Thirteen Sermons, Account · Sermons 1,2
SERMON I, II.
2 Timothy 4.7, 8.
I have fought a good fight, I have finiſhed my courſe, I have kept the faith; henceforth there is laid up for me a Crown of Righteouſneſs, which the Righteous Judge ſhall give unto me in that day and not unto me only, but to all thoſe alſo who love his appearance.
HE who ſpeaketh theſe words, is the great Apoſtle of the Gentiles, one who had been in deaths often, who had been for Chriſt's ſake killed all the day long (as he ſpeaks,) Rom. 8.36. who died daily (as he elſewhere tells us) yet was not wearied out of his life) and was willing to be dying ſtill; ſo that Chriſt might be magnified in his body by life or death. Phil. 1.20.And though he deſired to be diſſolved, yet it was upon better motives than the taedium or burden of his dying life, that he might be with Chriſt, which was beſt of all. v. 23.Not that he might be unclothed, but clothed upon, that mortality might be ſwallowed up of life (as he ſpeaks, 2 Cor. 5.4.) nor was he ſo fond of glory, but he preferreth his ſervice to Chriſt before a preſent entrance into it; and was willing to wait God's time. I am, ſaith he, in a ſtrait betwixt two, having a deſire to depart, and to be with Chriſt, which is far better; nevertheleſs, to abide in the fleſh is more needful for you. And having this confidence, I know I ſhall abide, and continue with you all. But a time muſt come when Iſrael muſt die. Do our Prophets live for ever? And it pleaſeth God to give ſome of his People notices of this time. Paul's time was now come. He tells Timothy in the verſe before the Text, I am now ready to be offered, the words in the Greek are, I am now already offered. Paul was ready, as that term in our Language ſignifies prepared, but the Greek word is foreign, which rather ſignifies already than prepared (into which ſenſe it cannot be interpreted) the next words interpret it, The time of my departure is at hand. Nor certainly doth the Apoſtle ſpeak this meerly upon the proſpect that all Chriſtian Priſoners (eſpecially Teachers amongſt them) might reaſonably have of their fate, under ſuch a Pagan Tyrant and Butcher as Nero (under whoſe Government and Power he was at this time) was, but upon ſome more ſpecial and particular notice which God had given him, that his time was at hand. He ſpeaks of it without trembling, and faith not to Death, (tho it was to be violent) Haſt thou found me O mine Enemy! but with confidence & chearfulneſs he entertaineth the thoughts and proſpect of it. This Text tells you the grounds of his chearfulneſs. 1. His work was done. 2. He had wages to take. The firſt he openeth by 3 phraſes. 1. I have fought a good fight, foreign, that excellent fight (as Beza well tranſlates it.) 2. I have finiſhed my courſe. 3. I have kept the Faith. 2. He had wages to take, which he could not receive upon Earth. And now is laid up for me a Crown of Righteouſneſs, &c. I ſhall only turn the Text into a Propoſition, concluding from Paul's work, and confidence, the duty of all.
Prop. Thoſe who would at death have the Crown of Righteouſneſs, which is laid up for, and which God the Righteous Judge will one day give out unto ſome perſons, muſt fight the good fight, finiſh their courſe, keep the faith, and love the appearance of the Lord Jeſus Chriſt; and thoſe who do theſe things may know that there is ſuch a Crown of Righteouſneſs laid up for them, which the Righteous Judge will give out to them.
Here are two Propoſitions put together.
1. That there is a Crown of Righteouſneſs, which God hath laid up, and will one day give out as a Righteous Judge to ſome amongſt the Sons of men.
2. That it ſhall be given out to ſuch, and ſuch only, as fight the good fight, finiſh their courſe, keep the faith, and love the Appearance of Chriſt.
I ſhall diſcourſe them ſeverally, then apply them together.
1. There is a Crown of Righteouſneſs, which is laid up, and God as a Righteous Judge will one day give out to ſome amongſt the Sons of men.
1. That this Crown of Righteouſneſs, is no other than the Crown of glory, Eternal life and happineſs, is out of doubt, the Bleſſed ſtate of the Saints in Heaven is ſet out in Scripture unto us under a variety of Metaphors, importing the ſatisfaction of the whole Soul there, and all the powers and faculties of it. It is ſometimes ſet out under the Notion of a Feaſt, 1 Pet. 5.4.a Banquet, ſometimes under the Notion of ſeeing God, … 1.12.ſometimes under the Notion of an Inheritance, immortal, incorruptible, &c. ſometimes under the Notion of a Kingdom, a Crown, ſometimes under Notions of profit, the riches of glory, ſometimes under Notions of pleaſure; here it is called a Crown. So 1 Pet. 5.4. it is called a Crown of glory, and a Crown of life, Jam. 1.12. But 1. Why a Crown? 2. Why is it called a Crown of Righteouſneſs. 3. How is it laid up? 4. How doth, or ſhall God ſhew himſelf a Righteous Judge in giving it out?
1. Poſſibly it is called a Crown with reference to the Combatants in the Roman Games, in which the Victors had not only Prizes for which they ran, but alſo Crowns of Bays, or Lawrel, or ſome green things. If a man ſtrive for Maſteries, ſaith the Apoſtle, 2 Tim. 2.5. he is not crowned except he ſtrive lawfully. As the Conquerours were enriched with a foreign a prize for which they ran, or wreſtled, or fought, ſo they were honoured with a foreign, a Crown which was ſet on their heads; and thus it lets us know, 1. That Heaven will be a place of great honour and dignity. 2. That thoſe who obtain it, muſt ſtrive, fight, wreſtle, and that lawfully (as the Apoſtle ſpeaks) yea and they muſt conquer. None but the Conquerours in thoſe Games were crowned. The conſideration of Heaven as a Crown, ought to mind us of our duty, to ſtrive, and fight. It is not compared to an ordinary King's Crown, which it may be comes to him by Election, or Inheritance, but a Combatants Crown, which is never put on his head till he be declared Victor.
2. Secondly, This Notion is expreſſive of the high reward of the Saints in Heaven. A Crown is the higheſt dignity; hence it is called alſo a Kingdom; Come ye bleſſed of my Father inherit the Kingdom prepared for you. Thus the Metaphor is uſed, I am. 5.16. The Crown is fallen from our heads (that is) we have loſt our greateſt honour and dignity. Such ſhall be the honour of all the Saints, it ſhall not be only a Penny, a reward of their labour, but it ſhall be a Crown, the higheſt and greateſt reward, ſuch a one as no Eye hath ſeen, no Ear hath heard, neither can it enter into the heart of man to conceive; we can fancy no higher honour and dignity, than that of a Crown, and therefore it is expreſſed by that, but it will be no ordinary Crown, but a Crown of Life, a Crown of Glory.
3. Poſſibly it may be thus expreſſed, to ſignifie the fulneſs of the Saints happineſs in Heaven. The figure of a Crown lets you know that it incompaſſeth the whole head, not a part of it only.Pſa. 16.11. At thy right hand (ſaith the Pſalmiſt) there are pleaſures, and a fulneſs of pleaſures, and that for evermore. The glory of the Saints in Heaven ſhall incompaſs them as a Crown doth the head. God in this life incompaſſeth his People with favour, as a ſhield (as the Pſalmiſt ſpeaketh) in the life to come he will incompaſs them with glory as with a Crown. In this life we have our good things but in part. Nemo eſt ex omni parte beatus, there is ſcarce any to be found, who is every way happy. One hath an head at eaſe, but an aking heart; another hath an heart at eaſe, but an aking head; but in Heaven the Saints ſhall be crowned, perfectly happy, on all ſides bleſſed.
2. Qu. But why is this called a Crown of Righteouſneſs, not only a Crown of life, and a Crown of Glory but a Crown of Righteouſneſs?
