the present World, p. 403and actually forsake them, nay entertain what is most distasteful, and resist unto Blood, rather than desert his Duty.

1. He must with unfainting Patience continue in doing his Duty, notwithstanding all Miseries and Calamities, Losses, Disgraces, Torments, or Death it self, which wicked Men, and greater Enemies, the Powers of Darkness, can inflict upon him. To them who by patient continuance in well doing seek for Glory, Rom. 2.Rom 2Honour and Immortality, Eternal Life is promised. Mat. 10.22.Matt 10:22He that endures to the End (notwithstanding the most terrible Sufferings to which he is exposed for Christ's sake) shall be saved. In this a Christian must be the express image of his Saviour, who for the joy that was set before him endured the Cross, despised the shame, and is set down at the right hand of God. Disgrace and Pain are Evils that humane Nature has a most tender sense of, yet the Son of God with a divine generosity and constancy endured them in the highest degrees. He was scorn'd as a feigned King, and a false Prophet. He suffered a bloody Death, and by the Cross ascended to Glory. And we must follow him, if we desire to be where he is.

p. 4042. But this is not the only trial of a Christian. Prosperity is a more dangerous Enemy to the Soul, though Adversity be more rigorous.

Saevior armis

Juven.Incumbit luxuria:

For the Spirit is excited by Perils and Difficulties to seek to God for Strength, and with vigilant resolute Thoughts unites all its Powers to oppose them; but 'tis made weak and careless by what is grateful to the sensual Inclinations. It keeps close the Spiritual Armour in the open encounter of Dangers that threaten its ruin, but is inticed to put it off by the caresses and blandishments of the World. It does not see its Enemies under the disguise of a pleasant Temptation. Thus Sin insinuates its self, and by stealing steps gets into the Throne without observation. A Man is wounded with a pleasant Temptation as with the Plague, that flies in the dark, and Grace is insensibly weaken'd. From hence it is that Adversity often reforms the Vicious, and Prosperity corrupts the Vertuous. Now Perseverance must be of proof against Fire p. 405and Water, against what ever may terrify or allure us from our duty.

5. Saving Perseverance excludes not all Sins, but total Apostacy, and final impenitency, which are fatal and deadly under the New Covenant.Ezek. 18.24.Ezek 18:24 If the Righteous turneth away from his righteousness, and committeth Iniquity, and doth according to all the Abominations that the wicked Man doth, shall he live? all his Righteousness that he hath done shall not be mentioned, in his Trespass that he has trespassed, and in his Sin that he hath sinned he shall die. If any Man draw back, Heb. 10.38.Heb 10:38my Soul shall have no pleasure in him, saith the Lord. These Threatnings imply, there is a possibility of the Saints falling away considered in themselves, but not that they are ever totally deserted by the Holy Spirit, and left under the reigning Power of Sin. The Threatnings are intended to awaken their Care, and are Preservatives of them from Ruin, and have a singular Influence on their Perseverance. A vigilant and cautious Fear establishes the certainty of their Hope. Indeed from the Reliques of weakness and corruption in the Saints, they sometimes actually fall into presumptuous Sins, and by p. 406rebellious relapses wound Conscience, and let out much of the vital Spirits, their Graces and Comforts. But though the divine Nature in them is miserably wasted by such Sins, yet 'tis not abolish'd. As after the Creation of Light, there was never pure and total Darkness in the World. Grace does not consist in a Point, but is capable of Degrees. The new Creature may decline in Beauty and Strength, yet Life remain. Between a lively and a dead Faith there may be a fainting Faith; as in St. Peter, for certainly our Saviour was heard in his Prayer for him, that his Faith should not fail in his dreadful Temptation. The Saints do not by a particular fall extinguish the first living Principles of Obedience, Faith and Love; nor change their last end by an entire turning from God to the World. In short, a single act of Wickedness does not reduce them into a state of Unregeneracy: for 'tis not the matter of the Sin singly considered, but the disposition of the Sinner that denominates him. If Grace in the Saints should utterly perish, as some boldly assert, their recovery would be impossible. For the Apostle tells us, that if those who were enlightned, and had p. 407tasted of the Heavenly Gift, that had been under some common Workings and lower Operations of the Spirit, if such fall away universally, and live in a course of Sin opposite to their former illuminations and resolutions, it is impossible to renew them by Repentance; how much more then if those who were truly sanctified by the holy Spirit, should intirely lose all those gracious habits planted in them in their Regeneration? But David, though guilty of Adultery and Murder, Sins of so foul a Nature as would dishonour Paganism it self, and made the Enemies of God to blaspheme, was restored by Repentance. The Gospel propounds a remedy not only for Sins committed before Conversion, but after it. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. God does not revoke the Adoption, nor reverse the Justification of a Believer, but upon scandalous disorders, the effects of Justification are suspended with respect to the new contracted guilt, till there be sincere and actual Repentance. He is not disinherited, but his right to the Kingdom of Heaven is eclipsed as to the comfortable sense of it, p. 408nay suspended, till by renovation he is qualified and made fit for the enjoyment of that pure Inheritance. For those Sins which are a just cause of excommunicating an Offender from the Church on Earth, would exclude him from the Kingdom of Heaven without Repentance. Our Saviour tells us, what is bound on Earth, is ratified in Heaven. And the Apostle expresly declares of those kinds of Sin for which Professors must be removed from the Communion of Saints here, that they are an exclusive bar from the Kingdom of Heaven. But I have written to you, 1 Cor. 5.11.1 Cor 5:11not to keep Company, if any that is called a Brother be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner: with such a one, no not to eat. And know ye not that the Vnrighteous shall not inherit the Kingdom of God? 1 Cor. 6.9, 10.1 Cor 6:91 Cor 6:10Be not deceived: neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. If one that is truly a Child of God fall into any of these Sins, till by an extraordinary Repentance he is prepared for Pardon, he cannot obtain it, nor have a comfortable p. 409hope of entring into Heaven. For only those who are justified are glorified. Indeed it is not imaginable where the Seed of God remains, the vital Principle of Grace, as it does in all that are born of God, but that notorious Sins that cannot be concealed from the view of Conscience, will cause stings and sorrows proportionable to their malignity, and consequently a hatred and forsaking of them. Now Perseverance principally respects the End of our Course. There may be Interruptions in the way for a time, but if with renewed Zeal and Diligence we prosecute our blessed End, we shall not fall short of it.

Secondly, I come now to consider the second thing propounded, The Reason why Perseverance is requisite in all that will obtain Eternal Life, and 'tis this, That their Sincerity may be discovered by constancy in Obedience under all Trials. Blessed is the Man that endures Temptation, for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. The Law required unsinning Obedience as p. 410the Condition of Life, the Gospel accepts of Sincerity, but if that be wanting, there is no Promise that gives right to the Reward. Now Sincerity implies such an entire Love of God, as makes a Person submit to all Duties commanded in his Law, and all Trials appointed by his Providence. A high Example we have of this in Abraham, when he was commanded to offer up his only Son Isaac, and by his own Hands, for a Burnt-Offering. This was to kill a double Sacrifice at one Blow, for the Life of Abraham was bound up in Isaac: he lived in him more dearly than in himself; all his Joy, all his Posterity by Sarah had died in Isaac. What resentments, what resistance of Nature did he suffer? yet presently he address'd himself to perform his Duty. Whoever saw a more glorious Victory over all the tender and powerful Passions of humane Nature? O unexampled Obedience! being an Original without any Precedent to imitate, and without a Copy to succeed it. After this clear infallible Testimony of his Sincerity, the Angel declar'd from Heaven, Now I know that thou fearest God, seeing thou p. 411hast not withheld thy Son, thine only Son from me. And 'tis said concerning the followers of the Lamb, that they loved not their Lives unto the Death. The Love of Christ that animated them in all their Sufferings, was sweeter than Life, and stronger than Death.

Indeed there was a wonderful difference in the behaviour of the Martyrs under Sufferings, but in all the same Persevering Grace was evident, though working variously. Some in the most beautiful Flower of their Age encounter'd Fire and Sword, Tormentors and Torments, with that sensible Joy, with those Songs of Praise to Christ, as if they saw the Heavens open with St. Stephen, and their Saviour ready to receive and crown them. But many others, as **Homil. 6. de laud. Paul.Chrysostom testifies, went to the Tribunals, to the Theatres, to Death, with many appearances of Fear. Upon hearing the wild Beasts roar, they were struck with horror, at the sight of the Executioners and the Instruments of Torment, they were pale and trembling. The Flesh seem'd to cry out,O let this Cup pass from me, yet weak and faint, it followed the Spirit, that corrected the p. 412natural desire, with not my Will, but thine be done. As the Moon in Eclipse, though obscure, yet goes on in a regular course, as when 'tis full of Light by the reflection of the Sun: So those desolate Martyrs, though as it were forsaken, and deprived of the bright Beams of Comfort, yet persever'd in their Profession of the Truth. When one Word to renounce Christianity would have saved them, no Torments could force it from them, but they patiently endured all. Now in these the Combat of Nature was visible, and the admirable Power of Grace. They first overcame their own Fears, the reluctancy of the carnal part, their Affection to whatever is desirable in the World, which is the noblest Victory, and then the Cruelty of their Persecutors. In them was verified the Testimony of the Spirit, Here is the patience of the Saints, Here are they that keep the Command of God and the Faith of Jesus.

