A Practical and Polemical Commentary Upon 2 Timothy 3-4

1. When God takes away faithful and laborious Ministers, those that survive them must stand up in their stead, supply their loss, and be so much the more active, careful and vigilant in the discharge of their office. When Paul dies then Timothy must double his diligence. If Elijah be taken away, Elisha must pray for a double portion of his spirit to carry on the work. Eleazar succeeds Aaron; Haggai and Zacharias supply th • loss of Daniel, and Christ ariseth in John Baptists stead.

Observation 2.

2. The godly by a spiritual instinct and sagacity foresee their ends; so did Jacob, Gen. 48.21. and Joshua (23.14.) and Christ, John 17.2. and Peter 2.14. They always watch and wait for their Masters coming. Their acts, diseases and disquietments which they meet withal from the world are as so many petty deaths unto them. A man that dwells in an old crazy house where the walls fall down, the foundation sinks, the pillars bend, and the whole building craks, concludes such a house cannot long stand. As for the wicked they are insensible and secure, and though gray hairs (which are signs of old age and death approaching) be here and there upon them yet they know it not. Hos. 7.9.

Observation 3.

3. Death is not dreadful to good men. The Apostle speaks of it here not by way of Lamentation, but of Exultation and in an holy triumph tells us that he had fought a good fight, and finished his course, and now the time of his departure was at hand when he should receive a crown of glory. Death to him was but a departing from one room to another, from a lower room to an higher, from earth to Heaven, from troubles to rest, from mortality to immortality. They are long since dead to the world and so can part with it more easily. Paul died daily, he was sending more and more of his heart out of the world so that by that time he came to die, he was fully weaned from the world and desirous to be gone. Phil. 1.23. When Moses had finished his course, God bids him go up and die, that's all. Deut. 32.49, 50. Death, which to wicked men is the King of terrors and makes them fear and tremble, Job 18.14. That to a good man is the King of comforts, and like the Valley of Achor a door of hope. In an holy security at death and destruction they can laugh, Job 5.21, 22. The wicked look on death as a dreadful, dismal thing; but God's people looking on it through the Spectacles of the Gospel, s • e it to be a conquered enemy, having its sting taken out, Hos. 13.15. so that what Agag said vainly and vauntingly, Christian may speak truly and seriously. The bitterness of death is past, 1 Sam. 15.32. As Christ said of Lazarus, this sickness is not to death but unto life; so may we now say, this death is not unto death but unto life. So that now the Saints can embrace it, go forth to meet it and bid it welcome. They know 'tis but winking, and they are presently in Heaven. This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage; when Basils enemies threatened to kill him if he would not turn, he boldy answered, Oh that I might die for the truth! Hilarion chides himself for his backwardness, why dost thou fear Oh my Soul to die? thou hast served thy God these seventy years and art thou now afraid to die? Egredere anima, egredere. Even Seneca makes it the property of a wise man to desire death. We must not judge of death, or of any other thing (as Sin, Riches, Afflictions, &c.) as the world judgeth of them, but as Scripture speaks. Now the Spirit of God in Scripture clothes death with very lovely and pleasing expressions.

1. It calls it a going to our Fathers. Gen. 15.15. A going to the Spirits of just men made perfect. Heb. 12. 23. A going to God, to Christ and to the blessed Angels, Phil. 1.23.

2. It is called an Exaltation or lifting up John 3.14.

3. A sowing which will rise in glory, 1 Cor. 15.43.

4. An undressing and uncloathing of ourselves, a putting off our rags that we may put on immortal Robes, 2 Cor. 5.2. 2 Peter 1.14.

5. A going to sleep, when men are wearied with labor they desire their beds. The grave is a bed of rest, Isaiah 57.2. Job 3.13. Dan. 12.2. Rev. 14.13. and death is but a long sleep till the Resurrection, John 11.11. Acts 13.36.

Let Atheists and Epicurean worldlings who have their portion only in this life, fear death, because it puts an end to all their pleasures and hopes Job 11. ult. Hence Lewis the Eleventh King of France, a bloody persecutor, commanded his servants in the time of his sickness that they should never once name that bitter word death in his ears. But Christ hath died to free his people from this slavish fear of death, Heb. 2.15. by his death he hath sweetened our death unto us, and changed the nature of it, and hath made that which was sometimes a curse, now to be a blessing, of a foe he hath made it a friend, of a poison a medicine, and of a punishment an advancement. He lay in the grave to sweeten and season our graves for us, so that now our flesh may rest in hope, Psal. 16.9. Proverbs 14.32.

Observation. 4.

4. The soul of man is immortal. Death is not an Annihilation, but a Migration of the soul from the body for a time. As soon as ever the soul departeth from the body it is presently in bliss, Revelations 14.13 they are not only blest at the day of judgment, but also in the intermission. The soul doth not sleep or perish, but the souls of the Saints go to a better place, and to better company, viz. to Christ and to the spirits of just men made perfect. Josiah was gathred to his father in peace, (1.) to the spirits of his fathers who enjoyed peace; for in respect of his Body▪ he was slain in battle. The soul never dieth but subsisteth still, even when it goeth out of the body it returneth to God that gave it, Eccles. 12.7. Hence Paul desires to be dissolved, why so? that he might be with Christ, Philippians 1.23. and desires to be loosed from the body, that he might be present with the Lord, 2 Cor. 5.8. Christ telleth the thief on the Cross, this day shalt thou be with me in Paradise, Luke 23.43. Steven when stoned, cries, Lord Jesus receive my spirit, Acts 7.59. Christ hath prepared immortal mansions for it, John 14.2. and what should mortal souls do in • mmortal dwellings, and why is the Devil so serviceable, why doth he make Covenants and Compacts with wicked men for their souls; yea, and why doth he offer the world in exchange for a soul, if it be but a mortal perishing thing? To what end are all those promises of Eternal life which are made to those that deny themselves if in this life only they had hope? Then all the Threatenings of Eternal death, and all those sorrows which the Scripture affirmeth shall light on the wicked, would be false; for here they have mirth ease and pleasure, and if they had no punishment hereafter where were the Truth of God's threatenings and where his Justice? The Scripture is clear that the pleasures of good men and the pains of bad men are eternal; then it must needs follow that the souls of men which are the Subjects of these pains, and pleasures cannot be mortal.

But here our Mortalists Object.

1. Objection.

If the soul of man be ex Traduce (as some affirm) then it is mortal for Omne generabile est corruptibile.

Answer, The soul cometh not ex Traduce by Propagation from our Parents, as the souls of Beasts which come e potentia materiae : but the soul is created and infused by God, and not propagated as appeareth, Gen. 2, 7. Eccles. 12.7. Zach. 12.1.

[See Doctor Reynolds on the Passions, cap. 32. p. 392. Piscator his Annot. on Gen. 2.7. Baronius de Origin animae Exercit. 2. art. 3.

2. Objection.

The dead are said to sleep, and to perish Psalm 6.5. and 104.29. Isaiah 38.18. and 57.1. Job 14.7.10.

Answer, This is spoken in respect of their bodies, not of their souls. The dead do not praise thee (saith David ) viz. not in the land of the living on earth, but in Heaven they sing Hallelujahs, Rev. 5.9.

A tree when it is cut down may sprout again (saith Job ) but man dieth and giveth up the Ghost and where is he? This will not help the sleepy Sadducees of our times, for though Physically, and by the course of Nature man cannot revive again; yet Hyperphysically and by a supernatural Almighty power he shall arise. So that Where is? is to be restrained to where is he in the world? look for him in City or Country, at home or abroad, he's not to be found. Man gives up the Ghost, and where is he with all his riches, honors, plots and purposes?

3. Objection.

Eccles. 3.19.20, 21. As the beast dieth so dieth man, they have all one breath.

Answer, 1. Solomon here as oft elsewhere in this Book doth bring in the Atheist deriding the immortality of the soul, he speaketh the opinion of other men and not his own. Solomon's own judgment you may see, Eccles. 12.7.

