YeR. 4.] SERMONS UPON HEBREWS XI. 459
(5 ) The acts of the creature are never gracious but when they are ultimately terminated on God. When natural men act in the (hities of reiiyion, seh" is always botii in the beginning, and end, and middle of the work ; they act from self-love, in self-strength, and with self- respects. But in a (2:odly man all his acts terminate on God ; he makes God the fountain, the ol)ject, and the end of all his duties, and so his acts come to be giacious. But now for the applying of promises : there is a great deal of difference between seeking self in God and seeking self in the creature. A hypocrite always looks to self, but it is in the world ; he looks more to credit or profit than to heaven or hell. Self-love, which is an innocent disposition in nature, is improved by grace, for when we seek our welfare in God, that is right ; for this is one of the ends of reliij^ion — to enjoy God, as well as to glorify God.
(6.) The children of God are sometimes stirred and cheerfully drawn out in duties of religion, by the lower lewards and conveniences of the present life, and that without sin. Obedience is their princi[)le, but the concnirence of outward encouragements may carry them on with more facility and alacrity ; as, for instance, a diligent servant goes about his master's business readily, but with more gladness when he meets with fair weather and good speed. So we must primarily look at the will of our master, and discharge our work, whatever our enter- tainment be ; but if God give us the advantage of profit and credit, and a good name, we must be more cheerful in his service. A wicked man looks altogether to those outward respects ; he is forward when his own interest and God's are twisted together; he may be then carried out with zealous earnestness, but the unsoundness of his heart is herein seen, in that he prefers self before God. When self is severed from the commandments of God, he lets them alone; but the children of God hf.ve leai'ned to pass 'through lionour and dishonour,' 2 Cor. vi. 8; they still keep on in the way of duty, whatever entertainment they find in the woi-ld. Outward conveniences are very useful to encourage us in our way, and to make our duties more dear and sweet to us. Look, as ci{)hers added to figures increase the sum, so these things that are as ciphers in C()m{)arison of graces, yet if they are found in the way of obedience, they increase the sum : Eccles. xi. 7, ' Wisdom is good with an inheritance.' It is good without, but then there are more obliga- tions. The main principle is obedience, and this is but their accidental encoui'ageraent.
Quest. These observations premised, I come to state the question, How far it may be excused from a mere act of self-love for a christian to reflect upon the rewards and punishments of religion ? Here I shall show —
1. You may make use of them.
2. In what manner.
[1.] You may make use of them. There may be a religious use of punisliraents and rewaids in the matter of duty by natural reason. Punishments are the objects of fear, and rewards the objects of desire and ho[)e, and the faculties may be exercised about their j^-oper object without sin. But there is an exei'cise, not only of natui-e, but of i^i-ace. It was an ai-gument of Paul's faith when he reflected upon the day of judgment, 2 Cor. v. 11, ' Knowing therefore the terror of the Lord, we
460 SEH3I0NS uroN Hebrews xi. [Ser. XIV.
persuade men.' It was an aro;ument of Moses's faith ' to have an eye to the recompense of reward,' Heb. xi. 26. It is some glory to God when we can believe his word, when we trust in him as one wise to observe, and able and willing to recompense, whatever we do for him. Besides, as there is an act of faith in it, so there is an act of spiritual esteem : it is a sign there is grace, when we can prefer the recompenses- of God before present advantages and the allurements of men. And it is an act of spiritual fear to value the threatenings of God before the terrors of men. And it is an act of faith to expect and wait for the accomplishment of these things. It is a prime article to believe 'that God is a rewarder,' Heb. i. 6 ; and it needs a spiritual eye to see the riches of our high-calling ; therefore the apostle desires that God would open their eyes, that ' ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,' Eph. i. 17; that they might be acquainted with the mysteries of the gospel and the rewards of obedience, to keep them still in sight, that upon the encouragement of them we may discharge our duty.
[2.] How, and in what manner you may use them right ; for rewards are but encouragements of obedience, not the formal reasons of it. Gratitude, love of God and his honour, these must be the chief incentives, and have the preferment above all self-respect in our obedience. The formal reason of every duty must be obedience to God ; but the encour- agements are the promises and recompenses.