The Chief Interest of Man, Section 9
SECT. IX. The reward which Godly Men have after this life, the chief advantage of Religion. The excellency thereof demonſtrated from Scripture, from the ſatisfaction which the Angels have in it, from the glory which wicked Men enjoy in this World, from the ſweet fore-taſts which Godly men have of it in this life. Wherein it conſiſts, the glory of the body, the happineſs of the Soul, in the enjoyment of God, in communion with the whole number of perfected Saints, and that for ever.
ALL that I have hitherto ſaid of the advantage of Godlyneſs, is little in reſpect of what remains to be ſpoken. The eſtate of Man after this life is of more important conſideration, as it is uſually ſaid, there is no proportion betwixt finite and infinite, as there is betwixt two things that are finite, though at the greateſt diſtance in reſpect of their natures, quality, quantity: ſo there is a proportion between a minute and a thouſand years, and minutes may eaſily be multiplyed to ſuch a quantity; but there is no proportion betwixt a thouſand years and Eternity. So that if the miſery of Chriſtians in this life were anſwerable to wicked mens prejudice, and the happineſs of wicked men anſwerable to their own deſires, and if both might live in theſe two different eſtates a thouſands years twice told; yea, and ſuppoſe that after this life wicked men were to be happy to ſeven, and Godly men but to eight, (as the Philoſophers ſpeak of the degrees of heat and cold) or that Godly men ſhould be as miſerable as wicked men, abating only one degree, yet the conſideration of an Eternity would eaſily praeponderate in comparing the ſeveral ſtates of theſe perſons. The Apoſtle ſaith, that if in this life only we have hope, we are of all men the moſt miſerable, not that a wicked man hath more real joy or comfort in this life than a Godly man, but we muſt conſider that the Apoſtle is diſputing againſt ſuch as denied the Reſurrection in a popular Rhetorical ſtile, wherein words are not to be ſubjected to a rigid interpretation, but to be expounded in a greater latitude, and it is uſual in ſeveral languages to expreſſe a thing with the greater Emphaſis by the Superlative degres, as if he had ſaid, we are very miſerable men, if our hope be only in this life. Again there may be an Emphaſis in the Pronoun; q. d. we who are the off-ſcouring of all things in the eyes of the World, and have in theſe times of Perſecution run ſuch hazards and quitted our worldly enjoyments for the hopes of a glorious Reſurrection, are miſerably deceived, if there be no Reſurrection. And further, though Chriſtians have that inward peace and comfort in outward tribulations, which doth more than counterballance them, yet this joy is in hope of the Glory of God, and but an anticipation of that joyful Reſurrection which hereafter they expect. And now I ſhall come to ſpeak ſomething of the certainty of it, of the the nature of it, and of the ſtrictneſſe of holineſs neceſſary to thoſe who would enjoy it, & that we may raiſe our thoughts to hold ſome proportion with the greatneſſe of that glory, though it be not poſſible for poor Mortals to have an adequate conception thereof. Firſt, let us conſider the great things that God himſelf hath ſpoken of it, and how he hath throughout the Scripture propounded it as a ſufficient and an abundant recompence, for whatſoever we can do and ſuffer for him, in compariſon where with all the afflictions of this life, are but light and inconſiderable. The Apoſtle tells us, God is not aſhamed to be called the God of his people, having prepared a City for them. The preparations that he hath made for them, are anſwerable to the bounty and munificence of ſuch a Majeſty; though they here mourn whilſt others rejoyce, and though he here make them bear the Croſs, whilſt his profeſſed Enemies wear the Crown. Now it would be much below the greatneſſe and glory of ſuch a Majeſty, to boaſt of his own gifts above the real worth of them, and flatter men into his ſervice by poſſeſſing them with high expectations of great matters, which the enjoyment of will not anſwer the hopes which God himſelf hath drawn us into. And we may be moſt ſecure that he will not give ſuch advantage to any Creature to enter into judgment with him. Now let us conſider what ſome of us have ſeen in the interviews, perhaps of Princes, the Coronation or marriage of Kings, or on other occaſions, yet we have heard of more than we have ſeen. We have heard of the Glory of Solomon, and many other great Princes, exceeding what our times have to boaſt of, and yet we can enlarge our thoughts to ſomething above theſe, and let our minds wander into the four corners of the earth, to fetch in the Glory and ſplendor of the World; to make up to our ſelves an Idea of happineſſe, and yet when we have framed ſuch an Ʋtopia, ſuch an imaginary Glory, God (who is too great, and too good, to deceive poor mortals) hath given us to underſtand that his preparations for his Saints are ſomewhat above all this, and that eye hath not ſeen, nor ear heard, non the heart of Man conceived what he hath laid up for thoſe that love him.
