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But it is not sufficient onely to admire this incomparably transcendent love; which naturally excites in the hearts of those that consider it such an ardent reci∣procall affection, as leads them to an uni∣versall chearfull obedience to God's will. That's the proof our Saviour justly ex∣pects of our unfeigned love to him. He would have us, if we be truly sensible of the kindness he hath done us, not
labour so much for the meat that perisheth, as for the meat that endureth unto ever∣lasting life, which he will give unto us. Take any pains, that is, to be so happy as he designs to make us: which no man can refuse who hath once set his affections, not on things beneath, but on those which are above, where Christ sitteth on the right hand of God. And this he may well expect we will doe, now that he hath so clearly demonstrated where our Hap∣piness lies, and given us such assurance that he lives for ever to bring us to it. This will move us, if any thing in the world can do it, to come when he invites us, to take his yoke upon us, and stoop to his burthen; so shall we find rest to our Souls. This Eternall life, as the Di∣vine Record tells us, is onely in the Son of God: part of the meaning of which words is, that onely by the Religion which our Lord Jesus hath taught us is this great Good to be obtained. This is testified to us by God as much as any thing else, that there is no way to be happy but by his Son Jesus; who hath shewn us the onely means to obtain glo∣ry, honour and immortality, is by patient continuance in well doing. True Ver∣tue is the preparation for it, without
which nothing is good for us; neither health, nor riches, nor beauty, nor strength, nor power, no nor immortali∣ty, (as Plato excellently discourses,) should we suppose it added to all these: but it is best that an evill man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should live as little a while as may be.
Which demonstrates again the incom∣parable love of God, in revealing those things to us which are so necessary for the securing and promoting our present hap∣piness in this World. Where, as we could not be safe without the belief of a Life to come; so this alone is sufficient to make the whole World most happy, if it were deeply planted in it. We are infi∣nitely therefore indebted to the Almigh∣ty goodness for making this so certain. For this World would be a place full of nothing but confusion, disorder and mis∣chief, were not the evill inclinations of men over-ruled by a belief of something to follow in another life. This restrains them from those outrages, which their power many times inables them to com∣mit with impunity while they are here. Their bold and violent spirits are check'd and curb'd, whensoever they think there
is a greater Lord then they, who will call them to an account. Blessed be God therefore, we have all reason to say, who hath so evidently demonstrated there is a Life to come, after we go from hence; and, by the resurrection of Christ Jesus from the dead, assured us he hath appoin∣ted a day wherein he will judge the world in righteousness. This belief not onely restrains men from doing evill, but, which is much more, will even force them to doe well. It alone is sufficient, as I said, to make the World happy, did we throughly entertain it. Let a man but believe stedfastly there is a Life to come in another world, and you need not in∣struct him how to behave himself here. That one Principle will teach him to make an exact difference between good and evill; and awaken his Soul to attend to those directions which he finds there, for the regulating his actions towards God and man. And this it doth with such a force, that as a man cannot be ignorant, if he think of this, what he ought to doe on all occasions; so neither his naturall propension to sin, nor his evill customs, nor corrupt doctrines, nor the common received fashions among men, nor mean∣ness of parts, nor multitude of business,
nor the conceived difficulty of Religion, will be able to hinder that man from do∣ing as he ought, whose breast is possessed with the thoughts of immortall life. Nei∣ther nobility nor meanness of birth, ri∣ches nor poverty of estate, freedom nor servitude of condition, thirst of glory nor fear of contempt, the praise of some nor the scorn of others, the company of our equals nor the commands of superiours, no gain, no loss, nothing that we desire, nothing that we dread, can stand before the force of this single argument, if it be settled in the heart. For the love of life it self, which is the first of all goods that we receive, and the last of all that we lose, is overcome by this, and submits to the disposall of this Eternity of life. So that this is an Universall Medicine to purge us of all vicious humours, to streng∣then and fortifie our Nature, and to re∣vive and comfort the most languishing and fainting spirits. It is an Engine strong enough to remove the most ponderous impediments that lie in our way; an un∣answerable reason for any duty; and such a demonstration, as not onely perfectly satisfies our mind, but, being once seated there, will never go out again.
