The Sovereign and Final Happiness of Man with Means to Obtain it, Chapter 4
CHAP. IV.
Faith in the Redemer is required of all that will obtain Salvation. The choice of Supernatural Happiness previous to our obtaining it. The choice must be sincere, early, and constant. The sincerity of the Heavenly Choice declared by its Qualities and Effects.
I 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.Joh. 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. 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; Thou hast given him (i. e. the Son) power over all Flesh, Joh. 17. 2.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, Joh. 6.which 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 principle 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. 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 Joh. 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;Joh. 1. 12. But as many as received him, to them gave he power to become the Sons of God, (and consequently Heirs of Glory) to as many as believed on his Name. And Christ is said to dwell in our Hearts by Faith. Ephes. 3. 17.This 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 all 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.Wisdom, 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 with 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.to 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.Those 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 as 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 deprived 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 dye? The corrupt Will declining from God, and adhering to the Creature as its Happiness, is the true cause of Mans 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 of 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. First, it must be sincere and cordial. Secondly, early, in our first and best days. Thirdly, firm and constant.
1. It must be sincere and cordial. The most essential and active desire in human Nature is to Happiness, but there being two kinds of good things presented 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. 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 irreconcileable, 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 intirely 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 for 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 simply considered, yet the Will remain 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, they despised the pleasant Land, Psal. 106. 14.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, therefore 'tis called the Land of Promise; but it was to be possest 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 chooses 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 all 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 througly 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 alas, 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.
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 Salvation, 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 are the good things desired in the third and fourth Petitions; and some lead to it by accident, and those are the freedom from evils exprest in the last Petition. The good things desired either have a direct influence upon our obtaining Happiness; and they are sum'd up in our universal obedience to God's Will, exprest 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.
The 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 in 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, Tim. 6. 18, 19.to do good, 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.
And 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, though under variety of sharp troubles, yet expresses his sence with that mitigation, as but lightly toucht 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, worketh 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. For their heaviest Afflictions are not only consistent with his Love, but the Effects of it, being influential upon their Happiness. Whereas the prosperity of Fools shall slay them, and their good things here aggravate their Miseries hereafter.
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 virtue 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 it chooses, and is always fashioning and framing the Soul into an intire conformity to it. Thus carnal Objects 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,Psal. 115. 8. 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 senceless, 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 to 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 injoyment 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,Phil. 3. 13, 14. Brethren, I 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 price 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 President of our Saviour, to feel the Power of his Death and Life, to apprehend Christ 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 luke-warm 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? Can 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, Love 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 Christans to Obedience, that 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 unfeinedly desire and endeavour to be better were never really good. The sloathful 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 of Flesh and Spirit, and to perfect Holiness in the fear of God.