A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 2 · Subpart 5

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 2 · Subpart 5

p. 375VERSE 7, 8. I have fought a good fight, I have finisht my course, I have kept the Faith. V. 7. Henceforth there is laid up for me a crown of Righteousness which the Lord the righteous Iudge shall give me at that day; and not to me onelyonly, but unto them also that love his appearing.

THE Apostle being come to the end of his race he looks about him, he looks downward, backward, upward.

1. He looks downward into the grave (v. 6.) whither he was going, and there he sees comfort, his death was a pleasing sacrifice to God, and a friend to conveigh him to his fathers house.

2. He looks backward and views his well-spent life with joy and comfort, and in an Holy gloriation breaks forth, I have fought the good fight,En floridam & quasi triumphantem foreign asyndeto conjunctam; nam initia sententiarum & fines similem inter se sonum habent. &c. A Soul that hath made its peace with God may with comfort and confidence look death in the face, and say with good old Simeon, Lord now let thy servant depart in peace.

3. He looks upward, and there he sees Heaven prepared for him. v. 8. So that in these two verses we have Pauls work, and Pauls wages, we see what he did for God, and what he expected from God.

Objct. But doth not this savour of vain-glory and Spiritual Pride?

Answer, Non haec jactan tia verba sunt, sed bonae conscientia. Estius.Not at all, for the Apostle speaks not this Proudly or Thrasonically as if he had merited any thing at the hand of God, for he testifieth against this in all his writings, especially in Rom. 4. and Phil. 3. and tells us plainly that what ever he was it was by grace. 1 Cor. 15.10. By the grace of God I am that I am; and through Christ that strengthened him he could do all things, Phil. 4.13. and that 'twas mercy and not merit that ever he was faithful, 1 Cor. 7.25. But being a man of a good conscience and knowing whom he had believed, in an Holy confidence, exultation and triumph he breaks forth into this heavenly gloriation, and publisheth this his Cygnean song,Cygneae voces Pauli morituri. Scultet. I have fought a good fight, &c. For though in the case of Justification we must renounce our own righteousness, yet out of that case we may rejoice in the good we have done.

2. He speaks this partly to comfort Timothy, and to incourage him to walk in his steps, keeping Faith and a good conscience, that as he died now in the peace thereof, so he walking in the way which he had prescribed might attain to that end.

3. To incourage himself against the reproach of his reproaching violent death, he eyes that heavenly reward and that crown of life prepared for such as have fought the good …ight as he had done, who was now to dye, not as a Malefactor but a Martyr, not for any evil that he had done, but for his fidelity to Christ whose faithful servant he proves himself to be, by a threefold Metaphor in the Text.

p. 3761. The first is taken from a valiant Champion, I have fought a good fight, or I have strove a good strife, and wrastled a good wrastling.foreign; agonizavi agonem illum pulchrum, egregium, gloriosum, quo pro fide Christi divulgandâ plurimos labores, arummas, persecutiones & afflictiones generosè superavi. Beda. The life of the Apostle was a continual conflict, he was never out of action but was still combating either with his own flesh and corruption, 1 Cor. 9.25. Rom. 7. or with Satan, 2 Cor. 12.7. or else with the instruments of Satan, with Jewes and Gentiles, with Pharisees and Sadducees, with false brethren and seducers, and such like beasts as Elymas the Sorcerer, Hymenaeus, and Philetus, Alexander the Smith, the Epicures at Athens, and the beastly men at Ephesus, 2 Cor. 15.32. If after the manner of men I have fought with the beasts at Ephesus, what advantageth it me if the dead rise not? Some take this Text literally, that Paul did really fight with wild beasts, it being one kind of punishment commonly inflicted on the primitive Christians when any thing went amiss presently they cast the Christians to the Lions imputing the cause of their calamities to them. But the most genuine and proper sense of the words seems to be this: viz. that Paul had contested with such men at Ephesus as wee Barbarous in opinion,These Beasts were Metaphorical, men in shape, beasts in condition, Dr. Halls Contempl. on N. T. p. 433. &c. folio edit. ult. ubi plura ed. and beastly in practice, such as Demetrius and his followers, Acts 19.9. Such wicked men the Scripture frequently stiles, beasts, Psal. 68.30. Dan. 7.3, 4. 2 Tim. 4.17. Grotius and Dr. Hammond his disciple do illustrate this from 2 Cor. 1.8, 9. where Paul received the sentence of death in Asia of which Ephesus was the Metropolis; q. d. If, as 'tis the manner of men to be put to fight with beasts in their Amphitheaters, so I have been put to fight with bestial men at Ephesus, and have with them been exposed to so manifest and great peril, what am I the better, or to what purpose have I done it, if there be no Resurrection? This sense agrees best with the scope of the Text, especially seeing Luke describing that which happened to Paul at Ephesus, Non erat rem tam insignem praeteriturus Lucas, qui & minora Pauli annotat. quare rectiùs erit intelligere, concertandum sibi fuisse Ephesi cum ferinis hominibus. Grotius.Acts 19. makes no mention of his being cast to wild beasts to be torn by them, and of his miraculous deliverance from them, so great a matter would not have been omitted by the Evangelist, who carefully sets down far lesser sufferings of the Apostle. So then the Apostle glories how much he had done and suffered for Christ, what death and dangers he run for him; he reckons eight distinct perils in one verse 2 Cor. 11.26. Besides other hazards that he run, 1 Cor. 4.9. to 14. and 2.23. to 28. He bare in his body the marks of the Lord Iesus: Gal. 6.17. Yet in all these fights and conflicts he conquered still, for he fought not as one that beat the air, but the enemy; if he had to do with Hereticks he reproved them sharply; if with his own flesh, he did not lightly chastise it, but by force of armes he brought it into subjection, 1 Cor. 9.26, 27.

Object. But doth not the Scripture condemn fighting in a Minister. 2 Tim. 3.3. and 2.24. Tit. 1.7.

Answer, This doubt is easily resolved by distinguishing. Fighting is twofold. 1. Corporal and that also is twofold. 1. Lawful, as when a man fights in defence of the truth and of his Relations. 2. Unlawful as rash, drunken quarrelling and fighting; and this is that the Apostle condemns in a Minister, he must be a man of patient and peaceable temper, not given to fighting and quarrelling, else a Minister may (as occasion requires) correct his children and servants, and se defendendo strike an assaulter. 2. There is a spiritual fight against sin and Satan, and of this the Apostle here speaks. Paul was a warriour, his weapons were spiritual (2 Cor. 10.4.) his adversaries spiritual or for spiritual respects, p. 377and his victories were spiritual, Rom. 7.24, 25. God had placed him in the head of his Army,Agonizari, alludit ad athletas pancratiastas qui toto corpore, manibus pedibusque certabant, Aul. Gellius Noct. Attic. l. 13. cap. 26. Aristot. Rhetor, l. 1. c. 5. he kept his station in despight of all opposition, and through Christ that strengthned him came off a conquerour. And in this sense every Minister must be a striker, else God will strike him, he must be a man of strife and contention, not a beast must come in his way but he must give him a bang. He must not play with them, but fight with them, he must not flatter or humour them in their sins, but throw salt on them and reprove them. We have seen the Apostles activity, he fought. We now come to the Adjunct of this fight, 'tis a Good sight. He calls it That good fight Emphatically, as being good for Matter, Manner, End and issue; hence the Article is doubled.foreign, certamen illud p…aecla…um. Beza. Other fights as corporal ones for Masteries at the Olympick games, such agones, wrastlings and combatings are poor, low, sensual things not worth the mentioning;See the five Olympick certamen… fully set sorth by Baldwin in his comment. on 2 Tim. 2.5.2 Tim 2:5 but the fight that I have fought is that good fight against sin and Satan, no battles like these, no agonist or champion like this spiritual one who fights the good fight of faith, 1 Tim. 6.12. q. d. I have fought that excellent, glorious, pleasant and profitable fight. Glorious in Gods eye, profitable to the Church, (Phil. 1.12, 13.) and pleasing and profitable to my self what ever the world judge of it, and though my end may seem reproachful in their eye, yet 'tis glorious in mine: and 'tis my joy that I have broke through all impediments, I have not fled from my colours, nor been faithless in Gods Covenant, but like a faithful Souldier of Christ I have fought against the temptations of Satan, the persecutions of the world, the corruption in mine own bosom, and the oppositions of false Teachers.

