← Back to the beginning of Sermon 1
For Explication of it: ‘Tis requisite that the chief terms be cleared and distinguished.
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Reward is of two kinds: 1. Temporal, consisting in a freedom from outward evils, and the enjoyment of all those blessings which concern our well being in this Life: Or 2. Eternal, which includes our deliverance from Hell, our enjoyment of God, and all those inconceiveable joys, which we hope for in the Life to come.
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A Man may propose a thing to himself as his End, or aim two manner of ways, Subordinately, or Principally: 1. That is a Subordinate end, which we desire, not for it self, but as a means for the helping of us to something beyond it: 2. That is a Principal or ultimate end, unto which all our other prosecutions and endeavours are but subservient means.
Now to apply these distinctions to our present purpose:
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Temporal rewards may be the subordinate end in our Obedience; and therefore are they so often proposed to us in Scripture; and for this reason, Goodness hath the promises of this Life.
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Temporal reward may at first be the chief occasion of mens being converted and following Christ. The first reason which made the Woman of Samaria give ear to him,1 was her hopes to be eased of the trouble of coming so often to draw water at the Well. And there is no reason to doubt but that amongst those Multitudes which at first followed our Saviour out of by-ends, some out of curiosity to see his Miracles, others out of want and hunger to feed upon his Loaves, others for their health that he might cure them, there were many that proved true Converts.
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We must not propose Temporal rewards as our chief end; for then we shall venture upon any means whereby they may be procured, and consequently shall be put upon many unlawful courses, which may seem more likely to advantage our aims in this kind.
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The chief and ultimate end of all our Actions should be the glory of God. Since all things are of Him, and through Him, ‘tis but reason they should be to Him likewise. As the Apostle joyns them, Rom. 11.36. And thus far I suppose men do generally agree about this point. But they do not commonly apprehend or consider, that we do then make the glory of God our principal end, when we place our chiefest happiness in the enjoyment of him. So that we are not to look upon his glory as any thing abstracted from, or contrary to our own good, but that wherein it consists; God himself (in the phrase of the Schools) being our objective happiness: I am thy exceeding great reward, Gen. 15.1. And our own Salvation, or our enjoyment of him, being our formal happiness. So that that Man who doth principally aim at his own Salvation or the enjoyment of God, may properly be said to make the glory of God his chief and ultimate end: It being a vain imagination for us to suppose any other or better way for the promoting of his glory, than by our own happiness, which he principally designs.
As for those Cases which some Men put, wherein these two are separated and opposed, as if a Man should be content to be damn’d for the promoting of God’s glory, &c. It were easy to prove that they are inconsiderate, presumptuous suppositions, not without such wild inconsistences as are not to be supposed, necessarily implying one of these two absurdities: Either that the chief end of every Man ought not to be his own happiness, or that his happiness doth not chiefly consist in the enjoyment of God; both which are fundamental Principles. For the glory of God is a Relative term, and signifies nothing else but that excellency of his which results from all his other attributes, his mercy, justice, power, &c. Now which of his attributes is like to be advanced by supposing a Creature that loves him in the highest degree should be made eternally miserable? So then the substance of this last conclusion thus explained, is this: That as Temporal rewards maybe a subordinate end, so our Eternal reward must be the principal end of all our Actions.
And so much briefly for the stating or explication of the Point. As for the proof of it from Scripture, it seems very clear from the Text, wherein we have an account of that which enabled Moses for this difficult service, his looking to the reward, now if there had been any other aim, which had a greater influence and efficacy upon this Action of his, it would not seem agreeable to the Rules of reason, that a less encouragement should be set down, as the cause of it, when there was somewhat else upon which that effect had a nearer dependance.
We have another like instance to the same purpose, in this very Chapter concerning Abraham. It was questionless a hard duty for him to leave his Country and his Fathers house, to be a Sojourner in a strange Land; but that which encouraged him to obey God in this command, was a double reward which he expected: 1. Temporal, that he should receive that place for his inheritance, v. 8. 2. Eternal, a City that hath Foundations whose Builder and Maker is God, v. 10.