1. I anſwer, Not becauſe it is the merit of our Righteouſneſs. Our Righteouſneſs is all a rag, a filthy Rag. The next words are enough to Satisfy us as to this, Which the Lord, the Rig… teous Judge, will give, to them who love his appearance, if it be a guilt it is not paid for; nor can it be thought that the love of Chriſts appearance ſhould be judged a proportionable price to a Crown. A Crown is a thing above a Purchaſe.
2. But it may be called ſo with reference to Chriſts Righteouſneſs. By his Righteouſneſs (ſaith the Prophet) or, By his knowledge ſhall my Righteous Servant juſtify many, Iſa. 53.11. Rom. 8.30.for he ſhall bear their iniquities, and whom he juſtifyed them he alſo glorifyed (ſaith the Apoſtle:) The Heavens were to be Sprinkled with his blood before we could have any entrance into them. He dyed as well as aſcended, that he might prepare a place for us in thoſe bleſſed Manſions. The Saints Crowns are the Purchaſe of Chriſts Righteouſneſs.
3. Thirdly, It may be ſo called with reference to Gods Righteouſneſs, and that whether we take Righteouſneſs as ſignifying Juſtice, or Truth and faithfulneſs. If we take Righteouſneſs, as ſignifying Juſtice: If (ſaith the Apoſtle) we confeſs our ſins, he is faithful, and juſt, 1 Joh. 1.9.to forgive us our ſins. God is juſt to give his Son, the Travel of his Soul: The fruit of his purchaſe. If we take it as ſignifying Truth or faithfulneſs: So alſo the glory of Heaven is a Crown of Righteouſneſs, as it is a promiſed reward, what the truth of God in many promiſes ſtands ingaged for.
4. Laſtly, It is alſo a Crown of our Righteouſneſs. That is, the noble, and ample reward of our Righteouſneſs. The reward not of debt, but of grace, Eſtius would have it called the Crown of Righteouſneſs becauſe purchaſed or merited by our works, or our Righteouſneſs, but that place, Pſal. 103.4. much troubleth him;Pſal. 103.4. Who crowneth thee with loving kindneſs, he pretendeth ſome anſwer to it, but that is the leaſt we have to ſay againſt the merit of works, God uſeth not to Crown menſtruous Cloaths, or filthy Raggs. He uſeth not to Crown our works, but his own works in us, yea he himſelf is the Crown of his people, Iſaiah 28.5. The Lord himſelf ſhall be a Crown of glory, and a diadem of beauty for the reſidue of his people.
3. Qu. How is this Crown ſaid to be laid up? foreign.
The ſame word is uſed to the ſame Senſe, Coloſ. 1.5. For the hope which is laid up for you in heaven. Criticks obſerve, That it is uſed to expreſs ſuch a laying aſide, or laying up: as when a thing is laid up for a future uſe or a future proviſion, as when men lay up for their Children: So we ſhall find it uſed in Mat. 25. in the parable of the Talents, to expreſs the action of him who having but one Talent laid it up in a napkin. Once in Scripture, I find it uſed in another ſenſe, Heb. 9.27. foreign It is appointed for all men once to dye, and that (by the way) giveth ſome further light into this Text, the Crown of Righteouſneſs is laid up for the Saints in the Eternal Counſels of God; in this ſenſe it is called, The Kingdom prepared for them, Matth. 25.34. before the foundation of the world. The word importeth,
1. The Preparation, or deſignation of ſomething for the uſe of ſome particular perſon.
2. The Reſervation of it or the ſafe keeping of it for thoſe perſons for whom it is ſo deſigned and prepared. There is a Crown of Righteouſneſs, deſigned by God for ſome, laid up in Gods decree, and eternal thoughts for them from before the foundation of the World, and laid up, that is, ſafely reſerved and kept for them, ſecured by the immutability of Gods will and counſel, for he is not as man that he ſhould lye, nor as the Son of man that he ſhould repent.
I have now done with the firſt Propoſition. I paſs to the ſecond.
Prop. 2. That thoſe to whom the Righteous Judge will give this Crown muſt be ſuch who have fought the good fight, Finiſhed their courſe, kept the faith, and who love the appearance of our Lord Jeſus.
We muſt inquire into the meaning of all theſe.
Q. 1. What is this to fight the good fight?
Here are two things.
1. What is this good fight?
2. What fighting is here meant?
1. The calling of it the good fight, imports that there are ſome bad fights.
1. There is a fighting againſt God. This is a bad fight in all ſenſes. It is that Rebellion which Samuel ſaid is as the ſin of Witchcraft. It is the Rebellion of the Creature againſt the Creator, of the Clay againſt the Potter, of the Child againſt the Father. It is a bad fight in the nature of it, and it is alwaies bad in the iſſue of it. It is a ſetting of briars and thorns againſt God in battel, a kicking againſt the pricks, (as our Lord told Paul, Acts 9.) yet the world was alwaies full of Hectors, hardy enough to engage in this fight; there are ſuch as are fighters againſt God, and indeed all ſinners are ſuch in heart, though they ſome of them keep their hands in their pockets; but ſuch Perſecutors, and ſuch as ſet themſelves in oppoſition to the Goſpel, and the Intereſt of God in the world, in oppoſition to the Truth, and True Worſhip and Ordinances of God; ſuch as ſet themſelves againſt a Goſpel-Miniſtry, and againſt Holineſs; theſe are all fighters againſt God. This now is the bad fight, materially bad, and what will be found ſo Eventually.
2. There is alſo a fighting againſt men on civil accounts, which is a bad fight; indeed moſt Wars are ſo (at leaſt on one ſide.) Wars are State Phyſick, and when they are ſo uſed and made they are good, otherwiſe they are bad. In all Wars, one Army is made up of Murderers: Both ſides cannot be right. We are commanded to ſeek Peace, and inſue it, as much as in us lieth to have peace with all men. Wars are not to be uſed as ſports. The word which is here tranſlated good, ſignifieth fair, wholeſom, noble, excellent. Thus you read of the Tree that bringeth forth good fruit, Mat. 7.17. And Chriſt ſaith, that the woman which had ſpent her box of Ointment upon him, had done foreign, a good work, Mat. 26.10. that is, an excellent, noble, praiſe-worthy work, as our Saviour in the next words expounds himſelf, ſaying, That whereſoever the Goſpel ſhould be preached, that which ſhe had done ſhould be told for a memorial of her. But what is this good fight which Paul ſaith he had fought? He expoundeth himſelf, 1 Tim. 6.12. Fight the good fight of faith. Faith is the combatant grace, it is that by which we get the Victory. But who are the Enemies with which this good fight is to be fought? Who can they be but the three great Enemies of our Souls the World, the Fleſh, and the Devil? Paul fought them all, and ſo muſt every one fight them all, who will put in his claim to the Crown of Righteouſneſs.
1. He muſt manage his good fight againſt the World; the men of it, and the things of it. Paul had fought this good fight, 1 Cor. 15.32. he fought with Beaſts at Epheſus after the manner of men, and he telleth us, 1 Cor. 11.24. he had had ſtripes above meaſure, he had been in Priſons frequent, in deaths often; five times he had of the Jews received forty ſtripes ſave one; thrice he was beaten with Rods; once he was ſtoned; all this in maintenance and defence of the Goſpel. Thus muſt every Chriſtian duly of God called to it, do in defence of the holy Truths and Waies of the Lord Jeſus Chriſt. The World, the Men of the World were alwaies peeviſh to God's holy ones. Our Saviour giveth us the reaſon, Joh. 15.19. becauſe they are not of the world, but God hath choſen them out of the world. Wiſdom was never juſtified in the world of any more than her Children. Now thoſe who ever hope to come in the Kingdom of Heaven, muſt look to manage this part of the good fight, not fearing thoſe who can kill the body, and when they have done that; can do no more, but fearing him alone, who can caſt body and ſoul into Hell fire; taking up their Croſs, and following of Chriſt, bearing up againſt all the oppoſition the world can give or make againſt them, walking according to the holy Commandment.