2. Take it in the Letter, and then Solomon speaketh not of the soul of man, but of animal and vital breath which is common to both; he speaketh of man's mere natural condition; else in respect of man's future condition his body shall rise again and come to judgment. So that here is no comparison between the soul of man and that of beasts, but between the death of the one and of the other. q. d. both are liable to death, pains and diseases.

4. Objection.

Matth. 8.22. and 10.28. Ephes. 2.1. The soul is said to die.

Answer, The soul is not said to die in respect of Existence and being; but relatively in respect of God's grace and favor. 'It is a separation of the soul from God, who is the fountain of life, and is a living death, and a ceasing, not to be, but to be happy.

5. Objection.

1 Tim. 1.17. and 6.16. God only is said to have immortality, How then are men's souls immortal?

Answer, The answer is easy. Immortality is twofold.

• 1. Essential, Absolute, Natural, and Independant, and so God only is immortal; à parte ante from all Eternity, he's the only Author and continuer of it.
• 2. Derivative, and by Donation communicated to man, and so our souls are immortal, and our bodies though subject to corruption, yet by Divine Ordination shall be immortal after the Resurrection.

Woe then to those Atheistical Mortalists and Libertines which have sinned away conscience, and have led loose lives and now are fallen to loose opinions. Open but this gap and farewell Laws, Civility, Religion and all that is good. Grant but this and farewell all noble actions, and all spiritual comforts, then Christ died, the Apostles labored, and the Martyrs suffered in vain. If this Doctrine were true, then all our Faith, our Hope, our Praying, Preaching, Fasting, self-denial, mortification, sowing in tears, and spiritual combats would be in vain, and we should be in a worse condition then the beasts that perish.

If this were true, then why did Abraham forsake all? Joseph forbear his Mistress, Moses refuse the pleasures of Pharaohs Court, and the Martyrs wander up and down in Sheep-kins and Goat-skins being destitute, afflicted, tormented? Heb. 11.

Grant but this, and then Cain need not fear to kill his brother, Saul to persecute the Church, Herod to kill the Saints. Who will study to keep God's Commandments or make any conscience of his ways? As for ourselves, let us abhor that desperate Opinion which openeth the floodgates to all villainies and abominations. The broachers and obstinate defenders of such Tenants should die without mercy, Zach. 13.3. And if the murderers of men's bodies must die for it, then such murderers should die some remarkable death; for as there are no mercies like soul mercies, so there are no murders like these.

2. The Immortality of our souls should make us have a special care of them, we should see to them diligently, Deuteronomy 4.9. Nature teacheth us to look to our bodies, but grace to our souls.

The soul is the man, and if that be lost, all is lost, but if you have a care of your souls, God will have a care of your bodies. If the Mid-wives fear the Lord, he will provide them houses, Exodus 1.21. If Solomon seek soul- mercies God will cast in Temporal blessings into the bargain, 1 Kings 3.12. There are many sicknesses now abroad, the way to remove them is to cleave to the Lord and serve him with all our souls, then he hath promised to bless our Land, and to take all sickness from amongst us, Exodus 23.25. Solomon telleth us that the soul is a precious thing, Proverbs 6.26. and a wiser then Solomon hath told us that One soul is more worth then all the • orld, Matthew 16.26. Ten thousand worlds could not ransom one soul. Nothing but the precious blood of Christ who was God and Man could do it, 1 Pet. 1.19. We see how careful men be for their bodies, to feed them when hungry, clothe them when naked, Physic them when sick, and arm them against dangers; but the soul, the immortal soul lieth starved, naked, sick and unarmed; most with Martha cark and care for the body, but few with Mary see to the better part. We see how highly men prize their Natural Lives, Skinn for skinn and all that they have they will give for them, Job 2.4. Offer a man all the World for his life and he can readily answer, what will this profit me when I am dead? but offer the same man a little gain, honor, pleasure for his soul, and he will part with that for it. Esau sold his soul for a mess of pottage; Judas his for 30. pieces of silver; the Prodigal his for husks, and the worldling for mere vanity drowns his soul in perdition, 1 Tim. 6.9. Let us from time to come set a higher price on our souls, let us so pray, so hear, so live as those that believe that our souls are immortal; 'It is true, we must have a moderate care of our bodies, 1 Timothy, 5.23. but the welfare of our souls must be chiefly regarded. Matth. 6.33. John 6.27. 'T was an high commendation of Gajus, when the Apostle wisheth he might be in health and prosper even as his Soul prospred, 3 John 1.2. I see more in Mr. Calamies Sermon at R. Bolto • s Funeral, and Mr. Ambrose his Prima, 2 P. p. 61. &c. See 20. Reas. for the Souls Immortality in Mr. Baxter's Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel. c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul. p. 315. Calvin de Psychopannychia inter Opuscula, & contra Libertinos, cap. 22.

Observation, 5.

5. The death of the Martyrs is a most pleasing Sacrifice to God. The obedient life and death of all God's Saints is very pleasing to him, Psal. 116.15. but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him. How vilely soever the world esteems of their sufferings, yet they are precious in God's eye, and their blood shall pay for it who have made themselves drunk with the blood of his Saints. Isaiah 63.13. Rev. 17.6. When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God; rejoicing that we have a life or anything of worth to loose for him. We should be holily prodigal of our lives in God's cause, so were the Martyrs, and so was Paul, he did not value his life when he came to part with it in this kind, Acts 20.24. Neither should we mourn inordinately (moderately we may as they did for Steven, Acts 8.2.) for such as die in the cause of Christ, nor yet hinder our Relations in such resolutions; but say, The will of the Lord be done: rejoicing that we have any children or friends that are worthy of so great an honor.

Observation, 6.

6. The death of the Martyrs doth confirm the truth. The Church is God's garden and tis watered and enriched by the blood of Martyrs. By sealing the truth with their blood, and not loving their lives unto the death, the weak are strengthened, and the strong confirmed: and though they be dead yet their Testimony speaks, Heb. 12.4. they conquer even when they seem to be conquered; and Chri •• is magnified by their death, as well as by their life, Phil. 1.20.

Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith, but God hath ordained it as a means to strengthen it.

I have kept the Faith.

3. This third Metaphor (say some) is taken from Depositaries who faithfully keep the things committed to their trust without embezelment. 2. Others say the Metaphor of a Soldier is still continued, who promiseth fidelity to his commander and performs it to the death. The sense is the same either way. Fidelity is required of all servants, but specially of Depositaries and Soldiers. This Faith Paul had. 1. He kept the grace of saving Faith which was committed to him as a signal gift of God, in which he persevered to the end. 2. He was faithful in keeping the doctrine of Faith (what in him lay) from corruption, and in a faithful propagation of that choice Treasury to posterity in despite of the Legal Jew or the profane Gentile. And thus the word Faith is often taken in Scripture, 1 Tim. 1.19. and 3.9. and 4.1. So Acts 6.7. they obeyed the Faith ( .i. ) the Gospel which is the doctrine of Faith. So Acts 24.24. Rom. 1.5. and 3.31. Rev. 2.19. So Saul is said to preach the Faith ( .i. ) the doctrine of Faith which sometimes he persecuted, Gal. 1.23. so Phil. 1.27. Jude 3.3. The word Faith sometimes signifies fidelity and constancy in our promises and engagements. So Paul says of himself that he was a Teacher of the Gentiles in Faith and truth ( .i. ) he was a faithful and sincere Teacher of them, 1 Tim. 2.7. I have not taught for gain or applause, neither have I taught the fancies and inventions of men, but I have plainly taught them the Faith of Christ. So Tit. 2.18. Though it be true that Paul kept the Faith in all these acceptations of the word, yet Calvin conceives that the Apostle hath some allusion to military fidelity, q. d. I have been faithful to Christ my commander to the last breath and have kept the Faith committed to my trust in despite of all the frowns and flatteries of its enemies. 'Twas a custom amongst the Romans that none should go to the wars till they had first taken the military Oath (called the Sacrament) to be faithful and true to the Emperor, to observe all his commands, never to fly from their colors, nor to refuse any death so they might be serviceable to the Common-wealth. Such an Oath we all take at Baptism, we there renounce the Devil and all his works, and devote ourselves to God and his service forever. This is general and common to all Christians. But there is a more special fidelity required in Ministers whom God hath in trusted with his Sacred Oracles and truths; such stewards especially must be faithful, 1 Cor. 4.2. such a one was Paul, he was not only faithful as a Christian in general, but as a Pastor he faithfully distributed to all the bread of life without the leaven of superstition, the poison of heresy, or the chaff of man's inventions, 2 Tim. 2.15. and therefore now he's dying he cannot but glory in this and speaks of it with confidence and comfort, I have kept the faith. Now happy, yea, thrice happy are those who when they come near their end, and are within the Horizon of eternity can speak Paul's words with Paul's Spirit, and can truly say, I have fought the good fight, &c.