But how many appear faithful while their Faith is not to be shewed by difficult Works, and proved by Sufferings. The Seed that fell on the stony Ground, p. 413sprang up as hopeful as the Seed in the good Ground at first; but when Tribulation came, it wither'd away, wanting the Root of Sincerity. And that which was sown among Thorns, was choak'd by the Cares and Pleasures of the World. Some Lust in the Heart interweaves with the Affections, and causes Apostacy. How many from glorious Beginnings have made a lamentable End? not only Mercenaries in Religion, whose Zeal is a foreign Complexion, not springing from an inward Principle of Life and Health, relinquish even the profession of Godliness, when their Gain ceases, but some who have thought themselves sincere, yet in times of danger their Resolutions, like the morning Dew, have suddenly vanish'd. As the foolish Builder that computed not the Charges of his designed Work, began to raise a magnificent Structure, but unable to finish it, laid the Foundation in his own Shame. They repented their Choice of Heaven, when they saw what it must cost them, and would save the World with the loss of their Souls.

Others that began in the Spirit, and with raised Affections set out in the p. 414ways of Godliness▪ yet by the allurements of sensual Lusts and Temptations, (and therefore with greater ††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.Guilt) leave their first Love, and end in the Flesh. They fall from high Professions, but received by soft Pleasures feel not the Fall. These were never sincere, and never had a Right to Heaven. They took up sudden Resolutions, not grounded in serious and deep Thoughts, and for a Flash were hot and active, but with great levity return to their former Lusts. The Apostle tells us of such, it had been better for them they had not known the Way of Righteousness, than to turn back and voluntarily to forsake it. 'Tis observed that boiling Water taken off from the Fire, congeals more strongly than that which was never heated: because the subtile Parts being evaporated by the Fire, the more terrestrial Parts remaining are more capable of Cold. So those who have felt the Power of the Word in their Affections, and afterwards lose that holy heat, become more harden'd in their Sins. God justly withdraws his Grace, and the evil Spirit that was expell'd for a time, returns with seven worse, and aggravates his Tyranny.

p. 415To conclude; Since the certainty of Salvation is conditional, if we persevere in a holy State, let us beware of a corrupt Confidence, and a vicious Dejection of Spirit, the trusting in our selves, or distrusting God. To prevent the trusting in our selves, consider,

1. The most excellent Creatures are by the instability of Nature liable to defection, subject to a corruptive change. Of this the fallen Angels are a dreadful Example, who of their own motion, untempted, sinned in Heaven.

2. The Danger is greater of falling away, when they are urged and solicited by a violent or grateful Temptation. Thus our first Parents fell, and lost more Grace in an Hour, than can be recovered by their Posterity in all Ages to the end of the World.

3. When there is supervenient Corruption in the Creature, that inclines them with earnest propensity to forbidden Things, and takes Flame from every Spark, the Danger is extream. Like a besieged City that is in great hazard of taking, by Assaults from without, and Conspiracies from within. Let us therefore be very watchful over our Hearts p. 416and Senses, and keep as much as is possible at a safe distance from Temptations. And be very diligent in the use of all holy Means to 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. Denique saepe cognovimus, quoniam quem formidolosa carnificum pompa non terruit, nec divisi lateris sulcus infregit, nec ardentes …minae à triumphalis ….Let him that stands take heed lest he fall. None are a more easy Conquest to the Tempter, than those who presume upon their own Strength. We should be always jealous of our selves, 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 p. 417Crown 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 vanquish'd by one of those Enemies, we lose our Victory and Crown.

And as Presumption betrays the Soul into the Devil's 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 Condition, but a Privilege of p. 418the Covenant of Grace; For that assures us of 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 Lie, 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, p. 419a 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 until 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, and 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 p. 420Corruption 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.

I shall now come to the Directions how to fix our Choice aright.

This is a matter of everlasting Consequence, it therefore becomes 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 p. 421Blessedness, if uncorrupted Reason had the superior sway: but in this lapsed state of Nature, the Understanding and Will are so depraved, that present things pleasing to sense, 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 judg of the qualities of things, and foresee their issues. The Body includes the lower Faculties, the Senses Fancy and Passions, that are conversant 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, Error and carnal Prejudices p. 422often pleads for the Flesh: and the Will, the rational Appetite, is voluntarily subordinate and inslaved by the Sensitive. From hence it is that in the competition, Heaven with all its Glory is despised, and the present World embrac'd. To open this more particularly, consider:

1. The Senses can only taste and enjoy grosser dreggy Pleasures.

2. The Fancy that depends upon them in its Operations, and is guided by their Report, conceives of Felicity only under the notion of sensitive Pleasure. We may illustrate this by the practice of **Flagitio insigni, semper alicujus foeminae amore flagrans & ob id Deas pingens sub dilectarum imagine. Ita que scorta ejus venerabantur. Plin.Aretius a Painter, recorded with Infamy, who being often imployed to paint the Goddesses to be set in the Pagan Temples, always drew their Pictures by the Faces and Complexions of his Harlots, that the Objects of his impure Love might have Veneration, and a Divinity attributed to them, under the Titles, and pretence of Minerva, Juno, Diana, and the other Goddesses ador'd by the Heathens. This Impiety in an Idolater, is resembled by Men who fancy Happiness, (that is a spiritual divine Perfection enjoyed in the glorious Vision of God) to be a carnal p. 423Fruition, and having with sensible Colours and Lineaments represented it agreeable to their brutish Faculties, place it in their Hearts, and sacrifice all their Thoughts, Affections, and Service to it.

The Fancy is very powerful in Men upon a double account.

1. The Understanding naturally receives the Notions of Things by Phantasms that are still mixing in its Contemplations. While the Soul is confined to a Tabernacle of Flesh, it apprehends no Object without the precedent excitation of the Senses. From whence it is impossible, that a Person absolutely deprived of Sight from his Birth, should have an Idea of Light or Colours; or that is born deaf, should conceive what Sound is, the Sense never having imparted an account of it to them. And the Image of the Object is not immediately transmitted from the Sense to the Mind, but first to the Imagination, that prepares it for its view. And from hence the sensual Fancy is so predominant in sweying the Judgment, and inclining the Will. As those Counsellors of State that have the Ear of the Prince, and are continually with him, by p. 424specious Informations, and disguising Truth, influence him to approve or reject Persons and Things according to the various Aspects given by them. The same Object propounded in a dark confused manner, weakly moves us, but varnisht and beautified with lively and pleasant Colours by the Imagination, is armed with such Power that ravishes the esteem of the Mind, and consent of the Will. Now Celestial Happiness being purely Spiritual, such as Eye hath not seen, nor Ear heard, nor entred into the Heart of Man to conceive, though some discoveries be made of it by Revelation, yet the Imagination makes such an obscure detracting Idea of it, that it affects no more, than a dead Shadow drawn in some imperfect Lines of an exquisite Beauty: But when the Fancy is warmed and enlivened by the presence of sensible Objects, it makes a vigorous impression of them upon the Mind, and that represents the Pictures of Pleasure as very lovely and delightful to the Will, which presently imbraces them.

2. The Fancy has a marvellous force upon the sensitive Appetite, that eagerly desires what is represented as pleasant, p. 425though the enlightned Mind sees through the Temptation, and knows 'tis a meer Dream, that brings neither solid nor durable Joy. One in a Feaver is pleased by imagining Fountains and Streams, though he knows that imaginary Waters cannot quench his Thirst, nor afford the least real Refreshment. Now the sensitive Appetite being inflam'd by the Fancy, imparts a contagious Fire to the Will, and that induces the Mind, either to concur with it, and palliate the deceit, and to judg favourably according to its Inclinations, or makes it slack or remiss in its Office, diverting the Thoughts from what might controul the Appetite; or if the Understanding still contradicts, yet 'tis in so cold and speculative a matter, that the Law of the Members rebels against the Superior Light, and is too strong for the Law of the Mind, and that Saying is verified,

Video meliora probó que

Deteriora sequor.

I see what is worthy to be chosen, but pursue what is to be abhorr'd. Thus miserably weak are the rational guiding p. 426Powers in Man since his Fall, thus imperious and violent the brutish Faculties. In short, illusion and concupiscence are the principal Causes why the most noble and divine Good is undervalued and rejected in comparison of inferior transitory Vanities. O the cheap Damnation of beguiled Souls! A Mess of Pottage was more valuable to Esau, than the Birth-right that had annext to it the Regal and Priestly Dignity. Unwise and unhappy Wretches! that follow lying Vanities, and forsake their own Mercies.

