Mans last end the glorious vision and fruition of God. By Richard Sheldon Doctor in Divinity, one of his Maiesties chaplines.

SEVENTH SECTION.

Wherein is breefely and in generall laid downe the meanes and way, whereby eternall happinesse is to be attained.

FOr the more cleare handling of this point, we are to suppose, that whatsoever thing hath any perfection due unto it, as the end and con∣summate perfection thereof; If that perfection

be not naturall and essentiall to the thing it selfe; the same cannot be had without some action or motion leading thereunto: for example, God who is most essentially his owne (I am that I am) and whole infinite perfection is his owne being, most necessarily and essentially; needes not nor requires not, any action or motion to any thing that is without himselfe for his end and perfection. But so it is not in Creatures, whose natures being li∣mited and in themselves imperfect, neede and re∣quire some action or motion to that which is with∣out themselves, for the attaining of their ends and final perfection; which motion is that which now we have in handling, whereby man is to at∣taine his last end, and consummate happines.

For this purpose I ponder that Principle of the Apostle, He that cometh to God must beleeve that he is, and that he is a rewarder of all those that en∣quire after him. In which words I find clearely, that the accession and comming to God in this life, (which is the way to that vision and fruition of God in the nextlife, the finall end of man) is by Faith, and a religious inquisition of and after him, which religious inquisition of and after him, if I should thinke not to be cheifely by Faith, hope and love, (as the heads of this way out of which many particular paths doe follow) I should wrong the judgement of all Orthodoxe Divines whatsoever; who doe distinguish the vertues that are conver∣sant and immediately exercised upon and about God into three, to weet, Faith Hope and Love. The later of which the Apostle himselfe termes

the more excellent way; writing thus to the Corin∣thians; And yet shew I you a more excellent way▪ which more excellent way alone, is to be taken as the spirit and path of Faith, and Faith againe, is to be reputed as the head way and soule of it, two in∣dividuall & inseparable twinnes, mutually ever im∣bracing each other and working each by other.

And though there bee infinite ianglings and questions, about the vertue, extent and causalitie of these severall vertues in the matter of justifi∣cation, and about their manner of merrit or con∣currence to saluation, yet doe I not remember, that ever I have read of any, except the ungodly A∣nomists and prophane Libertines (a broode of En∣nomius) or some indiscret Predicants, who have de∣nyed the necessitie of the two later; hope and love; As for the first, Faith, all requyre the same abso∣lutely necessary to salvation; Yea the Papists themselves require the same as the very first meanes and foundation for justification and sancti∣fication out of an absolute necessitie: but not sole∣ly and alone without hope and loue. The Refor∣med Churches generally, hould her, (to weet faith) to be the sole and onely instrumentall cause of Iustification, by which as by a hand, the justice & righteousnesse of Christ is applyed unto the justi∣fied soule. So then by confession of all, an accessi∣on and motion to God there must be in this life, or else there can be no possession of him in frui∣tion in the next life. The happinesse of this life, is the way and motion to the happinesse of the next life. The happinesse of the next life (which is the

happinesse of the end) can be no other then the vi∣sion and fruition of God. The happinesse of this life which is the happinesse of the way, is also a vi∣sion and fruition of God, but it is by faith and love; and that which Eusebius calleth, the worship of God, not onely externall, but especially internall, and yet not so internall, but that there must also ne∣cessarily be externall, for no man shal be crowned un∣lesse he shall manfully and lawfully have fought: and againe, the Spirit of God saith thus, Hould that which thou hast, lest another take thy crowne. Which wee are not onely to understand of the internall sight of the soule, and inward constancy of our Faith, but also of the outward profession thereof, and the externall exercise of piety and godlinesse; If I be demaunded what I would call this, I cannot bethinke of a better name then Christian warfare, or the Imitation of Christ. The holy Apostle chea∣ring up the faithfull, puts them in minde of a joy∣ous expectation after the comming of the glory of the great God; but he prefixes before by the way of necessary preparation; that they must live soberly, piously, and justly in this world: so that sobriety (which conteines the well ordering of man in himselfe,) against excesse &c. Piety, which comprehends the whole worship of God, Iustice which compri∣ses all duties that appertaine to equity, & right be∣twixt man and man; are prerequired as the very motion and way, by which they shall come to the ioyous meeting and glorious enioying of the glo∣rie of the great God. Thus then holy life and Christi∣an workes, are the very way and motion, to the glorious