In the next place, let us conſider that it is the bleſſed ſtate of Angels, which are firſt of more enlarged capacities than Men, and yet they find a perfect felicity therein. We ſhould not make a judgment of the ſtate, and magnificence of a Princes Court, by the reports of ſome poor Peaſant, who (we might eaſily imagine) would be ready to admire any thing which he ſhould ſee above the pomp of his Landlords houſe, where he uſed perhaps to labour, or go ſometimes to pay ſome poor rent, but we ſhould more eaſily believe ſome noble Courtier of a more raiſed mind, or ſome Ambaſſador that hath ſeen the pomp of ſeveral Princes Courts, and knows what belongs to State and greatneſſe. It had been no great matter to have heard Paul boaſt of what he ſaw in Paradiſe, who was carryed from theſe poor Cottages of clay, to the Court of Heaven; like David from the Sheepfold to Sauls Court. But the Angels continually adoring the Glory of their King, and ſinging perpetual Hallelujahs to him, doth eaſily perſwade that the Glory of the Coeleſtial Court, is far above what mortal eyes ever ſaw. And beſides, the enlarged capacities of Angels, we may conſider that they are incorporeal, ſo that theſe corporeal delights and pleaſures, which we have the moſt clear and lively apprehenſion of, make up none of their happineſſe; but, beſides ſuch delights, which its likely we ſhall not want in Heaven, (there are more pure and ſpiritual delights, enough to make an Angel happy; which we can ſcarce conceive any thing of. A further conſideration, which may argue the happineſſe of that future ſtate, is the greatneſs and Glory of many wicked men here in this World. Let us but conſider, how the great ones of the Earth, many of which have been wicked men, do bash themſelves continually in Rivers of pleaſure, and enjoy for many years together whatever their hearts can wiſh, and what we ordinarily ſee great ones now enjoy is little to the Glory of a Belſhazzer, a Darius, an Alexander, a Ner…, the Grand Signior, the Kings of China; and yet all this is but as the crumbs that fall from the Childrens table. What then can we imagine them to be fed with? theſe are but the ſpillings, or the overflowings of his bounty to his very Enemies: how great then is that which he hath reſerved for thoſe, to whom he hath purpoſed to ſhew the exceeding Riches of his Grace, to give the World a proof of his bounty and Glory? as a Prince that would make an entertainment for oſtentation, and ſhew his great reſpect to ſome of his ſpecial and moſt beloved friends. We read often in Scripture of the preparations that God hath made for his Saints, which is but a metaphorical expreſſion of the greatneſſe of that glory, which he hath ordained them to; as thoſe entertainments which Men do long prepare for, do far exceed what they on a ſudden make, being unawares ſurprized by the coming of their friends. I will yet add another proof of the greatneſſe of that Glory, which we hope for; taken from the fore-taſts, which many have of it here, which hath made them Glory in tribulations, triumph in the flames, and not only abated, but wholly taken away the ſenſe of the moſt exquiſite torments, that ſome Martyrs have felt no more in the fire, than if they had been in a bed of Roſes. Some after long conflicts and terrors, have had ſuch raviſhing joys, that they have cryed to God to hold, they could bear no more. If ſuch glimpſes have ſo raviſhed them, what is the full view and clear viſion? Let us imagine a confection, the leaſt drop of which diſtilled into a draught of Gall, or Wormwood, or whatever can be ſuppoſed to be more bitter and diſtaſtful, ſhould wholly alter the taſt of it, making it moſt pleaſing and delicious, how ſweet would a full draught of it be without the leaſt mixture of any thing diſtaſtful and unpleaſing: ſo if ſuch drops of ſpiritual joys are able to ſweeten the bittereſt cup of afflictions, what ſhall we think of bathing our ſelves, and drinking our fill in thoſe Rivers of pleaſure at Gods right hand for evermore, without the leaſt mixture of any ſorrow or trouble to allay the ſweetneſſe thereof?