Verse 8.

Paul now looks upward to the Reward, and there he sees heaven prepared for him, yea, he sees himself (as 'twere) already there, which makes him speak so confidently both of a safe deliverance from all miseries in this life; v. 18. and of enjoying eternal blessedness after this life. He still persists in the Metaphor taken from valiant wrastlers, and strenuous runners which conquer in the Olympic games, they had a crown either of Bayes, Ivy, Olive or Parsly bestowed on them by way of honor: much more will the Lord bestow an everlasting crown of life on those spiritual Heroes who overcome the enemies of their Salvation. Many take great pains to little purpose, I have not done so (saith Paul ) I have fought a good fight and am assured of a crown of life at last, however it go with me now. He had committed a depositum to God, he trusted him with his Salvation, 2 Tim. 1.12. and God had deposited his truth to him; now Paul kept the truth which God had left with him, and therefore he did believe that God would keep that which he had committed to him. So that if I had three things to wish, I should wish for Paul's threefold crown.

• 1. The crown of Grace, a great measure of Grace to do Christ much service.
• 2. His crown of Joy, a great measure of joy to go through with that service.
• 3. The crown of Glory which he was here assured of. In the words we have first the concluding Particle, henceforth, lastly, as for that which remains.

2. We have the Reward of the faithful, no less then a crown, not gold or fading flowers, but a crown with an adjunct, a crown of Righteousness, which is a Periphrasis of Heaven and eternal happiness.

3. The person Rewarding, Christ who is here Periphrastically described by two Titles, viz. Lord and Judge, together with an adjunct, a Righteous Judge.

4. Here are the persons Rewarded, not only Paul, but also all the faithful who are here described by their affection to Christ they love and long for his coming to Judgment.

5. Hence the certainty of this Reward, 'It is laid up for them, and he is righteous and faithful who hath promised.

6. Here is the Time when they shall receive this Reward, or the day of their Coronation, and that is, In that day, (.i.) at that great and glorious day of the Lord when he shall come to Judge the quick and dead, and shall give to everyone according to his works.

The Explication.

Henceforth. Lastly, or as for that which remains. q. d. I have fought a good fight, what now remains but an assured expectation of a crown of Righteousness.

There is laid up for me. ] Here is the Assurance he hath of his Reward, he speaks of it as if he were already possessed of it. 'It is safely and surely kept for me. The word imparts two things:

• 1. A designation of that which is laid up to some peculiar person.
• 2. A reservation and safe keeping of it to the use of those that it is assigned to.

He alludes to Parents who lay up something as an Inheritance for their children: God hath prepared eternal life for the elect before the foundation of the world. Matth. 25.34. Ephes. 1.4. So that there is no danger of the godly's loosing it, since 'tis laid up in so safe a hand, Matth. 6.2. 2 Pet. 2.3, 4.

A Crown of Righteousness.]

Crowns are for Kings and Conquerors, I have fought the good fight and Christ assisting me I have conquered all the enemies of my Salvation; and though my combats have been hard, yet the more glorious are my victories. Now therefore I expect a Crown, not of gold, silver, pearls, lawrels or such like fading, perishing, corruptible things, Isaiah. 40.6. Job. 14.2. But a crown of Righteousness ( .i. ) everlasting happiness which God hath promised as a reward to his servants for their service, whose imperfect works he crowns as if they were perfect. This elsewhere is called a crown of life, James 1.12. Rom. 2.10. ( .i. ) an ever-lasting, never fading crown, 1 Pet. 1.4. and a crown of glory, (1 Pet. 5.4.) because it consists in the fruition of that eternal weight of glory of which Paul speaks, Rom. 8.18. 2 Cor. 4.17. Now this eternal glory is called a crown for many Reasons.

• 1. A crown is not given till the victory be gained, 2 Tim. 2.5. 'It is not to him that begins, but to him that overcomes which the promise runs, Rev. 2. and 3. None can have this crown but such as in their measure resemble Christ their head who went forth conquering and to conquer, Rev. 6.2. 'It is not the somnolent but the violent ( non lenti, sed violenti ) that get this crown, Matth. 11.12.
• 2. It notes the perpetuity of the glory, a crown is round and hath neither beginning nor ending; so the glory of the Saints in heaven is an immortal, immarcessible, incorruptible, never fading crown, 2 Pet. 1.4. 1 Cor. 9.24.
• 3. It notes the per • ction of it, as the crown compasseth the head on every side; so there is nothing wanting in this crown of life: here is an Aggregation of all good things for Soul and body, Matth. 25.35. Rev. 31.4. &c. as God is said to crown the year with his goodness, ( Psal. 65.11.) when he showers down plenty of Temporal blessings on us; so the Saints in glory shall be crowned with goodness when all the faculties of the Soul and members of the body shall be perfect and filled with glory.
• 4. It represents to us the dignity of the Saints and the glory of their reward. They are all Kings and shall be crowned. The day of Judgment is their Coronation-day, 'tis in That day which the souls and bodies of the Saint shall be crowned with everlasting bliss. A crown is the choicest and chiefest of all human rewards, amongst all t • rrene gifts none more glorious then a crown. This is the height of human excellencies, men use to desire no more then a Crown, and for this men will do much.

Of Righteousness.]

It is so called, not because we of ourselves have any right by way of merit 〈◊〉 it, but the reward of Eternal life is called a Crown of Righteousness.

1. Because it is purchased for us by the righteousness of Christ by his perfect Kighteousness and Obedience he hath merited this for us, and so in Christ it is due to us by way of merit, though in respect of us 'tis of m • re Grace.

2. In respect of his Promise, his fidelity bindeth him to perform it, God hath promised a Crown of Life to such as serve him sincerely, James 1.12. 1 John 2.25. Revel. 2.10. and 3.21. Now it is this promise of God, and not any merit of ours which maketh God our debtor. Though God make the promise in Grace, yet being once made his Truth and Justice obligeth him to perform it. God cannot but act condecently (as the Schoolmen speak) and agreeable to his goodness; as he cannot deny himself, so he cannot do anything unworthy of himself. So that Eternal life is a crown of Righteousness ex parte Dei, God hath promised it to such as overcome, and ex parte rei, 'tis just with God to give unto his suffering servants rest and peace, 2 Thes. 1.6, 7. So that this Crown is due in Justice Evangelical.

3. It may be called a Crown of Righteousness, because 'tis given only to Righteous men, and so it showeth who shall be crowned, and what is the way to it; but not for what merits or desert of ours 'tis given. It implieth not any condignity or efficiency in good things we do, but an Ordinability of them to eternal Life. So that God crowns his own work in us in which we make not God a debtor to us, but we are made debtors to him for his grace received by which we work.

Which the Lord the righteous Judge shall give me.

That is, Christ who is the Lord and righteous Judge of all the world. He is called The righteous Judge, because he will Judge in righteousness, Acts 17.31. and will execute the righteous judgments of God on the wicked, and relieve his people, 2 Thes. 1.6, 7. The Apostle keepeth to the Metaphor still taken from Runners and wrastlers for prizes at the Olympic games, in which there were certain Judges (called Brabentae ) to observe those that were Victors, and to give just sentence on the Conquerors side.

In that day ] (i.) that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendering to every man according to his works, 1 Cor. 3.8. then shall all believers be glorified both in soul and body, and shall receive the full reward of all their labors.