Thus I have briefly set down the process of Mens foolish choice in this degenerate State. Now that we may with a free uncorrupted Judgment compare things in order to a wise Choice of true Felicity, it follows from what has been said, that as the Apostle in obeying his Heavenly Commission, conferr'd not with Flesh and Blood. We must not in this matter of infinite importance, attend,

1. To the Suggestions and Desires of the Senses and carnal Appetite, which are the worst Counsellors, as being uncapable of judging what is our proper Happiness, deceitful and importunate.

p. 427First, They are uncapable of apprehending Spiritual Eternal Things, which alone bring fit and compleat satisfaction to the Soul, and cannot look forward to the end of sinful Pleasures, and ballance the terrible Evils they leave at parting, with the slight vanishing content that springs from their Presence. Therefore as blind Persons lay hold on things they feel, so the sensitive Faculties, that are blind and brutish, adhere to gross present enjoyment, not understanding the pure spotless Felicity that is to come, and despising what they do not understand. Now who would in an Affair upon which his All depends, advise with Children & Fools, whose Judgment of things is without Counsel, their Counsel without Discourse, their Discourse without Reason? There is nothing more contrary to the order of Nature, than for Men that should affect with Judgment, to judg by their Affections.

2. The Carnal Appetite with its Lusts are very deceitful, a Party within holding correspondence with our Spiritual Enemies, the Armies of evil Angels, so active and assiduous in conspiring and accomplishing the Damnation p. 428of Men. The Devil in Scripture is called the Tempter by way of eminence, who manages and improves all Temptations, and his pernicious Design is by the Objects of Sense, ordered and made more alluring and killing by his various Arts, to engage the Affections into a compliance, and so to gain the Will. Now our great danger is not so much from Satan the Enemy without, as from the Carnal Appetite, the Traitor within, that gives him the first and easy entrance into the Soul. He can only entice by representing what is amiable to Sense, but the corrupt Appetite inclines to the closing with it. He tempted Jesus Christ, but was repell'd with shame, having found nothing within him to work upon. The perfect regularity of Faculties in our Blessed Saviour was not in the least disorder'd neither by his fairest Insinuations, or most furious Assaults. And we might preserve our innocence inviolable notwithstanding all his Attempts, did not some corrupt Affection, cherish'd in our Bosoms, lay us naked and open to his poison'd Darts. The Apostle Peter, who had a Spiritual Eye, and discern'd wherein the strength of our great Enemy lies, admonishes p. 429Christians, Dearly Beloved, I beseech you, as Strangers and Pilgrims, abstain from fleshly Lusts, that war against the Soul. And we are told by him, That the Corruption that is in the World, is through Lust. The outward Objects are useful and beneficial in their kind, the abuse of them is from Lust. The Poison is not in the Flower, but in the Spider. 'Tis therefore infinitely dangerous to consult, or trust our carnal Faculties in this matter, for they are brib'd and corrupted, and will commend temporal things to our choice.

3. The sensual Affections are so numerous and clamorous, so vehement and hasty, that if they are admitted to counsel and give the decisive Vote, the Voice of Conscience will not be heard or regarded. In concernments of a lower Nature, 'tis constantly seen, that nothing more disturbs Reason, and makes Men improvident & precipitant in their Determinations, than a disordered Passion. From hence, 'tis a prudent Rule, That as 'tis not fit to eat in the height of a Fever, because the Meat feeds the Disease, by increasing the feverish, not the vital heat: so 'tis not good to deliberate in the heat of any p. 430Affection. For then the Thoughts strongly blow up the Passion, and smother Reason, and the Mind is rather a Party than a Judg: but after the declination of that Fever in the Soul, in a quiet interval, 'tis seasonable to consider. Now if any simple Passion when moved, transports and confounds the Mind, and makes it uncapable of judging aright, much more the love of the World, an universal Passion that reigns in Men, and has so many swarming desires answerable to the variety of sensible things, and therefore is more unruly, lasting and dangerous than any particular Passion. In short, sensual Affections captivate the Mind, and hinder its due considering the folly and obliquity of the carnal choice, and when incens'd (as distracted Persons whose Strength grows with their Fury) violently break all the restraints the understanding can apply from reason and revelation.

2. In order to make a right Choice, we must be very watchful lest the general Example of Men taint our Reason, and cause an immoderate esteem of temporal things. The whole World lies in Wickedness, in a sensual Sty, without p. 431Conscience of its Misery, or care of regaining its Happiness, deceived and pleased with shews of Felicity. The way to Hell is broad, as the inclinations of the licentious Appetite; pleasant, as the delights of Sense; so plain and easy, that Men go to it **Bion.blindfold; and so frequented, that it would force Tears from any considering Person, to see Men so hasty to meet with Damnation. When Calisto the Harlot reproach'd Socrates that there were more followers of her Beauty than his Wisdom; the ††foreign. Aelian. l. 13. c. 32.Philosopher replied, That was not strange, because it was much easier to draw them in the way of Pleasure, that is steep and slippery, than to constrain them to ascend to Vertue, seated on a Hill, where the ascent is slow, and with toil and difficulty. Now there is nothing more contagious than Example. We blindly consent with the Multitude, and are possest with foolish Wonder, and carnal admiring of worldly Greatness, Treasures and Delights, neglecting to make a due estimation of things. 'Tis the ordinary Artifice of the Devil to render temporal things more valuable and attractive to particular Persons, from the common practice of Men who p. 432greedily pursue them as their Happiness. As some crafty Merchants, by false reports raise the Exchange, to advance the price of their own Wares. The Men of the World are under the direction of Sense, and think them only to be wise and happy that shine in Pomp, abound in Riches, and overflow in Pleasures. The Psalmist tells us of the prosperous Worldling, that while he lives, he blesses his Soul; and Men will praise thee when thou dost well to thy self. By vicious imitation our Judgments are more corrupted, and our Passions rais'd to higher degrees for painted Vanities. The Affections in the pursuit of earthly things are inflam'd by the contention of others. And when holy Desires and Resolutions spring up in Men, yet so powerful is the custom of the World, that they often become ineffectual. As a Ship whose Sails are fill'd with a fair Wind, but makes no way, stopt by the force of the Current. Now to fortify us against the pernicious influence of Example, consider,

1. 'Tis most unreasonable in this Affair of so vast moment to be under the direction of the Multitude. For the most are sottish and sensual, govern'd p. 433by the uncertain motions of a giddy voluble Fancy, and roving impetuous Passions; so that to be led by their example, and disregard the solid immortal rules of heavenly Wisdom, is as perfect madness, as for one to follow a herd of Swine through the Mire, and leave a clean Path that lies before him. If there were but few in an Age or Country that were deluded with false Appearances, it would be a disgrace to imitate the practice of the Foolish: and shall the great numbers of the Earthly-minded give Reputation and Credit to their Error? He were a strange Fool indeed, that should refuse a single piece of counterfeit Money, and receive a great heap in payment, as if the number added a real value to them. 'Tis therefore a necessary point of Wisdom to devest all ††Nunquam de vitâ judicatur, semper creditur, sanabimur, si modò separemur à coetu. Sen, de vit. Beat.vulgar Prejudices, to separate our selves from the Multitude, that we may see the vanity of Things that dazle inferior Minds.

2. Consider the universal Judgment even of the worldly Men in their last and serious Hours, when the Prospect of Eternal Things is open before them. How vastly different are their Apprehensions of Temporal Things in the review, p. 434from what they were in their vicious Desires? How often do they break forth in the sorrowful Words of the Apostle, We have been toiling all Night, and caught nothing? When there are but a few remaining Sands in the Glass of Time, and Death shakes the Glass before them, how powerfully do they preach of the emptiness and uncertainty of Things below, and sigh out in Solomon's Phrase, All is vanity? And this is more singularly observable in those who have had the fullest enjoyment of earthly Things. How do they complain of the vain World, and their vainer Hearts, when Experience has convinc'd them of their woful Folly? Solomon who was among other Princes, as the Sun in the midst of the Planets, that obscures them by his illustrious Brightness, He that had surveyed this Continent of Vanity, to make an Experiment whether any satisfaction could be found in it, at last sadly declares, that all things here below are but several kinds and ranks of Vanities, as ineffectual to make Men happy, as counterfeit Jewels of several Colours are to enrich the Possessor. Nay they are not only Vanity, but Vexation, an empty p. 435show that has nothing real, but the vexation of disappointment. And shall we not value the judgment of Men when they are best instructed, and give credit to their Testimony when they are sincere? Certainly in their Approaches to the Divine Judgment they are most considerate and serious, they have the truest and justest thoughts of Things, and most freely declare them. O the astonishing Folly of Men! they will not be convinc'd of the error of their ways, till they come to the end of them, and the Sun is set, and no time remains for their returning into the way of Life.

I shall proceed to shew further what is necessary to direct us in our choice, that we may not fall into the double Misery, of being deceived with a false Happiness for a little time, and deprived of true Happiness for ever.

First, A sound and stedfast belief of unseen Eternal Things.

