184 SERMONS UPON TITUS II, 11-14, [SeR. XIII.
his being, his Godhead is manifested by present sensible effects, but we scruple his rewards, which are wholly to come; therefore let us strengthen and help faith as much as we can. The word is clear in this point. Now God hath been true in all things : Fidelis in opmibus, in ultimo non dejiciet — He that hath been faithful in all things will not fail U8 at last. The calling of the gentiles, the rejection of the Jews, the sending of the Messiah, these were things as invisible and as much to come as heaven is to us ; now all these things have been fulfilled, and why should we not trust God to the last ? Experience is wont to beget hope : Rom. v, 4, * And patience, experience ; and experience, hope.' Can God lie, or truth itself be false ? What need hath God to flatter thee or deceive thee ? If we did preach a God that needed the creatures, then you might suspect what we tell you in his name ; but he hath no interest to be gratified ; his vehement longings are for your good and profit : Deut. v. 29, ' Oh that there were such an heart in them that they would fear me and keep all my commandments always, that it may be well with them and with their children for ever.' God doth not say that it may be well with me, but with them. Again, let reason be heard to speak how suitable it is to God's nature. Consider, the being of God is infinite and eternal, and so is the reward ; the apostle calls it, 2 Cor. iv. 17, ' a far more exceeding and eternal weight of glory.' Araunah gave like a king. God's gifts are like himself, suitable to his infinite mercy and eternal duration ; how likely is it that God will once show himself like himself ! And they are suitable to the merit of Christ. Is God at such expense for trifles ? The comforts of this world may be bought with gold and silver, but the apostle saith, 1 Peter i. 18, 19, ' Ye were not redeemed with corruptible things, as silver and gold, &c., but with the precious blood of Christ, as of a lamb ■without blemish and without spot.' Why would God give so great a price out of his own treasur}^, but to take a debt upon him- self, and to oblige his justice to be our friend? If Christ can be in the womb and in the grave, why may not we be in heaven ? It is more credible to believe that a creature should be in heaven than a God should be in the grave ; and Christ's abasement (which is first) is more than our advancement. There is not so great a distance between us and happiness as between Christ and misery. Men naturally being made capable of a higlier condition of mind and affections, to love and know God, godliness must have a better recompense than is to be had in the world. These are but the offals of providence, enjoyed by God's enemies ; they have the greatest share : Ps. xvii. 14, ' From men of the world, which have their portion in this life.' The wiser men are, the more they contemn these things ; children are taken with rattles. Grace cannot be satisfied with the world without a higher enjoyment of God. Pleasures are common to us with the beasts ; wicked men flow in ease and plenty. A reward there must be ; it is impossible a creature should rest in its own action. We see that natural actions that tend to maintain life have a sweetness and pleasure mingled with them, that we may not neglect them, or our own preservation, as eating and drinking, and the like ; therefore virtuous actions, much more such as are against the hair and bent of nature, must have a reward, a reward better than the work, or else it would be lost labour. There is a dis-
VeR. 13.] SERMONS UPON TITUS II. 11-14. 185
position and instinct of nature towards eternal happiness. Man's soul like a sponge is thirsty, and seeketh to be satisfied : Ps. iv. 6, ' Who ■will show us any good ? ' And every good will not serve their turn. Men at first take up with the creature, because it is next at hand, but it satisfieth not ; their sore runneth till they come to enjoy God : Acts xvii. 27, ' That they should seek the Lord, if haply they may feel after him, and find him.' When we have all outward blessings, the soul of man is not filled up ; there is something wanting to our peace and quiet. Solomon made experiments, but had no satisfaction. Thus you see there is no such reward so suitable to what is declared of God, of Christ, of the nature of man, of grace, as this blessed hope.
2. Apply it. Besides the truth of the promises, look to the clearing up of your own interest and title. It is a poor comfortless meditation to think of a blessed hope, and the certainty of it, unless we have an interest in these things ; this will be but like the gaze of an hungry man upon a feast. The reprobates hereafter are lookers-on, and David speaks of a table spread for him ' in the presence of his enemies,' Ps. xxiii. 5. Hope hath never a more lively influence than when it is founded in property and a sense of our own interest : Job xix. 25, ' I know that my Kedeemer liveth ; ' and 2 Cor. v. 1, ' We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens ; ' 2 Tim. iv. 8, ' Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that day.' There is not only an heaven, but for me. Thus are the saints wont to profess their interest and assured hope. But is hope only the fruit of assurance ? I answer — It is the fruit of faith, as well as of assurance or experience ; but certainly it is very comfortable when we can discern our own interest, and in some sort necessary. Before we can hope for ourselves, our qualification is to be supposed, for that is our evidence. Therefore I shall — (1.) Press you to get this assurance ; (2.) Show what kind of application is absolutely required, that you may thus look for the blessed hope.