HEBREWS XI.26.
Amongst the many doubts and scruples which are apt to disquiet the hearts of good Men, there are none more frequent than those occasioned by their own mistake, concerning the scope and ends they aim at. For when upon an impartial enquiry into their own condition, they find, that which has the chief influence upon them in any temptation or difficult service is not so much the deformity of sin, or the beauty of holiness, as the fear of Hell and the hopes of Salvation; this is apt to deject them with sad doubts and fears concerning their own sincerity, as if they were yet only in a mercenary slavish state of Unregeneracy, and had not in any measure attained to those filial affections which belong to the state of Adoption. And by this means it comes to pass, that they do often needlesly disquiet themselves and discourage others.
My design therefore from the Text, is so to clear up and state the Truth in this case, as may prevent those mistakes and the ill consequences of them.
The chief scope of this Chapter is to set forth the nature and the power of Faith. The Nature of it is described ver. 1. to be the substance of things hoped for, and the evidence of things not seen. The Power of it is afterwards exemplified, by diverse instances out of the Old Testament, concerning many strange Difficulties and Trials, which those holy men of Antient times were enabled to undergo, being strengthened chiefly by this Grace of Faith. In the relation of which, there is an observable mixture of Examples, some of lesser note, with others of remarkable eminency, least weak Christians might be discouraged at those great Examples of Abraham, and Isaac, and Moses; as being unable ever to imitate such patterns.
Amongst the rest of these Examples, this of Moses is one of the most remarkable, and it may justly be set upon Record as a strange thing, that one in the heat of Youth, as he was, who had always been brought up amid’st the delights and favour of the Court, and so by his Age and manner of Education inclined to Pleasures and Ambition; that such an one should notwithstanding, preferr the troubles of a Wilderness before the Pleasures of a Court, exchange all his honours for the present, and his hopes for the future, for certain reproach and troubles; refusing to be called the Son of Pharoah*‘s Daughter, and chusing rather to suffer affliction with the People of God*. And because it might be wondered at, upon what reason and motive he did this; the Text gives us an account of it, he had respect unto the recompence of reward.
The words will not need much explication. They give us an account what it was that did chiefly encourage Moses to so strange a choice; and that was, his belief that he should be a gainer by it, his expectation of a reward for it. […], For he hath respect to the recompence of reward. There are but two principal terms in the Text, the one denoting the Act and the other the Object.
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The Act, ἀπέβλεπε, which we Translate, he had respect to. The word signifies properly the fixing of his Eye with intention, as men usually do at the mark which they aim at.
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The Object, μισθαποδοσία, the recompence of reward. The word Reward doth not necessarily imply Merit, as is evident from Rom. 4.4. where ‘tis supposed that it may be of Grace; especially when it referrs to the happiness of our future state in Heaven; which can never be strictly deserved by any work that we can do. But it signifies commonly the bestowing of any good thing before promised, whether out of free Grace and Bounty, or by way of Hire or Wages.
The Proposition I shall insist upon from these words, is this:
(Prop) That it is not only permissively lawful, or an indulgence allowed unto the infirmity of weak believers, but ‘tis likewise necessary for the most eminent Saints, to strengthen and support themselves in their difficulties by a special and particular regard to the recompence of reward.
A Point, which in many respects will deserve your attention, not being so commonly treated of, and the generality of Men being very apt to mistake about it; and yet a mistake in this may prove of very dangerous consequence, especially to one that lies under any fear or dejection of mind, by putting him into an incapacity of receiving any comfortable evidence concerning his own sincerity.
I am not ignorant that this inference may seem unto many a bold Paradox and mistake, as being directly against what hath so commonly been asserted and taught by many others. And therefore I shall endeavour to be the more wary and considerate in the explication and proof of it.