So in the Chapter immediately before this, ver. 34. the Apostle speaking of some who were inabled to take joyfully the spoyling of their goods, he renders this as their chief reason that encouraged them to it, because they knew in themselves that they had in Heaven a far better and a more enduring Substance. That which made St. Paul himself to esteem those temporal afflictions to be but light and momentany,2 was the consideration of that far more exceeding and eternal weight of glory in the Heavens. Upon this ground it is, that our Christian Progress is so often in Scripture compared unto a Race, where men put forth themselves to the utmost,3 and all for the hopes of obtaining a Crown. And in reference to this doth the Apostle profess of himself, that he did follow after, and reach forth, and press forward to the mark, that is, he did strein himself with his utmost diligence and industry, and all for a price (so it follows) for the price of the high calling of God in Christ, Philip. 3.12, 13, 14.
It were easy to cite abundance of other Scriptures to this purpose,4 but I hasten to the Reasons of the point.
- From that Prime and Fundamental Law of Nature, whereby every created thing is by its most powerful and immediate instincts carried out to its own conservation. Nothing is more essential, not only to rational, but even to sensitive Nature, than that it should principally seek its own continuance and well-being, and all other things only in order to this: So that it may justly be questioned, whether it be in it self possible, or consistent with this Principle of Nature, for a Man to love any thing more than himself, or not for himself upon some account or other? It is granted on all hands, that our chief end, our summum bonum, is our own happiness: All the difference is, wherein this happiness doth consist, some placing it in the present enjoyments of this Life, others in the future good things of another World; one Man is for the Court of Egypt, and to be called the Son of Pharoahs Daughter, another will rather chuse Affliction and reproach for the present in expectation of some better reward afterwards. And though both do vastly differ about the several ways and means which they propose to themselves, yet they do and must agree in the same general scope and end of happiness. So that according to this Principle, to aim chiefly at our own well-being, is not only permissively lawful (as I said before) a thing which we may do; nor is it necessary only by way of precept, being, that which a Man ought to do as his duty; but ‘tis likewise essentially necessary to our very nature; so that every Man must do it, nor can he do otherwise.
For the clearer explication of this, I shall crave leave to remember you of that distinction which I have elsewhere had occasion to insist upon, betwixt Natural Principles and Moral Duties.
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By natural Principles, I mean such kind of impressions, as are originally stamped upon the nature of things, whereby they are fitted for those services, to which they are designed in their Creation: The Acts of which are necessary, and under no kind of liberty of being suspended. Herein did the Wisdom of the Creation consist, that God was pleased to endue the kinds of things, with such natures and principles, as might accommodate them for those works to which they were appointed. And he Governs all things by such Laws, as are suited to those several natures, which he had at first implanted in them. The most universal principle belonging to all kinds of things is self-preservation, which in Man (being a rational Agent) is somewhat further advanced to strong propensions and desires of the Soul, after a state of happiness, which hath the predominancy over all other inclinations, as being the supreme and ultimate end, to which all particular designs and actions must be subservient.
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By Moral Duties I mean, such Habits or Actions as are the most proper means for the attaining of this end. About these we have a liberty of Acting; to which we are to be induced in a moral way, by such kind of Arguments and Motives, as are in themselves sufficient to convince the Reason.
So that self-love and the proposing of happiness as our chief end, though it be the Foundation of Duty, that basis or substratum upon which the Law is founded, yet it is not properly a moral duty; because every Man must do it necessarily, nor can he do otherwise.
Now to suppose that the Holy and Wise God should impose any thing as a duty upon his Creatures, which is inconsistent with those principles that he himself hath implanted in their natures, in their first Creation, is an apprehension as absurd in it self as it is unworthy of God.
This natural Principle of endeavouring after happiness, is the Foundation of all Moral Duties: For the highest moral inducement or motive to perswade men to any thing, is to represent such a thing as necessary to their happiness; so that our Obligation to Duty, is from the Law of God, but the great motive to it is Love to our selves and a natural desire of happiness.