2. But this good fight is not onelyonly to be managed againſt the men of the world, ſetting themſelves in oppoſition to the Truths and Waies of God; but alſo againſt the things of the world, the deceitfulneſs of pleaſures, riches, honours, whatſoever may be to us a bait alluring us to ſin againſt God. Moſes by Faith did fight the World in this manner, refuſing the pleaſures of Pharaoh's Court, and chuſing rather to ſuffer with the People of God, Heb. 11.25, 26.than to enjoy the pleaſures of ſin for a ſeaſon; and eſteeming the Reproach of Chriſt greater Riches than the Treaſures in Egypt. But indeed this rather belongs to the ſecond piece of the good fight which is to be managed.
2. Againſt our own Luſts. By luſts we underſtand thoſe motions, and inclinations, to ſin which are from our fleſhly part, for Luſts are nothing but unlawful deſires in our Souls. Paul fought this part of the good fight, he tells us,Rom. 7.23 That he ſaw a law in his members warring againſt the law of his mind and bringing him into captivity to th… law of ſin which is in his members. Gal. 5.17.And again, That the fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, for thoſe two are contrary. Paul fought this part of the good fight, 1 Cor. 9.27. I keep under my body and bring it unto Subjection. This is, that Mortifying of our members, mentioned, Ccl. 3.5. Mortifying the deeds of the body through the Spirit mentioned, Rom. 8.13. The Apoſtle Peter tells us that Fleſhly luſts war againſt the Soul, 1 Pet. 2.11. and James tells us that Luſt war in our members, James 4.1. Paul fought this part of the good fight, and overcame; I thank God (ſaith he) through Jeſus Chriſt our Lord. Indeed this is the hardeſt battel that a Chriſtian hath to fight the Enemy is within, thoſe of his own houſe and all the advantage which either the World, or the Devil hath againſt us is from that party of luſts which are in our own hearts. Though the Prince of the World came againſt Chriſt, yet finding nothing of this nature in our bleſſed Lord he could do nothing againſt him.
3. Our third great adverſary is the Devil. For we (faith the Apoſtle,) Eph. 6.12. Do not wreſtle againſt fleſh and blood, but againſt Principalities, and powers, and the Rulers of the darkneſs of this World. The Devil is called the adverſary and the Apoſtle telleth us, that he goeth about like a roaring Lyon ſeeking whom he may devour, and calleth upon us to Reſiſt him. He fighteth us ſometimes by his commanders, and under-officers, thoſe are the ſinful men of the World; ſometimes he fights us in perſon, by his more immediate impreſſions and Suggeſtions, 2 Cor. 12.7. Paul had a meſſenger of Satan ſent to buffet him, for which thing he prayed thrice, v. 8.
4. A Chriſtian hath yet a fourth Enemy; That is Death. I ſhould not have called Death an Enemy, but that I find the Apoſtle ſo calling it, 1 Cor. 15.26. The laſt Enemy that is to be deſtroyed is Death. And indeed our fleſh ſaith both concerning death, and Trials of afflictions leading to it; All theſe things are againſt us. There is a victorious Song which every good Chriſtian muſt learn to ſing, O Death where is thy ſting? O hell where is thy Victory? Thus now I have ſhewed you the Enemies to be fought in this good fight.
The word tranſlated fight is a very Emphatical word foreign It is the ſame word which is uſed, Luk. 13.24. ſtrive to enter in at the ſtra…t gate, and Col. 4.12. Where we tranſlate it Labouring fervently, we tranſlate it ſtriving in Col. 1.29. fighting, John 18.36. and 1 Tim. 6.12. The word ſeemeth to ſignify four things, 1. A labouring againſt oppoſition. A man cannot fight unleſs he hath an Enemy to fight againſt. What theſe Enemies are I have ſhewed you. 2. A ſtrong vehement, earneſt labour, where all the ſtrength, and power of a man is put out, as is uſual in all combates, and fightings, 3. An inward labour, from this word comes our Engliſh word Agony which we uſe to ſignify the conflict of the mind, and ſignifieth more then the Scuffling of the hands and more exterior members: Thus it ſignifieth, Col. 4.12. Labouring fervently for you in Prayer. 4. It ſignifieth a ſtrife for maſtery, ſuch as were the ſtrifes in the Roman games, where the ſtrife was who ſhould overcome, and have the Victory. It is obſerved by Aquinas that the fight is called a good fight becauſe it is for good things, and in a good manner and becauſe it is difficult and the Apoſtle telleth us, that he who ſtriveth is not crowned except he ſtrive lawfully. Thus I have opened the firſt thing requiſite for him who would have the Crown of Righteouſneſs; he muſt fight the good fight.
2. The Second condition required of thoſe, who expect this Crown of Righteouſneſs to be given them is their finiſhing their courſe. I have ſaith the Apoſtle finiſhed my courſe, or my race. There is nothing more ordinary in Scripture, then for a ſeries or courſe of actions to be called a way. Thus we read of the way of God, the way of the wicked and the way of the righteous. Holineſs is called a way, the way of God's Commandments, and the exerciſes of Holineſs are a Chriſtian's walking or running in this way in the language of holy Writ. John fulfilled his courſe, Acts. 13.25. Neither (ſaith our Apoſtle) do I count my life dear to me ſo that I may finiſh my courſe with joy. It is the ſame with that of our Saviour, John 17. I have finiſhed the work which thou haſt given me to do. This courſe muſt not be only entred, and ſome Progreſs made in it, but it muſt be finiſhed and brought to an end. If any mans ſoul draw back Gods ſoul will have no pleaſure in him. We muſt not only begin to run well, but we muſt take heed that nothing hindereth us, or turneth us back; it is he who indureth to the end, that ſhall be ſaved: He that draweth back doth it to deſtruction. Every Chriſtian hath a double courſe, both muſt be finiſhed.
1. The firſt is his more general courſe, common to him with all Chriſtians; this lieth in the diſcharge of thoſe duties which concern him as a Creature, with reference to God as his Creator, or as a Chriſtian, with reference to Chriſt as his Redeemer. There is a great deal of ſuch common duty, which belongeth to every one under theſe circumſtances. Thus every one is obliged to the Commandments of God reſpecting all his creatures; the Commands of Chriſt reſpecting them as bought with a price. This is that courſe which David promiſeth God to run, when God ſhould inlarge his heart; and we are commanded to run, ſo as we may obtain, This St. Paul ran not incertainly, not as one that did beat the Air. This, to note the certainty and ſteadineſs of our indeavours, is compared to a walk, to denote the alacrity, and chearfulneſs, and readineſs of our ſpirits to it, is compared to a Race; we are not to ſit ſtill and take our reſt, nor to move ſlowly, but to run, making haſt, and not delaying (as David ſpeaks) to keep God's Precepts; preſſing hard after God, as he in another place expreſſeth it; forgetting what is behind, and preſſing forward to what is before, as Paul ſpeaketh to his Philippians.