The day of the general judgment is oft called in Scripture Emphatically, That day, 2 Tim. 1.12. Matth. 7.22. and 24.36.) by way of eminency as being the day of days, the most illustrious and glorious day that ever was or ever shall be: The most terrible to the wicked, and most comfortable to the godly who are commanded to lift up their heads for joy when they but think of it, what will they do when they shall see it?

Question, Did not Paul's soul receive the Crown of Righteousness as soon as it was separated from his body? how then is he said to receive it at the day of judgment?

Answer, It is true, the souls of the Saints as soon as ever they part from the body go immediately to bliss, Revel. 14.13. and dwell with Christ, Philippians 1.23. John 17.24. 1 Cor. 13.12. and 2.5, 6. Revelations 4.8. and 5.8. and 7.9. They receive a great measure of happiness before the day of judgment for they enjoy the beatifical vision of God now: Hence the spirits of just men are said already to be made perfect, ( Hebrews 12.23.) comparatively, viz. in comparison of what they were here; though in comparison of what they shall be after the Resurrection they are still imperfect, Rev. 6.10, 11. But at the day of judgment then the saints shall receive a full and perfect reward both in soul and body conjunctly, Colossians 3.4. 1 John 3.2. Now they are in glory, but then they shall be in perfect Glory and enjoy a clearer Vision of God. Then the desire which the soul hath to its body shall be fulfilled. As the damned in Hell have not that full torment they shall have at that day; so the saints in heaven have not that fullness of joy which they shall have at that day when soul and body shall be united.

[See more to this point in Master Baxter's Saints rest, p. 2. c. 10. Master Newtons Orthodox Evangel. c. 15. p. 327.336.]

And not to me only, but to those also that love his appearing.

Q. d. He will give this Crown of Life, not only to me, but to all the faithful who may be known by this note, that they love and long for the glorious coming of their Lord and Savior to judgment. Least any should think that this Crown was peculiar to Paul, who had done and suffered so much for Christ, he extendeth it to all believers, and telleth us that Christ hath prepared it for them as well as for him. Having spoken of himself in Thesi, he cometh ad Hypothesin and applieth it to all the faithful. The wicked have guilty consciences, and so can have no love nor desire after that day, they are besotted with the world, they have their joys, and their portion here, they have their heaven and happiness here, they can expect none hereafter.

The godly like Lazarus have their sorrows here, now they are tempted, tossed, troubled which maketh them long for Christ's coming. They are married to Christ, and therefore like a faithful Spouse, they long for the Bridegroom's coming.

The sum and substance of all this. q. d. My life is a warfare and behold, I have fought a good fight (which I mention not Vain-gloriously, but Thankfully) against both men and devils, and beastly Barbarians, I have contended for the Gospel constantly and courageously. My life is a race, and I have run my course even to the very goal in despite of all opposition, I have maintained and defended the truth of Christ's Gospel inviolably according to my Christian profession and office Apostolical, and now from henceforth I comfort myself with the expectation of that crown of immortality, which upon the gracious promises of a righteous God is laid up for me, and not for me only, but for all the faithful who love Christ and long for his coming.

I have finished my course.

Q. d. I Paul the aged have fought the good fight, and have not only begun, but I have finished my course.

I have finished my Course, Or I have ended my Race.

Hence Observe,

• 1. That the life of a Christian is a Race.
• 2. We must not only begin, but finish this Race. The life of a Christian is oft compared to a Race, we must not creep, but Run the ways of God's Commandments, Psal. 119.31.

We must not only be Peripatetickes and Walkers as Enoch and Noah were, Genesis 5.22. and 6.9. Though the times that Noah lived in were corrupt times, yet he kept himself pure, showing like a Light in the midst of a sinful Generation, the bent of his heart was set to walk with God. So did Hezekiah Isaiah 38.3. and Zachery and Elizabeth, ( Luke 1.5, 6.7.) In persecuting times they walked with God, even in Old Age. But we must also Run; we have a great deal of work to do in a little time, and therefore had need to be active. All our Graces are imperfect, as we know but in part, 1 Corinthians 13.9. So we believe but in part, and hope imperfectly, but our Knowledge must increase, Ephesians 1.17, 18. Colossians, 1.9, 10. Our Faith must increase, 2 Corinthians, 10.15. and our Hope abound, Romans 15.13.

We must forget what is past, and press forward towards the mark, Philippians, 3.12, 14. We must So run▪ that we may obtain, 1 Corinthians, 9.24.

To this end we must Run,

• 1. Rightly.
• 2. Speedily.
• 3. Patiently.
• 4. Cheerfully.
• 5. Circumspectly.
• 6. Resolutely.
• 7. Persevereingly.

1. We must run Rightly and Well ; So did the Galatians for a time, Galatians, 5.7. Many Run, but it is Celeris cursus extra viam, in a wrong path. We are all by Nature out of the way, we must therefore inquire for the right way which is the good old way of Truth and Holynesse, Jeremiah 6.16.) which may be known by its narrowness, strictness, preciseness, it is a way beset with many dangers and difficulties, it is not strawed with Roses, but Crosses, it is beset with many Oppositions and Tentations: So that we must strive till we come to an Holy Agony, putting to all our strength as Wrestlers do, that strive for Masteries, it is a quickening expression.

2. You may know which is the right way; tis an Holy, not a loose licentious way, Isaiah 35.8. Having found the right way we must not sit still, but

2. We must speedily go forward in it, we must not step too and fro for Recreation, but still go on till we come to our journeys end. If God call us to seek his Face, our hearts must answer presently, Thy Face Lord we will seek, Psal. 27.8.

3. Patiently, we must Run and not be weary, Isaiah 49. ult. We shall meet with many difficulties, there are many Briars and Thorns in our way, so that without the shoes of Patience we should tire in our Race, Hebrews 12.1. Many think to come to Heaven presently at a Jumpe, with a Lord have mercy upon them, but Christianity is a Race, and not a Jumpe.

4. Cheerefully, As God loveth a cheerful Giver, so he loveth a cheerful Observer of his Sabbaths, Isaiah, 58.13. and of all his Commands, he will be served with a willing mind, 2 Chronicles, 28.9. Psalm 110.3.

5. Circumspectly, Ephesians, 5.15. and discreetly, Colossians 4.5. We have many eyes upon us that watch every step we take, both God and Satan set a Print on our heels, and observe all our goings, Job 13.27. and the wicked watch for our halting, Jeremiah 20.10. Besides, there are many impediments that lie in our way to hinder us in our Race, as the cares and pleasures of the World, we must get wisdom to discern these snares and avoid them.

6. Resolutely and courageously ; Like spiritual Samson's we must break the Cords of all Oppositions which would hinder us in our Race, if all Nations will walk in the name of their Idol gods, much more should we Resolve to walk in the Name of our God forever and ever, Micah 4.5. To encourage you, have an eye to the Prize, and the recompense of Reward, Heb. 11.26. and 12.2.

7. Persevereingly and constantly. We must not only begin, but finish our course, so did Christ, he finished his Work, John 17.4. and John fulfilled his course. Acts 13.25.

Paul regarded not his life, so he might finish his work, Acts 20.24. We should serve out our whole time that at last we may be Denizons and Free-men, of Heaven, Acts 13.36. Such a • abide with Christ in all Temptations, he will appoint to them a Kingdom, Luke 22.9.

Sad then is the condition of those, that instead of Running sit still all the day idle, Matth. 20.6. like dead fish they go down the stream of the times without any resistance.

It may be they go round in Duties (like a horse in a Mill) but they never go forward; but dream (as some Quakers do) of such an absolute perfection and equality with God, that the very glorious Saints and Angels dare not assume to themselves, and upon this blasphemous conceit they sit Idle; which plainly showeth they have no true Grace, for that is like fire; it is an active, lively, purifying thing, it will make a man flourish in his Old Age, Psalm 92.12, 13. like the Sun, it never resteth but is in perpetual motion, like the Light that shineth more and more to the perfect day, Proverbs 4.18.

Others like Crevi • e go backward, the former sort like Joshuas Sun stand still, and these like Hezekiah's Sun go backward, few are like the Natural Sun which goeth forth of his Chamber like a Bride-groom rejoicing to run his Race, Psalm 19.5.