vision and fraition of God. It is said generally, yea received by all Orthodoxe Divines, that good and godly workes are the way to the kingdome of glo∣rie. Which we are not to understand by the way of comparison onely to the materiall way, by which men in their corporall journies, doe walke from place to place, from Citie to citie; but even by the way of comparison, to the very motions, walkings and passings of men upon and along the same wayes; which we may call mens wayes to such and such places: so the pious and godly life of the faithfull, is their very moving, passing and walking to their journies end, the glorious vision and frui∣tion of God. And so in what manner wee may hold the movings and passings of men along their wayes, necessary for their arriving to such and such places: In like sort we must hould the mo∣ving and passing of man by godly life, to be ne∣cessary for his arriving to the kingdome of glory. No man, saith that Reverend Pastour Cowper, com∣meth either to prison or pallace, but by the entrie there∣of. So man goeth to heaven or hell, but by the way thereof.

If this which I have set downe, touching good workes, the very way of man to his eternall feli∣city, were not apparent in it selfe according to the tenure of sacred scriptures, requiring & com∣manding the same; yet the very manner of Christs investing and inducting his Saints with, and into glory, doth most evidently evince the same. For were it not a dishonour against the infinite pure Majestie of God, and impeachment to his all

knowledge, and wisdome, to thinke that he should otherwise give glory in time, then in such a man∣ner as he from all aeternities foreknew hee would give, and had predetermined to give? Or that he should not from al aeternities have foredetermined, & decreed so to give glory; as in the time of his ad∣mission of his Saints into glorie, he doth actually give & in truth of thing collate the same. Now how God doth actually giue & collate glory at the day of glorification, the Gospell is so cleere, that there is no declaration or amplificatiō of the same need∣full, for he admitteth into his kingdome of glorie, those that have beleeved in him, and be∣loved him; even as from all eternities he had pre∣pared the glorie, which eye hath not seene, nor eare heard, nor heart conceived, for those that love him. Love him, is expressed, but beleeve on him, is supposed: For it is not lesse possible to love God without Faith, then it is possible to please him without faith, which the Apostle concludeth to be altogether impossible. And thus doe the good workes of the faithfull follow them. So, so, the Virgins, that have light and Oyle in their Lampes, with joy finde admittance into the joye of the Bridgroome. So, so, all those that have on their weding garments are graciously admitted, all others wanting the same, are justly excluded. So, so, the iust judge that gives to every man according to his workes, re∣wardeth his diligent and faithfull Servants, whō hee findeth watchfull; and by their piety and obe∣dience, in the good use of grace, (and this by grace) to have gained either five, two or more ta∣lents, according to the measure of grace recei∣ved.

So so are good works via regni, the way to the kingdome! as it is the joynt voice of all the peo∣ple of God. But yet we must know this very well, that we must not attribute eternall life, nor the means that leade thereunto, to any other, then to the grace of God. Concerning which truth, ve∣nerable Austen after a long discourse concludeth thus, Therefore most deare, our good and godly life is nothing else, but the grace of God, and without doubt life everlasting, which is given to good life, is the grace of God; for it also is given, because that un∣to which it is given, is freely given; but that to which it is given is onely grace; but this which is given to it, because it is a reward thereof, it is a grace for a grace, as it were a reward for Righteousnesse, that that may be true, (because it is true) that God will reward every man according to his works, thus he: Which being so, as it is most evidētly so, that the life of Glory, is given too and according to the life of grace and sanctitie: O let vs all with joye and alacrity, a∣bound more and more therein, adding vertue &c. as St. Peter adviseth; that this life being ended, and our races couragiously run through, wee may gloriously bee exalted into the vpper house of Gods glory, and Eternitie. O gracious God, how happie is hee whom thou shalt vouchsafe so to teach and instruct in thy Law, that dutiefully walking therein, hee may in the end, come to behold thee the God of Gods, in thy Caelestiall Sion.