2. The Second is a Chriſtians more particular courſe, which comprehendeth thoſe actions of a man which are by the law of God his duty, as fixed in ſuch, or ſuch an Orb, and clothed with ſuch or ſuch circumſtances. Thus Pauls courſe was his duty as an Apoſtle, and a Miniſter of Jeſus Chriſt. Another mans courſe is his duty as a Magiſtrate or in any degree of Superiority to others, for there is no Relation but hath a particular duty annexed to it, and he muſt finiſh his courſe with reference to that. Paul here ſpeaketh with reference to both, both his duties as a Chriſtian and his duty as an Apoſtle The Chriſtians reward in heaven is ſometimes compared to a Crown, and a Victory, to let us know that we muſt fight for it, ſometimes to a reſt, to teach us that we muſt labour for it, Heb. 4.11. ſometimes to a mark, a goal a prize, to let us know that we muſt run if we will obtain, and ſo run that we may obtain, ſtriving after Perfection (as the Apoſtle ſpeaketh, Heb. 6.1.) the finiſhing of our courſe ſignify the two things. 1. That we muſt do the whole work which God hath given us to do. 2. That we muſt not give over until it be all done, we muſt not be weary of well doing, the promiſe of Victory is to him who overcometh, the promiſe of reaping is to him that is not weary, that fainteth not. Thus I have opened the 2d thing.
3. Qu. What is meant hy keeping the faith?
The third thing is keeping the faith. I have (ſaith the Apoſtle) kept the faith. The term faith ſignifies ſeveral things in holy Writ. But there are three more famous, and uſual acceptions of it.
1. Sometimes it is of the ſame import with faithfulneſs, Rom. 3.3. ſhall their unbelief make the faith of God of none effect? That is, the faithfulneſs of God. Gods truth to his word, his faithfulneſs to his promiſe; ſo Matth. 23.23. where Chriſt chargeth the Phariſees for omitting the great things of the law Judgment Mercy, and Faith, while they were ſtrict as to little things, but I ſhall not inlarge on this which I do not take to be any part of the ſenſe of this Text.
2. Faith in Scripture doth very often ſignify the Doctrine of faith. Thus you read, Acts 6.7.Acts 6.7. a great company of the Prieſts were obedient to the faith: That is, to the Doctrine of the Goſpel, the Doctrine of faith. ſo Rom. 12.6.Rom. 12.6. Let us Prophecy, according to the Proportion of faith, that is, of our knowledge of the Doctrine of faith. I take this to be a great part of the ſenſe of theſe words; Paul elſewhere ſpeaketh of the Goſpel as of a thing committed to his truſt, now ſaith he, I have kept the faith. He had kept his own heart from erring, or warping as to it, and he had kept it ſo as he had not ſuffered corruptions as to it to break in, and prevail upon thoſe Churches, which he had planted, or which had been under his watering, he had kept it perſonally, ſo that in his own Judgment he had not warped from it, and he had kept it miniſterially, keeping others in the faith of the Goſpel. This was a piece of his good fight and a piece of his courſe as a Miniſter. And this muſt be the buſineſs of a Chriſtian, contending earneſtly for the faith, Jude 3.which was once delivered to the Saints.
3. Faith ſometimes ſignifieth the habit, and grace of faith: That power of the Soul by which it either giveth a fixed, and ſteady aſſent to the Propoſition of the Goſpel: or receiveth, committeth it ſelf unto, reſteth upon the Perſon of the Mediator, which in Scripture is called a believing in him, and in his name. Thus the Apoſtle often uſeth it, Ro. 5.1. Being juſtified by faith we have peace with God, and ſo in a multitude of other texts in holy Writ. This that Chriſtian that hopes for the Crown of righteouſneſs muſt alſo keep, he muſt dye in the faith, not only ſteadily aſſenting to the Doctrine of the Goſpel, but in a ſteady affiance and recumbency upon the Lord Jeſus Chriſt. This is now the third condition annexed to the obtaining of the Crown of righteouſneſs. The 4th is a loving of Chriſts appearing. Here ariſe two Queſtions.
1. What appearing is here meant?
2. What is this to love the appearance of the Lord Jeſus Chriſt?
The Orginal word here tranſlated appearing, is foreign, it ſignifieth a bright, and glorious appearance, it is uſed to expreſs Chriſts firſt coming into the world, his manifeſtation in the fleſh,—But is now made manifeſt by the appearing of our Lord Jeſus Chriſt, 2 Tim. 1.10. That firſt coming of his was attended with a great deal of glory, proclaimed by Angels, uſhered in by a Meſſenger, ſent as an harbinger before his face to prepare his way, declared by a new Star conducting the wiſe men from the eaſt to Hieruſalem, and then to Bethlehem, to inquire for him. But the glory of his firſt appearing was not like the glory which ſhall attend his ſecond coming, when he ſhall deſcend from Heaven with a ſhout, with the voice of an Archangel and with the trump of God, 1 Theſſal. 4.26. with ten thouſands of his Saints, Jud. 14. This is by the Apoſtle called a glorious appearance as, 1 Pet. 1.7. Looking for that bleſſed hope, and the glorious appearance of our Lord, and Saviour Jeſus Chriſt. Whether his firſt or ſecond appearing be here meant I doubt. If it be underſtood of the firſt, the ſenſe is much the ſame with that, Rejoicing in Chriſt Jeſus in oppoſition to an having a confidence in the fleſh, mentioned 3 Philip. 3. In this ſenſe the loving his appearing, is the loving of him, as God manifeſted in the fleſh, the accepting, and receiving of him, as our Saviour and the Mediator betwixt God and man, a breathing after him, and delighting in him: if we underſtand it of the latter, that appearing of Chriſt which is yet to come, we ſhall further open the duty by opening the 2d thing.
2. What this is to love his appearing.
Love is nothing elſe but a pleaſant motion of the Soul of man towards an Object, by which diſcerning ſome goodneſs and excellency in it, it takes a ſecret complacency in the meditations, and ſpeculations of it: By deſire moves toward it, if it hath not obtained a full fruition, and enjoyment of it, and rejoyceth, and delighteth in it if it have. A love towards the ſecond appearing of Jeſus Chriſt cannot at preſent diſcover it ſelf in the imbraces of joy, and delight by which love in a Soul, diſcovers it ſelf to an object to which it is united, but only. 1. In deſires after it while the Soul crieth out, I deſire to be diſſolved and to be with Chriſt! or rather come Lord Jeſus, come quickly. 2. In a joy and delight ariſing from the certain belief, ſpeculation, and contemplation of a thing yet future. There is a rejoycing of hope as well as of fruition, for hope (eſpecially that hope which is the daughter of that faith which is the evidence of things not ſeen) giveth the Soul an union (though of the loweſt degree) with its object, and ſo is productive of a proportionable joy. Now my text ſaith, that for all thoſe who thus fight the good fight, finiſh their courſe, keep the faith, and love the appearance of Chriſt, there is laid up a Crown of righteouſneſs which the Lord, the righteous judge, will in that day give out. In that day; there is another little queſtion what that day is.
1. In the day of death. Paul indeed had been ſpeaking in the verſe before of the time of his departure, which he had told us was at hand, and it is certain that at the day of death the Souls of believers do immediately paſs into glory but yet this ſeemeth not to be the day here mentioned.
2. Rather the day of Chriſts ſecond appearing, Emphatically called that day, becauſe there never was nor ever will be any day like unto that day, the People of God ſhall in the day of their departure, be taken into glory, that is, their Souls ſhall, but their bodies reſt in their graves until that day, ſo as the glory of the Saints before that day, the day of Chriſts coming to Judgment, ſhall be imperfect, but in that day they ſhall be Crowned.
If any man asketh from whence this ſhall be, the text gives us a double account of it.
1. In ſaying it ſhall be given, it is not the price of our combate, but it is the conſequent of it from the free grace and gift of God. The gift of God is eternal life, Rom. 6. Fear not little flock (ſaith our Saviour) it is your Fathers will to give you a kingdom. My ſheep faith he, hear my voice, and follow me, and I give unto them eternal life. The Lord hath given Chriſt power over all fleſh, that he ſhould give eternal life to whomſoever he pleaſed, Joh. 17.2.