Secondly, Serious Consideration of the vast difference between things that are the objects of Sight, and that are the objects of Faith.

p. 436First, The sound and stedfast belief of Eternal Things is requisite to direct our choice aright. Faith is the substance of things hoped for, Heb. 11.1.Heb 11:1the evidence of things not seen. It assures us of their reality and worth as if they were before our Eyes, and in our actual Possession. This Divine Light governs and conducts the Will to choose wisely, and excites all the practick Powers for the preventing the greatest Evils, and the obtaining perfect Felicity. When the Devil, the deadly Flatterer, by inviting representations of the World intices the Heart, the serious belief of the future reward so glorious and eternal, disgraces the most splendid Temptations, and makes them ineffectual. This is the Victory that overcomes the World, even our Faith. If tempted to Lasciviousness by the allurements of an earthly Beauty, Faith represents the angelical lustre of the Saints, when they shall come with the unspotted Lamb in his glorious appearance, and this unbinds the Charm, and makes the tempting Person an object not of Desire, but Aversation. If tempted with Honour to a sinful compliance, Faith represents so convincingly the Glory p. 437which all those who preserve their Conscience and Integrity inviolable, shall receive at the universal Judgment, in the presence of God, and the holy Angels, (as our Saviour has promis'd, He that serves me, him will my Father honour) and the confusion wherein the most honourable Sinners shall then be cover'd, that with a generous disdain all secular honours will be despised. And it is as powerful to enervate the Temptation of temporal Profit. We read of Moses, that by Faith, when he was come to Years, (and therefore more capable to understand and enjoy what Felicity the brightest Honours and greatest Riches could afford) refused to be called the Son of Pharaoh's Daughter; chusing rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a season; esteeming the reproach of Christ greater Riches than the Treasures of Egypt: for he had respect to the recompence of Reward. And all the Evils which a wicked World, inspir'd with rage from Satan, can threaten to fright us from our Duty, Poverty, Disgrace, Banishment, nay Torments and Death, those terribles visu formae, so heightned by the carnal Fancy, are easily overcome by a p. 438sincere and strong Believer. Thus some who were urged by such motives to renounce their Religion, told the Persecutors, that Life was not sweet to them if they might not live Christians, nor Death bitter if they must die for Christ. A lively firm perswasion of the excellence and eternity of the Reward,Nec vereamur occidi, quos constat, quando occidimur coronari. Cyp. what miraculous effects would it produce? Nothing would be impossible within the compass of our Duty, either to do or suffer in order to a glorious Immortality. Faith has a celestial Power, a magnetick Virtue to draw up the Heart from the Earth, and fastens it to things above. It is not imaginable that a clear-sighted Soul, that sees a Good infinitely great, should reject it for mean things to please the lower Desires. We may as probably imagine, that a skilful Jeweller would part with the richest Oriental Pearls, for Cherry Stones to play with Children.

From hence we may discover the true cause of the neglect of the great Salvation offered in the Gospel, the Word preached does not profit, not being mixt with Faith in them that hear it. It is astonishing to consider that Earth should contend with Heaven for our Affections, p. 439and prevail against it; that Vanity should turn the Scale against the exceeding and eternal weight of Glory; that Men should pursue fleeting Shadows, and neglect the most excellent Realities, as if they could be happy here, and continue for ever, and hereafter there were neither Happiness nor Eternity. But this releases the wonder, that all Men have not Faith. Eternal Things are not of conspicuous moment in the carnal Ballance. Some are Infidels in Profession, openly declaring themselves to be without Religion, without God, and have the same credit of the Heaven and Hell discovered in the Gospel, as of the Elysian Fields, and Stygian Lake, the Fables of the Poets. These live as if they should never die, and die as if they should never live in the other World, as if Death caused so deep a sleep, that the Voice of the Son of God could not awaken them at the last day. Their Unbelief is not from Reason, but vicious opposite Affections; for the truth of the Eternal State is so clearly revealed, and strongly establish'd in the Gospel, that the sincere Mind must readily assent to it. But the Wicked cannot delight in the discovery of that p. 440for which they are unprepared, and therefore try all ways to elude the Force of the most satisfying Arguments. Their Infidelity is obstinate and incurable. An instance whereof we have in the Pharisees, who rejected our Saviour. Tho all the Characters of the Messiah were conspicuous in his Person, tho his Doctrines were confirmed by Miracles, yet they would not yield up themselves to that omnipotent conviction, so strong were their carnal Prejudices against his humble State, and holy Doctrines. That Reproach is more justly due to Infidels under the Gospel, than to Israel in the Prophet: Who is blind as my Servant? The Heathens who are blind from their Birth, and have only some glimmering apprehensions that Eternity succeeds Time, are less culpable than those who have infinitely more reason to believe it, and yet believe it less. The Plea for them will be a terrible Accusation against such Unbelievers. If a blind Person falls, it moves Compassion; but if one voluntarily shuts his Eyes against the Sun, and refuses the Direction of the Light, and falls from a Precipice, his Ruin is the just Consequence of his Folly. Simple Ignorance p. 441excuses as to the degrees of the Fault, but affected wilful Ignorance, now Reason and Revelation with united Beams give so clear a prospect into the Eternal World, aggravates the Guilt and Sentence of such Unbelievers.

Besides, the most who are Believers in Title, are Infidels in Heart. Our Saviour tells the Jews, who pretended the highest Veneration to the Writings of Moses, That if they had believed Moses, they would have believed him, for Moses wrote of him. If Men did seriously believe such an excellent Reward, as the Gospel propounds, would it be a cold unperswasive Motive to them? The depravation of the Will argues a correspondent defect in the Mind; though not absolute total Infidelity, yet such a weakness and wavering in the Assent, that when Temptations are present and urgent, and it comes to actual Choice, Sense prevails over Faith. This will be clear by Universal Experience in temporal Things. The probable hope of Gain, will make those who are greedy of Gold, prodigal of their Lives, and venture through tempestuous Seas to accomplish their Desires. And if the p. 442belief were equal, would not Men do or suffer as much for obtaining what is infinitely more valuable? A firm Assent would produce adherence, and Faith in the Promises, Fidelity in obeying the Commands of Christ. Tertullian propounds it as a powerful incentive to the Martyrs, Quis ergo non libentissimè tantum pro vero habeat erogare, quantum alii pro falso? Who would not joyfully sacrifice Life and all its Indearments, to obtain true Blessedness, which others do for the vain Appearance of it? Men may be as truly Subjects without subjection, as Believers without a Heavenly Conversation, which is inseparable from the Reality of Faith. Many in the Bosom of the Church are as truly, though not so notoriously, Infidels, as Turks and Heathens. Indeed even in true Believers the apprehension of eternal Things has such great allays, that temporal Things are over-valued and over-feared. A strong Faith in the Truth and Power of God, would make the glorious World so sure and near in our Thoughts, that with indifferent Affections we should receive good or evil Things here, Rejoice as if p. 443we rejoiced not, and mourn as if we mourned not. Our Lives would be so regular and pure, as if the Judg were to come the next Hour, as if the Sun did now begin to be darkned, and the Trumpet of the Arch-Angel were sounding, and the noise of the dissolving World were universally heard. Infidelity deads the Impression, and suppresses the reigning Power of Eternal Things in our Hearts. In short, Men are heavenly or earthly in their Choice and Conversation, as they are directed by the sincere Light of Faith, or misled by the false Beams of Sense.

Secondly, The second Thing requisite in order to a wise Choice, is Consideration. For as by Faith the Vertue of the Reward is diffused through all the Faculties, and the Powers of the World to come are felt in the Soul; so, by consideration, Faith is exercised and becomes effectual. This unites and reinforces the Beams of Eternal Truth, and inflames the Affections. As the Psalmist expresses himself, My Heart was hot within me while I was musing, the Fire burned. Heaven is a Felicity so p. 444glorious and attractive, that if duly considered, no Man can possibly refuse it: and Hell is a Misery so extream and fearful, that if seriously laid to Heart, none can possibly chuse it. The last End is to be conceived under the Notion of an infinite Good, without the least mixture of Evil, to which the humane Will swayed by the invincible Impression of Nature, has a tendency. The Liberty of Indifference is with respect to some particular good Things, which may be variously represented, so as to cause Inclination or Aversion. Those Men who believe Eternal Life is the Reward of Holiness, yet with a careless Inadvertency pass over their Duty; and that Eternal Death is the Wages of Sin, yet securely continue in it, is more wonderful than to see Martyrs sing in the Flames; and the great Cause of it is the neglect of Consideration. This is assigned to be the Cause of that unnatural and astonishing Rebellion of Israel against God their Father and Sovereign: Hear, O Heavens, Isa. 1.2, 3.Isa 1:2Isa 1:3and give Ear, O Earth: for the Lord hath spoken, I have nourished and brought up Children, and they have rebelled p. 445against me. The Ox knows his Owner, and the Ass his Master's Crib: but Israel doth not know, my People doth not consider.

This Duty as it is of admirable Advantage, so 'tis universally necessary; for all are equally concern'd, and it is within the Power of all to perform. Though Men cannot convert themselves, yet they may consider what is preparatory to Conversion. For the Will may turn the Thoughts of the Mind to any sort of Objects.

I will briefly shew the Nature of this Duty, and how to manage it for spiritual Profit, and those Objects from whence our Thoughts derive vigour for the swaying of the Will and the Conduct of the Life.

1. The Nature of Consideration is discovered by its End, which is this; That the Mind being satisfied in the just Reasons upon which the Choice of Heaven is to be made, the Will and Affections may be engaged in an earnest joyful and constant pursuit of it. And in this respect it differs from simple Knowledg, and naked Speculation, that informs the Mind without Influence p. 446and Efficacy upon the Heart: Like a Garland of Flowers that adorns the Head without any benefit and refreshing to him that wears it. And practical Meditation differs from the study of Divine Things in order to the instructing of others. That is like a Merchant's buying of Wine for Sale, this like providing it for our own use.