These like the Galatians, begin in the Spirit, but end in the Flesh: Like the stony and thorny ground, they begin to make a show, but it was the good ground only which brought forth fruit with Patience, Luke 8.14, 15.

Others Run, but it is after their Lusts, they pursue shadows and vain delights which cannot profit them.

Others Run, but it is after the vain fashions and sinful customs of the times; It is a sign men are but carnal when they walk according to man, 1 Cor. 3.3. Rom. 12.2.

Others Run, too much on the Right hand, as our Separatists, and Semi-separatists.

Others Run, too much on the Left-hand, As Atheists, Papists, Ranters.

Now the Devil cares not which way we fall, whether on the right-hand or left, so he can but ruin us he cares not how. We must therefore keep the narrow way of life without turning on either hand, Deuteronomy, 5.23.

[See Rules for Right Running in Master Henry Smiths Sermon, on 1 Corinthians 9.24. and 5.35. and Doctor Tailors Sermon in Folio on the same Text in fine Pages 78, &c. Master Hierons Sermon on Matthew 7.13. page 10. Folio. Doctor Sibbs on Philippians 3.14. page 136, &c.

I have kept the Faith.

Observe,

THe godly in this life may be assured of their salvation: Paul had fought the good fight, and now see his confidence and assurance of a Crown of Life: many run in other Races and loose all, but Paul was assured of his reward, Romans 8.38. and least any should think he had this by extraordinary Revelation, he telleth us that all believers have it; this Crown is not only prepared for me, but for all that love Christ's appearing ( id est ) for all believers. They that believe know they have Eternal life, 1 John 5.13. This assurance is common to them, though not in a like measure to all. The certainty of Faith is stronger then that of Sense, because of God's Power and Promise who is Faithful and cannot deny himself nor deceive his People. This is that hundred fold which is given in this life, which is of more worth then all the Riches of the World. 'It is that better part which can never be taken from us.

Observation 2.

2. The Salvation of God's Elect is sure. It is laid up by a righteous Judge for them. As they are assured by God's Spirit of it, so it is made sure to them. They are in Covenant with God, and Covenant mercies are sure-mercies, 2 Sam. 23.5. Isaiah 55.3. So that this Crown of righteousness is sure. 1. In respect of the keeper of it. viz. The great Lord keeper of Heaven and earth, he keeps this crown for us, and us for it, 1 Pet. 1.4. He is our father who hath prepared for us a Kingdom, Luke 12.3 • . 2 Cor. 5.1. 2. In respect of the Place where it is kept, it is laid up in Heaven where no moaths can corrupt, nor thieves break through and steal, Colos. 1.5. The crowns of Kings are kept in Castles, but the Crown of God's people is kept by God himself in Heaven.

Observation 3.

3. God hath a Crown of Glory for his people. Here we have a crown of Thorns, but in Heaven we have a Crown of Glory. Here we are afflicted, tossed, tempted and have no reward many times for our labors, I but great is our reward in Heaven, Matth. 5.12. James 1.12. Earth is the place of weeping, Heaven is the place of rejoicing. Christ himself was crowned with Thorns here, but in Heaven with Glory, Heb. 2.7. He that hath the crown of Glory here must look for a crown of Thorns hereafter. He that hath all his consolation in this life (as Dives had Luke 16.25.) must look for none in the next. We must suffer with Christ here if ever we will reign with him in Heaven, 2 Tim. 2.12. Rev. 4.4.

Observation 4.

4. All Believers are Spiritual Kings. Crowns are for Kings and Conquerors and not for ordinary persons. We are not born Kings but we are made so by Christ, Rev. 1.6. and 5.10. 1 Pet. 2.9. They rule over sin and Satan and conquer all the enemies of their Salvation in Christ and by his power, John 16.33. Rom. 8.37. Gal. 5.24. 1 John 5.4. They are married to Christ and by reason of this Spiritual Union they come to have communion with him in his privileges, as the wife partakes of the husbands honor. Christ hath made us Heirs and Coheirs with himself, Rom. 8.17. This may Comfort us in our straits here, it may be thou art poor, contemned and cast out of all; I but remember Christ hath made thee a Spiritual King, and so thou art rich, Rev. 2.9. In him we are Lord's of all. all is yours, 1 Cor. 3.21, 22. though we have little in possession for present, yet we have much in reversion. Only it behooves us to walk as Spiritual Kings, leading Holy, Heavenly, Spiritual lives. It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things, this is as if a King should leave his throne and go rake in a kennel, or fight for bones. We may well trust God for crusts who hath promised us a Crown, he that hath given us his Son (which is a greater gift then ten thousand worlds) with him will much more give us all things, Rom. 8.32.

Observation 5.

5. Christians may have an eye to the recompense of reward. In our race we may eye the crown which is set before us to quicken and encourage us in our course. Though our work be hard yet our wages is great. We shall have a sure Reward, Prov. 11.18. a full Reward, 2 John 8. an everlasting Reward, 2 Cor. 4.17.

1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it. But God hath used Heaven and Happiness as a Motive to quicken us to obedience, as appears, 2 Tim. 2.12. James 1.12. and 5.7. Rev. 2.10. God will not be served by his creatures for naught, all his precepts are backed with promises, he never says to the house of Jacob seek my face in vain, Isaiah 45.19.

2. The Servants of God have practiced it. Moses had an eye to the recompense of Reward, yet was no mercenary man, Heb. 11.26. and so had Christ who was greater then Moses, Heb. 12.2. Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ, Philip. 3.13, 14. Colos. 1.5. and David comforted himself in the midst of his conflicts with this, that God would yet bring him to glory, Psal. 73.24. Only this Caution must be remembered that in all we do or suffer God's glory must be the ultimate and primary end we look at, 1 Cor. 10.31. Colos. 3.17. We must love Christ for himself and for his own excellencies, and not for loaves or self-respects. We are never sincere till we can serve Christ simply out of love to himself, purely in obedience to his Commands only because he requires it.

The Lord. Observation 6.

6. Christ is the Lord. He is God coeternal and coequal with his Father. See this largely proved. V. 1.

Observation 7.

7. Christ is a righteous Judge. Yea, righteousness itself. He will give to everyone according to his works. His Judgment is the Judgment of God and so must needs be true and just, Rom. 2.2. He is the Judge of all the world and cannot act unrighteously, Rom. 3.5, 6. He may as soon cease to be, as cease to be just; with him is no respect of persons, no power, kindred, gifts or greatness hath influence upon him, Rom. 2.11. 1 Pet. 2.17. He judgeth not according to the outward appearance and colors of things, Isaiah 11.3. but according to the truth of every case & cause, Rom. 2.6. His judgment is true without error or mistaking, Rev. 19.11. Then poor, afflicted, oppressed ones shall be relieved, Psal. 72.24. and the wicked shall not be able to stand in Judgment, Psal. 1. ult. God smites his hands in anger against unrighteous persons here, Ezek. 22.6, 7.12, 13. And bars them out of his Kingdom hereafter, 2 Cor. 6.9. Be Patient then my Brethren till the coming of the Lord, and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee, Eccles. 3.16, 17. and 5.8. 1 Cor. 4.3. James 5.7.