2. The text calls it a Crown of Righteouſneſs, and ſaith the righteous judge will give it. God in all his acts of grace hath a care to declare his righteouſneſs. In the juſtification of a ſinner, he ſo declareth his grace that he alſo declares his righteouſneſs, Rom. 3.25.26, ſpeaking of Chriſt whom (ſaith he) God hath ſet forth to be a propitiation through his blood, to declare his Righteouſneſs for the Remiſſion of ſins that are paſt through the forbearance of God: To declare, I ſay, at this time his Righteouſneſs, that he might be juſt, and the Juſtifier of him who believeth in Jeſus. So in the glorifying of Souls God will not act only as a gracious God, rich in mercy, communicating his goodneſs to his creatures, but he will alſo act as a righteous judge, in his giving out of the Crowns of glory he hath ſo ordered things that they are alſo crowns, as of glory, and favour, ſo of Righteouſneſs. 1. Of Chriſts Righteouſneſs being the price, and purchaſe, and of the Fathers Righteouſneſs as it is but a juſt and righteous thing, that he ſhould ſatisfy the Covenant of Redemption and fulfil the eternal contract made with the Son of his love, and it is alſo a righteous thing that God ſhould fulfil his promiſes of life, made to them who believe in him whom God hath ſent, and be obedient to his Commandments.
1. The reaſonableneſs and Righteouſneſs of God in giving out of this crown then appears, from Gods deſignation, Covenant, and promiſe. The Crown of Righteouſneſs is Chriſts to give, he hath purchaſed it, the Father hath given it to his diſpoſal; and he hath ſo willed, that thoſe who have it ſhould firſt fight for it, firſt run the race and courſe which he hath in his word lined out for them. The promiſes of the new name, the white ſtone, the hidden manna are all made unto thoſe who overcome, thoſe who will obtain muſt run, 1 Cor. 9.24.
2. There is a great relation between a fight, a conqueſt, and a crown; I obſerved to you before that the promiſes of Heaven are made to ſuch as overcome, Rev. 2.17. ch. 3.12. ch. 3.21. Rev. 21.7. There is a relation alſo betwixt running in a race, and getting of the prize, Gal. 2.2. Gal. 5.7. 1 Cor. 9.24. Again, there is always a relation betwixt the means, and the end. The means in this caſe muſt not be natural but inſtituted, now theſe are the means which (as I have ſhewed you) God hath appointed in order to the obtaining of this bleſſed end. But I have ſpoken enough Doctrinally and ſhall now come to the application of this diſcourſe.
This (as indeed all other Goſpel Propoſitions) Uſe. 1 leads us to the conſideration of the tranſcendent Love of God, to poor Creatures. 1. In providing for us a Crown. 2. Making it a Crown of Righteouſneſs. 3. Laying it up for us. 4. Giving it to us.
1. In his providing for us a Crown. God in Scripture is ſaid to have prepared for us Manſions, Reſt, a better Country, a more induring Subſtance, but this is not all, he hath alſo prepared for us a Crown. If thoſe who are tickled with honour, and ſo inamoured with dignity, and preferment, as ſome men are, that they will go over hedge, and ditch, go through thick, and thin for it, had but faith as a grain of muſtard ſeed to believe this notion of Heaven, the Kingdom of Heaven would again ſuffer violence, 1 Joh. 2.27.and the violent would ſtorm it. The head of the meaneſt Saint in the day of Judgment, will be a Crowned Head. They have an anointing now, they will be crowned then, when they dye they ſhall enter into reſt, but in the Reſurrection they ſhall be crowned. O the Love of God to the Sons & Daughters of men! There is love in the providing a reward, ſo high, ſo great, ſo full a reward, and there is love in the propoſing of this reward under this notion, as a bait to allure us who are tickled with honour, and prone to ſeek great things for our ſelves, to invite us firſt to ſeek the Kingdom of God, and the Righteouſneſs thereof. Who would labour for duſt, and pebles, when he may labour for pearls, and thoſe of great price? Who would ſweat for a peny when he may for a little ſweating have a crown? How ſhould this notion of our future bleſſed ſtate, ſend us all home this day with David, to ſit down in our houſes before the Lord and ſay,2 Sam. 7.18. Who are we O Lord God, that thou haſt brought us hitherto? And this was yet a ſmall thing. 1 John 2.2.Beloved! (ſaith the Apoſtle) now we are the Sons of God, but it doth not yet appear what we ſhall be. In this day the Saints are called with an holy calling, they are juſtified, adopted, in that day they ſhall be crowned, that the Lord ſhould not only ſpeak of a reward for us, but of a Crown, ſuch, ſo great, ſo noble a reward; nor is it an earthly Crown which is clogged with care, incumbred with thorns, but a Crown of life, a Crown of glory. Surely a leſs thing then a Crown might have been enough for the worms of the earth, for all the homage they do or can pay, all the duty they do or can do, for all they can ſuffer for Chriſt. This God muſt give as a King, the reward is too great for us to conceive, too great for us to receive, only it is not too great for God to give, which of us can think any more of merit when he heareth the reward of Heaven called a Crown? The notion of a Crown ſets it above the Proportion of merit.
2. That the Lord ſhould not only provide a Crown for us, but alſo make it a Crown of Righteouſneſs, thereby giving us the greateſt ſecurity imaginable for our receiving of it. Had it been only a Crown of grace and favour we might have doubted concerning it, whether it ſhould have been ours or no. But it being a Crown of Righteouſneſs we cannot doubt our one day wearing of it without calling the truth, and Righteouſneſs of God in queſtion.
3. It is a Crown laid up, prepared for us, ſaith our Saviour, Math. 25. Laid up for us (ſaith our Apoſtle) a Crown not in our own keeping, laid up in the inalterable Counſels of God, laid up in the promiſes of the Goſpel, laid up in the hands of Chriſt. Gods People are kept by faith through the power of God for this Crown, and the Crown is in ſafe keeping for them, John 10.27, 28. My ſheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand. God hath bleſſed them and they ſhall be bleſſed.
4. And laſtly to put us out of all doubt by reaſon of the diſproportion of our works, when we have done our moſt to this reward it is ſaid, The righteous judge ſhall give it. After all our fighting the good fight, running the race, keeping the faith, there is yet a room for a gift in the diſpoſal of this Crown to the Saints; where there is no purchaſe nor any natural claim, what can give us a title to Heaven ſave only gift and Righteouſneſs? If it be righteous for God to give it, becauſe Chriſt hath purchaſed, and God hath promiſed, yet God was free as to the promiſe, and free in giving to us the purchaſe of another. It is a Crown of gift, free gift, though at the ſame time alſo it is but a Crown of Righteouſneſs upon other conſiderations.