And so here, as I cannot but observe, so I can∣not but lament the infinite janglings of diverse, touching the causality of good works, to salva∣tion,

whether it be of condignity or congruity, whe∣ther they be as conditions (without which, not) as merrits. For cleere it is, that they are so necessary to Salvation, as the way thereunto, so that with∣out them, salvation shall never be had. In Philoso∣phy it is most true, from one extreame to another, no man can passe, but by & over the middle. So likewise in Divinity it is most true, that no man can passe from the extreame of sinfull misery, but by the middell and meanes of godly life and piety. When the Philosopher shewes, what manner of Causalitie the passing along vpon the way, hath for the pas∣sengers comming to the wayes end, then may the Divine in like sort, declare what manner of causalitie, the walking and going on along in pie∣ty, may have for the attaining unto the end there∣of, life everlasting: what neede such disputes? O how better is it to have an inward, true sense and testimony of justification, then to have such wrang ling and foolish logomachie about the formalitie of Iustification? We all on all sides, (I except the out∣witted Precisians and Libertines, Brownists and Se∣paratists) require faith as necessary, yea, as absolutely necessary to salvation. What neede then such hate∣ful disputes about the causality of them, to salvatiō? Let all rather endevour to abound in them, then to dispute of them, for so an abundant meanes of en∣trance into glorie, and of attaining their last endes shall be ministred unto them.

How idle might that Duke or Prince, be thought to be, who being called by any free and powerfull State to be their absolute Lord and Sove∣raigne,

should first before he would goe to take the said Crowne dispute with his Sages, what man∣ner of causality, his going in Coatch or riding on horsebacke, might have for the attainement of the same? Is it not enough for the Duke to know that he cannot be Lord and King except he make his profection and his going to the place where this ho∣nour must be bestowed on him? Againe, is it not enough for him that is in danger of shipwracke, to know that he shall perish together with the ship, unlesse by some convenient meanes he escape to the land? How unwise should those have beene reputed who being in St. Paules company and in danger of shipwrack, should have refused to have taken either board or planke whercon to swimme to the shore, before the Apostle had declared in expresse tearmes what manner of causaltty the ta∣king of such boardes and the swimming out upon them should have had for their deliverance? Is it not sufficient for the gamester and wrastler to know that except he contend manfully and wor∣thily he shall have no reward? So, so; let it be aboundantly sufficient for Christians to know and understand, that unlesse they fight a good fight, they shall not be crowned; unlesse they hould fast that which they have, another shall take their crowne: unlesse their righteousnesse abound more then the righteousnesse of the Scribes and Pharises, they shall not enter into the Kingdome of Heaven. Vnlesse they be diligent and painefull labourers in the vineyard, they shall receive no day penney: unlesse they have the cable of faith and repentance, they shall not avoyd shipwracke: except

they persevere in faith and piety unto the end, they shall never attaine that last happy end, salvation. Fi∣nally, that according to their very workes, so they shall receive; either glory honour and immortalite; or shame, dishonour, anguish and confusion, as the A∣postle St. Paule hath plainely delivered, and St. Pe∣ter most resolutely: Of a truth I have found that there is no acception of persons with God, but in every nation hee that feareth him, and worketh righteous∣nesse is accepted with him. Thus the word of God most clearely: accursed then be he that addeth or de∣tracteth any thing, or disputes against this truth; so clearely delivered, so strongly confirmed.

Venerable Austen reproved some rash and pre∣sumptuous wits of his times, daring to blaspheme against this truth. And I have knowne others (saith he) whom the darke and obscure cloud of folly and im∣prudence so deludeth and deceiveth, that they thinke and affirme, that the faith which they pretend them∣selues to have shall profit them without workes of justice before God; & being deceived with this kynd of errour, without al feare they cōmit greivous crimes, whilst they beleeve God to be onely a revenger and Punisher of In∣fidelity, but not of other crimes. And such as these are not content themselves to perish alone, but they also endevour to entrappe others, in whom there is no light of divine knowledge, and the sentence of our Saviour is fulfilled in them. The blinde if he lead the blinde they shall both fall into the ditch. Thus he: which censure of his doth it not concerne those who in these dayes dare affirme that Obedience appertaines not to the Gospell, and that of the lawe, do this

and thou shalt live, appertaines not to the Gospell; and againe, that whatsoever sinnes the elect may com∣mit, they are not lesse acceptable in the sight of God. By which prodigious paradoxes it is evident, that they have placed all religion in apprehension and o∣pinion, which in the end will but deceave them.

