AS Religion is the true cause of our present happiness in this world, whether External, Internal.
So likewise is it the cause of that happiness, which we expect in our future states: Which must depend upon such courses, as can give us the most rational assurance of blessedness and glory hereafter.
I shall speak but briefly to this subject, because ‘tis scarce possible for any man to be so strangely infatuated, so wholly lost to common Reason as to believe, that vicious courses, despising of Religion, walking contrary to God, can be the means to entitle him to this future happiness, any more than contempt and hatred of any one, is a proper means to procure his favour.
What kind of Happiness this is, which belongs to our future state, and wherein the Glory of it doth consist, is […], a thing unspeakable, altogether above the expressions of humane Orators, and passeth all knowledg, the heart of man being not able to conceive it: Nor can it be expected that we should be able, in this state of flesh and mortality, to comprehend what kind of irradiations, glorified souls are capable of. Only in the general, ‘tis said, we shall be like God, and see him as he is.
This state of future happiness, as it is above all other things of greatest moment, so ought it to be proportionably laboured after, with the greatest care and diligence.
There are several varieties of metaphorical names or expressions whereby this state is described in Scripture, but all of them do imply something of more than ordinary care and industry to the qualifying of men for it, as Bellarmine1 hath observed in his Tract de AEternâ felicitate sanctorum.
‘Tis styled.
The City of God, The heavenly Jerusalem. And it requires some care and diligence for one that is a Citizen of this world, to be a fellow-citizen with the2 saints; it being no easie thing for one that lives in this world, not to be of it.
The House of God, where there are many mansions; But streight is the gate, and3 narrow is the way to it.
An hid Treasure, a pretious Pearl. Not to be obtained without putting such a4 value upon it, as will make a man ready to part with all that he hath, for the purchase of it.
A penny. The wages of our daily service, not to be given but to such as labour5 in the vineyard, and hold out to the end.
A Feast or rich supper; which they are altogether unworthy of and unfit for,6 who do wholly devote themselves to the affairs of this world.
The Joy of our Lord and Master; which they only are admitted to, who are careful7 to improve the Talents they are intrusted withal.
The solemnity of a royal wedding; from which all lazy, slothful people, who have8 not oyl in their lamps, and do not watch for the coming of the Bridegroom, shall be shut out and excluded into outter darkness.
‘Tis a Prize; which they only obtain9 who accomplish their race, and run to the goal.
‘Tis a Crown; which is due only to10 such as fight valiantly and overcome.
‘Tis an Inheritance; and therefore belongs only to sons. ‘Tis an Inheritance of the saints; and therefore unsanctified persons can have nothing to do with it. ‘Tis an inheritance of the saints in light; and therefore cannot belong to such as still remain under the powers of darkness.
Heaven may be considered under a twofold notion, either as a State, Place.
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In the first sense, ‘tis the same with Holiness, consisting in such Godlike dispositions, as may make us partakers of the Divine nature.
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In the second sense, It denotes that other world, where we hope to enjoy the beatifical vision, in the blessed society of Saints and Angels. Which Religion only and Holiness can qualify us for, by working in our natures such a suitableness and congruity as must make such things to be felicities.
In brief; That Salvation and Glory, which the Christian Religion doth so clearly propose to us, is, as to the nature and essence of it, but the very same thing with Religion; consisting in such a conformity of our minds to the nature of God, whereby we are made capable of the fruition of him in Heaven. So that in this respect also, Religion is the Whole of Man, that is, the whole Happiness and well-being of man doth depend upon it.
I have now dispatcht what I intended in this Discourse, namely to prove the Reasonableness and Credibility of the Principles of Natural Religion; which I have made appear to be in themselves of so great evidence, that every one, who will not do violence to his own faculties, must believe and assent unto them. I have likewise made it plain, that ‘tis every mans greatest Interest, to provide for his present and future happiness, by applying himself to the Duties of Religion, which upon all accounts will advance the perfection of his nature and promote his true wellfare, both in this world and the other. Insomuch that if we were to chuse the Laws we would submit unto, it were not possible for us to contrive any rules more advantageous to our own interest, than those which Religion doth propose, and require us to observe, upon pain of everlasting damnation, and in hope of eternal life which God that cannot lye hath promised, to all those who by patient continuance in well-doing, seek for glory and honour and immortality.
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