2. The second Metaphor is taken from a strenuous runner.foreign, cursum consummavi, vel ad finem pe…duxi. Beza. I have finisht my course, I am come to the period of my dayes and to the end of my race. I have not onelyonly begun, but grace assisting me I have finisht, fulfilled and consummated my course or race.foreign cursus à foreign curro. foreign pr…ficio, consummo, impleo. He seems to allude to the course of his whole life which after his conversion was spent in the service of Christ, and as it were wholly in running from place to place speedily to disperse the Gospel, and now he was come to the last stage or Goal at Rome, where he was to receive his Garland after the manner of those who ran for prizes,Refertur praesertim ad cursum Evangelica praedicationis, quae Paulus universum penè orbem procurrit, ac sono & luce praedicati nis Evangelicae celerrimè complevit ac per lustravit. Soto in locum. 1 Cor. 9.24, 25. And if the life of other men be called a course Acts 13.25. Surely the life of Paul may well be called a Race, who so swiftly ran through so many places and Provinces and won them to Christ, Rom. 15.19. Gal. 1.17, 18. and 2. 2 Philip. 2.16. Heb. 12.1. q. d. I have accomplisht the course of my Ap…stleship, of Christianity, of my afflictions and combats; as my Saviour when he was giving up the Ghost said, 'tis finished, so may I say according to my measure and degree, I have not onelyonly begun, but I have finisht the work of my Lord and Master.

p. 378foreign. Fidem servavi.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.Fidem intelligit eam quam miles Imperatori, quámque Minister ac dispensator Domino suo debet (.i.) fidelitatem. Estius. 2. Others say the Metaphor of a Souldier 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 Souldiers. 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. Iude 3.3. The word Faith sometimes signifies fidelity and constancy in our promises and engagements. So Paul saies 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,Non dubio quin ad solenne militiae jusjurandum alludat, q. d. sed probum & fidelem Du…i suo militem fuisse. Calvin. in locum. 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 custome 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 Emperour, to observe all his commands, never to flye from their colours, 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 our selves to God and his service for ever. 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 onelyonly 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 mans 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 neer their end, and are within the Horizon of eternity can speak Pauls words with Pauls Spirit, and can truly say, I have fought the good fight, &c.

p. 379Verse 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 Olympick games,Hic juvenum quicunque manu, pedibúsve, rotáve vicerat, escul…a capiebat frondis honorem. Ovid. Met. l. 1. they had a crown either of Bayes, Ivy, Olive or Parsly bestowed on them by way of honour: 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 Pauls 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 Iudge.

4. Here are the persons Rewarded, not onelyonly 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, 'Tis 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 every one 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.foreign pro foreign, quod superest, vel quod reliquum est, Ellipsis Graecis familiaris. Beza.

There is laid up for me.] Here is the Assurance he hath of his Reward, he speaks of it as if he were already possest of it.foreign, reposita est mihi. 'Tis 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.

p. 380He 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.Illa dicuntur foreign quae liberis & amicis nostris in futu…um recondimus. Zanchy. Matth. 25.34. Ephes. 1.4. So that there is no danger of the godlies loosing it, since 'tis laid up in so safe a hand, Matth. 6.2. 2 Pet. 2.3, 4.

A Crown of Righteousness.]

Gloriatur Apostolus De Reposita hac corona, e…si nondum erat Imposita, quoniam in coelo reponebatur, atque ad…o in loco constituta ubi perdi nequit aut intercipi. D. Arrowsmith.Crowns are for Kings and Conquerours, 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, Esai. 40.6. Iob. 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.) beeause 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.

N…n incipienti, sed vincenti dabitur.1. A crown is not given till the victory be gained, 2 Tim. 2.5. 'Tis 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. 'Tis not the somnolent but the violent (non lenti, sed violenti) that get this crown, Matth. 11.12.

The Crowns of the greatest Monarchs in the world (though they last long) yet are corruptible, subject to wearing, cracking, stealing, they will be taken from them as they from their crowns suddenly. Hackwell.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.

Forma rotunda perfectissima.3. It notes the per…ction of it, as the crown compasseth the head on every side;Faelicitas est aggregatio omnium bonorum. Aristot. 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,Corona (apud Hebraeos) abundantiam & cumulum omnium bonorum significat. (Psal. 65.11.) when he showres 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 humane rewards, amongst all t…rrene gifts none more glorious then a crown. This is the heigth of humane excellencies, men use to desire p. 381no more then a Crown, and for this men will do much.

Of Righteousness.]

It is so called, not because we of our selves have any right by way of merit … it,Est justitia promissionis. non operum dignitatem sed verbi veritatem respiciens; justam enim & Deo dignum est servare ea quae promisit. Gerhard. 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 **Omne promissum transit in debitum. Fidelis Deus qui se nostrum debitorem fecit, non ali quid à nobis accipiendo, sed tanta nobis promittendo. Aug. in Psal. 104. Promissio divina non facit rem promissam debitam debito justitiae, sed fidelitatis tantum, nec arguit meritum ex parte recipientis, sed meram liberam. Davenant de Justitia actuali. cap. 60. Aquinas 22 ae. qu. 58: Art. 2.Ps 104fidelity bindeth him to perform it, God hath promised a Crown of Life to such as serve him sincerely, Iames 1.12. 1 Iohn 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 any thing unworthy of himself. So that Eternal life is a crown of Righteousness ex parte Dei, Iustitae pars est, stare promissis.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 **Debetur personae in Christo, non operi, simul atque Deus nos in gratiam recipit opera quoque nostra grata habet, ut praemio quoque (licet indebito) dig, netur. Calvin.Justice Evangelical.

3. It may be called a Crown of Righteousness, because 'tis given onelyonly to Righteous men, and so it sheweth 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 doe, but an **Sunt bona opera spei seminaria, Charitatis incentiva, Praedestinationis occultae indicia, futurae felicitatis praesagia, Via regni, non causa regnandi, Bernard Tract. de Gratia.Ordinability of them to eternal Life. So that God crownes his owne 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.

Objection.

The Papists wring and wrest this Text exceedingly that they may build their Merit of workes upon it. Here (say they) is 1. A Crown of Righteousness. 2. Not barely given but rendered. 3. And that by a Righteous Iudge.

Answer, 1. The Apostle speaketh not here of any righteousness by way of Obligation, commutation or commensuration; but of a Righteousness (as I have shewed) of fidelity and condecency, so that righteousness here hath no respect to our Merits, but to Evangelical promises which admit of no merit but that of the Son of God, and therefore 'tis not said p. 382that Christ will give this Crown of Righteousness, Merentibus, to such as merit it, but diligentibus, to such as love him and his appearing: Now our love (as all our other graces) is imperfect and so cannot merit this crown of perfect righteousness.

2. We must distinguish of righteousness.

1. There is a Legal Righteousness, and this the Apostle disclaimeth, Philippians 3.7.8.

2. There is an Evangelical righteousness, and this excludeth all Merit, Romans 4.2, 3, 5.

2. We must distinguish of Reward, there is a reward of Merit, and this the Saints disclaim,Meritum meum ministratio Domini. A genere ad speciem affirmativè non valet argumentum Isay 64.6, 2. A reward of mercy, Psalm 103.4. He crowneth us with mercy, and not with Merit: both Grace and Glory are his free gift. Now 'tis fallacious arguing to reason from a reward to a reward of merit, for 'tis a reward of mercy which God bestoweth on his people.

3. The Saints in Heaven cast their Crowns at the feet of the Lamb, they part not stakes with him, but ascribe the glory of all to him, Rev. 4▪ 10, 11. Yea, they are so far from pleading the merit of their works that they forget them, which is mentioned to their praise, Matth. 25.44, Phil. 3.13. yea they disown them as to this account. Iob. 9.15. and 10.15. Isay 64.6. yea the Apostle tells us here that this Crown of Righteousness was laid up by God in Heaven as an Inheritance freely prepared for him, but no way merited by him.

4. This wrastling and running of the Saints can no way merit salvation, because it is imperfect and impure, being mixt with many sins and failings, but the works which merit salvation must be perfectly pure, for to make a worke meritorious foure things must concur.

1. The work must be properly our own, and not his of whom we pretend to merit. Now all our good works come from God,Quisquis tibi enumerat merita sua, quid tibi enumerat nisi munera tua? Aug. confes. l. 9. c. 13. Iames 1.17. it is he that worketh in us both to will and to doe, Philippians, 2.13.

Nemo consequitur praemium, eo quod facit ex officio debitum. Juriscons.2. It must be opus indebitum a worke to which we are not bound, but the Apostles running and wrastling was opus debitum & imperfectum; yea, if we could doe ten thousand times more then we doe,Vae etiam laudibili vitae hominum si remotâ justitiâ discutias eam. yet stil we should be but unprofitable servants and so might expect punishment rather then reward.

3. It must be some way profitable to him from whom we expect our reward; but if we be never so righteous, the **God useth us out of Indulgence, not out out of Indigence; to honour us, not to help him. The greatest honour that God putteth upon men is to make them instrumentall in promoting his service.benefit is ours, not Gods Iob. 35.7. Psalm 16.2.

4. It must have condignity to the reward expected, and have an equal worth and proportion with it. Now what proportion is there between our finite imperfect actings, and the reward of Eternal life which is infinite and perfect.

[Against these Merit-mongers, see Davenants Determin. Quaest. 34. Doct. Downam on Justif. l. 8. c. 1. p. 347. Perkins Reform. Cathol. Point 5. Willets Synops. controvers. 19.2, 3. p. 1305. Doctor Halls old p. 383Relig. cap. 6. Master Gatakers Sermon on Gen. 32.10. p. 269.291.303. fol. Alting. P. 2. Q. 61. p. 292, and above all, Doctor Mortons Antidot. contra merita.]

Objection.

Estius and Jansennius urge yet further that Christ will not simply Give, but he will Render this reward to the godly as a due debt for their good workes.

Answer, 1. They are weak Arguments which are grounded on meere Criticismes.

2. The words foreign, dabit; and foreign reddet are used promiscuously one for the other in Scripture, as Matthew 27.53. Luke 4.20. and 9.42, Acts 4.33. So in other words and languages compounds are oft used for simples.