Thus having in generall shewed the way to the last end of man (endlesse happinesse and felici∣ty) to be faith and pious godly life, it shall not be a∣misse to adde a few words, touching that source & roote, whereout and whence out, a godly and pious life doth spring, yea solely and infallibly doth spring and arise.

Cleare it is, that the life of every man is called his daily study, and conversation; and as cleere it is, that the daily studie and conversation of every man, are the vsuall actions and operations of every man; which actions and operations if pious & god∣ly, leading to glorie, they must needes proceede from a man renewed in spirit, and regenerate in his soule: so that though the very faculties & powers of the soule, to weet, the understanding, will, and me∣morie with such like, doe really and truely effectu∣ate and produce such actions and operations, yet they doe it by the vertue and efficacy of grace which is in them; I (sayeth the Apostle) have la∣boured more then they all, but not I, but the grace-of God which is with me; or thus, which is in me, or thus, with me; upholding divers readings. Againe Christ to his faithfull, when you shall stand before your adversaries, do yee not premeditate what or how to speake, for I will give unto you a mouth and wisdome, which all your

adversaries shall not be able to withstand; for it is not you that speake, but the Spirit of my Father which is in you. Of the Apostles it is affirmed, that they were all filled with the holy Ghost, and beganne to speake as the holy Ghost gave them utter ante. So in these, so in all actions godly, and supernaturall, man worketh according to that measure of grace which is given unto him: When given unto him? Sure∣ly most specially in Regeneration, where as that which is borne of the spirit is become Spirit, not by ceasing to be that substantiall naturall spirit which it was before, but because invested in herselfe, and in every faculty of herselfe, with the gifts and gra∣ces of the Spirit; she is by them truely renewed and innovated, yea changed from the servitude of sin full corruption, into the libertie of the children of God. Yea, so changed, that by the Spirit of God they are called new Creatures, light in the Lord, Temples of God, seates of wisdome, with many such like glorious appellations: And no marvell, for the graces and gifts of the Spirit of God are so deare, and so gracious, that the Apostle Saint Peter dares to affirme, that by them the faithfull are made Partakers of the Divine nature it selfe. And these graces and giftes precious, so called by Saint Peter, are the very Source, roote, or fountaine of all those graces and motions which leade to aternity: and these graces the Apostle intendeth, when he thus divinely admonisheth, It is good to confirme and e∣stablish the heart with grace, & not with meates, which have not profited those which walked in them.

Now the reason why the sweete providence of

God doth invest the Regenerate soules with these graces and precious giftes, whereby the holy Ghost is said to dwell in them; is not onely, because they should have internall garments of sanctitie, befit∣ting his service, but also because, he would have those that doe his service and be his servants, to doe him acceptable service, yea, such acceptable service, as may leade and conduct them to glory immortall. He made man without man, (man in his making doing nothing), but he wil not so save man doing nothing, hand in hand, leaning his soules elbowes, on the cushion of presumption: no no, hee will not save man, without man (as Austen truely) not because man with & by virtue of his naturall power can cooperate with God, to salvation; but because man being in his soule and powers thereof, changed, renewed, and enabled, by the pre∣cious giftes of grace; shall and may cooperate to his salvation: yea the Apostle dares to professe him∣selfe and such like to be Gods-helpers, in the mini∣stery of salvation.

If God did not requyre mans good and pious conversation, as a meanes and necessary way lea∣ding to salvation, then should not the faculties & powers of mans soule neede to be sanctified, and elevated with such supernaturall giftes and graces, for the working and effecting of such actions, of pietie and godlines: but seeing he requires them, yea most necessarily requires them, as welnye every page of sacred Scripture proclaimes; it should seeme a kinde of iniquity in God (which be farre from him) to require such actions of man, yea

