(3.) By the seriousness of the act ; they distinguish themselves from hypocrites or partial believers. Those that have a slight sense of eternity will desire ' glory, and honour, and immortality ; ' but to desire it so as that it shall be their top care ; to desire it so as that all other things should be lessened in their opinion, estimation, and affec- tion ; to desire it so as to labour after it in the first place ; this is the disposition of the sincere only. They can withdraw the veil of sense, and look to the glory that cometh from God only. They prize it above all the glory of the world, and resolutely choose it for their portion, with an habitual and thorough consent of their wills ; and the drift, and aim, and bent of their lives is to be for God and their salva- tion, and this is first and chiefly sought after in all their endeavours.
Secondly, The means and way wherein they seek after it : 'By patient continuance in well-doing.' A good design without a good way is nothing ; and therefore, next to a right end, we must choose a right way ; and if we desire salvation, we must mind the right way thither. Now in the way and means three things are considerable. Here is — (1.) Well-doing ; (2.) Continuance; (3.) Patient continuance. If one of these be wanting, all cometh to nought. If Avell-doing be wanting, our perseverance is but an obstinacy in things sweet and pleasing to the flesh ; and our patience but a carnal self-denial, nothing conducing to our great end. If well-doing be regarded, yet if there be not a continuance, or a continuance only when we are put to no trial, then the benefit is lost. All three must concur.
1. For well-doing. Let us state that first, that we may not be mis-
150 SERMON UPON ROMANS II. 7.
taken. Tlie world is filled with ill notions ; every man applaudeth himself in his own course, he it never so vain. The covetous, the amhitious, the dissolute, when they thrive in their several ways, they Avill think they do well: Ps. xlix. 18, ' Though whilst he lived, he blessed his soul; and men will praise thee when thou dost well to thy- self.' A man's own self-deceiving heart measureth good and evil by his present condition in the world. The brutish worldling aj)plauds himself in his own course when it succeedeth. The glutton thinketh lie doetli well when he maketli much of, and cherisheth and pampereth himself. The ambitious applaudeth himself in his good fortune. The prodigal, when he spendeth, thinketh he doeth well ; and the covetous, when he spareth, thinketh he doeth well ; and contrary persons will say so. Ay ! but there must be another rule than the fancies of men ; that is, well-doing, which really turneth to our eternal good. To do well is to obey righteousness, to obey the truth ; for it is opposed to those that violate the light of nature, and wrangle and dispute away that true religion which is offered for their cure and remedy.
[1.] To do well is to obey righteousness, or to act agreeably to those obligations which lie upon us with respect to our relation to God, others, and ourselves. There are but three beings in a moral considera- tion— God, neighbour, and self. Paul's adverbs are suited to them : Titus ii. 12, ' Soberly, righteously, and godly.' As to self-government of our fancies and appetites, we are to live ' soberly,' in an holy weaned- ness and moderation in the midst of all present delights and comforts. As to our neighbour, we are to live ' righteously,' in all justice, truth, mercy, fidelity in our relations, as parents, husbands, subjects, children, wives. As to God, we are to live ' godly,' in an holy subjection to him, and entire dependence upon him, and communion with him. So to do well with respect to God is to behave ourselves as to one that is so excellent, powerful, and good, and upon whom we depend so much, not breaking his laws for all the world. As to others, ' Whatsoever ye would that men should do unto you, do even so to them,' Mat. vii. 12. Not only negatively, to prevent the wrong, but positively, to do good. As to ourselves, we must subordinate all things to our true happiness, and be more careful for the soul than for the body. All this, righteous- ness, or the evidence of natural light, calleth for at our hands, that we love our creator, and live to him, and depend upon him ; for if he be God, he is our first cause, highest Lord, chiefest good, and last end. That love to others is showed in doing to them as we would should be done to us. We would have others helpful to us, so must we to our power be helpful to them ; he that will be for none but himself cannot justly expect that any should be for him. And for ourselves, man consists of a body and of a soul. Now all our senses and bodily powers and appetites must be subordinated to the good of the soul ; for the soul is the chiefest part. Well, then, if we live in the neglect of God, and be only self-lovers and self-pleasers, and wrong ourselves by grati- fying our flesh, do we do well ? If we prefer every paltry vanity before the favour of God, slander and wrong our neighbour, please appetite before reason, and let the beast ride the man, surely we obey unrighteousness ; we do not do Avell