3. Dabo, Deus dicitur Retribuere non propriè sed foreign cum stat promissis. Camer.yet this Rendering denoteth Gods free-gift according to his gracious promise to his people, and that after their labours, and according to their works, not for any merit in their works foreseen. Hence it is called the reward of Inheritance, Colossians 3.24. Now as the Son is born an Heir, and so cannot merit his Inheritance; so the children of God are all Heires, and the Inheritance is prepared for them before their good workes are done.

Which the Lord the righteous Iudge shall give me.

That is, Christ who is the Lord and righteous Judge of all the world. He is called The righteous Iudge, because he will Judge in righteousnesse, Acts 17.31. and will execute the righteous judgements 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 Olympick games, in which there were certain Judges (called Brabentae) to observe those that were Victors, and to give just sentence on the Conquerours side.

In that day] (i.) that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendring 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 labours.

The day of the generall judgement 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 dayes, 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 Pauls 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 judgement?

Answer, It is true, the souls of the Saints as soon as ever they part from the body goe immediately to bliss, Revel. 14.13. and dwell with Christ, Philippians 1.23. Iohn 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 judgement for they enjoy the beatifical vision of God now: Hence the spirits of just men are said already to be made perfect, (Hebrewes 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, p. 384Rev. 6.10, 11. But at the day of judgement then the saints shall receive a full and perfect reward both in soul and body conjunctly, Colossians 3.4. 1 Iohn 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 fulness of joy which they shall have at that day when soul and body shall be united.

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

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

Q. d. He will give this Crown of Life, not onelyonly to me, but to all the faithful who may be known by this note, that they love and long for the foreign, apparitio illustris cum apparebit christus veniens ad judicium eximio splendore, charitate & Majestate.glorious comming of their Lord and Saviour to judgement. 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.Vt eodem reliqui omnes animo secum militent, ad cor…nae societatem eos invitat. Calvin. 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,Nemo adventum judicis diligit, nisi qui se habere causam bonam novit. Gerg. they are besotted with the world, they have their joyes, and their portion here, they have their heaven and happinesse here, they can expect none hereafter.

The godly like Lazarus have their sorrowes here, now they are tempted, tossed, troubled which maketh them long for Christs coming. They are married to Christ,Diligere adventum Christi est sinceritate fidei, firmitate Spei, ardore Charitatis adventum ejus expectare. Aug. ad Hesych. and therefore like a faithfull Spouse, they long for the Bridegroomes coming.

The summe 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 couragiously. My life is a race, and I have run my course even to the very goal in despight of all opposition, I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical, and now from henceforth I comfort my self 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 onelyonly, but for all the faithful who love Christ and long for his coming.

p. 385Observations.

1. 'Tis lawful sometimes to speak of those gifts and graces which God hath given us, that we may comfort and quicken others by our example. But of this see the Observations on chapter 3.10.

2. The sweetest songs of the Saints have been towards their last ends. The sun shines sweetliest when it is setting, the wine of the Spirit is strongest in the Saints when they are drawing to an end. His motions are quickest when natural motions are slowest; as we see in Moses his Swan-like Song, Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe, of the covenant of free Grace which God had made with him, and his judgements on the sons of Belial, 2 Samuel 23.1. to 8. Ioshua dying, how sweetly doth he exhort the people to obedience by setting before them the mercies of God, Ioshua 24. All Christs sayings are excellent, but none so sweet and comfortable as those which he delivered a little before his death. His last Sermon and Prayer how sweet are they? Iohn 13.14, 15, 16, 17. Iacob dying, how sweetly doth he bless his sons? Gen. 49. Steven dying prayes for their life who put him to death; so did the Martyrs. Doctor Prestons last Sermons were on the Attributes. Doctor Sibbs his last Sermons on that comfortable Text, Iohn 14.1. and Master Robert Boltons on the Joyes of Heaven: Wicked men when they die they set in a Cloud, and like the going out of a candle they leave a stench behind them: as their bodies, so their names rot and stink when they are dead and gone. As wicked men grow worse and worse and their last dayes are their worst; so good men grow better and better, and their last dayes are their best; having hut a little time to live in the world they are willing to leave it with a good savour.

Observation 3.

3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death. The Apostle was now near to death and what doth he rejoyce in? why 'tis in this, that by the assistance of Christ he had fought a good sight and finisht his course; and therefore he had hope (as the righteous have) even in death, Proverbs 14.32. Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul, 1 Kings 19.4.10. Hezekiah that great reformer when he heard that he must die,Sicut dum vivimus debemus bona nostra oblivisci ne extollamur; ita approqinquante morte ea ad memo…iam revocemus ad nosmetipsos consolandos. Gregor. yet comforteth himselfe with this, that he had walked before God in sincerity and singleness of heart, Isay 38.3. this upheld Iob in the middest of all his trials, Iob 27.5, 6. This comforted the Apostles when they were in deep distress, 2 Corinthians 1.12. This is our rejoycing the Testimony of our Conscience, that in simplicity and godly sincerity we have had our conversation in the world. Not that the conscience of our sincere walking is the Deserver, but the Assurer of our salvation. Well-doing may Evidence to us our Election, though it cannot Merit it, 2 Peter 1.10. Men of good consciences sit at a continnal Feast, Proverbs 15.15. a **Tob leb, a good heart. Heb. The Scripture oft puts Heart, for Conscience, 2 Samuel 24.10. Acts 15 9. 1 Iohn 3.20. B…num Ethicè (i.) purum & sanctam. Bonum Physicè (i.) laetum, hilare juelludam; tale enim est pu…um & sanctum …or.2 Sam 24:10Acts 15:91 John 3:20good heart, or a quiet merry heart (as some Translations render it) Is, not may be or shall be hereafter, but is already a reall Feast, and hereafter shall be consummate. 'Tis not a dead, Ignorant p. 386secure, benummed, erroneous, seared Conscience; but it is an inlightned, inlivened, renewed, pure conscience which is purged from the guilt of sinne by the blood of Christ, and delivered from the Tyranny of sinne, by the Spirit of Christ:Puritatis individua comes est laetitia. This, this onelyonly is a good Conscience. This puritie of Conscience breedeth Peace, and Peace breedeth Joy, and Spirituall Mirth; this reconcileth those Translations which render it a quiet or merry heart, which is true in respect of the effects and fruits of a good conscience. Now this good conscience is called a Feast.

1. Because at a Feast there is variety of dainties and dishes, abundance of cates and delicates; 'tis not a Feast without variety and plenty, and more then ordinary fare. So at this Feast there is great variety.

1. Here is Ioy, this is most sutable and seasonable at a Feast, not a carnal, sensual, external inferiour joy; but a spiritual, supernatural, Holy, Heavenly, solid, serious, well-grounded, durable Joy, which none can take from us, Iohn 16.22. They rejoyce in the Lord alwayes, Psalm 33.1. Philip. 4.4. yea even in Tribulation, Romans 5.3. Iames 1.2. and that with a superlative transcendent Joy, hence called Ioy unspeakable and glorious, 1 Peter 1.8. and compared to Joy in Harvest, when the husbandman after long toyl reapeth the fruits of his labours, Isay 9.3. yea, it surpasseth that joy, Psalm 4.7. it mortifieth our delights to these low things, makes us to rejoyce in them, as though we rejoyced not, 1 Cor. 7.31. Lo this is the first dish which is served in at this Royal Feast, Matthew 13.44. Acts 16.34. and therefore it is called by a special propriety, the joy of Gods people, Psal. 206.5.

2. At this Feast here is Peace, not a Fading, unsetled, transitory Peace, such as wicked men have; but 'tis a well grounded and a well bottomed Peace; 'tis built on the Word, and it's foundation is laid in Humiliation, it had a storm before it came to this calme.

2. 'Tis not an ordinary but a transcendent Peace, such as passes all human understanding, Phil. 4.7. mans wit cannot sufficiently conceive it, nor value it according to its worth. To have Peace with men and Angels is a mercy, but when the soul lieth groaning under the sight and sense of sinne, then for the Spirit to speak Peace to us, to assure us that God in Christ is reconciled to us, this is a mercy of mercies. David had this Peace and therefore he fears not though ten thousand should compass him about, Psalm 3.6. Peter that was in great danger of his life, yet having a good cause and a good conscience he sleeps in Peace, Acts 12.6.

3. 'Tis an everlasting peace, Christ hath bequeathed it to his for ever, Iohn 14.27. Peace I leave with you my Peace I give you. The Lord hath bound himself by Covenant to continue it, it is more firme then the pillars of the Earth, or the Poles of Heaven, Isay 54.9. The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my Peace be removed. Their Peace may be interrupted and clouded for a time, but it shall never be totally taken away, for their seed abideth within them, even the spirit of Peace and comfort.

Though the good mans beginning may be troublesome and sorrowful, yet his end is Peace, Psal. 37.37.

3. This Feast is an excelling Feast, all other Feasts compared to this are meere hunger and empty things. This excelleth all other Feasts in three particulars especially.

1. In respect of the Founders of it, viz. the Lord of Heaven and Earth, the God of all comfort and consolation. He onelyonly that made the conscience p. 387can remove the guilt of it, and by his Spirit infuse comfort and make peace there. Other Feasts have men for their Founders.