The truth of this will be apparent to those that consider,
1. That this Motive alone contains all other whatsoever in it: there being more in these two words, ETERNALL LIFE, then kingdoms, and thrones, and treasures, and glory, and joy, and a thou∣sand such like words can express. By which we may judge what force there is in that to make us doe well, in which the strength of all other arguments, from great∣ness, honour, riches, pleasure, to engage our affections, are concentred and united. There is as vast a difference therefore be∣tween this and all other perswasives to the will, as between the beams of the Sun when they are gathered in a glass, which set all combustibles that approach them on fire; and the same beams scat∣tered and dispersed in the air, when they work onely by their single virtue. By reason of which excellency it is, that it meets with every man's desires, and hath something in it agreeable to his hopes. And to every one of those men of diffe∣rent desires, it presents also every thing: So that the ambitious, for example, hath the greatest glory and honour set before
his eyes to invite him to it; with the ad∣dition of pleasure, joy, peace, and all o∣ther desirable goods. Whereby it breaks the force of all temptations which would divert us from piety; or rather heightens and lifts up our minds above them, as things inconsiderable. For, a man's Spi∣rit being naturally formed into a likeness of the objects with which he is conver∣sant, his Mind who hath his thoughts in heaven necessarily becomes great and heavenly; and is inspired with such a generous and divine sense, that he is not moved with the solicitations of these little things here, but overlooks them all, as much below him. He is made sublime and truly noble by frequent conversation with so great a Good; and scorns to stoop to the lure of those temptations, which have such power upon earthly souls.
2. For such is the force of this motive, it is manifest from hence, that (as I dis∣coursed in the beginning) it speaks to the whole man, and leaves no part of him un∣touched and unsatisfied. The Under∣standing cannot say it is not satisfied with seeing, nor the Will that it is not satisfied with loving, nor the Affections that they
are not filled with joy, nor any part of man complain that it wants a share in this Eternall life. For even the Body, we saw, shall partake of the glory that shall be revealed, and be much improved in strength, and beauty, and agility, and du∣rableness; being made incorruptible. So that while other, petty goods, do onely still the craving of one desire, (and that but for a little time,) leaving the rest discontented; this intirely and at once quiets all, and brings in an universall ful∣ness; being the very life of God himself. It is desirable therefore upon its own ac∣count and for it self alone; there being nothing beyond it (as there is in other goods) for which we should desire it. We intend by the gaining of any thing here, to come to the possession of some other good. But it is not so in our desires of Eternall Life; which being the last and chiefest Good, our thoughts natural∣ly rest and repose themselves, when they come there, and seek no farther. There our hearts settle, and no longer rove up and down in uncertainty after every thing we fansie. For the hope of it gives us a full contentment within our selves; and thereby preserves us from a needless pursuit of this and the other enjoyment;
and leaves us little else to doe, but to secure the inheritance of so great a Bles∣sedness.
3. And that we cannot miss, if we keep it in our thoughts: for so great is the efficacy of this Good, that it cannot be refused. It is not in our power to set it at nought, (as we may do other things, which have something greater then them∣selves to be their competitors in our af∣fections;) because it is a Good so excel∣lent, that there is none above it, or equal to it. It will not let us so much therefore as deliberate (when we attend to it) whether we will have it or no; but for∣ces it self upon us on any terms or con∣ditions whatsoever. And can there be a greater motive to doe well then this; which not onely baffles all temptations, and quiets the heart so that it need not gad abroad after every little thing in this world; but also quite takes away all li∣berty to reject it, and leaves us no pow∣er to chuse whether or no we will em∣brace it? Answer me in your own thoughts; What is there more perswa∣sive then that, which we can have no will at all, if we mind it, to deny? Such is the condition of Eternall Life, which
inclines the will, just as a talent doth the scales, when there is nothing but air in the contrary balance, without any the least hovering or deliberation which way to turn. And were it alway present to us, it would wholly deprive us of all our liberty to doe otherwise then it would have us. By reason indeed of its being in expectation hereafter, and that it be∣comes sensible to us now onely by serious thoughts, a strong and lively faith, and by the power of the Holy Ghost; the will of man retains a liberty, (which while this Good is before him he is quite despoiled of,) whereby he too often chu∣ses other things before this Eternall life. But were it not for this, he could not chuse but embrace it intirely: which suf∣ficiently manifests the force of it in its own nature, if we will but be at the pains, by consideration, faith, and prayer for the Holy Spirit of God, to bring it into frequent view and set it before us. And what is there imaginable of greater efficacy to move us to such constant dili∣gence to bring it near to our hearts then this, that when we see it, our wills have no power to be indifferent, either to it, or the well-doing which leads unto it. Nay, I may adde this; So great is the
force of this argument, that, though one∣ly the absence of it some time from our thoughts can make it possible we should perish; yet the Will, being mightily af∣fected with its presence, doth not onely love it, but lays its commands upon the mind also to inquire and advise more se∣riously about the way to attain it at last, by preserving a constant sense of it at present. It hath no list to part with so great a Good; and therefore excites the Understanding to find out the means to keep and maintain a lively apprehension of it, and requires it to be carefull and diligent in the continuall use of those means.