and to condemne for the want of them, if hee should not by his graces be ready to enable man for the doing and performing of the same. Hee doth it then, and this surely, by no other meanes then by investing the soule and every power of her, with such divine gifts, graces and vertues, as so divine actions doe require. Bernard truely to this purpose, The soule cannot seeke after God, un∣lesse she be prevented by grace. Austen more fully, Grace is therefore given, not because wee have done works, but that we may doe them; that is, not because we have kept the law, but that wee may keepe the law. And againe, Even as man should not have wisedome, understanding, counsell, fortitude, knowledge, piety, the feare of God, except according to the Propheticall say∣ing, he had received the Spirit of wisedome and un∣derstanding, and counsell and fortitude, and knowledge and piety, and the feare of God: and even as he should not have vertue, charity, continency, except he should have received the holy Spirit, whereof the Apostle speaketh, you have not received the Spirit of feare, but of vertue, charitie, contineney; so neither should hee have faith, unlesse he had received the Spirit of faith, according as it is written, I have beleeved & therefore I have spoken, and we also doe beleeve, and therefore wee speake.

So then, the source, roote and fountaine, of all these godly actions, and motions, which leade to salvation, are the graces of God, because procee∣ding from his graces enabling us for them; which graces he, who hateth nothing of all that he hath made, he that willeth all should be saved, and come to the

knowledge of his truth: He, who delighteth not in the death of a sinner, but that he turne from his wicked∣nes and live. He who lightneth every man that com∣meth into the world. Hee who hath placed his Taber∣nacle in the Sunne to runne his race with swiftnes, and to spread his beames with graciousnesse, that nothing can scape the warmth of his illuminations. He who standeth at the dore and knocketh, that if any man o∣pen to him, he will enter in, sup with him, and bee his guest. He I say, who is out of his goodnesse thus graciously disposed towards his creatures, freely and frankely offers and presents the same unto them: in a holy serious manner, that they may have life, yea, have it more abundantly, according to that of himselfe, I am come that they may have life, and have it more aboundantly.

And thus it appeareth how by grace presented and received (received by the efficacy of it selfe) the Saints and servants of God do walke in those wayes where by they come to be saved; where∣by they are enabled in some good measure truely to doe that which otherwise should be impossible to nature vitiated and corrupted. Austen for this purpose excellently thus. It is certaine we may keepe the Commandements, if wee will; but because the will must be prepared by the Lord, we must aske of him that we may have a will to do so much as wee ought willingly to doe. It is certeine that we do then well when we will, but he maketh us able that we may will good, of whom that is written, which I ex∣pressed a litle aboue; The will is prepared of the Lord: of whom it is said; The wayes of men are directed of the

Lord. And he it is that willeth their way of whom it is said, It is God that doth worke in us both to will & to doe. It is certaine that we doe when we doe; but he maketh that we may doe, giving most powerfull strength and ability to the will, who hath said, I will make you able that you may walke in my justifications, and keepe, and doe my judgements. Thus he, most excellently declaring the working of grace in us, and our working by grace. Grace the reward whereof is eternall life, and our good keeping of Gods Commandements in a partiall measure according to this state, not in a full & perfect mea∣sure of degrees. Thus concluding these my meditations touching the last end of man, I earnest∣ly intreate the religious Reader, seriously to thinke and meditate on the glory and aeternity of this Land of promise both shewed and promised so faithfully and seriously unto him in sacred Scriptures. The glories and excellencies thereof do infinitely sur∣passe the fruites, that were brought unto the chil∣dren of Israel out of the Land of promise, which notwithstanding did so prevaile on the hearts of the faithfull, that the desire to obtaine the said fruits enabled them with a spirit of courage to un∣dergoe all perills and hazards for the attaining of them; many there were indeed whom the spirit of feare and trembling restreined from going into that happy land, because they heard that the sonnes of Enacim, giants, robustious men were therein; and thereby perished deservedly for their incredu∣lity and disobedience: Oh let not the like spirit of Incredulity and disobedience have dominion over

the hearts of any Christians, I especially meane those who professe to know God arightly; for if we know God arightly, let us walke to him arightly, diligently, fervently. O gracious God, thou the onely wise and most powerfull God, doe thou vouchsafe for thy deare Sonnes sake, to en∣large and widen our streightened hearts by the Spirit of grace: that we may runne to thee, and in the end also attaine thee, by the way of thy Com∣mandements preset to us by thy selfe. To my soule I say and resolue, that it be praying to God the Father in his Sonns name, that shee may be en∣dewed with such a spirit of grace, that enamoured with the consideration and love of this happines, shee may in the imitation of that holy man ever breathe out thus.