2. Labor to resemble Christ in Righteousness. As we must be perfect as he is perfect, so we must be righteous as he is righteous by way of similitude, though we cannot by way of equality, yet in our degree and according to our measure we must resemble him; having righteous Habits, righteous Principles and righteous Practices. God loves to meet those in ways of mercy who are not only Praisers, but Practisers of righteousness, Isaiah 64.5. The eye of God's special Providence is on such, Psal. 11.7. and 34.15. He will so openly and visibly reward them that even the wicked shall say, Verily there is a reward for the Righteous, Psal. 58.11. When Families be habitations of righteousness then they are blessed habitations and prosper, Ier. 22.15. and 31. 23. This exalts a Nation, Prov. 14.34. and brings peace to people, Psal. 72.1, 2. Isaiah 26.2. and 32.17. To such God will reveal his secrets, Prov. 3.32. Their memorial shall be precious here, Prov. 10.7. Psal. 112.6. 2 Cor. 8.18. and they shall have Heaven hereafter, Psal. 15.1, 2. Ier. 33.15, 16. The Crown of righteousness belongs to such righteous ones, Matth. 11.43. and 25.46. Though the wicked may kill them, yet they cannot hurt them, for the righteous have hope even in death, Prov. 14.32. Magistrates especially must do Justice impartially to all, like Levi (in this case) they must know neither father nor mother, Deut. 33.9. they must resemble Christ for whom they Judge who is no respecter of persons, John 2.4. No Star so beautiful as Justice. It pleaseth God above all Sacrifices, Prov. 21.3. It is a mean to stay plagues, Numb. 25.17, 18. When Ahab was stoned there was peace in Israel, Josh. 7. When Saul's sons were hanged the famine ceased, 2 Sam. 21.24. It is not Cruelty but Mercy to cut off incorrigible evil doers from a land, with such Sacrifices God is well pleased.

Shall give me. Observation 8.

8. Eternal blessedness is the free gift of God. Here is no foreseen faith, works, merit, desert; but from our Election to our Salvation all free grace, love and mercy. Grace is the spring-head of all our mercies, it is the Title page of the book of Life.

1. Our Election is wholly free. It is but a remnant through the Election of grace that are saved, and if it be of grace then not of works, else grace were no grace, Rom. 11.5, 6. and 9.11, 18.

2. Our Vocation is of free Grace. When we were dead in trespasses and sins he quickened us, Ezek. 16. Ephes. 2.1. he called Abraham when he was an Idolater, Josh. 24.2. Manasseh a blood-sucker, Paul a persecutor, it is not for any merit of ours, but of his own mere goodness that he calls us, 2 Thes. 1.11. 2 Tim, 1.9. God freely called and quickened the Ephesians (2.5.) when they were dead in sins (.i.) Insensible, Impotent and odious to God and good men, by reason of their Idolatry ( Acts 19.) And hatred of piety, there is but one good man amongst them and (it is said) they banished him out of their city; Magic and witch-craft abounded amongst them witness those Magic books which they burnt at their conversion, Acts 19.19. Hence that Proverb, Ephesiae literae, Ephesian words or writings (.i.) their charms, and spells ; yet these Idolaters and Sorcerers God was pleased at his own free grace to call, here he planted a famous Church, and Christ himself writes an Epistle to them, Rev. 3.1, 2, 3. and commends those that sometimes were the worst in the world.

3. Our Adoption is free, of Canaanites he hath made us Israelites, of sinners sons, of foes friends, and of heirs of hell, heirs of Heaven; before we were born he did predestinate us to be his Adopted ones, Eph. 1.5.

4. Our Redemption is free; God freely sent his Son into the world to save us John 3.16. it was grace, the riches of grace that redeemed us, Eph. 1.7.

5. Our Justification is of free grace. Christ's righteousness is freely imputed to us for righteousness; and faith is freely given, Rom. 3.24. Ephes. 2.8. Philip. 1.29.

6. Our Sanctification is free. He heals our backslidings and loves us freely, Hos. 14.4. Ephes. 2.4, 5. to extract sweet out of sweet, nature and Art can do it, but to bring light out of darkness, good out of evil, and sweet out of bitter is a work of Omnipotency, it is no less then the change of nature.

7. Our Salvation and Glorification is free, Luk. 12.32. Rom. 6. ult. This then overthrows the doctrine of the Papist, Arminians and Semi-Pelagians who cry up foreseen faith, preparations, good works, and an improvement of the means of grace, as causes of Election; whereas God chose us not because we were Holy, but that we might be Holy, Ephes. 1.4. and 2.10. we are created to good works, not for them. He did predestinate us not because we were conformable, but that we might be conformable to his Son in Sanctification, Rom. 8.29, 30. Predestination is the cause, Vocation and Faith which comes by hearing is but the effect of it, and so cannot be before its cause; hence the Scripture so oft tells us that we are chosen to Obedience, not for Obedience, 1 Pet. 1. 2. and that as many as were ordained to eternal life believed, they did not first believe that they might be ordained, but they were first ordained that they might believe, Acts 13.47. 2 Thes. 2.13. Paul obtained mercy not because he was faithful, but that he might be faithful, 1 Cor. 7.25. So that in order of nature faith is after the decree of Election, for God first decrees the end, and the means conducing to that end; so that it is not by works of righteousness which we have done either before conversion or after (the Apostle excludes them all from meriting Salvation) but by mercy we are saved, Tit. 3.4, 5. this grace unexpectedly appeared when we were dead in sin and so were merely Passive in respect of the habit of grace, though in other respects we are partly Active and partly Passive; when we did not once dream of such a mercy yet then did it shine upon us; and if God should choose men for their foreseen goodness he must choose none, for we are all by nature alike, there's no difference by nature between Jacob and Esau, Peter and Judas, Rom. 3.9, 22. and 4.9. what did God see in Abraham, Rahab, Manasseh, Paul why he should choose them? There was much in them why he should refuse them.

Let us then renounce all confidence in ourselves or anything that we have done, for if we merit anything it is destruction, for sin is our own and perfectly evil, but good is not our own nor perfectly good. The Apostle excludes all distinctions and ascribes all to grace, Ephes. 1.4. to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cried grace, grace, Zach. 4.6. So must we from our Election to our Glorification cry grace, grace. How doth Paul in all his Epistles exalt grace and ascribe all to it! By the grace of God I am that I am, 1 Cor. 15.20. Let the wise man glory in his wisdom, and the rich man in his riches, as for me I will glory in the Grace of God, for by the Grace of God I am that I am. All is grace, abounding superabounding grace, Rom. 5.8.

1. It is God that gives preventing and preparing grace, ( Psal. 10.17. Phil. 2.13.) whereby he draws us to himself, and makes us willing to believe and obey.

2. He follows us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere; there is a Divine manutenency which keeps us from falling, Psal. 73.23. Hence the Scripture takes all from man and gives all to God, It is he that works all our works in us and for us, Isaiah 26.12. Every good gift comes from him, Jam. 1.17. It is by mercy and truth and not by our merit that our sins are pardoned, Prov. 16.6. As Jacob said of his riches and children ( Gen. 33.5, 11.) God hath shown mercy to me and hath given me all this, and these are the children which the Lord hath given me. So the Lord hath shown us mercy in giving us Faith, Repentance, Obedience, and these are the Graces which the Lord hath given us; and therefore as all rivers come secretly and silently from the Sea, but return openly thither again; So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise. We must not kiss our own hand ( Job 31.27.) nor sacrifice to our own nets, but with the Church give all to God, Psal. 115.1. So did Christ Matth. 11.25, 26.

2. This may comfort us in the sight and sense of our wants and weaknesses, that we are not now under a Covenant of works, but under a Covenant of free-Grace, now we may buy without money, Isaiah 55.1. God is gracious and loves freely, he loves us because he loves us, it is his good pleasure so to do, the moving and impulsive cause is in himself, Deut. 7.7, 8. he is gracious and will not contend forever▪ Psal. 1.3, 8, 9 but though he see our ways (how evil they be) yet he will heal them (freely) Isaiah 57.18. I have seen his ways and I will heal him, a strange expression, one would think he should have said, I have seen his ways and I will destroy him, but such is his pity to the sons of men that though he see their rebellions and perverse ways, yet for his own Name sake he freely heals and pardons them.

2. It may comfort us against final Apostasy, if our Salvation were grounded on ourselves, if it were conditional depending on our free will we might justly fear; but since it is grounded on the unchangeable purpose and good will of God we are safe, for his purpose is sure, Rom. 9.11. And his foundation firm, 2 Tim. 2.19. His counsels shall stand in despite of all opposition, Isaiah 14.27. and 46.10. We stand not now by our own power or will, our Salvation is not now in our own keeping, but in God's (1 Pet. 1.5.) and so it is safer then Adams was in the state of Innocency.