2. That the Consideration of Eternal Things may be effectual, it must be,

1. Serious and deliberate. For the Affair is great in reality above all possible Conception or Comparison. All other things, how considerable soever in themselves, yet respectively and in parallel with this, are of no account. Our Saviour told Martha, One thing is necessary: Mary hath chosen the better part, that shall not be taken from her. What Instance can be of equal moment with that of entertaining the Son of God? Yet a serious attention to the Words of Eternal Life dropping from his Lips, was more necessary than making provision for him. The greatest and most weighty Affairs in the World are but a p. 447vain Employment, but Irregularity and Impertinence, in compare with Eternal Salvation. And the greatest solemnity of Thoughts is requisite, to undeceive the Mind, and ingage the Will for Heaven. 'Tis very observable that Errors in Judgment and Choice spring from the same Causes, the not sincere and due weighing of Things. In the decisions of Questions, Truth is discovered by comparing, with an equal staid Attention, the Reasons of the one and the other part: But when some vicious Affection contradicts the Truth, it fills the Mind with Prejudices, that it cannot impartially search into Things, and is deceived with specious Fallacies, with the Image of Truth. For according to the present application of the Mind 'tis determined, and Passion strongly applies it to consider that which is for the Carnal Interest, and consequently Inclination, not Reason, is the Principle of the Perswasion. And this is more evident in Mens foolish Choice: As the Eye cannot see but what is visible, nor the Understanding conceive what is not Intelligible, the Will cannot love and chuse what is not p. 448amiable, at least in shew. If the Devil did appear without a Disguise, he would have no Power to perswade, but in all his Temptations there is the mixture of a Lie to make it pleasant. He presents a false Perspective, to make what is but superficial appear solid and substantial. And the carnal Heart turns the Thoughts to what is grateful, without seriously considering what is infinitely better, and accordingly chuses by the Eye of Sense, the happiness of this World. Therefore till Eternal Things are open'd in the view of Conscience, and the Mind calmly considers by the Light of Faith their Reality and Greatness, no right valuation, nor wise choice can be made.

Besides, the most clear and rational enforcements by the actings of the Thoughts, are necessary to make a strong impression on the Affections, and rescue them from the captivity of the Flesh. In other things as soon as the Mind is inlightned, the Will resolves, and the inferior Faculties obey; but such is the resistance of the carnal Heart, that altho 'tis evident from infallible Principles there is an everlasting Glory, infinitely to p. 449be preferr'd above the little appearances of Beauty and Pleasure here, yet the most piercing Reasons enter heavily without earnest inculcation. Slight or sudden Thoughts may produce vanishing Affections of complacence, or distaste, and fickle Resolutions, that like sick Feathers drop away, and leave the Soul naked to the next Temptation; but solemn and fixed Thoughts are powerful on the Heart, in making a thorow and lasting Change. When the Clouds dissolve in a gentle Shower, the Earth drinks in all, and is made Fruitful; but a few sprinkling Drops, or a short storm of Rain, that wets only the Surface, without sinking to the Root, is little beneficial. In short, there may be some excitations to Good, and retractions from Evil, some imperfect faint essays towards Heaven, from an impulse on the Mind; but solid Conversion is produc'd by deliberate Discourse, by the due consideration and estimation of things, 'tis rational and perpetual.

2. Consideration must be frequent, to keep eternal Objects present, and powerful upon us. Such is the natural p. 450Levity and Inconstancy, Sloth and Carnality of the Mind, That the Notions of Heavenly Things quickly pass through, but of Earthly abide there. If a Stone be thrown upwards, it remains no longer in the Air, than the impression of the force by which it was thrown continues; but if it falls on the Earth, it rests there by Nature. When the Soul is raised in contemplation to Heaven, how apt is it to fall from that height, and lose the esteem, the lively Remembrance and Affections of Eternal Things? But when the Thoughts are excited by the presence of what is pleasing to Sense, the withdrawing the Object does not deface the Idea of it in the Memory, nor lessen the Conceit, nor cool the Desires of it, because the Heart is naturally inclined to it. Therefore 'tis necessary every day to refresh and renew the conceptions of eternal Things, that although they are not always in act, yet the efficacy may be always felt in the Heart and Life. The Soul habituated to such Thoughts will not easily yield to Temptations, that surprise and overcome others that are Strangers in their Minds to the other World: Nay the presence of Temptations, p. 451as by Antiperistasis, will reinforce the Resolutions for Heaven; like the pouring Water upon Lime, that revives a hidden Fire in it, which seems a natural Miracle. 'Tis therefore of great advantage frequently to sequester our selves from the World, to redeem Time from secular Affairs, for the recollecting of our Thoughts and their solemn exercise upon the Eternal World. Sense that reveals natural things, darkens spiritual. How can the Thoughts be fixt on invisible things so distant from Sense, if always conversant with secular Objects that draw them down? In the silence of the Night a small Voice is more distinctly heard, and a little distant Light more clearly seen: so when the Soul is withdrawn from the noisy throng of the World, and outward things are darkned, the Voice of Conscience is better heard, and the Light of Heaven more perfectly received.

3. Consideration of Eternal Things must be with present Application to the Soul. 'Tis not the meer conviction of the Mind, but the decree of the Will that turns Men from Sin to Holiness, from the Creatures to God. The Heart is very deceitful, and by variety of p. 452shifts and palliations is disposed to irresolutions and delays in spiritual Concernments. How often does the miserable Sinner contend with himself, and while Conscience urges him to seek the Kingdom of Heaven, and the Affections draw down to the Earth, the carnal part prevailing over the rational, he overcomes, and is overcome, he is convinced and condemned by his own Mind. Till Consideration issues in this, that with setled Judgment and Affections the Soul determines for God and Heaven, 'tis without profit. Therefore in the managing this Duty, 'tis our Wisdom not to be curious and inquisitive after subtile Conceptions, and exalted Notions of the future State, that little confer to the making the Heart better, but to think seriously on what is plain and evident, and most useful to produce a present lasting Change. It were egregious Folly in a Man, that for the use of his Garden, should with great labour fetch Water from distant Fountains, and neglect that which springs up in his own Ground. That Meditation is profitable which produces not new Thoughts, but holy and firm resolutions of obeying God in order to the full p. 453enjoying of him for ever.

To perswade us to the serious practice of this Duty, there are many Enforcements.

Is any Man so foolish, so regardless of his Convenience, to purchase a House wherein he must live all his Days, and will not first see whether it will be convenient, and secure for his Habitation? Shall we not then consider Heaven the Mansion of Blessedness, and Hell the Seat of Misery and Horror? for according as we chuse here, we shall be in the one or other place for ever. I shall in the fourth part of this Treatise, endeavour to represent something of the inexpressible Misery of the Wicked hereafter, and shew how congruous and powerful the Thoughts of it are to restrain Men from Sin; but at present shall briefly excite to the Meditation of the Heavenly Glory, as the most noble, delightful and fruitful Work of the Soul, whiles confin'd to the Body of Flesh. 'Tis the most exalted Exercise of the Mind, the purest converse with God, the Flower of consecrated Reason. 'Tis most like the Life of glorified Spirits above, who are in continual contemplation of the Divine p. 454Excellencies, and 'tis most raised above the Life of Carnal Men, that are sunk into Sensuality and Brutishness. 'Tis the most joyful Life, in that it sheds abroad in the Soul Delights that neither satiate, nor corrupt, nor weaken the Faculties, as the Delights of Sense do, but afford Perfection as well as Pleasure. 'Tis the most profitable Life. As in those parts of the Earth where the Beams of the Sun are strongly reflected, precious Metals and Jewels are produc'd, wherein the refulgent resemblance of that bright Planet appears: so the lively and vigorous Exercise of the Thoughts upon the heavenly Glory, will produce heavenly Affections, heavenly Discourses, and a heavenly shining Conversation. This will make us live like the blessed Society above, imitating their Innocence and Purity, their joyful, entire and constant Obedience to God. This confirms the Holy Soul in its Choice, with an invincible efficacy against the Temptations and Lusts of the World. The serious considering Believer is filled with ravishing Wonder of the Glory that shall be revealed, and looks down with Contempt upon the Earth, and all that has the Name of Felicity p. 455here. All the Invitations, nay Terrors of the World, are as unable to check his pursuit of his blessed End, as the Breath of an Infant to stop the high flight of an Eagle.