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From the chief scope of all those promises and threats so frequent in Scripture, which are certainly intended for this very purpose to excite and quicken us in our Obedience. Now it cannot be denyed, but that ‘tis our duty to make that the aim and end of our actions, which the Scripture it self proposes to be so; namely, to avoid the evil and obtain the good therein mentioned: Deut. 30.19, 20. After that large Catalogue of Mercies and Judgments before recited, Moses puts them in mind, that he had set before them that day, life and death, blessing and cursing, therefore chuse life, that thou and thy seed mayest live, &c. Upon this account it is that several precepts in Scripture are press’d upon us with so many affectionate insinuations taken from the consideration of our own good: Deut. 5.29. Oh that there were such an heart in them, that they would fear me, and keep my Commandments always, that it might be well with them, and their Children after them. And Chap. 6. v. 24. The Lord Commanded us to do all these things for our good always, that he might preserve us alive, &c. Now I say, it is not only lawful, but ‘tis our duty to serve God upon his own motives and encouragements, and to make that a principal reason and end of our obedience, which he himself proposes to us under those Considerations.
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From the nature of that Principle, which hath the chief influence upon the very life and actions of every Religious Man, and that is Faith. The just shall live by Faith. As Reason is the Foundation of all humane actions, so is Faith of Religious dutys. And every one under the notion of just or Religious, is acted by this principle of Faith, as brutes are by Sense, and Men by Reason. Now Faith, v. 1. Is the substance of things hoped for, and the evidence of things not seen. Where among the things hoped for, and not seen, are clearly meant, the happiness and salvation which we expect hereafter, the rewards of a better life, which Faith doth as realy discern in the promises, as if they were actually present to the Sense. Hence it is, that Salvation is said to be the end of our Faith, receiving the end of your Faith even the Salvation of your Souls, 1 Pet. 1.9. So then if all Religious actions be derived from Faith, as the main root and principle of them, and if Faith doth chiefly refer to the rewards hoped for and not seen, then it must needs follow, that it is as necessary for a believer to have a principal aime at the rewards, as it is for him to live by Faith: And that he may as well pretend to be above the life of Faith, as to be above the help of those encouragements of the rewards and promises proposed in Scripture; and so far as Faith hath an influence upon our Religious actions, so far must we respect the recompence of reward.
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From the nature of our Love, which is another Principle; whereby the Soul is acted and carried on, in all its attempts and prosecutions. Now the proper object of Love, is not so much that which is absolutely good in it self, as that which is relatively so to us. And this being rightly understood will give very much light unto the chief difficulties about the Point in hand: ‘Tis true indeed, there are in the Deity, attributes of such a superlative goodness, that of themselves they do deserve infinitely more than the best of our affections; but yet they prove effectual to the winning over of our love and desires so far only, as they are apprehended to be convenient for us. And therefore the exactest Schoolman, who spends most of his time and endeavours in the contemplation of those transcendent excellencies which are to be found in the Deity, after all his Studies may find his heart as cold and stupid, as the most ignorant man. These things may raise his wonder, but not his affections, or in the phrase of a good Divine, they may dazle his understanding into a more distempered ignorance, but will never be able to ravish his Soul with those angelical flames of love, which sanctified men do feel on Earth, and the glorified Saints do fully enjoy in Heaven. Hence is it, that though the Devil doth understand those absolute perfections in the divine nature better than any man in the World, as that God is most wise, most holy, most glorious; yet he doth not love him, because he himself cannot receive any benefit by him. And upon the same ground is it, that though a man should be sufficiently perswaded, that his neighbour hath more grace than himself, and so is absolutely more lovely, yet he is not bound to love his neighbour better than himself; because it is not absolute, but relative good, that is the surest ground of love. And therefore the beloved Disciple who had most skill in the nature of this grace, tells us that we loved God because he loved us first, 1 Joh. 4.19. Implying some kind of necessity of apprehending God under the notion of a Friend or a Saviour, before we shall love him. He that comes to God must look upon him as μισθαποδότης, a Rewarder, v. 6. Now, I say, if God’s love to us, must be the chief reason of our love to him, then is it necessary for us in our best services to have a principal respect unto the reward, and those things which to us may be most advantageous. To which I shall add, That the phrase of loving God with all our hearts, with all our souls, and with all our might (so frequent in Scripture) doth signifie no more, than loving him as our chief end. We are allowed to love other things in such a measure and proportion as they are conducible to our real happiness, and as they are subordinate ends: But our chief and ultimate end is said to have all, because it comprehends under it all the intermediate.
