AMongst the many doubts and scruples which are apt to disquiet the hearts of good Men , there are none more frequent than those occasioned by their own mistake , concerning the scope and ends they aim at . For when upon an impartial enquiry into their own condition , they find , that which has the chief influence upon them in any temptation or difficult service is not so much the deformity of sin , or the beauty of holiness , as the fear of Hell and the hopes of Salvation ; this is apt to deject them with sad doubts and fears concerning their own sincerity , as if they were yet only in a mercenary slavish state of Unregeneracy , and had not in any measure attained to those filial affections which belong to the state of Adoption . And by this means it comes to pass , that they do often needlesly disquiet themselves and discourage others .

My design therefore from the Text , is so to clear up and state the Truth in this case , as may prevent those mistakes and the ill consequences of them .

The chief scope of this Chapter is to set forth the nature and the power of Faith . The Nature of it is described ver. 1. to be the substance of things hoped for , and the evidence of things not seen . The Power of it is afterwards exemplified , by diverse instances out of the Old Testament , concerning many strange Difficulties and Trials , which those holy men of Antient times were enabled to undergo , being strengthened chiefly by this Grace of Faith . In the relation of which , there is an observable mixture of Examples , some of lesser note , with others of remarkable eminency , least weak Christians might be discouraged at those great Examples of Abraham , and Isaac , and Moses ; as being unable ever to imitate such patterns .

Amongst the rest of these Examples , this of Moses is one of the most remarkable , and it may justly be set upon Record as a strange thing , that one in the heat of Youth , as he was , who had always been brought up amid'st the delights and favour of the Court , and so by his Age and manner of Education inclined to Pleasures and Ambition ; that such an one should notwithstanding , preferr the troubles of a Wilderness before the Pleasures of a Court , exchange all his honours for the present , and his hopes for the future , for certain reproach and troubles ; refusing to be called the Son of Pharoah 's Daughter , and chusing rather to suffer affliction with the People of God . And because it might be wondered at , upon what reason and motive he did this ; the Text gives us an account of it , he had respect unto the recompence of reward .

The words will not need much explication . They give us an account what it was that did chiefly encourage Moses to so strange a choice ; and that was , his belief that he should be a gainer by it , his expectation of a reward for it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For he hath respect to the recompence of reward . There are but two principal terms in the Text , the one denoting the Act and the other the Object .

1. The Act , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we Translate , he had respect to . The word signifies properly the fixing of his Eye with intention , as men usually do at the mark which they aim at .

2. The Object , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the recompence of reward . The word Reward doth not necessarily imply Merit , as is evident from Rom. 4.4 . where 't is supposed that it may be of Grace ; especially when it referrs to the happiness of our future state in Heaven ; which can never be strictly deserved by any work that we can do . But it signifies commonly the bestowing of any good thing before promised , whether out of free Grace and Bounty , or by way of Hire or Wages .

The Proposition I shall insist upon from these words , is this :

Prop. That it is not only permissively lawful , or an indulgence allowed unto the infirmity of weak believers , but 't is likewise necessary for the most eminent Saints , to strengthen and support themselves in their difficulties by a special and particular regard to the recompence of reward .

A Point , which in many respects will deserve your attention , not being so commonly treated of , and the generality of Men being very apt to mistake about it ; and yet a mistake in this may prove of very dangerous consequence , especially to one that lies under any fear or dejection of mind , by putting him into an incapacity of receiving any comfortable evidence concerning his own sincerity .

I am not ignorant that this inference may seem unto many a bold Paradox and mistake , as being directly against what hath so commonly been asserted and taught by many others . And therefore I shall endeavour to be the more wary and considerate in the explication and proof of it .

For Explication of it : 'T is requisite that the chief terms be cleared and distinguished .

1. 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 .

2. 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 :

1. 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 .

2. 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 , Iob. 4.15 . 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 .

3. 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 .

4. The chief and ultimate end of all our Actions should be the glory of God . Since all things are of Him , and through Him , 't is 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 Cor. 4.17 . 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 , 1 Cor. 9.25 . 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 , Mat. 5.12 . Rom. 2.17 . 1 Colos. 1.4 , 5. Rev. 2.10.22 , 14. 1 Tim. 6.19 . but I hasten to the Reasons of the point .

1. 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 't is 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 .

1. 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 .

2. 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 persw●de 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 .

2. 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 't is 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 't is 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 .

3. 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 .

4. 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 : 'T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 .

5. 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 , Gen. 2.17 . 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 't is impossible for us whilst we are in this World to be ever above such helps .