But how rare and disused a Duty is this? How hardly are Men induc'd to set about it? Business and Pleasures are powerful Diversions. Some pretend Business as a just Cause, but in vain; for the one Thing necessary challenges our principal Thoughts and Care. Besides, there are intervals of Leisure, and the Thoughts are always streaming, and often run waste, which directed aright, would be very fruitful to the Soul. The true Cause of this neglect is from the inward temper of Men. Carnal Pleasures alienate the Mind, and make it unfit for the deep serious actings of the Thoughts upon Eternal Things. I have said of Laughter, Thou art mad; it makes the Mind light, and vain, and desultory. As a distracted Person by every motion of Fancy flies from one thing to another without Coherence. The Heart fill'd with cloudy Cares, and smoaky Fires, with Thoughts and Desires about worldly Things, is unprepar'd for p. 456such a clear, calm, and sedate Work. A Carnal Person can taste no sweetness, feel no relish in the Meditation of Heaven, nor any Spiritual Duty. 'Tis as if one should take some delicious Fruit into his Mouth, a Peach, or the like, without breaking the Skin; it would be rather a trouble, than pleasant. Nay, the Gospel expresly declaring, That without Holiness no Man shall see God; those who by vicious Affections are ingaged in any sinful way, being conscious of their Guilt and unpreparedness, and that while such, they are under a peremptory exclusion from celestial Glory, cannot endure the thoughts of Heaven. The Divine Presence is their Torment, and the serious consideration of it, is to bring them before God's holy and just Tribunal, to accuse and condemn them.

I shall now take a particular view of those Objects, from whence Consideration derives Vigour, for the inclining of the Will to a right Choice, and for regulating the Life.

1. Consider the End for which Man was designed in his Creation, why endued with rational and noble Powers p. 457of Soul, and plac'd by the Soveraign Maker in the highest rank of so numerous and various Natures that fill the Universe. Is it to raise an Estate, to shine in Pomp, to enjoy sensual Pleasures for a little while, and after the fatal term to be no more for ever? Was he sent into the World upon as mean a Business as that of the foolish Emperor, who employed an Army, furnish'd with all Military Preparations, to gather Shells upon the Sea-shore? This were, according to the passionate expostulation of the Psalmist, to charge God that he had made all Men in vain. Reason and Scripture tells us the End of Man is to glorify and enjoy God, the obtaining whereof makes him perfectly happy, and the missing of it perfectly miserable. This is a fundamental Truth, upon which the whole Fabrick of Man's Duty and Felicity is built. Without this Foundation, our Faith presently sinks. If the clearness of this principle be obscur'd, we shall wander from the way of Eternal Life, and not only lose the way, but the remembrance and desire of it. Thinking is the property of the p. 458reasonable Soul, and the just order of Consideration is, that the Mind primarily regards this supream directive Truth that is to govern all our Actions. 'Twas prudent Counsel that **Primum ego scriptoris officium existim…, ut titulum … legat, atque identidem … quid cap…it scribere.one of the Antients gave for composing a Book, that the Author frequently reflect upon the Title, that it may correspond in all the parts with his original Design. Thus it becomes a Man often to consider the End of his Being, that the course of his Life may have a direct tendency to it▪ and the more excellent our End is, the more constraining is the necessity to prosecute it. 'Tis of great Efficacy to reflect upon our selves, Whither do my Thoughts and Desires tend? For what do I spend my Strength, and consume my Days? Will it be my last Account, how much by my Prudence and Diligence I have exceeded others in temporal Acquisitions? If a General were at play while the Armies are engaging, would it be a noble Exploit for him to win the Game, whiles his Army for want of conduct loses the Victory? Will it be profitable for a Man to gain the World, and lose his Soul? Let Conscience answer in Truth.

p. 459'Tis observable what is reported of a ††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.noble Forreigner, that on his Birth-day, reflecting upon the Age of his Life, he was surpriz'd with grief, and struck with Astonishment, that without a due Sense of the proper Business and End of Life, he was arrived to that Age, when our Days begin to decline. In an instant all things seem'd to change appearance in his view. Then first (says he) I perceived I was a Man, for before I had not resolved for what I should employ my Life. The issue was, his serious Resolution unfeignedly to honour God, sincerely to confess Christ, to place his Felicity in Holiness of Life, and most zealously to follow it. Let any one that is not of a reprobate Mind, and an incorrigibly depraved Heart, duly consider the sublime and supernatural End of Man. O what a marvellous change will it make in him, of Carnal into Spiritual? nay it would be a kind of Miracle if he continued in his sinful State. How will it transform him into another Man, with new Valuations, new Affections and Resolutions, as if he were born again with a new Soul? How will it amaze him that his whole course has been a contradiction to the p. 460wise and gracious design of God, that all his Industry has been a race out of the way, a perpetual diversion from his main Business, that his Life has been fruitless and dead to the true End of it? How will he be confounded at his former Folly? Then alone we act with Understanding, when mov'd by our blessed End, and our Actions by a strict tendency without variation issue into it.

2. Consider attentively the Objects that stand in competition for our Choice, the present World and Heaven, to make a judicious comparison between them in their Quality and Duration.

First, in their Quality. The things of the World, according to the judgment of God himself, who is only Wise and Good, and has the highest Authority to decide in the case, are but fallacious appearances of Happiness, meer Vanity. And certainly the Creator knows the true worth of all things, and would not disparage his own Works, but would undeceive Men that are apt to judge and choose by the Eye of Sense. The Apostle tells us, That an Idol is nothing in the World; although the matter of it may be of Gold, or Marble, p. 461or Wood, yet it has no divine Perfection, which the Idolater attributes to it. So all worldly things, in which Men place their chief Care, and Confidence, and Joy, though they have some degrees of Goodness, and are a transient relief to us in our passage to Eternity, yet they are nothing as to perfect Felicity. 'Tis meerly Opinion and Conceit that makes them so valued and pleasing, like a rich Dye to a slight Stuff from whence its Price arises. Reason is either obscur'd, or not obeyed, when the World is the Object of our Choice. Now what are these Appearances of Beauty and Pleasure, compar'd with a Blessedness that is truly infinite? Carnal Joy smiles in the Countenance, flatters the Fancy, touches the Sense, but cannot fill the Heart, but the Favour of God satisfies the Soul. Thou hast put Gladness into my Heart, more than when their Corn and Wine increased. Carnal Joy in its highest elevation in the time of the Harvest and Vintage, is incomparably less than Spiritual Joy that springs from the Light of God's Countenance. The World cannot fill the narrow capacity of our Senses, but divine Joys exceed our most inlarged comprehensive p. 462Faculties. The Eye is not satisfied with seeing, nor the Ear with hearing; but the Peace of God passes all Vnderstanding. The Things of the World are of a limited Goodness; Wisdom is not Strength, nor Learning Riches, nor Beauty Fruitfulness: But God is a Vniversal Good, in whom are all Attractives to raise and satisfy our Desires. If Men did consider, they would distinguish and despise in comparison all that is named Felicity here, with the Favour of God. To seek for satisfaction in the Creature and forsake him, is as if one desirous to see the Light should withdraw from the presence of the Sun, to borrow it from a weak Ray reflected by some obscure Matter. Now if there be so vast a difference in their Nature, as between a painted Vapour, and the solid glorious Good, between Finite and Infinite, why is there not a difference accordingly in our Esteem, Affections and Respects to them? How unreasonable is it that a Soul capable of God, should cleave to the Dust? It would be most egregious folly to hang a Weight, that is able to turn a great Engine, upon a small Clock: 'tis incomparably more foolish, when the love of Happiness, p. 463the weight of Humane Nature, which applied aright, will turn our Desires to Heaven, is only used to give vigorous motion to our Endeavours about earthly Things.