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Unto these I might add a fifth Reason, from those eminent examples in Scripture to this purpose. That of Adam, who whilst he was in the perfect state of innocence, and consequently could not have any such reluctancy or weakness in his nature, which might make a good duty seem difficult, yet God saw it necessary for him, that his obedience should be fenced about with promises and threatnings. Do this and live,5 The day thou eatest thereof thou shalt dye the death. And therefore certainly it is not possible for us, who have corrupted natures to attain unto any perfection above this. Nay of Christ himself, it is recorded in the next Chapter to this, vers. 2. That he endured the Cross and despised the shame for the joy that was set before him. And so too in the fifth Chap. vers. 7.8. He was afraid, and learned obedience by the things which he suffered. Now you know that our Saviour was perfect Man: perfect in regard of all those things which are essentially and necessarily annexed to our natures, and perfect too in respect of that utmost holiness of which in this life we are capable; and therefore if he according to his humanity were thus quickned in his obedience, by hopes of reward and fears of suffering, certainly then ‘tis impossible for us whilst we are in this World to be ever above such helps.
I shall need to say no more for confirmation of the Point. There are many Objections against it, as being beside the common road and opinion; some of the chief of these, I shall endeavour briefly to examine and answer, and then proceed to application.
Object 1. The first Objection may be from that common notion of mercenary love and servile fear, which are usually thus described, when we do good out of love to the reward that belongs to it, and avoid evil out of fear of those judgments that may follow upon it. And these are frequently condemned as sinful affections, belonging to the Devil and wicked men, and no way agreeing to one that has the nature of a Child. To which purpose are those common sayings, Oderunt peccare mali formidine poenae: And that of St. Augustin, Qui Gehennas metuit,6 non peccare metuit sed ardere; ille autem peccare metuit, qui peccatum ipsum sicut gehennas odit. He that is restrained from sinning by the fear of Hell, is not so much afraid to sin as to be damned; he only doth truly fear sin who hates it as he does Hell; with divers the like speeches.
(Sol)For Answer to this: 1. As to the authority of such usual opinions or sayings, ‘tis considerable that the Assertion here maintained, being acknowledged to be a Paradox, it cannot therefore in reason be expected, that bare humane Testimony should be looked upon as of any special force against it. And to speak as the truth is, ‘tis too common a fault amongst good Divines to take up general notions upon trust, without applying them to the rule by a particular examination.
- As to the reason of this Objection, I humbly conceive with submission, that the proper nature of servile fear, is to drive us from God in rebellion and disloyalty, rather than to him in obedience and submission. And therefore the metaphor is taken from a slave, in whom the fear of his master makes him run away from him, and desire that he may not return to him again, as it was with the Amalekites servant, 1 Sam. 30.15. When men are afraid of God and fly from him as an enemy, whose ruine they wish, according to that common saying: Quem quisque metuit, periisse expetit: So that a man cannot do good out of a servile fear, this doth not put him upon the performance of his duty, but of his lusts; such was that fear in Adam, which made him fly from and endeavour to hide himself and his faults from God,7 such was that in Saul and Iudas, which made one of them run upon his sword, and the other to strangle himself. The disposition of a child is fear mixed with love: The fear of the rod may bring a child to his father in filial obedience, tho it drive the servant from his master in a slavish disloyalty. And so likewise for mercenary love; which is when reward can hire us to any thing without any consideration of the good or evil of it, as in those two examples of Saul and Iudas, one of whom would disobey God to win the spoils of his enemies, and the other betray his master for thirty pieces of silver. Such was that also in Balaam, of whom the Apostle saith,8 that he loved the wages of unrighteousness, because of his strong inclinations to curse Israel, that he might obtain Balaac’s reward.
‘Tis true indeed, if there be in a man’s heart any secret desire of liberty to sin, and a grief because there is punishment annexed to it, such a disposition of the soul is unquestionably evil; and of such alone it may be truly said, that he does not fear to sin, but to be punished, as St. Austin speaks. And yet it does not follow but that sin ought to be avoided for the punishment denounced against it. And he who out of consideration of punishment is afraid to offend God (supposing that he doth not in his heart, actually desire any thing against the Law and Justice of God) such an one doth as he ought; for punishments are truly to be feared, and they are therefore proposed in Scripture to deterr us from sinning.