4. And truly it is such a Good (by which also you may judge how forcible a motive it is) as makes all means whatso∣ever, whereby we may attain it, lovely and desirable. There is no Rule more known then this, that the End we design pre∣vails with us to love those Means, which we would not love for themselves. As the hope of having our health restored, makes bitter pills and distastfull potions go down well enough. But what is there, except perhaps the desire of saving our lives, which will render every thing
whatsoever acceptable? It is the privi∣lege of this Good alone, to dispose a man to refuse nothing, no not death it self, that he may enjoy it. It commands over all the evill things in this world, as well as over the good; and makes a man wil∣ling to endure the one, as well as turn away from the invitation of the other. It makes the greatest ends a man hath in this world to submit to serve as means to bring us to it. And what will you ima∣gine of greater virtue then that, which will be received by all means? Suppose a man should be content to lose his plea∣sures and recreations, and health too, for the getting riches; which is all he aims at while he lives: but see here a Good which will make him willing to lose them too, for so glorious a purchace. Or sup∣pose a man will chuse to lose all his worldly goods which he hath got, that he may preserve his liberty, and not be inslaved: here is a greater Good still, which will dispose a man to kiss his cords or his chains, and sing, like Paul and Si∣las, in the innermost prison. Or suppose again, that, to save his life, a man should embrace the chains and fetters which tie him fast to his oar: nere is something still beyond this, which is the onely thing that
can make a man chearfully sacrifice his life; for the loss of which nothing else can make him any recompence. The reason is, because there is no proportion between this and all other things, either as to greatness, or goodness; not so much as between a Kingdom and a barly-corn.
5. And therefore I may adde, that it will make us in love with all piety at once; and with all the means leading to it, though never so troublesome. It doth not work upon us after the way of Art, but as Nature it self doth. It doth not teach us vertue and godliness by little parcels, as a Statuary first forms one part of his statue, and then another, now wor∣king on the face, and then on the hands or feet; but instills it altogether in the whole mass, (as I may so speak,) and works in us such an universall love to goodness, as to have a ready will present∣ly to doe whatsoever God would have us. Just as you see the spirit of Nature or a particular Soul work in the formati∣on of the body of a plant, or of an ani∣mall in the womb; which it begins in all its proportions together, and so proceeds on still to bring the parts to a greater bigness and strength: even so doth this
mighty Good operate when it touches the heart, not inclining it first to the grace of temperance, and then by another touch to the grace of charity, and after that by a third to the grace of conten∣tedness, &c. but at once begets an hearty love to universall goodness, and forms the whole body of Christian Vertues all together; which grow up after the same manner all alike, there being the same power inspiring us unto all. Which may spare me the labour of shewing what a Motive it is to inforce the practice of e∣very particular Vertue. Which it makes easie also; because this one thing, which is the reason for all, is easily kept in our mind. Eternall Life is like a short Sen∣tence, which contains in it the pith and strength of a long Discourse: or like un∣to a little Leaven, which infuses it self into the whole mass wherewith it is mix∣ed. And it makes all Divine graces intire and perfect also. For where the mind is once impregnated with it, and it hath begun a Divine life there, it will never produce a monstrous birth. No lim of the New man, if I may so speak, shall here be wanting. It will not suffer us, I mean, to be defective in any part of true piety; nor shall one part draw all
the nourishment to it, and overgrow the rest. It will not let us spend our zeal a∣bout some particulars, while we are cold and remiss in other Christian duties; but make us equally affected and spirited un∣to all. From whence likewise arises ano∣ther benefit; that while, by the thoughts of this, we excite our selves to any one grace, we promote our growth also in every one. When we stir up our selves to the practice of our present duty, we are disposed thereby to the like chearfull obedience on any other emergent occa∣sion. When we call up our Souls by this to doe God's will, it impowers us also (though we should not then think of it) to suffer what he would have us. And while we animate our selves hereby to suffer one thing, it enables us to doe and suffer all.
O the power of this Divine Good, if it once seat it self in the very throne of our hearts! How it makes them beat with the love of God, and with the love of our neighbour! How it inspires us with resolution, with confidence, with zeal, with joy, with all other pious affec∣tions! It will let us scruple none of God's Commands, because it is of equall
force to make us submit to all. Neither prophaneness nor hypocrisy, neither list∣lesness nor despondency, can ever lodge in that heart where this belief is deeply rooted; that God will give to our little short labours here, an immense eternall recompence in the other World.
6. One cannot imagine how it should be otherwise, if we go on to consider once more how naturally this belief fills our hearts with love to that blessed God, who is so good as to design us such incon∣ceivable Blessedness; and to his will, as the onely way and means to be partaker of it. We shall easily be perswaded that the Will of him who promises us immor∣tality must needs be the Rule of Good∣ness. It will never enter into our hearts to suspect, that he who loves us so much can enjoyn us any thing but what is tru∣ly good for us. And so our wills and af∣fections will readily bow and stoop to his, without any dispute at all about it.
But I have said too much already about this business, to have any room left for a new argument of the power of this great Good.
L. ii. de Legibus p. 661.