2. Consider their Duration. The Apostle tells us, that the main scope of his Actions was Things invisible; and gives the reason of it,2 Cor. 4.18.2 Cor 4:18 For the things that are seen are Temporal; but the things that are not seen are Eternal. To insist upon the vast difference between Temporal and Eternal, may seem needless: for the first Notions of things are of such uncontroulable clearness, that an attempt to prove them, is to light a Candle to discover the Sun. Yet this Principle drawing after it such powerful Consequences for the government of our Hearts and Lives, and Conscience being so remiss, and the sensual Affections so rebellious, 'tis needful to consider this seriously, that what is really assented to in Speculation, may not be contradicted in Practice. Now who can unfold the infinite Volume of Ages in Eternity? The Understanding of an Angel can no more comprehend what is incomprehensible than the Mind of p. 464a Man. A Snail will pass over an immense space as soon as an Eagle: for though one dispatches more way than the other, yet both are equally distant from arriving to the end of what is endless. But that the Conception of Eternity may be more distinct, and affecting, it is useful to represent it under some temporal Resemblances, that sensibly, though not fully, express it. Suppose that the vast Ocean were distilled drop by drop, but so slowly, that a thousand Years should pass between every drop; how many millions of Years were required to empty it? Suppose this great World in its full compass, from one Pole to another, and from the top of the Firmament to the bottom, were to be fill'd with the smallest Sand, but so slowly, that every thousand Years only a single Grain should be added; how many Millions would pass away before it were filled? If the immense Superficies of the Heavens, wherein are innumerable Stars, the least of which equals the magnitude of the Earth, were filled with Figures of Numbers without the least vacant space, and every Figure signified a Million, what created Mind could tell their p. 465Number, much less their Value? Having these Thoughts, I reply; The Sea will be emptied drop by drop, the Universe fill'd grain by grain, the Numbers written in the Heavens will come to an end; and how much of Eternity is then spent? Nothing; for still infinitely more remains. In short, what-ever is Temporal, extend the continuance of it to the utmost possibility of Conception, is infinitely short of Eternity. A Day, an Hour, a Minute, has some proportion with a thousand Years; for that duration is determined by a certain number of Days, and Hours, and Minutes: but Millions of Ages have no proportion to Eternity, because 'tis an indeterminable Duration. The Mind is soon tir'd and lost in searching after Numbers to represent it: 'tis confounded and struck with amazing Horror, and can only direct the Eye upward or downward to the two Habitations of Eternity, the glorious and the miserable, Heaven and Hell. Now let us compare the Things of the present World with those of the future State. The first are measur'd by flying Time, the other remain in an unmoveable Eternity. The Comforts that spring from the Earth, suddenly wither and p. 466fall to it: the Tree of Life flourishes only above. Frequent changes from Prosperity to Adversity are the Properties of this mortal State. As those who are in Voyages at Sea, sometimes are in a calm, and presently suffer a storm, and are forc'd to alter their Course by the changing of the Winds; so 'tis with us in our passage here. But upon the first entrance into another World, all the variations of this are at an end. Verily every Man at his best estate is altogether Vanity. Surely every Man walks in a vain shew, surely they are disquieted in vain. The visible Felicity of Man is of no continuance. We may frequently observe in the Evening, a Cloud by the reflection of the Sun invested with so bright a Lustre, and adorn'd with such a pleasant variety of Colours, that in the judgment of our Eyes, if an Angel were to assume a Body correspondent to his Glory, it were a fit matter for it. But in walking a few steps, the Sun is descended beneath the Horizon, and the Light withdrawn, and of all that splendid flaming appearance, nothing remains but a dark Vapour, that falls down in a Showre. Thus vanishing is the shew of Felicity here. In this, Sense assists Faith; for the experience of every p. 467day verifies what the Scripture declares, that the Fashion of this World passes away. And therefore the guilty Folly of Men is aggravated, to set their Eyes and Hearts upon that which is not. To see one passionately dote on a Face ruin'd and deform'd with Age, to be inchanted without a Charm, raises wonder, and exposes to contempt. Yet such is the stupidity of Men to embrace with their most entire Affections the wither'd Vanities of the World, that are hastening to their Period. 'Twas a stinging reproach to Idolaters from God, None considers in his Heart, neither is their Knowledg nor Vnderstanding, to say, I have burnt part of it in the Fire; yea, I have also baked Bread upon the Coals thereof; I have roasted Flesh and eaten it; and shall I make the residue an Abomination? shall I fall down to the stock of a Tree? And are not sensual Men equally guilty of such monstrous Folly? for though universal Experience convince them, that all things under the Sun are fading, and that many times their dearest Comforts are snatch'd away from their Embraces; yet who does advisedly consider, and say to himself, Shall I give my Heart to transient Shadows? Shall I cherish vain Hopes, vain Aims and Desires p. 468of obtaining Happiness in a perishing World? Altho the worshipping a Stock be Idolatry of grosser Infamy, yet 'tis as foolish and as destructive to set our chief Love and Joy, that is only due to God, upon the Creature. And what follows in the Prophet is justly applicable to such Persons; He feedeth on Ashes, (that not only afford no nourishment, but is very hurtful to the Body) a deceived Heart has turn'd him aside, that he cannot deliver his Soul, nor say, Is there not a Lie in my right Hand? Thus Carnal Men are so blinded with their Affections to these short-liv'd Pleasures, that they cannot take the true liberty of judging and reflecting that they are deceived and delighted with empty Shadows that will suddenly end in disappointment and sorrow? Briefly, these glittering Fictions and false Joys cannot please without an Error in the Mind, that shall last but a little while. And if you saw a distracted Person sing and dance, with a conceit that he is a Prince, would you be willing to lose sober Reason for his phantastick Pleasure, especially if you knew that his chearful Fit should suddenly change into a mournful or raging Madness for ever? But the Blessedness above is unchangeable p. 469as God the Author and Object of it, Eternal as the Soul that enjoys it. And shall the World that passes away with the Lusts thereof, turn our Affections from the undefiled immortal Inheritance? Shall the vanishing appearance, the fleeting Figure of Happiness be preferred before what is substantial and durable? If a spark of true Reason, of sincere Love to our Souls be left, we shall count all things but dross and dung, that we may gain the Kingdom of Glory. Thus Eternity inlightens, thus it counsels us.

To encourage us to seek the Kingdom of Heaven, I shall propound other Motives to Consideration.

1. God is very willing that Men should be saved and partake of his Glory. For this end, he has brought Life and Immortality to light in the Gospel. The Lord Jesus, the Sun of Righteousness, has dispel'd the darkness of the Gentiles, and the shadows of the Jews, and rendred the blessed and eternal State so clear and so visible, that every Eye may see it. Our assurance of it is upon infallible Principles. And though the excellent Glory of it is inexpressible, yet 'tis represented under variety p. 470of fair and lovely Types to invite our Affections. Besides, God makes an earnest offer of Life to us in his Word, he Commands, Counsels, Excites, Urges, nay Intreats and Beseeches with infinite Tenderness, that Men will accept of it. Thus the Apostle declares, Now then wa are Embassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be reconciled to God. Is it not evident then beyond the most jealous suspicion, God is desirous of our Happiness? Can we imagine any design, any insincerity in his Words? Why should Heaven court a Worm? 'Tis his love to Souls that expresses it self in that condescending compassionate manner, to melt and overcome the perverse and hardned in Sin.

And as his Words so his Works are a convincing Argument of his Will: His most gracious sustaining and supporting of sinful Men, his innumerable Benefits conferr'd upon them, in the provision of Good, and preservation from Evil, are for this End, that by the conduct of his merciful Providence they may be led to Repentance, and received into his Favour. And the temporal Judgments inflicted on Sinners, are medicinal in their Nature, and in his p. 471design to bring them to a sight and abhorrence of Sin, to prevent their final ruin: if they prove mortal to any, 'tis from their obstinate Corruption. The time allowed to those who are obnoxious to his Justice every hour, is not a meer reprieve from Torment, but a space of Repentance to sue out a Pardon: They are spared in order to Salvation. The Lord is long-suffering to usward, 2 Pet. 3.9.2 Pet 3:9not willing that any should perish, but that all should come to Repentance.

But above all his other Works, the giving of his Son to be a Sacrifice for Sin, is an incomparable demonstration, how much he delights in the Salvation of Men. Since God has been at such cost to put them into a capacity of obtaining the Kingdom of unchangeable Glory, far transcending the earthly Paradise that was forfeited by Sin, we have the strongest assurance that he desires their Felicity. And how guilty and miserable will those Sinners be that when Christ has opened Heaven to us by his Blood, refuse to enter into it? When Brutus the most noble Roman, propounded to a Philosopher his design to restore Rome to Liberty, he p. 472replied, That the action would be glorious indeed, but that so many servile Spirits that tamely stoopt under Tyranny, were not worthy that a Man of Vertue and Courage should hazard himself to recover that for them, which they did so lightly esteem. The Redemption of Mankind is without controversy the Master-piece of God's works, wherein his principal Attributes appear in their excellent Glory. But how astonishing is the unworthiness of Men, who wretchedly neglect Salvation, which the Son of God purchased by a Life full of Sorrows, and a Death of infinite Sufferings? Blessed Redeemer! may it be spoken with the humble, affectionate, and thankful sense of thy dying Love, why didst thou give thy self a ransom for those who are charm'd with their Misery, and with the most foul Ingratitude disvalue so precious a Redemption? How justly shall they be for ever deprived of it? Behold, ye despisers, and wonder, and perish.

2. Consider, this glorious Blessedness shall be the Portion of all that unfeignedly choose it, and earnestly seek it. This motive was inclosed in the first, but deserves a separate Consideration. p. 473And of this we have infallible assurance from the Word of God, who cannot lie. Godliness has the Promise of the Life to come. This is a faithful saying, and worthy of all acceptation. The hope of a Christian is so certain that 'tis compar'd to an Anchor fastned in Heaven. And besides the Fidelity of his Word, God has given us Security of the Reward, the Life of his Son. This methinks should turn the Current of our Desires and Endeavours to Heaven. For notwithstanding all our toil and sweat, the labour of the Day and the watchings of the Night for the obtaining earthly things, yet we many times fall short of our aims and hopes. 'Twas the observation of the wisest Man, I returned and saw under the Sun, that the Race is not to the Swift, nor the Battel to the Strong, neither yet Bread to the Wise, nor yet Riches to Men of Vnderstanding, nor yet Favour to Men of Skill; but Time and Chance happeneth to all. Indeed such is the order of Divine Providence in the World, there must be different conditions of Men here, some Rich, others Poor; some Noble, others Mean; some in Command, others in Subjection. And from hence it is also evident, that p. 474neither Dignity nor Riches nor Pleasures are the Happiness of Man. For 'tis not becoming the Wisdom and Goodness of God to make that the last end of the reasonable Creature, which though sought with Sincerity and Diligence, may not be obtained, or of which without his own consent he may be deprived. But civil distinctions and qualities are of no value and consideration with respect to the obtaining or excluding from Heaven. The rich and honourable that are in an exalted State, have not a more easy ascent and entrance into the Kingdom of God than those who are in the lowest degree. The Stars appear with the same bigness to him that stands in the deepest Valley as on the highest Hill. Is there any difference between the Souls of the rich and great in the World, and the Souls of the poor and despised? Are they not equally the Off-spring of God, and equally ransomed by the most precious Blood of his Son? Are they not equally capable of Eternal Rewards? Are not the Promises of the heavenly Kingdom, equally addrest to every one that has an immortal Soul, that is faithful to his Duty and Covenant with God? This p. 475should inspire all with flaming Desires, and draw forth their utmost Industry, and make them stedfast and unmoveable, always to abound 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 'tis 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, 'tis 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 tho 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 p. 476and 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 desirable 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 p. 477other 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 supreme 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 p. 478his 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;