Object 2. 2. Another Objection is this: If in our obedience we may chiefly aim at our own private benefit, then it seems that we may love our selves better than God; nay then we set up our selves in his room. For that which we propose as our chief end, that we make our God: And this (says one) is the highest impiety imaginable; why, a man had better pull the Sun out of Heaven than pull God thence, which he doth whilst he makes a Deity of himself. ‘Tis not better than the Indians Idolatry, who adore the Devil; nor less absurd than the Aegyptians Devotion, who worship the Onyons and Leeks. God is to be loved for himself, and to love him for any thing else, were to place somewhat above him.
For answer to this, (Sol) you may please to remember what was said before, that we do then make God our chief end, and give him that supreme honour which he expects, when we place all our happiness in the enjoyment of him. He doth not propose himself to us in Scripture as abstracted from our good, but as comprehending it. So he tells Abraham, I am thy exceeding great reward:9 So that the loving of God for himself and his own excellency, so much talked of in Mystical Divinity, is but another name, ‘tis not another thing, from Heaven and Salvation: For the enjoyment of God is Heaven. And as a man’s love is to any thing, so must his desire be of enjoying it. Nor can it otherwise be, but that if God be our objective happiness, our enjoyment of him must be our formal happiness. The force of this Argument supposes those things to be separated and opposed, which do necessarily involve one the other.
Object 3. 3. A third Objection may be from those two great examples of Moses, the instance of the Text; and St. Paul, as some think, the Pen-man of it.
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As for Moses, we read of him that he was so desirous of his brethren’s pardon, that rather than his request for them should be denied, he would have his own name blotted out of the Book of Life. Exod. 32.32.
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And St. Paul speaking of the rejection of the Iews, professes that he wished himself to be an Anathema from Christ; for his brethren and kinsmen according to the flesh, Rom. 9.3. From whence it may seem that these holy men had so fully cast of all respects of their own, that they could wish themselves damned, for the salvation of their brethren. So far were they from aiming principally at the recompence of reward.
(Sol)To that of Moses, I answer, ‘tis evident from the context, that ‘tis to be understood of temporal death, not Eternal. In the 10th. Verse of that Chapter, God had told Moses that if he would let him alone, to destroy that People for their Idolatry, he would make of him a great Nation: ver. 32. Moses rather desires that God would spare the People; and destroy him; rather than not forgive their sin, blot me I pray thee out of the Book which thou hast written. The phrase of a written Book, being a metaphorical expression, and signifying no more than the purpose of God, which he hath decreed within himself in reference to future events, so that to be cut off by an untimely death, is to be blotted out of this Book. Now to die for a man’s Country is no more than what every wise and valiant man is ingaged to by the Rules of Morality. There being a happiness beyond and above a temporal life which may be purchased by such sufferings.
As to St. Pauls wish of being an Anathema from Christ: such a desire if understood in the strictest sence of it, cannot be lawful upon any condition; the reason is, because a man cannot properly be an Anathema from Christ, unless he be in a state of sin, and consequently an enemy to God, as well as in a state of misery. And there is no imaginable condition that can make it lawful for a man to wish himself in a state of sin: Besides that it implies a gross contradiction, as if a man out of the zeal of his love to God, should wish himself to be an enemy to him, and to be eternally separated from him.
Or if any shall suppose the meaning of his wish to be, that he might be only separated from the enjoyment of Christ, without being an enemy to him: Besides that this is inconsistent with the Divine goodness, that those who love him in the highest degree, should be debarred from the enjoyment of him: It hath in it likewise a plain contradiction to the nature of love and zeal.
The proper notion of loving any thing with all our might, is so to esteem and desire it, as to place our chief happiness in the enjoyment of it. And zeal is nothing else but a warm anger against any thing which may hinder us in this fruition. So that for a man out of the Zeal of his love to God, to be content not to enjoy him, must needs be a plain contradiction.
And as for such a degree of love to to our brethren as the strictest sense of these words doth imply, it is neither lawful, nor possible: 1. Not lawful, because God hath proposed the love of our selves as the pattern of our love to others, and it is not fit that in drawing the portraicture, we should spoil the pattern. That order in Charity to which we are obliged doth not permit this. 2. Not possible, because such a love would be in some sense greater than that which Christ shewed unto the World, and greater than that hath no man, Joh. 15.13. So that this phrase is not to be understood in the strictest literal sense, or if it should, ‘tis by no means lawful, and therefore not to be drawn into example.