2. In respect of the nature of it. This is a Spiritual Feast full of Spiritual delights and comforts; other Feasts are but carnal, corporal, sensual ones that feed and delight the carcass and outward man onelyonly.

3. In respect of Duration, 'tis not for a day, or twelve dayes, but for ever, 'tis a continual Feast; 'tis a Feast in prosperity, and a Feast in adversity, a Feast at home, and a Feast abroad, a Feast in publick, and a Feast in private, a Feast by day, and a Feast by night, a Feast in a prison, and a Feast in a Pallace: this is the happiness of such as get and keep good Consciences, they keep holy day every day, be it clear or cloudy. He enjoyes a perpetual serenity and sitteth at a continual Feast. As it is the misery of the wicked that their worm never dies, so 'tis the happiness of the Saints that their joyes which are begun here shall never end. This is the beginning of Heaven here, Romans 14.17. 'tis Heaven upon Earth, 'tis praeludium caeli, a taste of the joyes of Heaven. This is the Heaven of Heavens, as in ill conscience is the hell of hells: without this heaven would not be heaven to us. When all other Feasts can yield us to comfort yet this will, and that in three times especially.

1. In the times of common calamity, when sword, plague and famine are abroad,Nihil jucundius, nihil est tutius, nihil ditius bonâ conscientiâ, premat corpus, trahat mundus, terreat Diabolus illa erit secura. Bern. de conseien. then shall such be secure and safe, Iob 5.19, 20. and 22.29. Psalm 91. In troublous times this will be a Noahs Arke to save us from perishing with the world; A Zoar to shelter us from wrath to come. This will be a Simon that will help us to bear our Crosses; when the Spirit of a man is once assured of Gods favour it can cheerfully endure all losses Huic non est onorosa paupertas, non sentit injurias, ridet opprobria, contemnit damn…. Bernard.crosses, and calamities, Proverbs 18.14. His Motto is, Miser sit, qui miser esse potest. Let who will be miserable he cannot.

2. At the houre of death, when mirth and musick can doe us no good, then a good conscience like a faithful Ionathan will speak comfort to us, and be a Davids harp to refresh us even in the pangs of death, as we see Nehemiah 13.22. Isay 38.3. This inward Peace made the Martyrs goe as cheerfully to their stakes as many do to their weddings.

3. At the day of judgement a good conscience will stand us in more steed then all the riches or priviledges of the world, such shall then be received with an Euge, well done good and faithful servant, thou hast been faithful in a little, I will make thee Ruler over much, enter now with thy Lord into that place where he hath his joy and glory, Matth. 25.22.

4. Observation.

4. Every faithful Christian is a spiritual Souldier, for Paul speaketh not of himself onelyonly as he was a Minister of Christ but as he was a faithfull Christian he fought the good fight in his general and particular calling, he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul, he did not make a flourish like a Fencer which beats the Aire, but he fought in earnest and beat the enemies of his salvation, 1 Cor. 9.27, 28. This he enjoynes Timothy, (1 Tim. 6.12.) to fight the good fight of Faith, and to defend it against all the temptations of the Devil, oppositions of the world, and lusts of the flesh. For this reason he calleth Achippus his fellow-souldier, Philemon 2. **V. Raworth Iacobs wrastling, p. 269.All the saints in their several generations have been fighters in this spiritual sense (for in this war all is spiritual, our weapons are spiritual, our enemies spiritual; our warfare spiritual, and our victories Spiritual, 2 Cor. 10.3, 4.) p. 388Noah by his righteousness warred and witnessed against the unrighteousness of the old world, Lot against the Sodomites, Moses against the sinnes of Egypt and Israel, Daniel and the three Chaldaean worthies fought against the Idolatry of their times; Elijah, Isay, Ieremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages, which they lived in. All these agonies and combates are but the same which the Saints did formerly pass through, Philippians 1. ult. here the Church is Militant; in Heaven, she is Triumphant, here she is said to be terrible like an Army with banners,Non est via ad Regnum sine primitiis Regni, nec sperare potest coeleste Regnum cui non super propriam regnare Concupiscentiam adhuc datur. Bernard. Canticles 6.4. and to have an Armory whereon there hang a thousand bucklers all shields of mighty men, Cant. 4.4. No man can get one foot of ground against sinne and Satan, nor keep it without fighting. Let Nehemiah but once begin to build the walls of Ierusalem, Tobiah and Samballat with his confederates will presently oppose him. Let Zerubbabel begin the worke of Reformation and Mountains of opposition will suddenly arise, Zach. 4.7. If Christ set but his face towards Ierusalem, and Samaritans will hate him. Let Saul become a Paul and what persecutions abide him in every place, Acts 21.23. When the woman (the Church) is in travel of the Man-child of Reformation, then expect from the Dragon floods of Persecution, Revelations 12. Let a man be once inlightned and converted to the Faith, he must presently looke to endure a great fight of afflictions, Heb. 10.32. Satan will be wrastling with him and try to give him a fall. Hence it is that Iob (7.1. and 14.14.) calleth the life of man a warfare, Is there not an appointed time to man, or as the margin of your Bibles, Is there not a warfare? because war of all other actions hath its appointed times.Tsaba propriè militiam, exercitum & totum tempus quo quis stipendium meret, quo bellum geritur. Lavater. We are all Way-fairing and war-fairing men, our life is nothing else but a continual bickering with a world of tentations, corruptions, and dangerous assaults. We are beset round, and therefore we must fight round. Especially Gods faithful Nec de…rit militia quamdiu fuerit malitia. Hieron.Ministers who are the Captains and Leaders of the Lords people, and are placed in the Front of the battle must expect the most furious assaults.See how Ministers are Souldiers, Dyke on Philemon. 2.Phlm 1:2 The Devil hateth every good man, but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his See an excellent Se…mon of Mr. Brinsly's on Rev. 2.1.Rev 2:1Stars in his right hand, as we are subject to greater opposition, so we are under Christs special protection. People therefore had need to be much in Prayer for their Ministers, warriours had need of Prayers, and if I must pray for mine enemy, then sure much more for my Minister, and if Christ prayed for them shall not we? Iohn 16.26. and 17.

1. Consider we are men, and so subject to like Passions as other men, and therefore we have need of your Prayers.

2. We are Brethren, and in respect of this Relation we may justly challenge your prayers. Whom will you pray for if you will not pray for your Brethren? This made the Apostle so earnest with the Romans (15.30.) I beeseech you Brethren for the Lord Iesus Christs sake, and for the love of the Spirit, that ye strive together with me in your Prayers to God for me. See with what earnestness this great Apostle begs for Prayers. So Ephes. 6.19. 2 Cor. 1.11. 1 Thess. 5.15. He doth not say Brethren commend us, or Brethren maintain us, but Brethren Pray for us: In this the poorest may be helpful to us. Pray that our number may be increased, Matthew 9.35. Atheists cry, it was never good world since there was so much Preaching, p. 389I say the world would be better if there were more. Pray that they may be continued, its a special mercy when our eyes can see our Teachers, and they be not removed into corners, Isay 30.20, Pray that we may be restored, Hebrewes 13.18, 19. Prayer hath a Vertue in it to bring back those banisht ones. Pray for us in our Temptations and Afflictions that God would sweeten and sanctifie them and uphold us under them. The Devil winnowes all but he sifts Christs Peters as men do wheat which they sift most accurately; he shooteth his sharpest arrowes, and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities, that he would give success to our labours, and enable us to persevere in despight of all discouragement whatsoever.

3. Consider we are your spiritual Fathers, 2 Kings 2.12. Nature teacheth men to pray for natural Fathers, and grace for spiritual.

4. They pray for you, great reason then that you should pray for them. Yea, in praying for them you pray for your selves, for they are your servants in Christ.

Now if we must pray for those to whom we are related but as men, how much more should we pray for our Ministers, in whom all these Relations concenter and meet, who are Men, Brethren, Fathers, Watchmen, Shepherds, Nurses, Warriours, (1 Timothy 1.18. and 2.4.) that fight for the Churches safety.

Woe to those that in stead of Praying for us, they Carp at us, and Curse us, and cry they are covetous, proud, graceless, giftless, &c. vain man! when thou seest such thou shouldest pitty them and pray for them that God would give them free, humble gracious spirits; and thou revilest them because they cross thy sin and errours, as if Meroz should curse the Angel, because the Angel cursed him for his neutrality. These shew what spirit leads them. Now the life of man is compared to a warfare in eleven respects.

1. In war there is watching souldiers must stand on their guard continually for fear of a surprisal to the **foreign.loss of all. So every Christian being Though Emperours may turn Christians yet the Devil will not, as Austin observes.surrounded with spiritual enemies must watch and pray continually, Matthew, 26.41. It is the way to blessedness, Matthew, 24.46.

2. In warring there must be arming, another man may go unarmed, but he that is a souldier must be armed Capape (as they say) from top to toe, if any part be unarmed it may cost him his life as it did Ahab, who was wounded between the joynts of the harness, 1 Kings ult. 34. So a Christian must gird on his spiritual armour (for the weapons of our warfare are not carnal, such as swords, staves, crosses, pictures; &c.) but spiritual and mighty to throw down the Devils strong holds, 2 Cor. 10.4. that is armour of darkness, this is armour of light, (Romans 13.12.) such as shineth to the glory of God and the good of our Brethren.Arma lucis sunt opera fidei, gratiae & virtutum quibus veluti armis contra tres h…stes bello tam offensiv… quam desensivo depugnamus. à Lapide. We must not content our selves with one or two pieces of this armour, but we must put on the whole Armour of God, which consisteth of six pieces, Ephes. 6.11, &c.