I have hitherto in general ſhewed that the Glory of Heaven is like to be very great and inconceivable, much more inexpreſſible, but I have not yet attempted to ſhew what it is, or wherein it conſiſts, and while I ſay it is not to be expreſſed, if I ſhould go about to ſet it forth fully, there would be contradictio in terminis, ſo that all I dare pretend to, is ſome rude delineation of that ſtate of happineſſe. Man is made up of two eſſential parts, Soul and Body, now though the Soul be the more noble part, yet doubtleſſe the body ſhall have its ſhare in this felicity. If God hath ſo far honoured them, as to make them the Temples of the Holy Ghoſt, and given Chriſt a charge that he ſhould loſe nothing of what he hath given him, but raiſe up our ſcattered duſt at the laſt day, Job. 6.39. he hath certainly reſerved a reward for that which hath had ſo great a ſhare in our ſufferings here; and he hath told us in general, that he will by his Divine power change our vile bodies, and make them like his glorious body, but ſure as we approach nearer to the nature of God in our ſouls, ſo they ſhall have the greateſt ſhare of future Glory, and in general it ſhall be with the Glory wherewith Chriſt was glorified from Eternity, and after his ſuffering, and this ſhall be by the enjoyment of God, which is the acting of the perfected faculties and affections of our Souls upon him. Every ſenſe hath its proper object in the enjoyment of which it takes complacency according to the ſuitableneſſe of the object thereto, and according to the nature of the object, and the capacity of the ſenſe for receiving it, or acting upon it, ſuch is the pleaſure that it finds therein, and the more noble the faculty and the object are, the more noble is the delight which ariſeth from the Union betwixt them, ſo that all Philoſophers are agreed, that intellectual delights exceed ſenſual pleaſures. Now in Heaven our Souls ſhall be perfected according to the capacity of a finite being; otherwiſe they would be no more capable of enjoying God, than a deaf man of being delighted with muſick, or a blind man in the moſt perfect beauty, therefore we are ſaid to be made meet, to be partakers of an inheritance with the Saints in light; ſanctification, qualifying us naturally for Heaven, as juſtification doth morally; and God himſelf ſhall be the object of our happineſſe, whom we ſhall ſee as he is, and love him, and delight in him according to his goodneſſe and glory; I know it is hard for us to conceive what it is to enjoy God, but to help us in the conception of it, let us conſider a little what it is to enjoy a friend, to have an abſent friend is a comfort, but to be with him is a great addition to our contentment, to receive the expreſſions of their love, and to teſtifie ours to them. Thoſe who are of a more noble and generous complexion, find more true ſatisfaction herein, than in whatever elſe this World can afford them, and what is it that endears another to us, but Love and Lovelineſſe? where there are amiable endowments in perſons of worth, they command an eſteem from us, though they know us not, and though we are never the better for them; but where they have a particular affection to us, take us into their boſom, make us of their entire friends, this doth much more endear them to us. Now (as I have already ſaid) we find in God, in a far more eminent degree, that which renders the Creatures amiable and lovely. Beſides his goodneſſe towards the whole Creation, which the Earth is full of, his ſpecial favour to Mankind, and it may be to us above many thouſands of others; the exceeding Riches of Grace towards the Elect, which Men and Angels ſhall admire to the days of Eternity, there is that Beauty (that is intellectual beauty, or ſuch Beauty as is objected to the underſtanding) which will raviſh the whole intellectual Creation. His Wiſdom is unſearchable, his Power irreſiſtable, and his Grace and Clemency as far exceeding what is to be found in the Creature, as his Majeſty and Glory. Job had heard of God, but when he came to ſee him, abhorred himſelf to ſee the infinite diſtance betwixt the Soveraign Creator, and a poor Mortal; that durſt diſpute the caſe with him. Oh! what thoughts ſhall we have of God when we come to ſee him as he is? What aſtoniſhment will ſeize upon us? what confuſion will cover us when we ſee what a God it is, whoſe grace we have ſo oft deſpiſed, whoſe patience we have ſo long abuſed, whoſe authority we have ſo boldly contemned, and yet ſee that he who had us alwayes at his mercy, and could at his pleaſure avenge himſelf on us, ſhould pardon us for his own ſake, and make ſuch glorious preparations for us? We ſhall then perfectly underſtand all the dimenſions of his love, and continually as it were read the ſtories of it. We may the better conceive of it by fancying to our ſelves, what a ſingular favour it would be to have ſome great Prince take a ſingular affection to us, though we did the leaſt of any in the World deſerve it, and had diſ-obliged him by a thouſand provocations, if he ſhould take us home to his houſe, and maintain us alwayes at his table, keep us alwayes in his preſence, this would fall infinitely ſhort of that love which God will manifeſt to us, and what an addition will it be to our happineſſe to ſee him in his Glory, who hath loved us, and waſhed us from our ſins in his blood? the ſtory of whoſe love we have ſo oft read over, a ſight of whoſe Face though but through the Glaſs of Faith we have ſo oft, ſo long deſired and lamented a feer, to have the ſociety of the innumerable company of Angels, and the general aſſembly of juſt men made perfect, a meeting of the Saints of all Ages and places, and theſe perfected both in Grace and Glory, ſo that they ſhall have no infirmities, no Pride, Ignorance, ſelf-ſeeking to exerciſe our charity or patience; no ſufferings to move our pity, or compaſſion; and we ſhall never need to diſquiet our ſelves with the thoughts of ſuch a ſad parting as Paul had, Acts 20.39. We ſhall keep an everlaſting Holy-Day, the marriage of the Lamb ſhall be for ever celebrated by all his Friends, and as Eternity will perpetuate our happineſſe, and make it the greater extenſivè, ſo the aſſurance and conſideration hereof will heighten it, and make it greater intenſivè, and every moment of our felicity will be more ſweet to us, in that we ſhall never be diſquieted with the thoughts that our condition (as happy as it is) will one day have an end.