The Sovereign and Final Happiness of Man with Means to Obtain it, Chapter 3
CHAP. III.
The Mercy of God the Original Cause of his designing and preparing Heaven for his People. The Obedience of Christ, the meritorious Cause. Some Qualifications are required in those that shall possess it. The holy Change of Man's Nature indispensibly requisite in order to his Reception into Heaven. The Reasons of it specified.
HAving such a Revelation of Heaven in the Gospel, that all the Kingdoms of the World, and the Glory of them, in comparison, are but as a Glow-worm to the Light of the Sun, with what inflamed desires should we seek, and strive for that unchangeable Happiness? In order to this we shall consider the causes of it, and 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, say you are unprofitable Servants, for we have done 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 the 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 the 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 lapses have justly deserved that God should withdraw his grieved Spirit, are 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 Recompenses.
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, as 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 punisht 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 necessary. 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. We have boldness to enter into the Holiest, by the Blood of Christ, by a new and living way which he hath consecrated for us, through the Vaile, 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 Human 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't 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 are 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, Rom. 9. 16.nor of him that runs, but 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 State; 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, and the Law of the Spiritual Life. As a Law it signifies a new Right that God has most freely establisht 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 irrevokable doom upon the Offender: for that strictness and severity is mollified by the Gospel, which accepts of sincere persevering Obedience though imperfect; accordingly 'tis called the Law of Liberty. James 2.But 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 to be perform'd. There is an inviolable dependence between them. He will be our God, Heb. 9.to make us happy, but we must be his People to yeild 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 though 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, but 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 indispensibly requisite in order to our obtaining of Heaven: this is compriz'd in the holy change of Man's Nature, which I will briefly unfold, and shew how necessary it is to qualify us for Celestial Glory.
1. This holy Change is exprest in Scripture by the new Birth. Our Saviour with a solemn repeated Asseveration tells Nicodemus; John 3. 3.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 controul the excess of the inferiour Appetites. This is the unhappy Character Satan imprest 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 Goodness 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 desireable things on Earth, and determins to pursue it in the vigorous use of proper means. The Body is made a 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 Person 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 pure, and derived from the eternal Spring of Purity. It mortifies Concupiscence, and quickens to every good Work, from a Principle of Love to God, and in this is distinguisht from the most refined unregenerate Morality. In short, there may be a superficial tincture of Religion from common Grace, a transient Esteem, vanishing Affections, and earnest Endeavours for a time after Spiritual Things, and yet a Person remain in a state of unregeneracy. But renewing Grace is a permanent solid Principle, that makes a Man partaker of the Divine Nature, and elevates him above himself.
This holy Change is wrought by Divine Power. Our Saviour tells Nicodemus, Except a Man be born of Water and the Spirit, he cannot enter into the Kingdom of God. The Analogy of a new Birth signifies, that 'tis intirely 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 excellent way, even in that precise manner, as in making the World. For as in the first Creation all things were made originally of nothing, so in the second, the habit of Grace is infused into the Soul that was utterly void of it, and in which there was as little preparation for true Holiness, as of nothing to produce this great and regular World. And although there is not only an absolute privation of Grace, but a fierce resistance against it, yet creating invincible Power does as infallibly and certainly produce its effect in forming the new Creature, as in making the World. From hence it appears that preventing renewing Grace is so intirely the Work of God; as his forming the human Body from the Dust of Earth at first. But with this difference, the first Creation was done without any sence in the Subject, of the efficiency of the Divine Power in produceing it: but in the new Creation, Man feels the vital influence of the Spirit, applying it self to all his Faculties, reforming and enabling them to act according to the quality of their nature.
And by the way we may observe the admirable Grace shewed to Man in the renovation of his corrupted Nature. In the composition of his Being are united a Spirit like the Angels, and a Body like terrestrial Animals, by which he partakes of the spiritual and natural Life: but he has peculiar Favours conferred upon him. For, whereas his Soul sin'd with the Angels, and his Body dies with the Beasts, yet God is pleased to restore them by his glorious Power. An Angel after Sin never repents, and is therefore incapable of Pardon, and irrecoverably disinherited of Heaven: a Beast after Death never revives: but though Man sins and dies, yet his Soul may be renewed by Divine Grace, and his Body shall be raised in an incorruptible Glory.
Now the indispensible necessity of this holy Change is evident from the Words of our Saviour, for he speaks universally, Except a Man be born again he cannot see the Kingdom of God. He does not simply declare that an unregenerate Man shall not, but with the greatest Emphasis, cannot, to signify an absolute impossibility of it. The Jews highly presumed of the priviledg of their carnal Birth, they sprang from the pure and noble Blood of Abraham, God's Friend; they had the Seal of the Holy Covenant markt in their Flesh: and hence it was proverbial among them, that every Israelite should have a part in the World to come. But our Saviour overthrows this vain conceit, and tells them that the supernatural Birth entitles to the supernatural Inheritance. Circumcision then, and Baptism now, without real Grace is an ineffectual sign, of no avail to Salvation.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. by Adoption and Regeneration. Divine Adoption is not a meer change of our state, a naked Declaration that one shall be dignified with the Title of God's Son, but a holy Nature is always infused into the Person, whereby he is made like to God in his Excellencies. In this it differs from humane Adoption, that gives the Name, and Arms, the Honour and Estate of the Adopter to a Person, without conveying any of his intellectual or moral Endowments. Whom God adopts he begets to a Divine Life. Besides, our Saviour purchased this high priviledg for us: God sent his Son made of a Woman, under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. By Union with him we receive the investiture of this Dignity. Now whoever is in Christ is a new Creature. For the quickning Spirit, that is to the Soul what the Soul is to the Body, the principle of Life and Strength, of Beauty and Motion, and an active purifying Faith that is influential upon all other Graces, are the band of that vital Union: So that as all in Adam are universally corrupt by the first Birth, all that are in Christ are made holy by a new Birth. But of this I shall speak in the next Chapter more fully, under a distinct Head. Briefly, the Spirit of Grace that sanctifies, is the Spirit of Adoption that seals our Right to that Kingdom.
Now the reasons why this Change must be in order to our obtaining of Heaven, are these:
1. There is an exquisite Wisdom shines in all God's works, in disposing them for the ends to which they are appointed: and is it not monstrously absurd to imagin, he will admit into his Presence and Kingdom, those that are absolutely unqualified for its Blessedness, and opposite to its Purity?
2. His invariable Justice excludes for ever all unholy Persons from Heaven. For in the last Judgment God will be glorified as a Governour, in the distribution of Rewards with respect to the Obedience and Disobedience of Men. '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, lapst 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't 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 acceptance of Persons: For as a Benefactor, he may dispense his own Favors 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.he will judg and reward every Man according to his Works. The Evangelical Law (as was touchtRom. 2. 16. on before) is the rule of eternal Judgment,Acts 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 glorified, the others condemned and punisht for ever. In short, without violation of his own righteous establishment in the Gospel,Heb. 1…. 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, and 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 predomanant 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.