1. We must get the girdle of truth, we must be all Nathaniels, not onelyonly Israelites in name and profession, but Israelites in deed and truth. There must be sincerity and truth, in our judgement, affections, words and actions. He that is thus ungirt is unblest, and will never endure in a day of trial; painted armour is good for little.

p. 3902. The Breast-plate of Righteousness; Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil.

3. Patience. V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tire and faint in our warfar; there is no running our heavenly race without it, Heb. 10.36. and 12.1.

4. The shield of faith. V. 16. This grace leads us out of our selves to Christ whose righteousness covers all our unrighteousness, and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan.

5. The Helmet of Hope, This expects what faith beleeves, and keeps the soul from fainting; a head without an helmet is exposed to danger.

6. The Sword of the Spirit which is the Word of God; of all the peeces of armour this must not be forgotten, no sword like this, 'tis two-edged, 'tis both offensive and defensive, with this Christ cut off Satans temptaions thrice together, Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation, 2 Cor. 6.7.

[See more in Dr. G…wge on Ephes. 6. Mr. Gournall, Mr. R…binson and Dr. Arrowsmith Tactica Sacra. l. 2.1. to 11.

3. He must have Skill and knowledg how to manage his weapons, his hands must be taught to war and his fingers to fight. 'Twas the commendation of Davids Champions that they were men of might, fit for the Battle, that could handle shield and buckler whose faces were like the faces of Lions, and they were swift as Roes, 1 Chron. 12.8. Here were men fitted and accomplisht with skill and courage for their work, they were apti nati (as we say) cut out for Souldiers. Raw, untaught, untrained men will either fly before the enemy, or dy by his sword. Solomon therefore would have us with counsel and good advice to make war. Prov. 20.18. For wisdom is better then strength, Eccles. 9.18. He must have the Art of fighting, as there is an Art of Holy living and an Art of Holy dying, so there is an Art of Holy fighting which every Christian must learn, he must have skill to know the Methode, depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them, their lips drop as the honey combe, they promise liberty but bring men into slavery, they promise riches and bring men to beggary, they promise life and bring men to death. We had need therefore every day to be exercising our selves in the Word of God that we may be able to resist the Devil and put him to flight. Blind men are unfit to fight unless it be under the prince of darkness, without knowledg they may loose their colours, and oppose their friends instead of their foes, they may take Saints for Scythians and persecute them under such a notion as Paul did in the times of his ignorance, and the Jewes when they crucified Christ as a Malefactor.

4. Courage and Valour; Even Rabshakeh could say counsel and strength are for war, 2 Kings 18.20. Policy and Power are very requisite for a Souldier. Galeati lepores, harnessed hares (.i.) fearful faint-hearted men are not fit for battle, Deut. 20.8. A Souldier must fight couragiously, let's play the men (saies Ioab) for our people and the Cities of our God, 1 Chron. 19.13. God would have all that fight his battles to be comfortable and confident, Deut. 20.1. to 5. Iosh. 1.7. p. 3912 Chron. 32.7. Hence came the use of Trumpets, Drums, Flutes and Cymbals in wars to raise the Spirits of their Souldiers to the battle: so God hath ordained his Ministers to lift up their voices like Trumpets to quicken us to this Holy war against sin and Satan. They call upon us to fight the good fight of faith, to play the men and be strong, 1 Cor. 16.13. Let the wicked flie when God pursues them, but it becomes the righteous to be magnanimous and bold as Lions, Prov. 28.2. (Et nescit remeare Leo) The Lion will turn his back at no creature. Resolve to die in thy colours, say with Nehemiah (6.11.) should such a man as I flie? Better to die sighting with honour, then live with shame; what though there be Lions or Bears in our way,Pulchrior inpraelio occisiis miles quàm fugâ salvus. if thou wilt be a Sampson or a David encounter them; there is no great glory to be lookt for but with hazard and difficulty. Wh…n the Souldiers said the enemy was strong, 'twas bravely answered, The …ictory will be so much the more glorious. We should resemble the valiant horse which laughs at fear, and rejoiceth at the sound of the Trumpet, neither turns he back from the Sword, Arrow, Spear, &c. Iob 39.19. to 26. We must not sit still like idle spectatours and see others fight,foreign ab foreign (.i.) viriliter & strenue ago, foreign enim est certamen & labor cum difficultate but if we'l get the Crowns we our selves must in our own persons fight for them with all our might; for in these spiritual Agonies we must look for strong Antagonists. We wrastle not simply against flesh and blood but against principalities and powers, there is no way to conquer the Devil but by resisting, Iames 4.7. and no resisting but by fighting; so that we must either fight or be slaves for ever. Besides the temptations of the world from profits and pleasures on one hand, and crosses and persecutions on the other hand; the flesh also is a deadly enemy, its lusts within war against the peace of the soul, 1 Pet. 2.11. This Domestical enemy, this bosom Traytor 'tis that doth us all the mischief; and therefore 'twas a good Prayer of the good man, Deliver me O Lord from that evil man my self. 'Tis a beloved, powerful, politick enemy which must make us the more watchful against it.

5. In respect of hardship a Souldier must be an hardy man, he must not be a puling pusillanimous milksop, but he must be one that will run hazard, break through dangers and difficulties, endure blowes and wounds to the Miles foreign, q. minimè mollis. V…es animosque à vulnere sumit Pulchrámque petit per vulnerae mortem. Vir. See what hardship Sou…diers endure. Plutarch. Moral. Orat. 7. de fortun. Alexandri.raising of his spirit. So must every Christian that will get the Crown be a hardned, seasoned, self-denying man, resolving to break through all difficulties till he have gained the Victory. But of this see more in verse 5. observ. 4.

6. In respect of Obedience. A Souldier is under the most absolute command of any man. He must obey and not dispute the commands of his Commander to whom by Oath he is bound to be faithful. The Centurion in the Gospel sets down the duty of Souldiers, Matth. 8.9. I say to one go and he goes, to another come, and he doth it. He dares do nothing without a command, if a Souldier kill a man without command 'tis Murder. So every Christian must yield absolute obedience to Christ, 'tis his part to command, 'tis ours to obey: if he bid us go, we must go; if he bid us do this, (though it be never so cross to flesh and blood) we must do it.Alexandri milites intenti fuere ad ducis non signum modò, sed & nutum. Curtius lib. 3. We must not stir a step without a word of Command from Christ our General. His word must be our Counsellour in all that we do, Psal. 119.24. 'Tis reported to the praise of Alexanders Souldires that they were observant not onelyonly of visible signes of their Commanders, but even of their least nod; So should we not onelyonly obey the clear Commands of Christ, but even the least hints of his will in his Word.

p. 392A wicked man must have plain, syllabical proofs, and when we bring them, (yet such is their rebellion) they will not yield; but a gracious soul promptly obeyes the least intimation of Christs will.

7. In respect of Order. In war there is much Order. Souldiers must keep rank and and file, they must abide in that place and keep on that ground on which their Commander sets them, they may not stir a foot, (in some cases) upon pain of death.Ordinatusexercitus aspectu jucundissimus, hostibus molestissimus, Xenophon. An Army in confusion is contemptible, but an army in Order is terrible, Cant. 6.4. So every one must keep that station and abide in that calling wherein God hath set him, 1 Cor. 7.20. its a dangerous thing to neglect or out-run our callings. So long as we keep Gods way, God will keep us, Psal. 92.11, 12. but if we break down his hedges a Serpent will bite us, Eccles. 10.8. God is the God of order, and his people delight in Order, Colos. 2.5.

8. In respect of their unsetled abode. A …ouldier whilest he is in actuall service hath no setled abode, but he is alwayes either marching, chargeing, watching, fighting, lying in his Tent for a night or two and is gone. So we have no abiding City here, strangers and pilgrims, and tho some saints have had great possessions here, yet have they esteemed themselves as house-less and home-less. Heaven's their home, their house, their countrey, 2 Cor. 5.2. Heb. 11.16. though they live In the world, yet they are not of the world. Though their bodies be on earth, yet their meditations, and conversations are in Heaven, Philippians 3.20. Hence the Saints have alwayes confest they were but strangers here.See more in Master Robinsons Sermon at Pauls Hebr. 11.16. preacht, 1654.Heb 11:16 So Abraham telleth the Cananites, Genesis 23.4. and Acts 7.3. Hebr. 11.9, 10. Iacob telleth Pharaoh that his life was but a Pilgrimage here, Genesis 47.9. David acknowledgeth that he was but a stranger and a Pilgrime here as his fathers were, Peregrini officium est colligi sub alieno tecto, pacificè pertransi…e, & anhelare ad patriam.Psalm 39.12. and 1 Chron. 29.15. and so said all the Patriarks, Hebrewes 11.13, and Peter calleth the time of our life on earth a Pilgrimage, 1 Peter 1.17. we do not dwell but sojourn as strangers in Gods Tabernacles,Gur, significat peregrinari & habitare ut advenam, & pertinet ad hanc vitam, sicut habitare ad futuram. Psalm 15. to see in ten particulars how a Christian is like a Pilgrime here. See à Lapide on 1 Peter 2.11.