Uſe 2 Secondly, this diſcourſe will inform us, How vain the expectations of this Crown of Righteouſneſs a great many nouriſh, nothing more diſcovereth a mans weakneſs, then vain, and ungrounded hopes, and expectations, building caſtles in the air (as we ſay) yet admitting the truth of the latter Propoſition that the Crown of Righteouſneſs ſhall be given to none but ſuch as fight the good fight, ſuch as finiſh their courſe, as keep the faith, as love the appearance of Chriſt; How vain muſt the hopes of the greateſt number of expectants of this nature be? Would the generality of men and women in our Pariſhes admit us to come ſo near them, as to ask them, ſufficiently poſſeſſed of this that they muſt dye, what they think will become of their Souls at death? And of their bodies & ſouls in the reſurrection from the dead. Their reaſonable nature will not ſuffer them to think of an annihilation in death; they cannot think that their ſouls melt into air, & abhor the thoughts of an eternal miſery, ſo as certainly their anſwer would be, We hope to be ſaved, we hope for a Crown of glory, of life, and immortality, which God will give us; but can a ruſh grow up without mire? Or a flag without water, ſaith Job? He is a righteous judge, that giveth out this Crown, and the Crown it ſelf muſt be a Crown of Righteouſneſs as well as a Crown of life, glory and immortality. It is given out as a Crown of Chriſts Righteouſneſs to thoſe who are clothed with it; what is this to Souls out of Chriſt? To Souls that have not believed, that ſo his Righteouſneſs might be imputed to them for Righteouſneſs, to thoſe who are not by faith united to Chriſt? Admit it to be the Crown that is the free reward of mans Righteouſneſs, his holy, and pure and ſincere, though not perfect converſation, what claim can they lay to it, that live impure, unholy, filthy and unrighteous converſations? How ſhall the Crown (which is the Crown of Righteouſneſs) be given to him that is unrighteous? Admit it to be the Crown of Gods Righteouſneſs (that is, his faithfulneſs to his word, and promiſe) how ſhall it be given to thoſe, to whom God hath in his whole book not made ſo much as one promiſe of any ſuch thing, nay againſt whom he hath denounced many threatnings as to the contrary (as to the fulfilling of which his truth is as much concerned as it is as to his promiſes? He hath promiſed it, and his word is a ſure word, he cannot as to it lie, he cannot repent, but this promiſe is to thoſe that fight the good fight, that finiſh their courſe, that keep the faith, &c.
Ah how many are there that fight indeed, but is it the good fight? They are fighters againſt God, oppoſers of his intereſt, they would (if poſſible) root the very name of of God, and profeſſion of Godlineſs out of the world. They have ſuch an antipathy to piety, that (as they ſay of the Baſilisk) it hath ſuch an emnity to man that it will fly upon his picture: ſo they have ſuch an enmity to Chriſt, and holineſs that they fly upon any Perſons, or things who have any thing of Chriſts Image and Superſcription upon them: others are fighters, great diſturbers of humane ſocieties with their quarrels. But now for the good fight which is to be managed againſt our paſſions & exorbitant affections, and all the motions of the Soul, that are contrary to the will of God, how few of thoſe are to be found that fight this fight? How few are thoſe that will manage an oppoſition for the glory of God againſt the temptations of the world? How few are there that can glory in this, that they have finiſhed either their more general courſe as Chriſtians, or more particular Courſe as Chriſtians under ſuch or ſuch circumſtances. How full is the world of thoſe who have yet their firſt ſtep to take in the way of Gods Commandments, their life is a meer walking in the counſels, and Imaginations of their own hearts, a meer gratification of their ſenſitive appetite, not only as moving contrary to the law of Chriſt, but to the very law of reaſon? Living beneath the better ſort of heathens. How many more, whoſe only buſineſs is to heap up gold as duſt, and ſilver as thick clay, but the way of Religion and holineſs they have not known? How few are there that mind the duties of their particular relation, but as they uſe their own Souls as if they were the meer condiment of their bodies, ſo they behave themſelves to their Wives, Huſbands, and Children, as if they had no truſt of their Souls committed to them. How many that have loſt the faith firſt delivered to the Saints, and are fallen into pernicious and damnable hereſies, making Shipwrack both of faith, and a good conſcience? Can theſe men poſſibly love the appearan…e of Jeſus Chriſt?
But leaving others, let us take the advantage Uſe. 3 of this diſcourſe to enter into our own Souls and to commune with our own hearts, inquiring whether we be ſuch Perſons as when we ſhall be ready to dye, & ſhall by any Providence of God be made apprehenſive that the time of our departure is at hand, ſhall be able to ſay that henceforth there is laid up for us a Crown of Righteouſneſs, which the righteous Judge ſhall in that day give out to all ſuch, as love the appearance of our Lord, and Saviour Jeſus Chriſt. To ſatisfy us as to theſe things, we have heard in the explication of this text that we have ſeveral things to inquire upon, they may be reduced to ſix or ſeven heads.
1. What oppoſition we have made to the carnal deſires and motions of our own hearts contrary to the revealed will of God. You ſhall obſerve, that a ſinful walking in holy Writ is very ordinarily expreſſed by a walking according to the counſels, and imaginations of our own hearts; ſo contrary are the natural deſires, counſels, and imaginations of the heart of man to the revealed will of God, there is no ſurer ſign of a wicked man, then for him to walk after his own imaginations or for him (to uſe Jobs expreſſion) to ſuffer his heart to walk after his Eyes. Hence ſelf-denial is by our Saviour made the condition, and character, of being one of his diſciples, and we are often in Scripture Commanded to mortify our members, and the deeds of our bodies. This kind of converſation, which lyeth in the gratifying of our ſenſitive appetites, is the broad way, in which many walk, but it is the high way to eternal deſtruction.
2. What oppoſition we have made to the world, either the men of the world, or the things of it, attemping either to frown, or flatter us out of the duty which we owe unto God. He who is at the worlds beck cannot be at the Command of Chriſt. If we be the Servants of men we cannot be the Servants of God. As Chriſt pleaſed not himſelf, ſo neither did he pleaſe the men of the age wherein he lived in their oppoſitions to the will of his Father. It is moſt certain that the generality of the men of the world love no Child of God as ſuch, they are two different ſeeds betwixt which there ever was, and ever will be an emnity. If they take us by the chin, and kiſs us, it is but that they may have the better opportunity to ſmite us under the fifth rib. The truth is their open war is better than their diſſembled amity, but that alſo requires in us wiſdom, when to oppoſe ſo as not to ſuffer as evil doers, and courage and reſolution that we may be able to ſtand.
3. How we walk as to our more general converſation. It is certainly a true ſaying, grande eſt Chriſtianum eſſe, non dici. It is a great thing, not to be called, but to be a Chriſtian, and in Chriſtianity, Tantum es, quantum agis, a man is juſt ſo much as he acteth in an uniform obedience, having a regard to all the Commandments of God. He that wilfully breaketh any of Gods Commadments is guilty of all, for there is the ſame reverence due to God as to one Precept as unto another. We have alſo further to enquire,
4. How we diſcharge the duties of our particular Relations. Not only how we run that race, which we have to run in Common with others, but that particular courſe which God hath ſet us, how we have managed our duties as parents, Children, Husbands, Wives, Maſters, Servants, Magiſtrates or Subjects, Miniſters or People, &c.
5. What ſteadineſs wee keep as to the faith once delivered to the Saints, It is true every warping in opinion from the truth is not damnable, but we muſt take heed of warping in ſuch points as a warping in is inconſiſtent with the exerciſe of repentance and faith. I will not undertake punctually to determine what things are to be believed upon pain of damnation, but I am ſure every one that doth not repent and believe in, or cloſe with the Lord Jeſus Chriſt is in an ill condition, and from thence it follows, that ſuch opinions drank in, as hinder the exerciſe of repentance or faith, muſt needs be pernicious unto Souls.
6. What particular faith and dependance we keep up in God, and the Lord Jeſus Chriſt. The Scriptures are ſo full of texts giving teſtimony to the neceſſity of faith in Chriſt in order to eternal ſalvation, that I need not inſtance in many, ſee John 3.18, 36. the Scripture ſaith expreſly, that he that believeth not ſhall be damned, God hath made an inſeparable connexion betwixt faith in the Mediator, in him whom God hath ſent, and eternal life and ſalvation; this indeed cannot be without obedience, but faith and obedience are two things, and muſt neither be ſeparated, nor confounded.
7. Laſtly, What love have we to the appearance of our Lord Jeſus Chriſt? How Chriſts ſecond appearance is the object of our love, and wherein our love to it is diſcernable, I have already opened.