3. It may comfort us in respect of the Nation, though we be a sinful rebellious people, a Nation unworthy to be beloved by reason of our Apostasy, unfruitfulness, unthankfulness and unanswerable walking to the light and love which God hath shown us, yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him, Psal. 106.8. So we have hopes that for his own Names sake he will save ungrateful England. No Nation under Heaven hath such cause to admire free grace as we have. The Lord hath made us wait on him in a way of mercy, when for our great provocations he might have made us wait on him in a way of Judgment. We have great reason to serve him with gladness in the abundance of all things, since he might justly have made us serve him with sadness of heart in the want of all things. He hath made us the Head of the Nations; when he might (for our abominations) have made us the Taile ; he hath set us above in Victories and successes at Sea and Land, when he might justly have set us beneath. Well, let these mercies improve our Graces and not our Vices, least the Lord consume us after he hath done us good, and as he hath made us famous for blessings, so he make us infamous for our abuse of them to all generations, I • sh. 24. •• 0. If we still do wickedly what can we expect but that we and our Rulers should perish, 1 Sam. 12. ult.

Oh then let the remembrance of God's free grace and mercy Humble us, nothing melts the heart like this, when the Soul considers how God hath pardoned his sins, washed him and cleansed him who was a poor loathsome polluted wretch, quickened and revived him who was dead in sin: nothing works such an absolute and strong aversation of the heart from sin, and fortifies it against it, as the remembrance of this free love doth. This makes a man even to loath and abhor himself for his disingenuous carriage towards God, Ezek. 6.9. and 16. and 20.43, 44. and 36.31. This makes the soul to say as Mephibosheth said sometime to David, (2 Sam. 9.8. and 19.28.) All my Fathers house were but dead men before my Lord the King, yet didst thou set thy servant to eat bread at thy own Table.

At that day. Observation 9.

9. The day of Judgment is a signal remarkable day. It is That day of days, that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies; hence the Scripture puts an Emphasis on it. That day (.i.) that great and terrible day to the wicked ( Jude 6. when Angels and men shall be brought to the bar, and the great ones of the world who have judged others must now be judged themselves. That great and comfortable day to all the Saints when Christ will own them with an E • ge before men and Angels. but of this before V. 1.

Observation 10.

10. The full reward of God's servants is reserved till the last day. 'It is at that day : the day of judgment when God's Paul's be fully rewarded. 'It is true; the righteous have some gleanings here, some clusters of Grapes they have before they come to their Celestial Canaan, and as soon as ever their souls depart they be in bliss, but their full reward and blessedness is reserved for the last day, 2 Cor. 5.10. Hypocrites are all for present reward, they must have it here, and they have it out and out, they must expect no more, Matt. 6.2. But a gracious soul looketh for his reward herefter, he expects his recompense at the Resurrection of the just, Luke 14.13, 14. This then must comfort us against the base usage of an ungrateful world, here many times Laban's of the world change our wages ten times, Genesis 31.7. Aye, but remember great is your reward in Heaven. 'It is not in this day, but at that day which we must look for our full reward. Here is the place of fighting, Heaven is the place of rewarding. The Butler may forget Joseph, men may forget our kindness, yea and the Saints themselves may forget what they have done, but God is not unrighteous to forget our labor of love, Heb. 6.10. Never any lost by serving God, not only For, but In the very keeping of his Commandments there is great reward, Psalm 19.11. Prov. 3.16, 17. Secret Obedience at that day shall have open recompense, Matth. 6.6. and the least service shall not lose its reward, Mal. 1.10. Matth. 10.41, 42. Be it but a cup of cold water, yet if it be given in sincerity, it shall be surely rewarded.

Water is a common Element, and cold water costs us no charge to heat it, yet this almost undiscernable Charity shall in no wise loose its reward, 'tis a Meiosis (i.) it shall be fully and surely rewarded. And because we are hardly brought to believe this, our Savior useth a double Negative, and to put yet further past doubt, he addeth a Verily, a note of asseveration to confirm it. He that receiveth a Prophet shall have a Prophets reward (i.) the Prophet shall teach him the Truths of God, and instruct him in the way of life.

2. After this life God will give him the reward of the Prophets in Glory. Gaius lost nothing by entertaining John, nor the Shunamite and Widow of Sarepta by loving Prophets. Yea, he that receiveth a Righteous man (though no Minister of Christ) yet receiving him because he is Righteous, and for the Truths sake shall not miss of a reward: yea, he that shall show the least kindness to one of Christ's little ones (so the Saints are called:

• 1. Because they are a little little flock, Luke 12.32.
• 2. Because they are little in their own eyes.
• 3. And most genuinely because they are accounted as Abjects and little set by in the world.
• 4. They are beloved of God as little ones are of their Parents,) they shall surely be rewarded. Now if such small works of mercy be thus rewarded, what shall be given to those who are magnificently liberal for Christ, and give as Arannah to David, as Kings unto the King? 1 Samuel 24.23.

If water be thus rewarded, what may we expect for our blood that is shed in Christ's cause? and if cold water from the Spring (which can hardly be called ones own) be thus recompensed, what may we expect for warm water from our brows and bodies in sweating and laboring for the Church of Christ? There is not a man that serveth God faithfully, but he shall be rewarded fully, Numbers 14.24. If Cornelius pray and give Alms, they come for a memorial and standing Monument before the Lord, Acts 10.4. God hath a Book of remembrance for all that we do, Mal. 3.16. or suffer for him, our tears & flittings when driven from our habitations by wicked men, are all noted in his Book, Psal. 56.8. So that we never lose though we lose all for God, If Abraham part with all for God, God will be to him his exceeding great reward ( Genesis 15.1.) according to the Saints desire, non Tua, sed Te, Lord put us not off with these low things, 'tis thyself that we desire for our choicest good, Psalm 73.25. Yea so bountiful a Master is he, that even external and Hypocritical service shall not go unrewarded, as we see in Jehu, 2 Kings 10.30. Ahab 1 Kings 21.29. the King of Babylon, Ezekiel 29.18, 19, 20. and those wicked ones, Maluchi, 1.10.

And not only to me, &c. Observation 11.

11. Difference of Grace maketh not a nullity of Glory. Weak believers whose Faith is true, though it be but as a grain of Mustardseed, or as smoking flax which hath neither light nor heat, yet in the conclusion it proves victorious and getteth the Crown. 'It is true, there are Degrees of Glory. Eminent Saints, Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones. There is one glory of the Sun, another of the Moon, another of the Stars, and one Star differeth from another Star in Glory, 1 Cor. 15.41, 42. John 14.2. As there are Degrees of Torments in Hell, Matthew 10.15. and 11.20. Revelations 18.7. So on the contrary there are Degrees of Glory in Heaven. God will have it so to quicken us in his way and work, remembering that they which sow liberally, shall reap accordingly. All believers shall shine like the Sun, with the beams of Righteousness each one according to his Degree.

As God in this life giveth to some a greater measure of Sanctification, so he will give to some a greater measure of Glory. As men's work is not alike, so their reward shall not be alike, 1 Cor. 3.8. else all believers being Kings and Conquerors shall have Crowns. Christ Will at last be admired not only of some, but of all that believe, 2 Thess. 1.10. They shall be gathered to the general Assembly, and to the Spirits of just men made perfect, Heb. 12.23. which may comfort weak believers if their Faith be sincere, (for it is not the strength but the truth of Faith which justifieth) Though it be not so eminent as others, yet God will not despise the day of small things, he preserveth not only strong Oaks, but also the bruised reeds; not only the light Torches, but the smoking week. Only we should not rest content with our wants and weaknesses, but strive after perfection that we may have a full reward.

Suppose there be an hundred pots of different sizes filled with water, though their sizes differ and some are bigger then others, yet all are full, the little one hath its fill (according to its capacity) as well as the greater. So nothing shall be wanting to perfect the felicity of every Saint, God will be All in All to all believers, Psalm 17.15. 1 Cor. 15.28. Rev. 21. So that in respect of Objective blessedness it is the same in all, viz. God and the beatifical Vision of him and our full satisfaction and glorification with him. Yet there are Degrees of this Glory, as there is an Order and Degrees amongst the Angels whom we shall be like in Glory, Colos. 1.16, 17. Ephes. 1.21. Matthew 22.30.