What the most proper and genuine sense of that Scripture may be, is not so easy to determin, St. Hierom understands it de occisione corporali; so making it equivalent with that other saying of the same Apostle, 1 Thes. 2.8. We were willing to have imparted unto you, nor the Gospel of God only, but also our Souls (or lives) because ye were dear unto us. So Christ is said to be made a curse for us, by reason of that ignominious death, &c.
(Photius)Some others would have the sense of it thus interpreted. I could wish you were made partakers of the true faith, though I were as yet alienated from it.
Others by this phrase of Anathema from Christ,10 suppose to be meant Excommunication from the Church, which is the body of Christ, with those consequences, which did commonly ensue upon it; ὄλεθρος σαρκός the destruction of the flesh, i. e. several diseases and temporal afflictions, which the Apostle was content to undergo for his brethrens sake.
‘Tis observed by some, that amongst the Iews (unto whose customs and practice the Apostle doth here allude) there were two sorts of Anathema’s, the one styled Niddui, by which men were debarred the external Communion of the Church for the space of 30 days: The other Cherem, which did extend to a perpetual exclusion from the Church by execrations and curses. The Apostle he styles it Anathema Maranatha. ‘Tis thought that his wish in this place, doth allude only to the first of these, and doth import only his being content to undergo some temporary, short separation from the Church privileges and from the consolations of Christ, but not an eternal separation from the Spirit and Grace of Christ.
Others would have this to be the sense of the words, as if he should have said, I could be content for my brethrens sake, not only to want the honour of my Apostleship, but in respect of my outward condition, to be the most contemptible amongst Christians, as those are, who are Anathematized or Excommunicated.
That which to me seems the most rational solution of this difficult Scripture, is to look upon it as an Hyperbolical expression (of which we have several other instances in Scripture) which are not to be interpreted according to the strict literal sense of the words, but according to the drift of the speaker, St. Paul being under great prejudices amongst his Country-men as an enemy to them, for his defection from them, and adhering to the Christian assemblies, doth endeavour to vindicate himself from those prejudices, by a most solemn protestation, that there was nothing imaginable, and possible for him to do or suffer, for their benefit, but what he was most ready and willing unto. So far was he from deserving to be thought their enemy: Which sense seems likewise to be favoured by the verb εὐχοίμην, optarim, the potential, I could wish, answerable to that other place, Gal. 4.15. I bear you record that if it had been possible, you would have plucked out your own Eyes and have given them to me.
Hence it is easy to collect what we are to judge of those expressions like to this, ascribed to divers others. That of one of the Popish Saints, who wished that she her self might be cast into Hell, upon that condition that she might stop the mouth of it, so that none might ever enter afterwards. That of Anselme: That if Hell and Sin were set before him, he would rather chuse Hell, than Sin: That he had rather be in Hell without Sin, than in Heaven with it. (Loyola) That of another, that he did not so much fear and hate the torments as the blasphemies of the damned; with divers the like expressions frequent in the Popish Legend, and Mystical Divines.
Now I say though ‘tis possible that such kind of speeches may proceed from those that are good, in some special zeal and heat of their affections, yet they are not from a serious considerate judgment, but being compared with the rule will be found to be unwary, boasting expressions, pretending to a higher degree of sanctity than men are capable of, or than is required from them.
I fear I have been too long in confirmation of this Point: I shall be but very brief in the Application of it.