'Tis true, the humane Nature in this depraved State, only relishes such Objects as pleasantly insinuate with the Carnal Senses, and 'tis 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 oppress'd 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 p. 479Excess. 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 enlightens the Mind, so purifies and elevates the Affections, that 'tis not only possible but easy to abstain from unlawful Pleasures. St. Austin before his Conversion was astonish'd, 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,Quam suave carete suavitatibus istis? 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 p. 480Pleasures 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 'tis 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 p. 481to his Truth. 'Tis 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, to sacrifice his Life when the honour of Christ requires it. But 'tis no hard condition to suffer transient Afflictions for the obtaining a Happy Immortality, to be conformable to the Image of our suffering Redeemer, that we may be crowned with his Glory. How many Christians esteemed themselves honoured in the Disgrace, and blessed in the Injuries they suffered for Christ, and with an invincible Patience, and astonishing Joy, endured the most cruel Persecutions, though yet the human Nature in them was as tender and sensible of Pains as in others? but the natural aversion and repugnance to suffering was overruled by the determination of the rational Will, upon the account of their Duty, and the Reward attending it. They gave a most convincing sensible Testimony how much more valuable Heaven is, than this present World, willingly exposing themselves to all Evil here, and rejoicing in hope of a glorious issue.

In short; the Reward of Obedience p. 482is a triumphal Crown; and where there is no Victory, there can be no Triumph; and where no Combat, no Victory; and where no Enemy, no Combat. Therefore we are commanded to fight against our internal Enemies, our corrupt Affections, to kill the Lusts of the Flesh, and to encounter and overcome, by Humility and meek Submissions, the Cruelty of malicious Enemies without us, in order to obtain the Crown of Life. And a Believer that has Heaven in taste and expectation, will easily renounce the most pleasant, and willingly endure the sharpest Temptations, for the blessed Reward of his Obedience.

Lastly, Fervent and constant Prayer is requisite for the Grace of God, that we may fix our Aims aright upon eternal Happiness, and use those sure Means that with divine Advantage are propos'd in the Scriptures, that can make us wise to Salvation; such is the depravation of Man since his Fall, the Mind is diverted by vain Thoughts, and the Heart prepossess'd with sensual Desires, that 'till the Spirit of his Mind be renewed, and his original Affections to p. 483the Supream Good be revived and restored by Divine Grace, he is regardless of it, and only applies himself to what is pleasing to Sense. There may be some transient Glances, and volatile Wishes of Heaven in Carnal Men, but they are miserably weak, and ineffectual. Therefore a most necessary Duty incumbent upon us, is by humble and fervent Prayer to address our selves to God for his Spirit, to enlighten our Minds, that we may believe the Reality and Greatness of the Eternal Reward; and to reform our Wills, that we may feel its attractive Force. Both these Acts of the Spirit are requisite, that the Love of God, as our chief Felicity, may be the regent Principle of our Hearts and Lives.

1. For this end the Holy Spirit convinces Men thorowly of the Reality and Greatness of an invisible Happiness. In the Light of the Gospel, how many of eminent intellectual Faculties are stupid as to their great Interest, and spend themselves about Trifles, and are equally tractable to Eternal Ruin, as the Ox to the Slaughter? He that is destitute of the illuminating Grace of the Spirit, is blind, and cannot see afar p. 484off. Now by the Analogy between the corporal and intellectual Faculties, we may understand, in some measure, how the Mind is illuminated by the Spirit of God. For as to the Act of Seeing, two things are requisite; 1. External Light in the Air, without which the Colours, Figures and Beauties of Objects are not visible to the sharpest Eye, but lie obscur'd under impenetrable Darkness. 2. Internal Light in the Eye, in which the visive Power consists: if this be extinguish'd, the clearest Light of Heaven is of no use for the discovery of Things. Thus the Understanding is enabled to see Spiritual things. 1. By the Revelation of the Object: In this respect Life and Immortality are brought to Light by the Gospel. Till that bright Discovery was made of Eternal Blessedness, it was above the desires and hopes of sinful Man. Coelum, homo nec optare poterat ex ignorantia, nec sperare ex propriae miseriae conscientia. 2. By the inward inlightning from the Spirit of Wisdom, that removes the Ignorance, Prejudice, and Inadvertency of the Mind, which as Scales darkned its Sight, and disposes it to perceive the Verity and Excellency of spiritual and p. 485future Things, tho not with comprehensive Evidence, yet with that assurance, that no doubtfulness or suspence remains concerning them. 'Tis observable that Faith is exprest in Scripture, by Prudence, Wisdom, and Knowledg, whereby a Man knows the Grounds and Motives of his Judgment and Actions. And Sin is called Folly. For as when the understanding Faculty, either from the indisposedness of the Organs, as in Idiots, or from the disorder of Fancy by inflammation of the Humours, as in distracted Persons, cannot weigh and compare, and therefore makes a perverse judgment of things; so the carnal Mind, by not due measuring and pondering, judges falsly of spiritual Things. If something no bigger than the Hand were put before the Eye, it would intercept the sight of the Heavens; and he that not considering the Properties of things near and distant, should conclude that Piece to be bigger than the Heavens, were justly reputed a Fool. And the folly of carnal Men is more gross, who prefer things present to Sense, before what is future and of everlasting consequence to the Soul. But there are some Actions, which if done by a Natural, p. 486would be counted Folly, yet being done by those who in the reputation of the World are Wise, are esteemed Prudent, but they are the most deplorable Folly. Now as the restoring the Laesum principium, the broken Mind to its sound state, whereby 'tis able to consider, discern and conclude of things according to their Nature, such is the action of God's Spirit upon the corrupt Mind, clarifying and enlightning it, so that it receives full conviction by the clearest Marks of divine Authority shining in the Gospel, of the Truth of all the great and precious Promises therein contained, and causing it, by a steady application of the Thoughts, to see the vast difference between what is Temporal, and Eternal; how despicably light all the Vanities of this World are found, when put in the Ballance against the infinite inestimable Happiness of the next. In short, the renewed Mind knows Spiritual Things according to their Nature and Qualities, believes, esteems, and determines that they are of eternal Moment, and absolutely necessary for the Happiness of Man. And as when the natural Faculty of seeing is perish'd, 'tis irreparable by human Skill, and without a Miracle can p. 487never be restored; so the intellectual Faculty, when darkned by sinful Lusts, without the renewing power of the Spirit, can never know Spiritual Things as they ought to be known. Therefore as the blind Men in the Gospel who dispair'd of help from the Physicians, hearing of the miraculous Power of Christ, importunately begg'd his healing Mercy; so let us pray to the Light and Saviour of the World, but in a more noble and higher Sense, Lord, that we may receive our sight. Let us with the most zealous Affections call upon the God of our Lord Jesus Christ, the Father of Glory, that he would give unto us the Spirit of Wisdom and Revelation in the knowledg of him, the Eyes of our understanding being inlightned, that we may know what is the hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints.

2. The efficacious Influence of the Holy Spirit is requisite to change the Will, that with a free and full consent it may desire and prosecute the Spiritual Eternal Good. Without this, the conviction of the Mind is not powerful enough to convert the Soul from the love of the World, to choose Heaven. There may be an inlightned Conscience, p. 488without a renewed Heart. Though the Judgment assents that God is the Supream Good, yet till the Heart be circumcised, the sensuality of the Affections taken away, divine Love that directs the Life to God as our blessed End, can never possess it. Suppose that Men had a sensible and strong assurance of the Eternal State hereafter, if all those who lived godly in a visible manner ascended with Elias to Heaven, and if all who continued in their Sins visibly descended into Hell, as Corah and his Company were swallowed up alive by the Earth, before the Israelites; if Men could hear the joyful Exultations of the Saints above, their high Praises of God, and hear the desperate Crys and deep Complaints of the Damned: if one, according to the desire of the rich Man, were sent from Hell, and with his Fiery Tongue should relate what he had seen and suffer'd, and exhibit a sensible demonstration in himself of those Torments, yet this alone were not sufficient to draw off their Hearts from the deceitful Happiness of this World, and fasten them on the perfect and Eternal Happiness in the next. Indeed they could not then indulge p. 489their Lusts so securely, but they would be Strangers to the Life of God, such an inveterate alienation of Heart is in Men from real Holiness. Till the sanctifying Spirit by a directive persuasive Light that represents the Truth and Goodness of Spiritual Things, transforms the Soul, and makes it Spiritual in its Valuations and Affections, 'tis inwardly averse from Grace and Glory. The Lord direct our Hearts into the Love of God, and into the patient waiting for Christ, when he shall come to be glorified in his Saints, and admired in all them that believe.

FINIS.