The life of faith in three parts, the first is a sermon on Heb.…

If the intimation of another world and reward which we find in Nature; and the Promise of it in Scriptures, were out of the world, or were not believed, and so men had nothing but temporal motives to rule their hearts and lives by, O what an odious thing would man be? and what a Hell would the world be? I have elsewhere showed that the Government of the world is mainly steered by the hopes and fears of another life, and could not be otherwise, unless man be turned into far worse than a beast. And certainly those Promises cannot be false, which God hath laid so great a stress on, and the belief of which is of so great moment. For the wise, and holy, and powerful God, neither needeth a lye, nor can use it to so great a work.

If the intimation of another world and reward which we find in Nature; and the Promise of it in Scriptures, were out of the world, or were not believed, and so men had nothing but temporal motives to rule their hearts and lives by, O what an odious thing would man be? and what a Hell would the world be? I have elsewhere shewed that the Government of the world is mainly steered by the hopes and fears of another life, and could not be otherwise, unless man be turned into far worse than a beast. And certainly those Promises cannot be false, which God hath laid so great a stress on, and the belief of which is of so great moment. For the wise, and holy, and powerful God, neither needeth a lye, nor can use it to so great a work.

Direct. 6. Take notice how agreeable Gods Promises are to the Nature both of God and man.

It is not only Gods Precepts that have a congruence to natural ⟨p. 244⟩Reason, but his Promises also. It is agreeable to the Nature of Infinite Goodness to do good: And yet we see that he doth not do to all alike. He maketh not every creature an Angel, nor a man: How then shall we discern what he intendeth to do by his creatures, but by their several natures: The nature of every thing is fitted to its use. Seeing therefore God hath given man a nature capable of knowing, loving and enjoying him, we have reason to think he gave it not in vain. And we have reason to think that nature may be brought up to its own perfection; and that he never intended to employ man all his days on earth, in seeking an end which cannot be attained. And yet we see that some do unfit themselves for this end, by turning from it, and following vanity: and that God requireth every man as a free Agent, to use his guidance and help aright, for his own preparation to felicity. Therefore reason may tell us, that those who are so prepared by the nearest capacity, and have a love to God, and a heavenly mind, shall enjoy the Glory which they are fitted for. And it helpeth much our belief of Gods Promise, to find that Reason thus discerneth the equity of it: Yea to find that a Cicero, a Seneca, a Socrates, a Plato, &c. expected much the like felicity to the just, which the Scripture promiseth.