9. A Souldier must attend the wars, he must forsake house, land, wife, children and other lawful delights (for a time at least) and give up himself to his martial affairs; he cannot work and warre, follow a Trade and fight too; but he must wholly devote himself to his Military imployment that he may please his Commander. He must attend the marchings and motions of the Army, the commands and service of the General, 2 Tim. 2.4. No man that wars intangles himself with the things of this life that he may, please him who hath chosen him to be a souldier. 'Tis true, Ministers and Christians may and must in a moderate manner provide for their own, 1 Tim. 5.8. but to be entangled, or as the word signifieth to be ensnared to be wholly taken up with inordinate cares, and habitually and excessively to mind these earthly things,foreign (i) Tricis & laqueis implico. Amor rerum terrenarum fit viscus spiritualium pennarum. August. destroyes men. Phil. 3.19. 1 Tim. 6.9.

10. In respect of Vnitie souldiers must be unanimous. United forces prevail much, but if souldiers be divided and mutiny they ruine themselves.See more allusions in Master Bernards Bible-battlers. 'Tis Machiavels Maxime, Divide & impera, Nothing stroner then Unity, nothing weaker then discord. Ierusalems divisions helpt to ruine it. 'Tis the glory of the Church when 'tis p. 385as a city of compact together and at Vnity within it self. Discord and Division is the Devils Musick. Let Babels builders be divided and scattered; but let Unity and Unanimity be the portion of Gods people, Zach. 14.9. Philip. 2.1, 2. This is a most desireable thing. [See Mr. Marshalls Serm. on Unity, on Rom. 12.4, 5. Burroughs his Irenicum. Venning New Commandment p. 10; 11. Brimsly against Separation p. 60, &c. Mantons Ser. on Zach. 14.9. preacht at a Fast, June 30. 1647. Tactica Sacra, lib. 2. cap. 6. Sect. 8.

11. Lastly, In respect of Activity. A Souldiers life is a laborious life, they are cut out for Ad agendum nati milites. Cicero.Action They must never be Idle, but alwaies either Training, or Skirmishing and using their Weapons (Use makes Masteries) that when they come to actual fighting they may not be to seek. Inde dictus exercitus quòd melior fit exercitando. Vario.Idle Souldiers are to be cashiered out of the Camp.Xenophon. Cyropaed. l. 2. So must we in peace prepare for war, and in a calm foresee a storm, Iob 3.25. we must still be labouring 1 Cor. 15.10. and make it our daily foreign (.i) me exerceo, laboro. q. d. T…tus sum in hac re ut inculpa…è Deo serviam, nec homines effendam.exercise to keep a good conscience, Acts 24.16. 'Tis an active thing to be a Christian, he hath many battles to fight, and a Race to run, he hath much work to do in a little time. Idleness is the very bane of a Christian Souldier. 'Tis the hour of Temptation. The root and mother of most horrid sins; of foreign Chrysost.Idleness comes no goodness, by doing nothing men learn to do evil; when the Quem Diabolus occupatum non invenit, ipse occupa…. Greg.Devil finds men without imployment then he cuts them out work. This is the root of Pride labour is an humbling thing, but the proud man cannot stoop. It's the root of fornication and adultery and all uncleanness,Otia si tollas periere cupidinis arcus. Ovid. 2 Sam. 11.1, 2. Ezek. 16.49. What filthiness is there amongst idle Friars, Monks and Nuns? It's the Mother of theft and cousenage. Idleness breeds poverty, and poverty theft hence the Apostle propounds labour as a remedy to theft, Ephes. 4.28. It is the root of Tale-bearing, when people are idle then they talk, 2 Tim. 5.13. Like Momus that carping god of the Heathens who would never do any thing himself, but curiously pry into the lives of others that he might carp at them. 'Tis the root of Errour and Heresy, whilst men be idle and sleep the Devil sowes these Tares, Matth. 13.24. When mens souls be untilled then like the field of the sluggard they are over-grown with the weeds of sin and error, Prov. 24.30. This made Solomon the wisest of men so oft to testify against idleness, Prov. 13.4. and 14.23. and 19.15.24. and 21.25. and 15.19. and 12.24, 27. and 18.9. and 26.13. Eccles. 10.18. The Sedentary life is most subject to diseases. Standing ponds breed filth and vermine, when running waters keep themselves sweet and pure. The best mettles if not used, Rust. The finest garments if not worn, are eaten with moaths. The sitting bird is easily shot, and secure Laish soon ruined. So long as Rome was kept in action and had wars the Souldiers were not vitious, but when Carthage was destroyed and they lived at ease they quickly became dissolute.Anima est foreign (i.) continuata & perennis motio. Arist. The Soul of man is a very lively active thing, 'tis never idle, but is in perpetual motion, and if it is not well imployed it will be ill imployed, like Mill-stones, if they have no Corn to grinde they wast themselves. Use strength and have it, many loose their limbs for want of using them; if a man indulge and favour his body 'twill quickly become p. 386useless and burdensom; and 'tis just with God that such as will not consume themselves with labour, should wast with rust and diseases. Rest is reserved for Heaven, this life is for action.

Let such consider that they are

1. Useless.

2. Graceless.

3. Comfortless.

4. Cursed.

5. Disorderly Men.

1. Idle men are Vseless men like Ieremiahs Girdle, good for nothing, Ier. 13.7. They are droanes that live on the sweat of other mens brows, a burden to Family, Church and State; such are dead whilest they live, as it is said of the voluptuous Widow that lives idly and disorderly,Otium est vivi hominis sepultura. Seneca. Nihili est qui piger est. 1 Tim. 5.6. yea it's worse then corporal death for a man to be thus dead ere he die, to bury himself yet breathing, and wind himself alive, is praeternatural. The poorest Thresher that labours in his calling is better then the greatest Emperour that lives in idleness. A living Dog is better then a dead Lion, Eccles. 9.4. A Dog is the basest amongst beasts, and a Lion is the noblest; yet the basest creature that is living and active, is better then the noblest that is dead and useless.

2. They are Graceless persons; Grace will not be had without pains. We must ask, seek, knock, foreign, contendite, conamini omnibus vi…ibus.strive, wrastle, run for it. Luke 13.24. Ezek. 36.37.

3. He is a Comfortless man. The idle and unprofitable servant can have no comfort in his Masters coming. The guilt of his negligence will put him out of countenance. 'Tis the faithful servant that shall be received with an Euge, Matth. 25.27, 30.

4. He is a Cursed Man. God blesseth labour, but curseth idleness. The sluggards coat is made of rags, Prov. 23.27. whilst he lies sleeping Poverty comes marching against him like an armed man suddenly and irresistably, Prov. 6.11. Poverty is a sore curse especially when it comes by Idleness which in its own nature tends to poverty; when a man gets not he must needs spend. He that is sloathful in his work is brother to him that is a great waster, Prov. 18.9. When men have no callings, or do not follow their callings but set others to work whilst themselves do nothing, they must needs come down. The good house-wife sits not still, bidding her servants go, but she her self gets wool and flax and makes one with them,So Lucan. (Pharsal. l. 9.) saith of Cato. … Monstrat tolerare laborem, Non jubet — Prov. 31.13, 19. As Iulius Caesar would say to his Souldiers, not ite, Go ye, but eamus commilitones, go we, I will make one amongst them as Abimelech said to his followers, Look upon me, and do likewise, Judg. 9.48. Besides idleness leads men into wicked company, it brings loss of credit, and brings loss of custome, and that beggary.

5. They are Disorderly persons. God hath allotted to every one his calling wherein he must be serviceable to the publick good, 1 Cor. 7.20, 24. Now when men sit still they break that Order which God hath set and so are called disorderly walkers, 1 Thes. 5.14. 'Tis with the Commonwealth as 'tis with inferiour bodies, if they be well ordered three things must concur. 1. Ordo partium, the ears must not be where the hands are, nor the feet above the head. 2. Symmetria, a due proportion, the head must not be bigger then the body.Non est panis cujusquam proprius ne summi quidem regis nisi strenuè la b…ret in Vocatione suâ Roll. 3. Functio, every part must have some distinct office wherein to exercise it self. Those Gentlemen then and Beggars that lead idle lives are Wens and burdens not members of the body. They live in the express violation of Gods Commands, Gen. 3.19. Such have no right to a bit of bread, God would not have us succour them in this condition, Prov. 20.4. 2 Thes. 3.6. As for our selves let us p. 387be active Souldiers abounding in the work of the Lord: many desire to abound in Riches, 'tis more noble to abound in Labours. As In operibus sit abundantia mea, divitiis per me licet abundet quisquis voluerit. Phil. Melanct.Melancthon said well, Let others take Riches, give me Labour. Shall a Nullus mihi per otium exit dies, partem noctium studiis vendico, non vaco sommo sed succumbo, & oculos vigiliâ fatigatos cadentésque in opere detineo. Seneca epist. 67.Heathen glory that he let no day pass in idleness, but he redeemed some time from his sleep, for his studies; and shall we that have better Principles and light to walk by come short of Heathens?