- This may serve to confute that common and uncomfortable error, so frequently vented both from the Pulpit, and the Press, namely, that ‘tis not enough to prove our sincerity, that we are able to do good out of love to the reward, and so to avoid evil for fear of punishment; wicked men may go so far; every one that is sanctifyed, must be able to hate sin chiefly for its own deformity, and to love goodness for its own comeliness and beauty, and so far make the glory of God his chief aim (not any respect of his own) that if his damnation might conduce more to Gods glory, he were bound to desire that, rather than to be saved: Unto those that talk at this rate, I might suggest that advice of the Wiseman, Eccles. 7.16. Be not righteous over much, neither make thy self over wise, why shouldst thou destroy thy self? That is, do not pretend to such holiness, as thou art not capable of, this is to be over-righteous; do not invent such precepts as the Scripture doth not prescribe, this is to be over-wise; by limiting salvation unto such rules as thou art not able to conform unto, thou mayest be said to destroy thy self. It would be a sufficient confutation of such men, if they could impartially examine their own hearts, what that motive is which hath the chief influence upon them in all their difficult services, whether or no it be not, or should not be, the promises of the Gospel apprehended by faith, and if so, it may be a sufficient shame and check to them for the venting of such doctrines, according to which they themselves must needs remain in a comfortless condition: St. Paul reckons upon it as being a good degree of grace, that he was able to look more at the things which are not seen,11 than upon the things which are seen.
‘Tis the folly and peevishness of our natures to run into extremities of all kinds: As, the generality of men on the one hand to licentiousness and prophaness, so some on the other, to frame unto themselves such rules of holiness as God doth not require, being wise above that which is written. Some of the School-men and Mystical Divines have been so rigid in this kind,12 that the Council of Trent were fain to make particular Canon against them. Wherein they denounce an Anathema unto any one who shall say, ‘tis unlawful for a man to avoid sin out of the fear of Hell.
It cannot be denied but that there is a vast difference amongst men, in reference to their performance of duties; as for an unregenerate person, he cannot set about any good duty without much pain and disquietness; spiritual services are utterly against the bent of his inclinations; when he is engag’d in them he is out of his element, like a fish in the air. Whereas on the contrary, the more any one grows in grace, the more his nature is spiritualized, the more amiableness does he see in the ways of God, and he can walk in them with a kind of complacency and naturalness, as better agreeing with his sanctified desires; and sometimes perhaps the thought of Gods excellencies, may in respect of sense be actually more incumbent and pressing upon his Spirit, than the consideration of reward; but that which in a mans general course, is the root and principal encouragement against all difficulties must be this recompence of reward.
- Let us be exhorted to imitate this Example in the Text: In all our temptations and difficulties to propose unto our selves those great and precious promises which are offered in the Scriptures.
Learn to judge concerning the true difference of things, and to value them according to their real worth, and to prefer the things that are not seen. It is in this place your trade and business, to be skilled in all the advantages of Exchange, and it will be a very great shame and folly for men that profess Christianity, so to be immersed in these present sensual things as to neglect their future hopes. ‘Tis observable how the Scripture doth in several places set forth this recompence of reward, under such kind of descriptions as might render it most desireable to all sorts of men: Sometimes ‘tis styled Riches, hid Treasure, a Pearl, or Iewel of inestimable value: Sometimes Honour, the sitting upon a Throne, the inheritance of a Kingdom, a Crown of Life and Glory: Sometimes delight, fulness of joy, Rivers of pleasures; that men might not be tempted by any thing else, to a neglect of this. And therefore in every particular temptation, whether of allurement or danger, we are to fly for refuge unto the hope that is set before us, remembring that great and terrible day of the Lord, &c.
The true reason why men are so easily overcome by these present worldly hopes and fears, is because they do not labour to strengthen and to stir up their Faith, in respect of those future things which are not seen. It could not be, if men did really believe and consider what they profess, that they should be so foolish as to run upon mischief, and forsake their own mercies. It was a considerable advantage to Moses to be looked upon as the son of Pharaohs daughter, and yet he esteemed this as nothing in comparison of the inheritance of a far better Kingdom; and therefore he despised all other things that came in competition with that. We have none of us perhaps so great temptations, but yet we have as great encouragements as he, having a share in the same promises, and being partakers of the like hopes; and therefore we ought to be very much ashamed, upon every slight occasion to walk so unanswerably to them. Though some men may have greater temptations than others, yet this is our privilege, that no man can have so great temptation to sin as he has to his duty.
Do but consider the advice of the Apostle 2 Pet. 3.14. Speaking of a Christians future happiness. Wherefore beloved since you look for such things, be diligent that ye be found in peace without spot and blameless. Let me add the like speech of another Apostle, with which I shall conclude, 2 Cor. 7.1. Since we have such promises, and entertain such expectations, Let us therefore cleanse our selves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.
The End of the First Sermon.
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