O my soule, if we ought continually, to endure tor∣ments, that we may see Christ in his glory with God the Father, and to be associated to the fellowship of his Saints; were it not meete, patiently, and willingly, to suffer all that is sorrowfull, that we might bee made partakers of so great a good; and so great a glory? Let the Devills therefore lye in waite, and pre∣pare their temptations, let fastings and hard-clothings breake and sub due our bodies, let labours oppresse, wat∣chings afflict, let that man disquyet me, this man crie out against me, let cold bowe and pinch me, heate burne me, let my head ake, my brest faint, my stomacke swell, my face waxe wanne, & pale, let me in every part be weakened, and let my life faile me in griefe & sorrow, my soule in mourning & heavinesse; let rottennes enter into my bones and abound under me, so that I may find

rest in the day of Tribulation, and may ascend up to the people of God. O my God, giue me a spirit to awake early in the morning unto thee, and that my soule may thirst after thee, yea that my very flesh may be manifestly and manyfoldly even bent unto thee. O be thou the Horizon of my heart at noone day, the desire of my soule at midnight. O let all that is with∣in me long after thee, that I may in the end come to see and behold thee; as thou art in thy selfe, my bles∣sed end, my happinesse, the God of my heart, my part, and my portion for ever AMEN.

Recensui hunc Tractatum, cui Titulus est [Mans last end &c.] (unà cum Epistola De∣dicatoria ad Serenissimum Regem Carolum, et praefatione ad Lectorem.) qui quidem liber continet, pag. 83. in quibus omnibus nihil re∣perio sanae doctrinae, aut bonis moribus con∣trarium, quo minus cum utilitate publica im∣primatur, ita tamen ut si non intra septem men∣ses proxime sequentes Typis mandetur, haec licentia sit omnino irrita.

Notes

• Exod. 3. 14.
• Heb. 11 6.
• Cor. 12. 31.
• August: ad quod vult de▪ heres. 14.
• Coun: Trident Bellar▪ Omnes Pontificii.
• Eusib. de moust evanglica.
• 2 Timoth. 2. 5.
• Reve. 3. 11.
• Rom. 10. 10.
• Tit. 2. 12.
• Via Regni.
• Cowper apud D. Boyes, 8. Sonday after Trinit. epist.
• Mat. 25. 22. 23. 24.
• Luk. 19. 17.
• Isa. 64. 4. 1 Cor. 2. 9.
• Heb. 11. 6.
• Reve. 14. 13.
• Mat. 25. 10.
• Mat. 22. 11. 12.
• Mat. 25. 20. 22.
• August. de grat. et lib. arbit. c. 8. et 1▪ 15. 16. &c.
• 2 Cor. 5. 10.
• 2 Pet. 1. 5. 6.
• Psal. 94. 12.
• Psal. 84. 8.
• 2 Pet. 1. 12.
• Act. 27. 44.
• 2 Timoth. 2. 5.
• Reve. 3. 11.
• Mat. 5. 20.
• Mat. 20. 8.
• 2 Cor. 5 10. Reve. 10. 12. Rom. 2. 9 10.
• Act. 10. 34. 35
• August. de vit. Christ. cap. 14. 10. 6.
• Mat. 15. 14. Luc. 6. 39.
• 1 Cor. 15. 10.
• Luc. 21. 14.
• Act. 2. 4.
• Ephe, 4 7.
• Ioh. 3. 6.
• Isa. 11. 2. Galat. 5. 22. Ephes. 4. 23. 24. Rom. 8. 20. 21.
• 2 Cor. 5. 17. Galat. 6. 15. Ephes. 5. 6. 2 Cor. 6. 7.
• 2 Pet. 1. 4.
• Heb. 13. 4.
• 2 Cor. 3. 9.
• Bern. ser. 83. in canst▪
• Epist. 105. a sixt: to 2 circa••¦med.
• Isa. 11. 2.
• Psal. 115.
• Sap. 10. 25.
• 1 Timoth. 2. 4.
• Ezec▪ 33. 11.
• Ioh. 1. 9.
• Psa••. 19. 6.
• Reve. 3. 20.
• Reve. 22. 17.
• Ioh. 10. 10.
• De grat. et lib. arbitrio cap. 16 ••07.
• Num. 13. 28.