[See 12. Reas. against Idleness in Mr. Greenhill on Ezek. 16.49. p. 287, &c. and Mr. Clerks Mirror. cap. 63. p. 303. edit. 3.

Now the Lord will have us all to fight for these Reasons: 1. For the greater manifestation of his own glory, he could deliver his people without fighting, but then the glory of his Wisdom, Power and Goodness in their preservation and deliverance would not be so perspicuous to the world; nor his Justice in the down-fall of his enemies be so apparent to all.

2. For the good of his people, hereby he exerciseth their Graces and keeps them from rusting, Virtue decaies if it have not some opposite to quicken it, and draw it out; hereby also he proves their Valour and makes it more apparent to others. We had never heard of the Patience of Iob if Satan and his friends had not opposed him. The skill of a Pilot is not known till a storm, nor the valour of a Souldier till the day of battle.

3. To make us long for our rest in Terra est domus militiae. coelum laetitiae.Heaven. This worm-wood upon the breasts, these conflicts and spiritual combats imbitter the world to us. The poor wether-beaten Marriner longs for the Heaven, and the tired Souldier for Victory that he may triumph.

How silly then is the expectation of these that look for a Crown without a Combat, for Victory without Fighting, and for a Prize without any Striving. They sit down secure and careless yet dream of Heaven and happiness. Like dead fish they go down the stream without any resistance. They give the reins to their lusts and are so tender and Delicatus es miles si putas te posse sine pugna vincere, sine certamine triumphare.delicate that they can deny themselves in nothing. How many are Ignorant and know not what belongs to these Spiritual battles, they cannot watch, pray, arm, wrastle, run, fight, &c. Others rest in a bare profession, crying Lord, Lord, yet fight not a stroke against sin and Satan. Others fight but 'tis not the good fight, we read of many fighters in Scripture but few good ones. The Devil and his Angels fight, but 'tis against Christ and his Church, Rev. 11. and 12. The wicked they fight too, but 'tis for their lusts, Iam. 4.2. 'tis against Christ, Psal. 2. Rev. 17.14. and against his people. Gebal and Ammon and Amelck can fight, but 'tis against Israel, Exod. 17.8. the comfort is these cannot prosper, 2 Chron. 13.12. Rev. 17.14. and 19.19, 20. Christ comes from Edom cloathed in red, from Bozrah with his garments died in the blood of his enemies, Isai. 63.1. It may greatly encourage us to fight this heavenly fight when we consider that we have Christ for our Leader, he is that true Ioshua that fights for us against the Canaanites. He hath led captivity captive, and hath conquered all our enemies for us, Col. 2.14. He is not onelyonly a Spectator but our Coronam parare potest qui indixit certamen, vires subministrare non potest: Deus autem quando spectat certatores sucs adjuvat eos. Aug. de Temp. Serm. 105.help, he teacheth our hands to war, and our fingers to fight. Though we be weak yet our Redeemer is strong. An Army of Harts having a Lion for their Leader, is better then an Army of Lions with a Hart for their Leader. Christ who is the Lion of the Tribe of Iudah is Lord of our Hosts, and therefore we will not fear what man or Devil can do p. 388against us. When Antigonus saw his followers afraid by reason of the multitude of their enemies, and how many do ye reckon me for (said he) One Christ for us is more then all the world against us. 2. The goodness of the fight may much encourage us, which brings me to the fifth Observation.

5. Observation.

5. This Spiritual fight is a good fight. 'Tis not a warring after the flesh, but a Spiritual, Holy, Honourable war, 2 Cor. 10.3, 4.

'Tis a good fight in nine respects.

1. Of the Author.

2. The Man.

3. The Matter.

4. The Manner.

5. The End.

6. The Armour.

7. The Issue.

8. The Fellow-Souldiers.

9. The Reward.

1. The God of Goodness (for Good Ends) hath ordained this good fight. He hath decreed that there shall be an Irreconciliable enmity between the seed of the Serpent and the seed of the Woman. 'Tis he that gives Grace to his people at the first whereby they are enabled to fight this good fight, and he maintains it when 'tis once begun against all opposition whatsoever. As at the first he made all things of nothing by his All-mighty power, and since maintains them in their being by his Providence;Deus luctatur in nobis, ipse congreditur, ipse in certamine agonis nostii & coronat pariter & coronatur. Cyp…ian l. 2. ep. 2. ad Donatum. So at first he creats grace in the soul, and after seconds it with his conserving, cooperating, assisting, perfecting, persevering Grace.

2. The Men that fight here must be good men; a wicked man may fight other battles, a Heathenish Tu servus servorum es, illis enim cupiditatibus quibus ego impero, tu inservis, Vt Diog…nes Alexandro.Alexander may conquer cities, but not himself, they must be Holy men that fight these Holy battles of the Lord, such as can conquer themselves. Alas! how should he prosper whose sins fight more against him then all the power of his enemies, whose main adversary is in his own bosom? With what face can he fight against the beasts of the time, who is himself a beast?

3. The Matter is good, 'tis for Christ and his Kingdom, for his truth and people, and that against the basest enemies, against sin and Satan and a world of wicked men. There is nothing worth contending for in comparison of Gods truth and worship; as we must contend for the obtaining of it, so also for the preserving of it, See Mr. Rous his diseases of the time, cap. 4. p. 121. & folio.Iude 3. 'Twas the great honour of Chamier that he strenuously fought the Lords battles against that man of sin, and though many sons of the French Church had done worthily, yet he excelled them all.

4. The Manner of this fight must be good; we must strive Rectius, recta, rectè. Legitimè certare est ad pugnam se praeparare, animosè adversarium aggredi, plagam cautem declinare & masculè infligere, quod qui faciebant, coronabantur in ludis Olympicis. Baldwin.Lawfully if ever we would be crowned, 2 Tim. 2.5. As those that strove for Masteries were not presently graced with Garlands unless they strove according to the Lawes prescribed though never so p. 389difficult and painful; So unless we fight both for matter and manner, both in preparation and execution, according to the Rules prescribed in the Word, we can never attain the Crown of Righteousness.

5. The End must be good, 'tis that which crowns and denominates the work. The end of all our working and warring must be to the Glory of God, and the salvation of our own and others souls. Else let the matter be never so good if the end be self, all is lost, as we see in Iehu and the Scribes and Pharisees. Many fight but it is for their lusts and not for God, Iames 4.1. As the heathen in their Agonies fought and run for the honour of Apollo, Neptune, or Iove, but nothing for Iehovah.

6. The Armour is good, it is composed of the Graces of the Spirit which are compared to Gold, Psalm 45.13. 'tis golden and compleat armour, Ephesians 6.13.

7. 'Tis good in respect of the Issue. See my Tract. de perseverantia Sanctorum.'Tis victorious, the gates of Hell connot prevail against it.

As Sin, Satan, Death, Hell, could not conquer Christ, so they shall not be able to conquer the servants of Christ who are by faith ingrafted in him: Hence Paul so confidently assureth himselfe of a Crowne of Righteousnesse.

8. Our fellow-soldiers are good, all the people of God throughout the world dayly fight this good fight against the enemies of their salvation, yea the Saints in Heaven were all soldiers in the Church Militant, before they came to the Church Triumphant.

9. The Reward is good, there is none like it. It is no lesse then a **Corona, non qualecunque praemium notat, sed praemium victoriae (id est,) pugnando & vincendo partum. Vbi durior pugna, ibi gloriosior est Victoria. Sculte….Crown not of silver or Gold, but of Eternal life. The Glory of it is unspeakable. Hence it is called hidden Mannah, a Tree of Life, &c. Rev. 2.10.17.26. and 3.21.

I have finisht my course.

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

Observe.

'Tis a great comfort to be an old soldier of Christ. Turpe miles senex. Ovid.Men cashire old decrepit men out of their camps; but the older soldiers we are in Christs Church the better and the more acceptable to him. 'Twas Mnasons commendation that he was an old Disciple, Acts 21.16. Paul was converted (as the learned conjecture) about 25. (for he is ca…led a young man, when Stephen was stoned, Acts 7.58.) Now adolescency by Physitians and others, is conceived to begin at 12. extend it self to 25. for when a man is come to his full stature, he is called, Adult. now Paul lived 34. years after his conversion, (for he died in the thirteenth of Nero) so that by this computation he was 61. when he suffered Martyrdome, yet he was still the same, even when he was Paul the aged (as he stileth himselfe, Philemon 9.) as when he was young. Old age is a Crown of Glory, and Honourable in it self, God commands us to honour such, Leviticus 19.32. the Ancient and the Honourable are joyned together, Isay 9.15. but then 'tis most honourable,Canities venerabilis est quando ea gerit quae canitiem decent Chrysost. when it is found in a way of Righteousness, Proverbs 16.31. and if in any way of Righteousness, then specially in the Ministery, when it is fully and faithfully discharged. An old Professor of the Truth who hath served God in his Generation deserveth respect and honours, but an p. 390ancient zealous Minister of the Gospel who hath done and suffered much for Christ, his white-head and silver-hairs call for double honour. God oftentimes blesseth such with **Rarò utilis Doctor invenitur in Ecclesia quin sit longaevus. Origen.long life as some reward of their labours, Psalm 91.16. Prov. 3.16.