But unto them also that love his appearing. Observation 12.

12. It is the property of the Godly to love and l • ng for the second coming of Christ. As the faithful before Christ's coming in the flesh longed for that first coming and rejoiced to see that day though it were far off, Luke 2.25.38. John 8.56. So believers now desire his second coming to judgment, and greatly long for that day (except it be in case of desertion, or after some fall, or in respect of their defects and unpreparedness) else when the Saints are themselves, and walk up to their profession, they cannot but long for that day, and that for these Reasons.

1. 'It is the day of consummating the marriage between Christ and his People, and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith, Come, Rev. 22.17. She hath made herself ready and therefore rejoyceeth in this marriage of the Lamb, Rev. 19.7. His appearing is not their fear, but their hope, Titus 2.14. they wait for it, 1 Thes. 2.10. and earnestly expect and desire it, Rev. 6.10 Heb. 9.28. and this is the difference between a chaste Spouse and an Harlot, the one rejoiceth in her husbands coming, the other feareth it. Yea, they do not only expect, but even hasten the coming of that day, by their earnest desires after it, and preparations for it, 2 Peter 3.12. and by keeping old and new fruits for Christ with sweet things, Canticles 7. ult. Christ hath promised to come quickly, and therefore their hearts like an Echo cry, Even so Lord Jesus come quickly, Revelations 22.20. Canticles ult. ult. They daily pray, Thy Kingdom come : They long to have these days of sin finished and the number of God's Elect accomplished.

2. Now things are in confusion, and there is no effectual remedy against male-administrations and wrong judgments, but then Christ will review the judgments of the world and set all strait. As good men long for a Parliament, because they know that abuses will then be rectified; so these long for this general Assembly, when God will Rejudge the judgments of the world and vindicate the wrongs done to his people. Now Christ reigns in the midst of his enemies, and his Kingdom hath much opposition from the World and the Devil, but at that day Christ will fully subdue all his enemies, and take away everything that hindered his Kingdom and obscured his Glory: and this also maketh the Saints long for his coming.

3. Here God's people are tossed and troubled with many Tentations and our life is hid under many afflictions, but when Christ who is our life shall appear, then shall we also appear with him in Glory, Colossians. 3.4. This made Luther who in his younger days said, Thy Kingdom come, with some regret: yet after he had been exercised with variety of Tentations, there was no Petition more pleasing to him, nor which he more heartily desired then that God's Kingdom might come.

4. Now we live by Faith, but then by sight, here we sow in Tears, then we shall reap in joy, now the world laughs and we weep, but then our sorrow shall be turned into joy. Here we are as unknown, then as known. Here we are vilified, then we shall be glorified, when in the sight of those that hated us we shall be forever with the Lord, Luke 13.28, 29. and such glory put upon us as Christ shall be made marvelous in us, 2 Thes. 1.10.

5. Believers are good and faithful servants and therefore love their Masters coming. They observe his command, and make in their daily exercise to keep a good Conscience, they cast up their accounts, and are friends of the Bridegroom, and therefore they long for his coming.

6. The blessings which we shall receive at that day are very desirable blessings. It will be to us a day of Jubiliee, when we shall forever be set free from all our enemies. It will be a day of rest when we shall enter upon our everlasting inheritance, a day of receiving wages for all our service. A day which will free us from all our miseries, and supply us with all mercies. No wonder then that the Saints so earnestly long for it, and if all the creatures groan, and vehemently desire that day, Romans 8.21, 23. shall not the Spouse of Christ much more? 2 Cor. 5.2.

Wicked men have their portions in this life, and rest content with present enjoyment,, and so desire not that day, besides they are men of evil consciences and are condemned already in the word, and in their own consciences ( John 3.18.) which maketh them fear, and not desire that day, they could wish that Christ would never come. But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption, when Christ shall appear to their everlasting comfort. So that to love and long for Christ's appearing, is the Character and almost the definition of all true believers None can love it but they, and they cannot but love it.

1. Observation.

1. Personal presence is to be preferred writing. The Apostle doth not say, Write unto me, but come unto me. Letters (we say) do not blush, yet they cannot express the lively affections of our breasts, as when men are present face to face with us.

Writing, is more general and flat, but the lively voice and quickening presence of a friend worketh more effectually upon us, Proverbs 27.17. Acts 18.5. When the Apostle would comfort the Romans he telleth them that he will come to them, ( Romans 1.11, 12. and 15.24. 28.29.) that he might be comforted by them, and might comfort them.

So John will not write to his friends but that he might the more effectually comfort them, he promiseth to come and speak with them face to face, that their Joy might be full, 2 John 12. and 3. John 13.14. Paul will not write, but he will see the Thessalonians (1.2, 17, 18.) There is more Vigour in the Voice, then in dead Letters. Writing doth well, but lively conference doth much better. The speech of good men doth whet and excite men to love and good works, Hebrews 10.24. it doth Minister Grace to such as keep company with them, Proverbs 10.11. and 15.4. Ephesians, 4.29.

2. Observation.

2. The society and help of good men is much to be desired. There is much comfort and good to be gained thereby. Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetness in his society. Man is a sociable Creature, and God hath ordained mutual society for the quickening and increasing of his Graces in us.

We want much of our comfort in the want of a good friend, which made David so sadly to lament the death of Jonathan, and to complain that he was desolate, Psalm 25.16. and this made Paul to rejoice in the recovery of Epaphroditus his Friend and fellow Soldier, as a great mercy, Philippians 2.25, 26, 27. Solomon telleth us that two are better then one, Ecclesiasticus 4.9. As Oyntments and perfumes delight the senses, refresh the Heart and quicken the Spirits, so the faithful Counsel of a loving friend is very precious, Prov. 27.9.

Hence this communion amongst friends is called sweet Counsel, Psalm 55. 15. We are subject in this World to many Trials: Now God hath ordained the society of his People as one special means to comfort us in them, Malachi, 3.16. James 5.16. This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine, Luke 10.1. Unsociable men are like blunt and rusty iron unfit for service. Solitarinesse and strangeness is not good: Solitary Birds are Birds of Prey: Communion is a means to breed and increase brotherly love, and to enlarge the Church, Acts 2.46.47. They were all together with one accord, and then it followeth, The Lord added to the Church daily such as should be saved. This is an Article of our Faith; we believe, a Communion of Saints, and oh that we did live as a People that believe our Principles.

It is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven, when we shall all be gathered together into one Body, 2 Tessalonians 2.1. as the society of wicked men in their wickedness is a glimpse of Hell.

3. Observation.

3. The strongest Christians, sometime, may be helped by weaker. A Paul may stand in need of a Timothy. There is not a member in the body but is some way serviceable to the head.

4. Observation.

4. A Minister upon weighty and just occasions may lawfully be absent from his flock for a time.

1. It must be but for a time. 2. The cause must be weighty. Timothy cometh from his charge to Paul (yet Tychicus supplies the place the while) who had great things to impart to him for the Churches good 'tis noted as an act of cruelty in the Ostrich, that she leaveth her Egges, Lam. 4.9. Bishop Latimer wondered how men could go quietly to bed, who had great cures and many of them, and yet peradventure never preached in any of them constantly. It were easy to confute and confound these by Scripture, Reasons, Fathers, Councils, &c. But 'tis so fully done already by Master Blaxston in his Remonstrance against Non-Residents, and blessed be God 'tis so well purged out of the Church that I need say no more against it.

5. Observation.

5. We may love one friend more then another. Timothy was Paul's beloved Son in the Faith, 1 Timothy 1.2. He was one whom he had taught and seasoned, he knew Paul's manner and course of life, he was one that Paul durst trust with his secrets, and so more fit to come to him and to serve him. Christ himself when he was upon Earth, and as he was man and lived amongst men as man, he was more familiar with some then others, and loved them more choicely. Christ loved all good men, but Lazarus, Mary and Martha, he loved more peculiarly John 11.5. Christ loved all his Disciples, John 13.1. But he loved John more especially, and therefore he is called by way of Eminency and special propriety,