Fourthly, This notion affords a great deal Uſe 4 of conſolation to every good Chriſtian, and that in two caſes.
1. Concerning all the labours, & difficulties, & preſſures of this life. The good Chriſtian you have deſcribed in the text. He is one who fighteth the good fight, who not only runneth but finiſheth his courſe, who not only receiveth but keeps the faith, &c. The labours of ſuch perſons, their difficulties, their preſſures are uſually not a few, not light, but yet they are not ſuch but a Crown, a Crown of life, and glory, will compenſate. Let them therefore keep their Eye upon the recompenſe of reward, Jacobs proſpect of a Rachel made his fourteen years hard ſervice ſeem to him but as a few days. What ſhould the proſpect of this mighty reward, this glorious crown do? The Apoſtle having his thoughts upon the exceeding weight of glory, calls the afflictions of this life light and momentany. Let this crown promiſed in the text alleviate all our troubles, if we ſuffer from God, or for God, how little muſt it be to him that conſiders he ſhall alſo be glorifyed with Chriſt?
Secondly, It relieveth us againſt all our doubts, and fears, about our eternal ſtate, the promiſe is made to, pious affections and actions, not to Spiritual enjoyments; a man may love both the firſt, and ſecond appearance of Chriſt, he may fight the good fight, finiſh his courſe, keep the faith, and yet walk in the dark and ſee no light, but be troubled with his own dark, and melancholick thoughts, moleſted with Satans temptations, want the witneſſings of the Spirit with his Spirit. The promiſe is not made to thoſe who here enjoy much of God, but to thoſe who love God, to thoſe, who do, and ſuffer much for God. We have therefore to uphold our hopes nothing to inquire upon, but the faithful diſcharge of our duty, and then to believe that he is faithful who hath promiſed.
Uſe 5 Fifthly, Let this ingage us all to the duty of the text. Let others be ingaged in the bad fights of the world, let them if they will be found fighters againſt God, againſt his truths, ways, ordinances, people, his intereſt and whole concern in the world, let others be finiſhing their courſes of ſin and wickedneſs till their ſins being finiſhed ſhall bring forth death. Let others be ingaged in the feuds, and quarrels of the world. This Sirs is not your fight, this is not the good fight, this is not your courſe, it is not that for which God ſent you into the world for, not the work which he hath given you to do, let others who have begun well in all appearance, be weary, & faint, & turn back with the dog to the vomit, & the ſwine to the wallowing again in the mire, remember you that God hath promiſed you ſhall reap if you faint not.
1. Let me ſpeak firſt to ſuch as are ſtrangers to God, and hold up this Crown (this glorious Crown) to reaſonable Souls, while I ſound a retreat to them from that bad fight wherein they are ingaged, did ever any man fight againſt God and proſper? How happy might you be if you would be perſuaded to underſtand your true enemies, and to ingage againſt the world, the fleſh and the Devil, if you that are fighting for your luſts, and for the Devil, would turn and fight againſt thoſe luſts which war againſt the Soul; will all the victories which you can get over the people and and intereſt of God in the world, or over your Brethren, bring you to this Crown of Righteouſneſs? Will your eager purſuit of the world, and out running of others in worldly buſineſs and concerns (think you) bring you to it? If not, ceaſe that race, and turn into the right path as of Gods Commandments, run that race the winning of which will bring you to this prize, why ſhould you ſpend your ſtrength for nought, and your time for that which will not profit you in your latter end?
2. Let what you have heard ingage you who have begun well to go on. If the Righteous man forſake his Righteouſneſs, & Commit iniquity his righteouſneſs ſhall never be remembred, but he ſhall dye in the iniquity which he hath committed. O let not your hands be weary with holding up the Spiritual weapons, nor your feet be weary of running the ſpiritual race, & do not forget your particular courſe; you can hardly be good Chriſtians if you in ſome tolerable meaſure anſwer not the duties of your particular Relation. God hath ſet all of us in ſome particular Relation or other, ſcarce any amongſt us but have more then the charge of our own Souls upon us, ſome of us are ſet in Conjugal Relations, ſome in Parental Relations, ſome in a Deſpotick Relation as Governours of Servants. O let us be all able to ſay, As to theſe we have finiſhed our courſe, we have done the work which (as to them) God hath given us to do, we ſhall find it an hard matter cheerfully to look upon the day of our departure as at hand, or to love, or cheerfully think upon the appearance of our Lord and Saviour Jeſus Chriſt, till this be done.
Uſe 6. In the laſt place, This notion affords us a great deal of Conſolation to thoſe who are mourners for their near and deareſt Relations; and are not mourners without hope; I muſt confeſs there are ſome mourners, to whom ſomething may be ſaid to ſatisfy them, from the Revelation of the good, and irreſiſtible will of God, and ſuch other Topicks, but little to comfort them concerning thoſe that are gone. But if any have loſt an Husband, a Wife, a Parent, a Child, a Friend of whom they can judge that while they were alive, They fought the good fight, and finiſhed their courſe, and kept the faith, and loved the appearance of our bleſſed Lord. We have no reaſon to mourn, there is a Crown of Righteouſneſs, which the Righteous Lord hath in part already ſet upon their heads (their Souls are in Abrahams Boſom) and with which he will further incompaſs their heads, dignify both their Souls and Bodies in that day, that glorious day, in the expectation of which we live, when he ſhall come to judge the quick and the dead, and this leadeth me to a more particular diſcourſe for the end, for which I have this day turned out of the common road of my diſcourſe to take notice of Gods Providence to us in taking from us a Servant of his in the great work of the Goſpel: Who hath left a Widow without an Husband, a Child without a Parent, alas! that I cannot alſo ſay a particular flock without a Paſtor, but the whole flock of Chriſt I can ſay he hath left deprived of one labourer more, and that in a time, when the Harveſt truly is great, and the labourers too too few. But it is no part of love for our own good to envy the more exceeding good, & happineſs of our friends, & our ſorrow for him as a publick loſs, is much alleviated, by that uſeleſs condition (as to publick ſervice) into which the wiſdom of the Divine Providence had brought him for ſome years, before it pleaſed God to take him to himſelf.
His converſation from his youth was better known to many of you then to my ſelf, he being born, and bred up amongſt you, I ſhall limit my diſcourſe concerning him by my Text, having nothing in further deſign then to ſhew you, that we who believe that there is a Crown of Righteouſneſs laid up for ſome, which the Righteous Judge will one day give out to all ſuch as love his appearance, have no reaſon for any diſſatisfaction at this diſpenſation of Divine Providence, becauſe we have reaſon to hope that he was one of thoſe who fought the good fight, who finiſhed his courſe, who kept the faith, who loved the appearance of our Lord Jeſus.