1. Such begin betimes to serve God, and the sooner we come in to him the more honour and service we do him. The Apostle mentioneth it to the praise of Andronicus and Iunia, that they were in Christ before him, (i.) they believed and were Christians before him, Romans 16.7. This made Saint Austine lament that he was converted so late to Christ.

2. He is an old acquaintance of Christs, to whom he more familiarly revealeth himself then to young Novices, Genesis 18.17. Moses, was but 40. dayes in the Mount with God, and his face did shine, what is 40. dayes to 40. years walking with God. Such a one may do much with God for a person or Nation. God delights in the prayers of his old servants, such as Moses, Samuel, Noah, Iob, and Daniel, &c.

3. He is one that hath got the Art of serving God. All Trades have a Mystery, Religion hath its Mystery also; young beginners are bunglers at it, but old Christians are Naturalized and habituated to the holy duties of Mortification and self-denial.

4. He is rich in experience, a young beginner hath no experience of the dece…ts of sin and Satan; it is the old soldier that can tell you of the Policies and stratagems in War, Iob 12.12. 'tis with the ancient that there is wisedome and much experience. A young man is happier that doth live well, but an old man is happier that hath lived well, he hath passed through those dangers and difficulties, those temptations and Passions which young ones are sayling towards.

5. He is a well-rooted, firm resolved Christian. An old Disciple is like a Rocke, Senectus ipsa in bonis moribus duclci…r, in consiliis utilior, ad constantiam paratior, ad reperimendas libidines fi…mior; infirmitas quoque corporis sobrietas mentis, unde Apostolus, cum infermor tunc potens sum. Ambros. l. 1. Hexam. c. 8.when a young one is like a Reed tossed too and fro with every wind of Doctrine, Ephesians 4.14. These adorn Religion in holding out to the last against the solicitations and allurements of sin and Satan. They esteem Christs service the best service, they are never weary of it, (though sometimes the flesh clogging them) they may be weary in it: and this is a great Argument of our sincerity, when we are rooted trees of Righteousness, fruitful and flourishing in old age, Psalm 92.14.

6. They shall have a greater reward. As they have done more service in their Generations, so they shall be recompenced answerably. They have been instruments of winning many souls to Christ, and so shall shine as the Stars for ever and ever, Daniel 12.3. Childrens children are the crowne of old Age, 'tis true of Natural children, Proverbs 17.6. But no children are so glorious and glistering a Crown as those which are spiritual: what a comfort is it to a good man when he cometh to die, and reflecting on his life past, shall see how many he hath won to Christ, and can say, Behold I, and the children which the Lord hath given me.

And if Hercules had a Crown of Poplar given him for his Conquest over some Monsters; what Crownes may these Spirituall Hercules expect,See more in Master Burroughs ninth Volume on Prov. 16.31. and Master Ash, on his Sermon at Master Gatakers Funerall on the same Text: and Doctor Andrewes on the fifth Commandment. Chapter 9. Mihi. p. 387.Prov 16:31 who have conquered the Lion of anger, the Cacus of covetousness, the Hydra of luxury, the Cerberus of pride and the Geryon of persecution?

p. 391I 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 onelyonly begin, but finish this Race. The life of a Christian is oft compared to a Race, we must not creep, but Run the wayes of Gods Commandements, Psal. 119.31.

We must not onelyonly 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 himselfe pure, shewing like a Light in the middest of a sinnefull Generation, the **Iill-hallech in conjugat. Hithpael. significat quod sese composuit ad ambulandum cum Deo.bent of his heart was set to walke with God. So did Hezekiah Isay 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 Runne; we have a great deal of worke to doe in a little time,For walkeing, see Doctor Preston on Genesis 17.1. page 181. Doctor Hill on Ieremiah 6.16. Dyke on Conscience cap. 5. p. 54. Dyke Right receiving of Christ, cap. 10.12. Godolphus Holy Limbecke, page 42, Master Iacomb, Master Vines Funeral Sermon, page 5. Master Burroughes on Genesis 5.24. page 261.Gen 17:1Jer 6:16Gen 5:24 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 marke, Philippians, 3.12, 14. We must **Sic, nota… certitudinem, Diligentiam, celeritatem, ac perseverantiam. à Lapide.So runne▪ 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 Galathians for a time, Galathians, 5.7. Many Runne, 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, Ieremiah 6.16.) which may be known by its narrownesse, strictnesse, precisenesse, 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 **foreign; quasi in agone contendite. Luke 13.14.Luke 13:14Agony, putting to all our strength as Wrestlers doe, that strive for Masteries, it is a quickening expression.

p. 3922. 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 goe forward in it, we must not steppe too and fro for Recreation, but still goe on till we come to our journeyes end. If God call us to seeke his Face, our hearts must answer presently, Thy Face Lord we will seek, Psal. 27.8.

3. Patiently, we must Runne and not be weary, Isay 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, Hebrewes 12.1. Many thinke 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 cheerefull Giver, so he loveth a cheerfull Observer of his Sabbaths, Isaiah, 58.13. and of all his Commands, he will be served with a willing minde, 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 steppe we take, both God and Satan set a Print on our heeles, and observe all our goings, Job 13.27. and the wicked watch for our halting, Jeremiah 20.10. Besides, there are many impediments that lye in our way to hinder us in our Race, as the cares and pleasures of the World, we must get wisedom to discern these snares and avoid them.

6. Resolutely and couragiously; Like spirituall Sampsons we must breake the Cords of all Oppositions which would hinder us in our Race, if all Nations will walke in the name of their Idol gods, much more should we Resolve to walke in the Name of our God for ever and ever, Micah 4.5. To incourage you, have an eye to the Prize, and the recompence of Reward, Heb. 11.26. and 12.2.

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

Paul regarded not his life, so he might finish his worke, 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 Kingdome, Luke 22.9.

Sad then is the condition of those, that insteed 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 goe round in Duties (like a horse in a Mill) but they never goe forward; but dream (as some Quakers doe) 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 sheweth 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 goe backeward, the former sort like Joshuas Sunne stand still, and these like Hezekiahs Sunne goe backward, few are like the Naturall Sun which goeth forth of his Chamber like a Bride-groom rejoycing to run his Race, Psalm 19.5.

p. 393These like the Galatians, begin in the Spirit, but end in the Flesh: Like the stony and thorny ground, they beginne to make a shew, but it was the good ground onelyonly which brought forth fruit with Patience, Luke 8.14, 15.

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

Others Runne, but it is after the vain fashions and sinfull customes of the times; It is a signe men are but carnal when they walk according to man, 1 Cor. 3.3. Rom. 12.2.

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

Others Runne, 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 ruine us he cares not how. We must therefore keep the narrow way of life without turning on either hand, Deuteronomie, 5.23.

[See Rules for Right Running in Master Henry Smiths Sermon, on 1 Corinthians 9.24. and 5.35. and Doctor Taylors 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.

Hence Observe.

The Doctrine of Faith must be carefully kept. It is a sacred Depositum, which God hath intrusted us withall, and we may in no wise falsifie our trust. We are Stewards, and fidelity is especially required in them, 1 Corinthians 14.2. Paul kept the Faith both wayes.

1. As a Christian in his Judgement, Will, Affections, and in the whole course of his Life after his conversion.

2. As a Minister he published it fully and faithfully and defended it with the losse of Liberty and Life.

He had rather die then any man should make his rejoycing, in the faithful spreading of the Gospel, vain, 1 Cor. 9.15.

He did not conceal for fear or favour any part or parcel of Gods truth from his people.

He taught the whole truth & nothing but the truth in truth unto them.

To quicken us, let us Consider,

1. If we keep the Faith it will keep us, what Solomon saith of Wisedom is true also of Faith. Proverbs 4.8. Exalt her, and she will promote thee to honour. It will protect its Protectors, and is its own reward, they shall be Conquerours that embrace it, Revel. 12.11.

2. We shall get such Riches as will goe with us to Heaven. It will comfort us when we come to die, if we can truely say with Paul, I have kept the Faith.

A Faithfull Steward giveth up his account with joy, and Christ will receive him with an Euge, Matthew 25.21. For this Christ commendeth Moses Hebrewes 3.1, 2. and the Church of Thyatira, Revelations 2.19. I p. 394know thy Faith, (id est,) Thou hast faithfully served me in thy place and calling.

This was the honour of Tychicus, Ephesians 6.21. and Timothy, 1 Corinthians 4.17. that they were faithful Ministers of Christ such shall abound with blessings here, Proverbs 28.20. and shall have a Crown of Glory hereafter, Revelations 2.10.

Let us then every one in our several places, Magistrates, Ministers, Parents preserve the Faith of Christ, and propagate it to Posterity, as Abraham did,Malae conscienscientiae poena est à recto defectio. Hoc execrationis geuere hypocrism ulciscitur Dominus. Talibus exemplis Evangelii Majestas palam vindicatur, & palam ostendit Deus se ejus profanationem nullo modo ferre posse. In aliis ambitio in aliis avaritia sincerum Dei timorem obruebat: Hinc errores ab exordio Ecclesiae, mala conscientia harese… omnium mater. Calvin. Genesis, 18, 19. Let us keep a good Conscience which is the Cabinet of Faith, he that maketh shipwrack of the one cannot long keep the other, 1 Tim. 1.19.