Tkirdhj, I will show you the expediency of the promise ; and that we may make use of such a motive as is drawn from the consequence, — the death which followeth the carnal life, and that eternal life which by the merciful grant of God is the fruit of mortification. For many question whether it be a true mortification which looketh to the reward ; they say we must work from life, but not/o?- life.
I answer, 1. To be over-spiiitiial and nice above the word, which ia the true instrument of sanctification, doth not cherish religion, but quench it. We may make use of God's motives, without sin ; why doth God plead with us so often upon the terms of life and death, but that we may plead with ourselves ? I know no reason to press men to a holiness abstracted from all respect to the reward. I confess it is a base self-seeking, to eye outward advantages in religious endeavours ; for then the end is far beneath the work, and the spirit is made to serve the flesh, not the flesh the spirit ; and by-ends taint us, but do not refine us.
2. The doubt proceedeth upon a mistake of the reward. What is this life propounded, but the seeing, loving, and enjoyment of God, and the adoring and praising of God ? And can it be a fault to aim at these things ? Doth not the tendency of the new nature directly carry us to them, as the perfection of that estate inito whicli we are called by Christ, as naturally as the seed cast into the earth works through the clods to get up into stalk and flower ? Indeed the objection is fit for them that look for a carnal heaven, as the Jews did for a carnal Messiah, a heaven that consists in ease and fleshly delights. However, to deal throughly in this argument : In the life and happiness wliicli we expect, two things may be considered :
[1.] The nature of that life and happiness.
[2.] The personal benefit and comfort that hence results to us.
[1.] The nature of that happiness consistelh in seeing God, and being like him: 1 John iii. 2, ' When he shall appear, we shall be like him, for we shall see him as he is.' To aim at this is a fruit of the new nature, which aimeth at a perfect fruition of God, and conformity to him. Surely this cannot be in any reason questioned or scrupled at, as our great end. For it is a pure motive, and doth engage the soul to the greatest and best tempered strictness that is imagin.'ible : 1 John iii. 3, ' He that hath this hope,' — the hope spoken of in the former verse, — ' purifieth himself as Christ is pure ; ' is every day growing up into a nearer conformity to Christ, whom he hopeth to see, and to be more perfectly like him hereafter. He whose heart is set ujion the vision of God, and that pure and sinless estate which he shall enjoy in heaven, that man hath not a light tincture of religion, but is deeply
VeR. 13.] SERMONS UPON ROMANS VIII. 87
dyed into the spiiit of it ; for such things cannot be seriously and really minded without grace ; yea, no act we do is religious, unless it be directed and influenced by this aim and end. It is a rooted thought ; or the impression of a powerful habit.
[2.] There is a personal benefit and happiness which resulteth to us from the fruition of God ; as we are freed from the pain and sorrows of this life, in which respect it is often called a rest ; especially as we are freed from the misery of tliose that die in their sins, in which respect it is often called salvation ; and most especially, as the soul, fully sanctified, dwelleth in a glorified and immortal body, enjoying all the content and happiness belonging to such an estate. Now of this the objection may be supposed to speak; namely, as we are without misery, in an endless state of blessedness both as to our souls and bodies. Now this is a matter of faith, and therefore cannot be the fuel of hypocrisy ; temporal convenience may be such ; as credit, reputation, and respect in the world are ; and therefore this we labour for, and aim at.
3. We must distinguish between ratio formalis and ratio motiva; our first motions and inducements, and the formal and proper reasons of our love to God ; we first love God for his benefits, and they are still motives to quicken and increase our love ; but afterwards we love and delight in him for his excellences, both essential and moral, tlie per- fection of his being and holiness. That which first draweth our hearts to God, is his benignity and bounty, his offers of pardon and life ; and we must look at those, or we shall never begin with God ; but after- wards we love him upon other reasons ; and holiness itself hath our heart and love.
To bring it to the case in hands. That hatred is most pure, which is carried out against sin, as sin ; because of the contrariety that is in it against the pure and holy nature and law of God : Ps cxix. 140, ' Thy word is very pure, therefore thy servant loveth it.' And so by consequence to hate sin as it is avo^ia a transgression of this pure and righteous law ; but this is not our first, or only motive of obedience and thankfulness to God. Surely what things were necessary to preserve man in his natural frame, are necessary to reduce and bring him back again into it, and to preserve him in it when once reduced ; such were penalties and rewards, life and death ; yea, much more now the enemy hath invaded us. Therefore besides the inclination of the new nature, which carrietli us to God, and holiness, and heaven, — our happiness, well-being, and personal benefit, are good and powerful motives.