1. For fighting the good fight: It reſpecteth the World, the Fleſh, or the Devil; as to the World, there was none who knew him, who can accuſe him of any purſuit of it, none who ſaw not his neglect of it, he contented himſelf with a competency of it, and could not be tempted to mend his commons in it, by a compliance in any thing which he judged ſinful, he was no man of pleaſure, none of thoſe who ſought great things for himſelf. He did not neglect the work of the Miniſtry while he had a liberty to exerciſe it, and withal to exerciſe (what he judged) a good conſcience, but when he ſaw he could not do that, the profits of ſuch ſervice was no temptation to him, he rather choſe to live upon the little God had given him, and occaſionally to preach the Goſpel where he had an opportunity offered for near twenty years before God took him from us (though indeed for 5 or 6 of thoſe years) he was not fit for any publick ſervice of that nature. The good fight with the fleſh is a more ſecret combate, of which we can make no judgment, but from a mortified converſation to ſenſible ſatisfactions, as to which I need ſay nothing to you, you know how he walked in, and out before you, dying daily to the contentments of this life, and bringing his body under, and keeping it in ſubjection. But it was his managery of this good fight with the Grand Adverſary that was to us (to me at leaſt) the moſt perſpicuous, and as to which I was the moſt competent witneſs, in regard of my frequent converſe with him. It was in the year 1673. (if I remember right) when it pleaſed God to take from him his only Son, a Child in which he much delighted, and whoſe life (probably by giving him ſome diverſion) kept him from thoſe depths of Melancholy, into which he ſoon after fell, and c…ntinued to his dying day, though under ſome different circumſtances. It were infinite to recount all his doubts and fears, ſome reſpecting his Spiritual and Eternal State: Some, with reference to the Actions of his life, ſo as there was not the moſt lawful action of his life, which he was not at one time, or other queſtioning the lawfulneſs of. He had the aſſiſtance of Divines, whoſe ſucceſs with him, was but what is uſual in thoſe caſes, they could eaſily ſilence him, and anſwer the Objections he made againſt himſelf, and give him a little relief at preſent, but his troubleſome thoughts would return again, and renew upon him; yet we obſerved God bleſſing our indeavours ſo far, as to drive the Enemy from one Poſt to another. But ſtill there came on new ſupply from thoſe Principalities, with which he was ingaged, and this continued ſo long, that his life grew a burden to him, and he ſeemed weary of it, not deſirous to live alwaies, when in living he did not live. His Adverſary brought forth all thoſe uſual fiery Darts, which he commonly throweth at perſons under his circumſtances. Temptations to Blaſphemous thoughts, Deſpair, Self-Murder; as to the firſt and ſecond, it ſo far pleaſed God to bleſs our Brotherly aſſiſtances to him, advantaged by his own knowledge of the things of God, and acquaintance with the Covenant of Grace, (which he was obſerved almoſt always to make the ſubject of his Sermons in later years) that he was not many months in thoſe combates; but under the latter he laboured ſome years, indeed ſo long, as in the whole courſe of my Miniſtry, I never knew any who was infeſted with thoſe Temptations, but was overthrown by them (if they continued) in much ſhorter times. He hath often affrighted his neareſt Relation, and my ſelf, with telling us. He muſt put an end to his days, he was not able to bear the impetus of the Temptation. Both my ſelf and others would ſpeak what we judged proper in the cauſe, and for a time were ſucceſsful to divert him, but the Tempter came on again, and that with that violence as I ſcarce ever knew, I learned in my daily converſe with this good man, the great advantage which true faith in any gives a Miniſter of the Goſpel in ſuch an hour of temptation: over what he hath towards one who hath no ſuch root of Grace. In my diſcourſes with him, I uſed a much different method from what others would have thought proper in the caſe, and in the midſt of theſe Paroxyſms, commonly made the eternal miſery of damned Souls, and the deſperate ſtate of perſons dying in the commiſſion of known ſins the ſubjects of my diſcourſe; Knowing that if God would bleſs my diſcourſes, to revive his faith in ſuch Revelations of Holy Writ, I ſhould countermine his adverſary, whoſe deſign was to blow up his Soul, by the hopes of a freedom from a temporary affliction and miſery. In the mean time, many prayers were put up to God for him, many were made to God with him, and himſelf (if out of his bed) was almoſt always alone upon his knees, ſuch was his condition, that his friends durſt not have truſted him the twentieth part of that time alone, but they knew he was not alone while he was with God, and they found that he was ſafe, becauſe in his company. After the ſpending of ſome years in this degree of deep affliction, it pleaſed God in a great degree to rebuke the Tempter, that although his bodily diſtemper yet continued, and by this time it had bred more, yet his mind was much more free from theſe deſperate Temptations, and impetuous aſſaults, that if at all any thing of them returned at any time, yet they were not a continual dropping upon his Soul; thus he fought the good fight, and indeed in this piece of it was more a Conquerour then I ever knew any who was ſo long ingaged in it, and at laſt died the ordinary death of men, quietly in his Bed, ſurrendring his Soul into the hands of him that gave it.
2 For the finiſhing of his courſe; how he walked in, and out before you, I need not tell you, you knew the man, and obſerved his converſation. For the duties of his Relation, as a Miniſter, while he had a publick liberty, he was no indiligent Preacher; when he was reſtrained as to that, you were alſo ſome witneſſes of his readineſs to that work. For his Domeſtick Relations, let his Widow riſe up and call him bleſſed, let his Daughter praiſe him. He ſpent no ſmall proportion of time in opening Scripture, and praying with his Family, and other exerciſes of Religion proper to a Family. He rather erred by exceſs, then by a defect in thoſe exerciſes.
3. As to his keeping the faith. As he was known to all that converſed with him to be ſound in the Doctrine of faith. So two things ſpake the exerciſe of the habit of that Grace in him.
1. He was much in prayer. It was almoſt his whole work, for ſome years before he died, he did little elſe but read and pray. When he could no longer Pray himſelf, he would continually be ſolliciting others to the performance of it, and when he hardly regarded either Wife or Child coming to him, yet he was ſo regardful of this, that he miſſed Prayer, if at any time any of us had come to him, and gone away, having not prayed with him.
2. Much holineſs ſpeaketh faith. His ſcrupuloſity in his actions, leſt he ſhould by any of them ſin againſt God, was ſuch as indeed was a great part of his Affliction. Indeed the latter part of his life being very Melancholick, and that diſpoſing him to too many fears, and God having for ſome weeks before he died, allowed him but a very incertain uſe of his reaſon, and much deprived him alſo of a liberty of ſpeech, we had not that lightſome evidence of his deſire to be diſſolved, which we might have expected from ſuch a converſation. But his quiet bearing Gods ſevere hand upon him, his free ſubmiſſion to his will without any murmuring, or repining, added to the former ſpending of his life in a conſtant preparation for death, may ſatisfy us, that he was one who loved the appearance of our Lord Jeſus. Now I ſay, if we have a ſufficient evidence to hope, that he was indeed one who fought the good fight, who had finiſhed his courſe, who kept the faith, and who loved the appearance of our Lord Jeſus; what reaſon have we to mourn? Nay, if we conſider what a man of griefs and ſorrows he was in his latter time, what an ill habit of body he had contracted, what a variety of diſeaſes he was incumbred with, and how improbable it was that by the uſe of any art, his body ſhould be recovered to a ſtate of comfort to himſelf, or uſefulneſs to others. We have great cauſe to rejoice in hope. That he is crowned with that Crown of Righteouſneſs, which the Righteous God hath prepared, laid up, and will give out to thoſe who love his appearance.
In ordinary caſes where there is no cauſe of ſorrow from a reflection upon the eternal ſtate of the deceaſed, yet there may be ſome cauſe of ſorrow upon the account of the Churches loſs; and never was there a greater cauſe of mourning for Godly Miniſters, then at this day. We have cauſe upon all ſuch loſſes, to cry out, as Pſal. 12.1. Help Lord! for the Godly man ceaſeth, and the faithful fail from the children of men: But in the preſent caſe we have not that cauſe. God by his Providence had made him dead to us, before he died, and except in a miraculous way, we could not reaſonably have expected a Reſurrection, (a recovery I mean to any degree of uſefulneſs.)
So then if there remaineth no cauſe of mourning, either from the conſideration of our friends eternal ſtate, or our own loſs. What remains but that we ſhould lay our hands upon our mouths, or if we will open them, bleſs God who hath granted us to ſee him (after ſo long a ſcuffle with the great Enemy of Mankind) depart in peace; that he might ſee the Lords Salvation, and be ever with the Lord, as the Apoſtle expreſſeth the ſtate of thoſe that ſleep in Jeſus in another life. I ſhall conclude, as the Apoſtle doth that Chapter, wherefore comfort yourſelves with theſe words.